The Translation
[F.143.b]
1.1Homage to the Omniscient One!
1.1敬禮一切智者！
1.2Thus did I hear at one time. The Blessed One was dwelling on the banks of the great Nairañjanā River, together with seven thousand bodhisattvas. Among them were the Noble Avalokiteśvara, Vajrapāṇi, Maitreya, and Mañjuśrī, and all the great śrāvakas like Subhūti, Śāriputra, and Maudgalyāyana. He was circumambulated by Śakra, Brahmā, and all the protectors of the world, as well as all the kings, ministers, brahmins, and householders, and was [F.144.a] placed in front of the assembly. After being presented with offerings of almsfood, he pleased his surrounding retinue with a teaching on Dharma, and encouraged, uplifted, and complimented them. By means of his great supernatural power, the Tathāgata and his surrounding retinue were then transported to the city of Vārāṇasī, where they stayed in the grove of the caretaker of mango trees.
1.2我是如此聽聞的。當時，世尊住在偉大的尼連禪河河畔，與七千位菩薩在一起。其中包括尊貴的觀世音菩薩、金剛手菩薩、彌勒菩薩和文殊菩薩，以及所有偉大的聲聞，像須菩提、舍利弗和目犍連。他被帝釋天、梵天和所有世界的保護者，以及所有的國王、大臣、婆羅門和居士所圍繞，並被置於眾會之前。在被獻上齋食供養後，他以法的教導使他周圍的眷屬感到喜悅，並鼓勵、提升和稱讚他們。如來藉由他偉大的神通，將他自己和周圍的眷屬運送到波羅奈斯城，他們住在芒果園守護者的園林中。
1.3At that time the earth trembled greatly, and a vast lion throne made from the seven kinds of precious substances appeared. Covering about ten miles in height and five miles in breadth, it was well adorned, delightful, and pleasing to the mind. It was tied with hanging silk tassels, clothed with thousands of divine garments, covered with myriad garlands of divine flowers, endowed with a divine fragrance, and colorful. The lion throne had arisen from the Tathāgata’s previously developed roots of virtue. As soon as they saw it, all beings would immediately reach the stage of accepting that phenomena are not produced.
1.3此時，大地震動甚劇，出現了一個由七種珍寶製成的龐大獅子座。其高度約十由旬，寬度約五由旬，莊嚴美妙，令人心悅。它用垂掛的絹製流蘇裝飾，穿上數千件天衣，覆蓋著無數天花的花鬘，散發著天香，色彩繽紛。這個獅子座乃是如來先前所修善根所成就的。所有眾生只要看見它，便立刻證入無生法忍的境地。
1.4Then, the Blessed One sat down on this lion throne, settled into the state of concentration known as the garlands of the buddhas , and addressed the bodhisattvas Noble Avalokiteśvara and Vajrapāṇi as follows.
1.4世尊隨後坐上了這個獅子座，進入了名為「諸佛花鬘三昧」的三昧境界，並對菩薩觀世音菩薩和金剛手菩薩說道：
1.5“Avalokiteśvara, go forth. Together with Vajrapāṇi, use your great supernatural powers and state of concentration to assemble around me the beings of this Sahā world system and of the other world systems of the ten directions whom you should tame and who are degenerate, have no faith, practice negative deeds, are obscured because of various types of affliction, have no consideration for their mothers or fathers, do not respect ascetics or brahmins for what they are, and have no faith in the Three Jewels.” [F.144.b]
1.5「觀世音菩薩，你前去吧。與金剛手菩薩一起，用你們的大神通和三昧，將這娑婆世界和十方其他世界中，應當被你們調化的眾生集合到我身邊。這些眾生已經墮落，沒有信心，做著負面的行為，因為各種煩惱而被遮蔽，不尊敬父母，不尊重修行人和婆羅門的身分，對三寶沒有信心。」
1.6On hearing these words from the Tathāgata, the bodhisattvas Noble Avalokiteśvara and Vajrapāṇi settled into the state of concentration known as watching over and exhorting all beings. Through the power of their state of concentration, this great earth was tremendously shaken in six ways. Thousands of light rays shone forth from the bodies of Avalokiteśvara and Vajrapāṇi, and as they shone they completely illuminated the world systems of the great trichiliocosm. They illuminated everything from the world of Brahmā on down—that is, the worlds endowed with form and pervaded by form. From these light rays also came these verses of exhortation:
1.6觀世音菩薩和金剛手菩薩聽到如來的這番話語，進入了名為「看護和勸導一切眾生」的三昧。透過他們三昧的力量，這片大地以六種方式劇烈震動。觀世音菩薩和金剛手菩薩的身體放射出數千道光線，這些光線完全照亮了大千世界的世界系統。它們照亮了從梵天世界一直往下的一切——也就是具有形色和被形色遍滿的世界。從這些光線中還發出了這些勸導的偈頌：
1.23As these inspirational verses arose one after another from the light rays, [F.145.b] they filled the world systems of the great trichiliocosm with sound, inspiring all beings. Those who formerly had wrong views were converted to right views. Those who were afflicted with pride, vanity, arrogance, and pretense were freed from pride, vanity, and arrogance. Those who indulged in lust without restraint were freed from lust. All those who engaged in killing, stealing, sexual misconduct on account of desire, or the eight unwholesome factors, were set on the noble eightfold path in all their actions, words, and thoughts. Each and every one of them completely abandoned excitement, joking, pleasure, amusement, desire, anger, envy, and attachment. They felt determined to contemplate, follow, and serve the Tathāgata. They all wished to hear the Dharma. All the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, kings of the nāgas, royal lords of the citadels, vassals, universal monarchs, monks, nuns, male lay vow holders, and female lay vow holders carried divine flowers, garlands, salves, aromatic powders, garments, umbrellas, royal banners, cymbals, and bundles of silk scarves in order to venerate the Tathāgata. Once they reached the place where he resided, the grove of the caretaker of mango trees in the great city of Vārāṇasī, they worshiped him and his surrounding retinue with the roots of virtue that arose from their own merit. A rain of flowers, a great fragrant rain, fell.
1.23當這些鼓舞人心的偈頌從光芒中一個接一個地出現時，它們充滿了大千世界的世界體系，啟發了所有的眾生。那些曾經持有邪見的人被轉化為正見。那些被傲慢、虛榮、狂妄和自負所困擾的人被解脫了傲慢、虛榮和狂妄。那些不加節制地沉溺於貪慾的人被解脫了貪慾。所有那些因為貪慾而從事殺生、偷盜、邪淫，或八不善法的人，在他們的行為、言語和思想中都被引入了八正道。他們每一個人都完全放棄了興奮、戲笑、快樂、娛樂、貪慾、憤怒、嫉妒和執著。他們下定決心要思考、追隨和侍奉如來。他們都希望聽聞法。所有的天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人類、非人類、龍王、城堡的王侯、諸侯、轉輪王、比丘、比丘尼、優婆塞和優婆夷都帶著神聖的花朵、花環、香油、香粉、衣服、傘蓋、皇家旗幟、鈸和絹巾束，為了恭敬如來。他們抵達了他居住的地方，波羅奈斯大城的芒果園，用源於他們自己福德而生起的善根來禮拜他和他周圍的眷屬。花雨傾盆而下，一場盛大的芬芳之雨落下。
1.24Then, [F.146.a] at that moment, the Blessed One exerted his sovereign power on Jambudvīpa and the grove of the caretaker of mango trees so that it extended over several trillions of yojanas. The ground became as smooth as the palm of a hand, divinely pleasing to the mind, colorful, and fragrant. It was ornamented with heavenly flower trees, fruit trees, fragrant trees, jewel trees, wish-fulfilling trees, and trees bearing garments. It supported heavenly lion thrones with hanging garlands of jewels, cloth, and flowers, and was suffused with the sound of divine bells. Thus, just like the world system known as Sukhāvatī, it was ravishing, fulfilling, pleasing, and delightful. It was blessed, being filled by everyone, from bodhisattvas, śrāvakas, pratyekabuddhas, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, to monks, nuns, male and female lay vow holders, kings, ministers, brahmins, and householders.
1.24此時，世尊在閻浮提及芒果園上發揮了他的主權力量，使其範圍擴展到數兆由旬。地面變得光滑如手心，在神聖的感受中令人愉悅，色彩繽紛且芳香四溢。它被天界花樹、果樹、香樹、寶石樹、如意樹和衣服樹所裝飾。它支撐著帶有寶石、布料和花朵珠簾的天界獅子座，充滿了天界鐘聲的聲音。因此，就像名為極樂世界的世界系統一樣，它令人著迷、豐滿、令人愉快且令人欣喜。它被祝福著，充滿了所有人，從菩薩、聲聞、辟支佛、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽，到比丘、比丘尼、優婆塞、優婆夷、轉輪王、大臣、婆羅門和居士。
1.25Then, the bodhisattvas Noble Avalokiteśvara and Vajrapāṇi emerged from their state of concentration and went to where the Blessed One was staying. They approached, circumambulated him three times, and said to him, “Blessed One, the Tathāgata’s skillful means and methods that bring beings to spiritual maturity are many. Sugata, they are many indeed. Blessed One, the bodhisattva mahāsattvas, the great śrāvakas, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, [F.146.b] kinnaras, mahoragas, kings, ministers, brahmins, householders, monks, nuns, and male and female lay vow holders have gathered here in great numbers through the strength of the Tathāgata’s majesty and supernatural powers.”
1.25隨後，菩薩觀世音菩薩和金剛手菩薩從三昧中出定，來到世尊所在的地方。他們上前繞世尊三匝，然後對他說道：「世尊，如來用來引導眾生成熟的方便和方法非常多。善逝啊，真的非常多。世尊，菩薩大薩埵、大聲聞、諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、國王、大臣、婆羅門、居士、比丘、比丘尼以及優婆塞和優婆夷都因為如來的威德和神通的力量，而聚集在這裡，人數眾多。」
1.26The Blessed One replied, “Sons of a good family, this is excellent, most excellent. Sons of the Victorious One, it is indeed so. Many are the Tathāgata’s skillful means and methods that bring beings to spiritual maturity. He teaches the Dharma knowing their intentions, the way to convert them, and their roots of virtue, as well as their behavior according to their various dispositions. Some beings are to be converted by bodhisattvas. Some are to be converted by śrāvakas. Some are to be converted by pratyekabuddhas. Some are to be converted by gods. Some are to be converted by Śakra. Some are to be converted by Brahmā. Some are to be converted by nāgas. Some are to be converted by great supernatural powers. Some are to be converted by kings. Some are to be converted by states of concentration. Some are to be converted by listening to the Dharma. Some are to be converted by miracles. Some are to be converted by the Tathāgata’s complete nirvāṇa. Some are to be converted by relics. Some to be converted strive for the roots of virtue that arise from commissioning stūpas, monasteries, promenades, and groves. Some to be converted strive for the roots of virtue that arise from commissioning statues, images, and representations of gold, silver, and brass. Some to be converted strive for the roots of virtue that arise from worshiping and venerating the saṅgha of monks. Some to be converted strive for the roots of virtue that arise from copying sūtras, having sūtras copied, or reciting sūtras. Some to be converted strive for the roots of virtue that arise from offering lamps, incense, flowers, perfume, garlands, salves, jewel necklaces, and so forth. [F.147.a] They do not partake of a Dharma versed in the ultimate nor of a Dharma concerned with nirvāṇa.
1.26世尊答道：「善男子們，這實在太好了，非常好。勝利者的兒子們，確實是這樣。如來的方便和教化眾生成熟的方法確實很多。他知道眾生的心意、他們的轉化方式和他們的善根，以及他們根據各自的傾向而有的行為，並依此來說法。有些眾生是由菩薩來教化的。有些眾生是由聲聞來教化的。有些眾生是由辟支佛來教化的。有些眾生是由天神來教化的。有些眾生是由帝釋天來教化的。有些眾生是由梵天來教化的。有些眾生是由龍來教化的。有些眾生是由大神通來教化的。有些眾生是由國王來教化的。有些眾生是由三昧來教化的。有些眾生是由聽聞法來教化的。有些眾生是由奇蹟來教化的。有些眾生是由如來的完全涅槃來教化的。有些眾生是由舍利來教化的。有些需要教化的眾生為建造塔、寺院、走廊和樹林而追求所產生的善根。有些需要教化的眾生為建造金、銀、銅的雕像、佛像和代表而追求所產生的善根。有些需要教化的眾生為禮拜和尊敬比丘僧伽而追求所產生的善根。有些需要教化的眾生為抄寫經典、令他人抄寫經典或誦經而追求所產生的善根。有些需要教化的眾生為供奉燈、香、花、香水、花環、膏油、珠寶項鍊等而追求所產生的善根。他們不修習究竟的法，也不修習關於涅槃的法。
1.27“Sons of the Victorious One, there is indeed nothing whatsoever that the tathāgatas do not know, see, hear, or fully comprehend. They know what has happened. They know the future. They know the past. They know the present. They know the activities of all beings. They know their conduct. They know their dispositions. They know their birth. They know their existence.
1.27「勝者之子，確實沒有任何事物是如來不知道、不看見、不聽聞或不完全理解的。他們知道已經發生的事。他們知道未來。他們知道過去。他們知道現在。他們知道所有眾生的活動。他們知道眾生的行為。他們知道眾生的心性。他們知道眾生的出生。他們知道眾生的存在。」
1.28“Sons of the Victorious One, it is as follows. Consider the analogy of a well-trained doctor who is very skilled in the eight branches of Āyurveda and expert in all conditions, having extensively studied the use of medicinal substances and instruments, and who knows the condition of the sick beings whose bodies are tormented by various ailments. He knows the phases and the degrees. He knows the cure. He knows the diseases related to the airs, bile, phlegm, or a combination of the three, and those related to blood, indigestion, tumors, edema, heart disease, leprosy, skin eruption, abscesses, and boils, as well as poisoning, inflammation, and so on. Possessing knowledge of all these things, he cures the diseases of all beings and liberates them from the fear of diverse ailments through various medicinal substances, vomitives, purgatives, powders, sternutatory treatments, bleeding, ghee, boiled oil, and tonics.
1.28「勝者之子啊，情況是這樣的。你們要思考一個比喻：有一位訓練有素、精通八支醫學的良醫，他對各種身體狀況都很了解，廣泛研習了藥物和醫療工具的使用方法，他知道那些身體被各種疾病折磨的患者的狀況。他知道疾病的階段和程度。他知道治療的方法。他知道由風氣、膽汁、痰液或三者結合引起的疾病，以及由血液失調、消化不良、腫瘤、水腫、心臟病、麻風病、皮膚病、膿瘍和癤子引起的疾病，還有中毒、炎症等各種疾患。憑藉對所有這些事物的知識，他通過各種藥物、催吐劑、瀉劑、散劑、噴嚏誘導劑、放血、油膏、烊油和補品，治癒了所有眾生的疾病，使他們擺脫對各種疾患的恐懼，從而使他們獲得解脫。」
1.29“In the same way, noble sons of the Victorious One, the Tathāgata possesses eight branches of Āyurveda with the various states of concentration, the bases of supernatural powers, the powers, the assurances, and divine sight and hearing. [F.147.b] He is well versed in the various conditions of beings, their intentions, and their conduct. Thus he seeks to free from taking rebirth in hell or as animals, hungry ghosts, or in the world of Yama all those beings who are tormented by the diseases of desire, hatred, and bewilderment and by the sicknesses of the fundamental and secondary defilements, as well as those obscured by pride, vanity, and arrogance or by attachment, suffering, fear, and anger. To this end, by using various skillful means, various practices, various states of concentration, and supernatural powers, he brings beings to all stages of liberation up to and including their unsurpassable, perfect awakening, and thus leads them to the extinction of their suffering in the sphere of remainderless parinirvāṇa.
1.29「同樣地，勝者之子啊，如來具備八支醫學與各種禪定境界、神足根、神通、無畏，以及天眼通和天耳通。他精通各種眾生的狀況、他們的想法和行為。因此他尋求解救那些被貪慾、瞋恨和愚癡的疾病所折磨，以及被根本煩惱和枝末煩惱的病患所困擾的眾生，使他們不再投生到地獄、動物、餓鬼或閻魔王的世界。他也解救那些被傲慢、虛偽和自大所遮蔽，或被執著、苦難、恐懼和憤怒所困擾的眾生。為了這個目的，他運用各種方便、各種修行、各種禪定境界和神通，將眾生引導到各個解脫階段，直至達到無上、圓滿的覺悟，從而引領他們進入無餘涅槃，消滅他們的苦難。」
1.30“He liberates them from the eight unwholesome factors and sets each of them on the eightfold noble path. Sons of noble family, it is like this. Consider the analogy of the moon which, for the sake of beings to be converted, manifests skillfully to them according to the roots of virtue that constitute their dispositions. It makes itself invisible, or shows itself as a half-moon, or waning, or waxing, or as a full moon. It dispels all obscurity and darkness, and refreshes all the grass, forests, medicinal herbs, and crops. Likewise, sons of the Victorious One, the Tathāgata understands beings who are obscured by various kinds of suffering, as well as the conduct of beings who are to be converted in keeping with their various dispositions. He manifests as being in the state of parinirvāṇa, as being born, as a universal monarch, and also as someone joyful who is entertained by amusements and pleasures such as women’s laughter, play, perfume, and garlands. [F.148.a] He also manifests as someone who renounces the household life, goes forth to live as a renunciant and practices asceticism, and eventually as someone who, having tamed Māra and turned the wheel of Dharma, pleases beings by bringing down the rain of the great cloud of Dharma. The tathāgatas have attained parinirvāṇa. Yet they liberate all beings through various practices such as zealously venerating relics; having stūpas, monasteries, and images constructed; giving up the household life for the sake of going forth as a renunciant; and venerating the Saṅgha of monks, as well as copying, reading, and reciting the noble Dharma. They also liberate beings through skillful means such as maintaining the training, the way of life, the monastic vows, fasting, and the lay pledges. They liberate these beings from rebirths as hell beings, animals, and beings born in Yama’s world, and from existences deprived of the eight freedoms, as well as from negative rebirths and negative forms of existence, and so forth, and comfort these beings by having them listen to the Dharma and bringing them to unsurpassable, truly perfect awakening.”
1.30他解救他們脫離八不善法，讓他們每一位都踏上八正道。貴族之子啊，情況是這樣的。想像月亮的比喻，它為了度化眾生，根據構成眾生稟性的善根，巧妙地向他們展現自己。它讓自己隱沒不見，或者顯現為半月，或者虧缺，或者圓滿，或者滿月。它驅散所有的黑暗和昏冥，使所有的草木、森林、草藥和莊稼都得到滋潤。同樣地，勝者之子啊，如來理解被各種苦所遮蔽的眾生，以及應該被度化的眾生的行為，符合他們的各種稟性。他以涅槃的狀態顯現，以出生的方式顯現，以轉輪王的身份顯現，也以享受婦女歡笑、遊樂、香氣和花環等娛樂和快樂的快樂之人的身份顯現。他也以放棄家庭生活、出家做出家人並進行修行，最終以制伏魔、轉動法輪、降下法的大雲之雨為眾生帶來喜樂的人的身份顯現。如來已經證得涅槃。然而他們透過各種實踐來解救所有眾生，例如熱誠地供奉舍利、建造塔、寺院和佛像、為了出家而放棄家庭生活、供奉比丘僧伽、抄寫、閱讀和誦經等高貴的法。他們也透過守持訓練、生活方式、出家戒律、齋戒和在家的誓願等方便法門來解救眾生。他們將這些眾生從地獄道、畜生道和閻魔王世界的再生中解救出來，也將他們從缺乏八種自由的存在，以及負面的再生和負面的存在方式等中解救出來，並藉由讓他們聽聞法和引導他們走向無上、真正圓滿的覺悟來安慰他們。
1.31At that point, some dim-witted gods thought, “The tathāgatas of earlier times, who were arhats and fully awakened buddhas, accomplished the deeds of a tathāgata. That is to say, after extending their own lifespan through their blessings, they liberated all beings from birth, old age, sickness, death, sorrow, lamentation, suffering, unhappiness, and trouble. Likewise, this tathāgata, although he has not yet accomplished all the deeds of a tathāgata, is also extolling and teaching nirvāṇa. And he is displaying [F.148.b] supernatural powers and miracles of extraordinary transformations after having assembled a great retinue. So does this tathāgata also seek parinirvāṇa right away?” With this thought, they were depressed and fell silent.
1.31那時，有些頭腦遲鈍的天神想：「過去的如來，他們是阿羅漢、完全覺悟的佛陀，成就了如來的事業。也就是說，他們通過自己的加持延長壽命，將所有眾生從生、老、病、死、憂、悲、苦、不樂和煩惱中解放出來。同樣地，這位如來雖然還沒有成就所有的如來事業，但他也在宣揚和教導涅槃。而且在集聚了龐大的眷屬之後，還在展現神通和不可思議變化的奇蹟。那麼這位如來是不是也要立即進入涅槃呢？」想到這裡，他們感到沮喪，陷入了沉默。
1.32The youthful Mañjuśrī then clairvoyantly understood what those gods were thinking and said to them, “Gods, do not think like that, do not say such things. Do not be depressed. Many are the skillful means of the tathāgatas. They teach the Dharma to beings of diverse inclinations by means of their sovereign power, and the power of their roots of virtue, which consists of various methods, insights, and states of concentration. Gods, since I have seen the supernatural powers and miracles of extraordinary transformations that are the skillful means of the tathāgatas of the past, I know. So surely the Tathāgata will indeed wish to expound and spread the king of sūtras of the great vehicle called The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers. Moreover, gods, the tathāgatas do not enter parinirvāṇa, because there is no parinirvāṇa of the tathāgatas, nor are their lives ever exhausted. The tathāgatas remain for immeasurable millions of eons, for utterly inexpressible eons. But through their skillful means they display their parinirvāṇa to beings, as well as the disappearance of the noble Dharma. Just as the Tathāgata sees the various beings of an impure nature who are to be converted by means of parinirvāṇa or by relics, who have no faith in the Tathāgata, and who are irreverent toward the master, so in each such case the Tathāgata displays his parinirvāṇa. But in fact, the Tathāgata neither comes nor goes. When the roots of virtue of beings have fully matured, [F.149.a] and they long to look upon the Tathāgata, are worthy of veneration, long to listen to the Dharma, and their longing is like the full moon, at that time, the Tathāgata appears in the world for the benefit and happiness of many beings such as gods and humans, and for the sake of manifesting and propagating the Three Jewels to them. But in fact, the Tathāgata is not born, nor does he age or die.
1.32文殊菩薩用他心通知道了那些天神在想什麼，就對他們說：「天神們，你們不要這樣想，不要說這樣的話。不要感到沮喪。如來的方便善巧有很多種。他們用自身的主宰力，以及包含各種方法、觀慧和禪定等善根的力量，向具有不同傾向的眾生宣說法。天神們，因為我已經看到過去如來用作方便善巧的神通和不可思議變化的奇蹟，所以我知道。因此，如來一定會想要闡述和傳揚大乘經王，名為《獲得佛陀力量的不可思議變化奇蹟教》。而且天神們，如來不入涅槃，因為如來根本沒有涅槃，他們的壽命也永遠不會結束。如來存在無量百萬劫，無法言說的劫數之久。但他們通過方便善巧向眾生顯現自己的涅槃，以及聖法的隱沒。正如如來看到具有不清淨本質的各種眾生，他們需要通過涅槃或舍利來度化，他們對如來沒有信心，對導師也不尊敬，所以在每一種這樣的情況下，如來就顯現自己的涅槃。但實際上，如來既不來也不去。當眾生的善根已經充分成熟，他們渴望看見如來，值得被尊敬和供養，渴望聽聞法，他們的渴望如同滿月一樣圓滿時，此時如來為了許多天神和人類等眾生的利益和快樂，為了向他們顯現和宣揚三寶而現身於世間。但實際上，如來既不是被生下來，也不會衰老或死亡。
1.33“Sons of noble family, it is as follows. As an analogy, although many forms might appear and disappear in a well-polished mirror, one never sees the reflected image actually entering the mirror or leaving it. Gods, you should also look upon the body of the Tathāgata in this way.
1.33「貴族之子，情況是這樣的。比如說，雖然在打磨光亮的鏡子中會顯現和消失許多形象，但人們從來看不到反射的影像實際上進入鏡子或離開鏡子。天人啊，你們也應該以同樣的方式看待如來的身體。」
“Sons of noble family, it is as follows. As an analogy, a well-trained conjurer displays various cities, archways, parks, vehicles, physical forms of a universal monarch, amusements, and entertainments. Even if he makes these illusions cease, they do not move anywhere, nor do they come or go. You should regard the appearance of the tathāgatas and their parinirvāṇa in the same way.
「高貴的家族之子，情況是這樣的。做為比喻，一個訓練有素的幻術師展現各種城市、牌坊、園林、車乘、轉輪王的身體形象、娛樂和表演。即使他使這些幻象消失，它們也不會移動到任何地方，也不會來去。你們應該以同樣的方式看待如來的出現和他的涅槃。」
1.34“Moreover, gods, the tathāgatas, even though a thousand years, an eon, or ten million eons may have elapsed since their parinirvāṇa, because of their former vows, and on account of the fact that sentient beings worship them, venerate them, construct relic stūpas, create images, recite their names, and preserve and venerate the holy Dharma, liberate beings from all the hells, animal births, the world of Yama, downfalls into inopportune existences, unfortunate destinies, bad rebirths, and all suffering, even though these tathāgatas might belong to different world systems, [F.149.b] until beings gradually attain unsurpassable, truly perfect enlightenment. Thus, what need is there to mention those who worship the tathāgatas in person by offering them flowers, incense, perfume, garlands, salves, clothes, and aromatic powders? Gods, even though one thousand years, an eon, or even ten million eons may have elapsed since the Bhagavān Buddha entered parinirvāṇa, if some beings throw a flower in the sky, after calling the Tathāgata by his name seven times and saying ‘Homage to the Buddha,’ they will all bring an end to their suffering. But, let alone throwing a flower in the sky, if someone, whoever they might be, faithfully emulating the Tathāgata, strives to maintain even a single precept in order to honor the Tathāgata, or strives to focus on worshiping the Tathāgata even for a single day, or a single night, or a single moment, this person will put an end to suffering and gradually, fully, and completely awaken to unsurpassable, truly perfect enlightenment. If even those who, in order to honor the Tathāgata, laugh, have fun, joke like fools, play games, or make a stūpa from sand will all put an end to suffering and fully and completely awaken to unsurpassable, truly perfect enlightenment, what need is there to mention those who have built relic stūpas or relic images and, understanding that compassion toward all beings is the most important thing, think, ‘I shall liberate all beings from suffering’? And what need is there to mention those who, having produced the thought directed toward unsurpassable, truly perfect awakening, [F.150.a] make offerings of divine flowers and incense, garlands, salves, aromatic powders, cymbals, umbrellas, and royal banners? Those who have thus made offerings to all the tathāgatas will be free from birth, old age, sickness, and death, as well as from misery, lamentation, suffering, unhappiness, and afflictions. And as long as they have not completely and fully awakened to unsurpassable, truly perfect awakening, they will be reborn in pleasant forms of existence. Gods, thus can one discern the aspiration of the tathāgatas of the past and be in perfect agreement with it.”
1.34「況且，諸位天神，那些如來們，縱然已經過了一千年、一劫，或者一千萬劫，距離他們進入涅槃已經那麼久遠了。但是由於他們過去所發的誓願，以及眾生對他們的禮拜、尊敬、建造舍利塔、塑造形像、稱念他們的名號、保護和尊敬聖妙法，這樣就能解救眾生脫離一切地獄、畜生、閻魔王界、墮落到不適宜的存在、厄運的命運、惡劣的轉世，以及一切苦難。縱然這些如來屬於不同的世界系統，也能夠直到眾生逐漸證得無上、真正圓滿的成佛。那麼，何必還要說那些親自禮拜如來，獻上花朵、香、香水、花環、香膏、衣服和香粉的人呢？諸位天神，縱然距離薄伽梵佛陀進入涅槃已經過了一千年、一劫，或者一千萬劫，如果有些眾生將一朵花拋向空中，在七次稱念如來的名號並說『敬禮佛陀』之後，他們都將終止自己的苦難。更何況拋一朵花向空中，如果有人，無論是誰，真誠地效法如來，努力奉持哪怕只是一條戒，為了尊敬如來，或者努力於哪怕只是一日、一夜或一剎那的禮拜如來，這個人將終止苦難，並逐漸、圓滿、徹底地覺悟到無上、真正圓滿的成佛。如果那些為了尊敬如來而笑、歡樂、像愚者一樣開玩笑、玩遊戲，或用沙子堆砌舍利塔的人都將終止苦難，並圓滿、徹底地覺悟到無上、真正圓滿的成佛，那麼何必還要說那些建造舍利塔或舍利形像，並理解對一切眾生的慈悲是最重要的事，心想『我應當解救一切眾生脫離苦難』的人呢？何必還要說那些已經升起了對無上、真正圓滿的成佛所發誓願的心，獻上天界花朵和香、花環、香膏、香粉、鐃鈸、傘蓋和王旗的人呢？那些這樣對所有如來作出供養的人，將不再經歷生、老、病、死，以及悲傷、哀歎、苦難、不快樂和煩惱。只要他們還沒有完全、圓滿地覺悟到無上、真正圓滿的成佛，他們就將轉世為樂趣的生存形態。諸位天神，這樣就能分辨過往如來們的誓願，並與之完美地相合。」
1.35Then, those gods thought, “Oh, this youthful Mañjuśrī is endowed with great insight. If the tathāgatas possess supreme skillful means, what does it mean when Mañjuśrī says that the tathāgatas remain in the world systems and bring beings to spiritual maturity through various skillful means, even though ten billion eons have passed many times over since the tathāgatas attained nirvāṇa?”
1.35那些天人想道：「哦，這位少年文殊菩薩具有殊勝的觀慧。如果如來具有最高超的方便，那麼文殊菩薩所說的如來雖然在涅槃之後已經經歷了許多次十億劫的時間流逝，卻仍然留在世系中，通過各種方便手段引導眾生邁向精神成熟，這究竟是什麼意思呢？」
1.36The youthful Mañjuśrī, having clairvoyantly understood what those gods were thinking, said, “Gods, excellent! Excellent! Just wait a moment. These thoughts arising in your mind, as well as your earlier question, are also the sovereign power of the Tathāgata.”
1.36年輕的文殊菩薩以天眼通知道了那些天神心中的想法，說道：「諸位天神，很好！很好！請稍等一下。你們心中生起的這些想法，以及你們之前提出的問題，這些也都是如來的主宰力量。」
1.37At this, the Blessed One displayed his supernatural powers and the tathāgatas Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, Vipāśyin, Akṣobhya, and Amitābha appeared in his surrounding retinue, sitting on lion thrones surrounded by the saṅgha of śrāvakas and [F.150.b] bodhisattvas, and taught the Dharma to an ocean-like retinue. They too displayed those same types of supernatural powers by manifesting many tathāgatas sitting on their lion thrones, expounding the Dharma throughout the world systems of the east, south, west, and north.
1.37此時，世尊展現了神通，如來燃燈佛、毗舍婆佛、拘樓孫佛、拘那含牟尼佛、毗婆尸佛、阿閦佛和阿彌陀佛出現在他的眷屬中，坐在獅子座上，周圍環繞著聲聞和菩薩的僧伽，為無量無邊的眷屬宣說法。他們也展現了同樣的神通，顯現許多如來坐在獅子座上，在東、南、西、北各方世界中宣揚法。
1.38The retinue of all those gathered and the gods rejoiced, jubilated, and were pleased. Having themselves increased the power of the roots of virtue arising from their merit, they worshiped the tathāgatas with flowers, incense, perfume, garlands, salves, garments, and ornaments, and circumambulated them three times, proclaiming the following verses:
1.38所有聚集在那裡的眾生和諸天都感到歡喜、欣悅和喜樂。他們自己增長了由其福德所產生的善根力量，用花朵、香、香水、花環、香油、衣服和莊嚴品供養如來，並繞行他們三圈，宣誦了以下偈頌：
1.47As the Tathāgata imparted this instruction on the sovereign power and the miracle of the extraordinary transformation of a tathāgata, sixty-four thousand beings reached the stage where they accepted that phenomena are not produced. Twenty thousand beings completely purified the eye of Dharma that sees all phenomena. Five thousand gods remained without grasping, their minds freed from defilements. They were led to the stage of a non-returner. Seven hundred monks, nuns, and male and female lay vow holders attained various states of concentration.
1.47當如來傳授了如來主宰力量與不可思議變化的奇蹟教法時，六萬四千眾生達到了認可諸法不生的境界。兩萬眾生完全淨化了觀見一切諸法的法眼。五千天神保持不執著，他們的心從煩惱中獲得解脫。他們被引導到了不還果的境界。七百位比丘、比丘尼、優婆塞和優婆夷證得了各種禪定境界。
1.48King Prasenajit said to the youthful Mañjuśrī, “Son of the Victorious One, in your answers to the questions that were asked for the benefit of all beings, what you said was excellent, it was excellent indeed. Yet I still have a few doubts. Therefore, please expound upon and answer my questions, which are about beings applying their minds to what they have heard and thus becoming free from the suffering of saṃsāra, passing into fortunate forms of existence, and never falling back from unsurpassable, truly perfect awakening.”
1.48波斯匿王對年輕的文殊菩薩說："勝者之子，你在回答為了利益一切眾生而提出的問題時，所說的內容非常好，確實非常好。然而我仍然有一些疑惑。因此，請你為我闡述並回答我的問題。這些問題涉及眾生將心專注於他們所聽聞的法，從而從輪迴的痛苦中解脫出來，進入福樂的境界，並且永遠不從無上、真正圓滿的覺悟中退轉。"
1.49Mañjuśrī replied, “Great king, it is excellent that you have developed your previous roots of merit and that your confidence has increased through the sovereign power of the Tathāgata. Whatever you wish to know, ask and I shall explain it to you.”
1.49文殊菩薩說道："偉大的國王，你已經培育了過去的福德根基，通過如來的神力，你的信心得以增長，這實在是非常殊勝的。你想了解什麼，就儘管提出來，我會為你解釋。"
1.50The king said, “Son of the Victorious One, just by hearing the names of the tathāgatas and honoring and serving them, beings who perform negative actions will be liberated from rebirths as denizens of the hells and animals, as well as from Yama’s world, and will pass into pleasant forms of existence. Who are those beings? In which world system do they abide? How should we honor them?”
1.50波斯匿王說：「勝者之子，眾生只要聽聞如來的名號，並對他們恭敬禮拜供養，那些造作惡業的眾生就能夠解脫地獄道和畜生道的投生，以及閻魔王的世界，而進入安樂的存在形式。那些如來是誰呢？他們住在哪個世界呢？我們應該如何恭敬他們呢？」
1.51Mañjuśrī [F.151.b] replied, “Son of noble family, listen. I shall elucidate the reason why these beings will not pass into negative forms of existence. I shall state the names of the blessed ones, the tathāgatas, who will liberate them from rebirths in negative forms of existence, from rebirths as denizens of the hells and animals, and from Yama’s world, and I shall state how they are to be worshiped and venerated in their respective world systems.
1.51文殊菩薩回答說：「出身高貴的人啊，請聽我說。我將為你說明這些眾生為什麼不會轉生到惡道。我將說出那些世尊、如來的名號，他們能夠將眾生從惡道的轉生中解救出來，使他們不再轉生為地獄和畜生的眾生，也不再進入閻魔王的世界。我還將說明眾生應當如何在各自的世界系統中對他們進行禮拜和供養。」
1.52“In the world system called Vaiḍūrya Light abides the Tathāgata, the Arhat, the truly perfect Buddha called Bhaiṣajyaguru Vaidūryaprabharāja, who watches over beings as well as teaches the Dharma. In the world system called Śikhin abides the Tathāgata, the Arhat, the truly perfect Buddha called Śikhin. In the world system called Vimalā abides the Tathāgata, the Arhat, the truly perfect Buddha called Stainless Arising. In the world system called Peace abides the Tathāgata, the Arhat, the truly perfect Buddha called Established in Peace. In the world system called Sukhāvatī abides the Tathāgata, the Arhat, the truly perfect Buddha called Amitābha. In the world system called Lotus Excellence abides the Tathāgata, the Arhat, the truly perfect Buddha called Lotus Born. In the world system called Vajra abides the Tathāgata called Indestructible Vajra. In the world system called Aśoka abides the Tathāgata called Vigataśoka. In the world system called Fearless abides the Tathāgata called Pacifier of All Fears. In the world system called Endowed with Realization and Intelligence abides the Tathāgata called Purifier of All Rebirths. In the world system called Free from Negative Forms of Existence abides the Tathāgata called [F.152.a] Pacifier of All Negative Forms of Existence. In the world system called Vimalā abides the Tathāgata called He Whose Intelligence Has Been Completely Purified. In the world system called Possessed of Power abides the Tathāgata called Powerful Intelligence. By calling them by their names, one will become the lord of the gods.
1.52「在名為琉璃光的世界中，住著如來、阿羅漢、正等覺者藥師琉璃光王佛，他看顧眾生並教導法。在名為燃燈的世界中，住著如來、阿羅漢、正等覺者燃燈佛。在名為無垢的世界中，住著如來、阿羅漢、正等覺者無垢光佛。在名為寂靜的世界中，住著如來、阿羅漢、正等覺者安住寂靜佛。在名為極樂世界的世界中，住著如來、阿羅漢、正等覺者阿彌陀佛。在名為蓮華殊勝的世界中，住著如來、阿羅漢、正等覺者蓮華生佛。在名為金剛的世界中，住著如來堅固金剛佛。在名為阿育的世界中，住著如來無憂佛。在名為無畏的世界中，住著如來安樂佛。在名為具足智慧成就的世界中，住著如來淨業佛。在名為遠離惡趣的世界中，住著如來寂伏一切惡道者。在名為無垢的世界中，住著如來慧光清淨佛。在名為具足威力的世界中，住著如來威力智慧佛。若能稱念他們的名號，就會成為天神之主。」
1.53“In the world system called Moon abides the Tathāgata called Stainless Full Moon. By calling him by his name and worshiping him, one will be completely liberated from all defilements. In the world system called Excellent Attainment abides the Tathāgata called Pacifier of All Negative Forms of Existence. By calling him by his name and worshiping him, one will be liberated from negative forms of existence. In the world system called Perfect Light abides the Tathāgata called He Who Looks at All Beings with Love. By calling him by his name and worshiping him, all worldly beings will be completely delighted.
1.53「在名叫月的世界中住著如來無垢月佛。藉由念誦他的名號並禮敬他，人們將完全解脫一切煩惱。在名叫殊勝成就的世界中住著如來寂伏一切惡道者。藉由念誦他的名號並禮敬他，人們將解脫惡道。在名叫圓滿光的世界中住著如來慈悲光佛。藉由念誦他的名號並禮敬他，一切世間眾生將完全歡喜。」
1.54“Son of noble family, in a word, even if a sextillion years or a hundred eons have passed since the tathāgatas Ānandaśrī, Candanaśrī, Hero, Subjugator of All Demon Forces, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa have manifested nirvāṇa, great king, all beings will be liberated from negative rebirths and negative forms of existence by calling the names of these buddhas; by having relic stūpas, drawings, and representations made; by worshiping and honoring them with lamps, incense, flowers, and perfume; and by maintaining the training, way of life, austerities, discipline, [F.152.b] and fasting.
1.54「貴族之子，簡而言之，即使阿難樂佛、檀香樂佛、英雄佛、制伏一切魔軍者佛、燃燈佛、毗舍婆佛、拘樓孫佛、拘那含牟尼佛和迦葉佛已經入涅槃至今，歷經百個劫或六十兆年之久，偉大的國王啊，所有眾生仍然能夠藉由稱念這些佛陀的名號，而從惡道輪迴和惡趣中解脫；藉由興建舍利塔、製作繪畫和塑像；藉由用燈、香、花和香水來禮拜和供養他們；並藉由保持修行、戒律、苦行、紀律和齋戒。」
“Karmic obscurations that remain for eons, such as those stemming from the five actions with immediate results, will be purified. One will pass to pleasant forms of existence and not to negative ones, and one will gradually, fully, and completely awaken to unsurpassable, complete, and perfect awakening.
「長期存在的業障，例如那些源自五無間業的業障，將會被淨化。你將往生到善趣，而不會往生到惡趣，並且你將逐漸、圓滿、徹底地覺悟無上、圓滿、究竟的覺悟。」
1.55“Suppose that sons or daughters of noble family with a feeble recollection of faith and bodhicitta commission drawings or clay statues of those tathāgatas. Suppose they do so to liberate friends and relatives, and for the sake of beings who engage in negative actions, abandon the noble Dharma, denigrate the noble ones, commit the five actions with immediate results, take a life, steal the wealth of the Three Jewels, go to the Avīci hell, or take birth in the three negative forms of existence. And suppose that once they have commissioned the drawings or statues, they focus principally on generating compassion toward all these beings and adopt the noble eightfold path. And then suppose they worship the tathāgatas three times in the night and three times in the day with flowers, incense, perfume, garlands, salves, lamps, cymbals, royal banners, and flags, from the eighth day of the waxing moon until the fifteenth.
1.55「假設善男子或善女人信心和菩提心微弱，他們為了解救親友，以及為了那些從事惡業、捨棄殊勝法、誹謗聖賢、造五無間業、殺生、盜取三寶財物、墮入無間地獄或往生到三惡趣的眾生，而委託畫工或工匠製作那些如來的畫像或泥塑。他們在製作畫像或塑像之後，主要專注於對所有這些眾生生起悲心，並採取八正道。之後，他們從初八月圓日直到十五日，每晚三次、每日三次，用花、香、香水、花環、膏油、燈、鑔鼓、王幡和旗幡禮拜如來。」
1.56“Now, in order to liberate beings, the buddhas, the blessed ones, know with their tathāgatas’ gnosis, hear with their divine ear, and see with their divine eye, so when sons or daughters of noble family dedicate their merit so that such beings will pass to pleasant forms of existence and accomplish wholesome deeds instead of negative ones, [F.153.a] in order to liberate the beings born in negative forms of existence, they should supplicate the tathāgatas. They should dedicate their merit in this way: ‘May negative actions be attenuated through confessing and acknowledging faults! May the names of the tathāgatas be heard! May beings be liberated from all negative forms of existence! Until they fully and perfectly awaken to unsurpassable, complete, and perfect awakening, may their conduct be in accordance with that of Mañjuśrī himself!’
1.56「現在，為了解脫眾生，諸佛、世尊以如來的智，用天耳聽聞，用天眼觀看。當善男子或善女人將其福德迴向，使得那些眾生往生到善趣，成就善業而不是惡業時，為了解脫那些往生到惡趣的眾生，他們應當祈請如來。他們應當這樣迴向福德：『願通過懺悔和認識過失，負面的業行得以減輕！願如來的名號被聽聞！願眾生從一切惡趣中得到解脫！直到他們圓滿、徹底地覺悟無上、圓滿、究竟的覺悟，願他們的行為與文殊菩薩本身的行為相符！』」
1.57“Moreover, if one copies the different teachings of the Dharma or commissions this activity, keeps them in mind, recites them, and worships them, then due to the power of the aspiration of the past tathāgatas, the names of the buddhas will reach the ears of beings born in Avīci hell and in the three negative forms of existence.
1.57「而且，如果有人抄寫各種法的教導或者委託他人進行此活動，將其銘記於心、誦讀它們並加以供養，那麼由於過去如來的願力，諸佛陀的名號就會傳到無間地獄和三惡趣中出生的眾生的耳朵裡。」
1.58“In addition, through the power of these different methods of the Dharma, all negative actions will be attenuated. Through the power of the tathāgatas’ majesty and their various Dharma discourses, one will be aware of wholesome and unwholesome actions. Thus one will subsequently not commit negative actions. One will then be liberated from the various kinds of suffering and pass to pleasant rebirths. Until one reaches unsurpassable, complete, and perfect awakening, the state of truly perfect awakening, one’s actions will be conducive to it.
1.58「此外，通過這些不同法門的力量，所有負面的行為都將得到減輕。通過如來的威力和他們各種法的教說，一個人將會認識什麼是善的和不善的行為。因此，一個人以後就不會造作負面的行為。一個人於是將從各種苦難中獲得解脫，並往生到善趣。直到一個人達到無上圓滿的覺悟，真正圓滿的覺悟的境界，一個人的行為都將有助於達到它。」
“Thus, these Dharma discourses are endowed with many positive properties. They are like the great maṇi jewel. Just like the great maṇi jewel, the wish-fulfilling jewel, they accomplish all wishes. All negative actions are subjugated. All gates to the negative forms of existence are closed. All gates to the pleasant forms of existence and the buddhas’ realms are opened.
「因此，這些法的教誨具足許多正面的特質。它們就像偉大的摩尼寶珠一樣。正如偉大的摩尼寶珠、如意寶珠那樣，它們能成就一切願望。一切惡業都被制伏。通往三惡趣的所有門都被關閉。通往善趣和佛陀淨土的所有門都被打開。」
1.59“So, son of noble family, owing to the tathāgatas’ various skillful means, aspirations, extraordinary transformations, sovereign power, and states of concentration, [F.153.b] one will pass to pleasant forms of existence and be liberated from all negative ones by continuously listening to and worshiping those who have remained in the various world systems, even if a hundred eons have passed since the tathāgatas’ nirvāṇa. Therefore, what need is there to mention the importance of keeping in mind the Dharma, reading it, copying it or commissioning this action, or accurately teaching it in a detailed way to others? Suppose a son or daughter of noble family comes to possess this excellent quality. Except for the tathāgatas, no one could easily express the excellent quality of that being’s accumulation of merit and of his or her roots of virtue.
1.59「善男子，由於如來的各種方便、願力、不可思議變化、神通力和禪定境界，即使在如來涅槃之後已經過了百劫，人們仍然可以通過持續地聽聞和禮敬住在各個世界系統中的聖者，而投生到善趣，並被解救脫離所有的惡趣。因此，何須再提保持法的心念、閱讀法、抄寫法或委託他人抄寫、或詳細而正確地將法傳教給他人的重要性呢？假設某位善男子或善女人獲得了這樣殊勝的品質，除了如來之外，沒有人能夠輕易地表達那個眾生福德的積累和善根的殊勝品質。」
1.60“Great king, you should thus rely on this excellent quality and keep in mind the various Dharma discourses. You should read them. You should explain them. You should worship them. You should make your faith in the Three Jewels integral to you. You should always worship and venerate the tathāgatas and correctly grasp their teachings. Being repulsed by saṃsāra, you should be vigilant and focus your thoughts on its momentariness. Moreover, great king, the pursuit of their desires keeps beings in a state of suffering for sextillions of eons. That is, they will experience the suffering of arising and cessation, the suffering of being in the womb, the suffering of rebirth as a hell being or an animal, or the suffering of the world of Yama, the suffering of poverty, and the suffering of being cut, bruised, beaten, struck, and burnt. Therefore, you should proceed to abandon all conditioned phenomena. Great king, you should give priority to compassion and long for the Dharma and liberation.”
1.60「大王，你應當因此依靠這個殊勝的品質，將各種法的教法保持在心中。你應當誦讀它們。你應當為他人講說它們。你應當禮拜它們。你應當使自己對三寶的信心成為不可分割的一部分。你應當經常禮拜和尊敬如來，正確把握他們的教導。厭離輪迴，你應當保持警覺，將你的思想集中在其無常性上。此外，大王，眾生對貪慾的追求使他們在無數劫的苦難中受困。也就是說，他們將經歷生滅的痛苦、在母腹中的痛苦、投生為地獄眾生或畜牲的痛苦，或者閻魔王世界的痛苦、貧困的痛苦，以及被切割、擦傷、毆打、撞擊和灼燒的痛苦。因此，你應當著手放棄所有有為法。大王，你應當優先考慮慈悲，並渴望法與解脫。」
1.61King Prasenajit, together with his entire retinue, said to Mañjuśrī, “Mañjuśrī, this is excellent, most excellent! By bringing down the rain of the Dharma, [F.154.a] you have made us content and happy. As we have set out upon the state of awakening, you have made us vigilant.”
1.61波斯匿王與他的整個眷屬一起對文殊菩薩說："文殊菩薩，這太好了，實在太好了！透過降下法雨，你讓我們感到滿足和歡樂。既然我們已經踏上覺悟的道路，你讓我們保持警覺。"
1.62An eager bodhisattva then asked the Blessed One, “Blessed One, suppose someone adopts the various teachings of the Dharma, reads them, teaches them in detail to others, copies them or commissions their copying, and honors those who copy, adopt, and recite the teachings with flowers, incense, perfume, garlands, salves, garments, and ornaments. How much would the merit of this person increase, Blessed One?”
1.62一位急切的菩薩於是問世尊說：「世尊，假如有人採納各種法的教導，誦讀它們，詳細地向他人教授它們，抄寫它們或委託他人抄寫，並用花、香、香水、花環、膏油、衣服和飾品供養那些抄寫、採納和誦持教導的人。世尊，這個人的福德會增長多少呢？」
1.63The Blessed One replied, “If sons or daughters of noble family, kings, ministers, monks, nuns, male lay vow holders, or female lay vow holders keep in mind the various teachings of the Dharma with faith in the Tathāgata, worship them, copy them or commission their copying, and teach them correctly, they will attain the eight great qualities. What are those eight great qualities? None of the diseases or harm in the world will affect them at all. All yakṣas, bhūtas, and piśācas who rob people of their radiance will abide in loving-kindness. No harmful influences from kṛtyās, kākhordas, spell-casters, or vetālas will injure their body. Having pleased all the kings, ministers, brahmins, householders, monks, nuns, and male and female lay vow holders, they will accomplish all aims. All the gods will congregate before them. They will pass to pleasant forms of existence. They will be accepted by Vajrapāṇi. They will be born wherever they might wish and will remember the succession of their former lives. In this way those sons or daughters of noble family, and the others, will [F.154.b] attain the eight great qualities. Thus, for one hundred thousand years they will venerate these tathāgatas with the divine and manifest offerings meant for a tathāgata.
1.63世尊回答說：「如果善男子或善女人、國王、大臣、比丘、比丘尼、優婆塞或優婆夷，以對如來的信心憶持各種法的教法，禮拜這些教法，抄寫這些教法或委託他人抄寫，並正確地向他人宣說，他們將獲得八種殊勝的品質。那八種殊勝的品質是什麼呢？世界上的任何疾病或傷害都不會影響他們。所有盜取人們光彩的夜叉、餓鬼和毗舍遮都將安住在慈悲之中。來自克剎尼耶、咖喝荼、咒術師或屍鬼的任何有害影響都不會傷害他們的身體。他們將取悅所有的國王、大臣、婆羅門、居士、比丘、比丘尼以及優婆塞和優婆夷，並將成就所有的目標。所有的天神將聚集在他們面前。他們將轉生到善趣。他們將被金剛手菩薩所接納。他們將生於他們所願之處，並將憶起前世生命的連續性。以此方式，這些善男子或善女人以及其他人將獲得八種殊勝的品質。因此，在十萬年間，他們將以供養如來的天界和世間供物來禮拜這些如來。」
1.64“Suppose someone were to fill Jambudvīpa with tathāgatas’ relic stūpas made of the seven precious substances, and then venerate, revere, and worship them for one hundred thousand years with divine garlands, salves, flowers, lamps, precious umbrellas, cymbals, royal banners, and flags—compared to such a person, someone who keeps in mind the various teachings of the Dharma with faith in the Tathāgata and who reads them, worships them, copies them or commissions their copying, and teaches them correctly to others will have a vastly greater increase in merit. Son of noble family, suppose someone were to set the beings of Jambudvīpa on the noble eightfold path and, after having done so, venerated and worshiped the Tathāgata for a hundred thousand divine years with all the necessities of life there might be—compared to such a person, someone who listens to just one four-line stanza drawn from the various teachings of the Dharma, keeps it in mind, copies it or commissions it to be copied, and promulgates it to others will have a vastly greater increase in merit.”
1.64「假如有人用七寶製成的塔，充滿整個閻浮提，裡面供奉如來的舍利，然後用神聖的花鬘、香膏、鮮花、燈火、珍貴的傘蓋、鐃鈸、王旗和幡旗來恭敬禮拜、尊崇供養一百千年，與這樣的人相比，有人對如來生起信心，對各種法教保持在心，讀誦、禮拜、抄寫或令人抄寫，並且正確地為他人演說這些法教，這個人的福德增長要遠遠超過前者。貴族之子，假如有人使閻浮提的眾生都踏上八正道，之後用各種生活所需之物，用神聖的方式恭敬禮拜、尊崇供養如來一百千個神聖的歲月，與這樣的人相比，有人僅僅聽聞從各種法教中摘取的一個四句偈頌，保持在心，抄寫或令人抄寫，並且向他人廣為傳揚，這個人的福德增長也要遠遠超過前者。」
1.65When the Blessed One had explained in detail the significance of the various teachings of the Dharma, he then spoke the following verses:
1.65當世尊詳細闡釋了各種法的意義後，他接著說出了以下偈頌：
1.74The eager bodhisattva mahāsattva asked the Blessed One, “Blessed One, I have some qualms about this. Having come into possession of a kingdom with this body, will one again experience suffering? Or will there not be any sorrow when one circles in saṃsāra? Or alternatively, as one will experience again birth, old age, sickness, death, misery, despair, lamentation, suffering, and unhappiness, how will one be born, die, live, and gain happiness? How will one experience suffering?”
1.74這位急切的菩薩大薩埵向世尊請問："世尊，我對此有些疑慮。以這個身體獲得了一個國度，一個人會再次經歷痛苦嗎？或者當一個人在輪迴中循環時，就不會有任何悲傷嗎？或者說，既然一個人會再次經歷生、老、病、死、苦、絕望、哀泣、痛苦和不幸，那麼一個人將如何誕生、如何死亡、如何生存和獲得幸福？一個人將如何經歷痛苦？"
1.75The Blessed One answered the eager bodhisattva mahāsattva, “You who are eager, you should consider that these experiences are conditioned by karma. Now, son of noble family, [F.155.b] there is no birth, no death, no life in this world. Son of noble family, although there is no old age and death here, one’s state of life is always dependent on the body consciousness. Furthermore, when one transmigrates to various births due to karmic conditions and karmic circumstances, one will experience happiness and suffering. One has the notion of happiness as happiness and suffering as suffering. One gives rise to the notion that non-happiness is not happiness and that non-suffering is not suffering. Nonetheless, until one possesses the qualities of nirvāṇa in the realm of nirvāṇa without remainder, one will still be subject to sorrow.
1.75世尊回答了熱切的菩薩大薩埵說：「你這位熱切的人應當認識到，這些經歷都是受業因緣所制約的。現在，善男子，在這個世界裡沒有生，沒有死，沒有生活。善男子，雖然這裡沒有衰老和死亡，但是一個人的生命狀態始終依賴於身識。此外，當一個人由於業因緣和業的環境而輪迴到各種生命時，他將體驗幸福和痛苦。一個人對幸福有幸福的概念，對痛苦有痛苦的概念。一個人產生了非幸福不是幸福、非痛苦不是痛苦的概念。儘管如此，在一個人在無餘涅槃界中擁有涅槃的品質之前，他仍然會受到悲傷的束縛。」
1.76“Son of noble family, it is as follows. As an analogy, consider someone who puts on new clothes. Having put them on, this person performs all sorts of actions and experiences happiness and suffering. Later, at another time, this person is finally told that these clothes, being old and moth-eaten, are dirty, upon which he realizes that they should be thrown away, and thus he gets rid of them. Once he is rid of them, he again looks for brand new clothes to wear. When he has put them on, he performs various actions and experiences happiness and suffering. Until this person has put on genuine clothes that are durable and everlasting, indestructible and unbreakable, then though many eons pass, one after another, he will either have to wear such temporary clothes or throw them away. He does not think about this nor reflect upon it; he is under the influence of the body. Likewise, son of noble family, at a certain time, due to one’s state of life, one’s body perishes and is seen to be on the point of collapse. At that time, one discards this body and looks for another that is new and young. Taking it on and performing actions with it, one will experience happiness and suffering. Just as clothes arisen from one’s own merit are soft, hard, or rough, so too one adopts the body that one takes on according to one’s state of life. Just as one is born according to one’s roots of virtue—namely, one’s karmic conditions—one will be born as a god, a king, [F.156.a] a hell being, an animal, or a being from the world of Yama. Although this body is also influenced by one’s state of life and is given up according to one’s state of life, one does not think about this, nor reflect upon it. Son of noble family, you should look upon the body just as you look upon these clothes.
1.76「族姓子，是如此的。做為比喻，想像有人穿上新衣服。穿上後，這個人進行各種各樣的行動，經驗快樂和痛苦。後來，在另一個時間，這個人最終被告知這些衣服既然陳舊和蟲蛀，是骯髒的，於是他意識到應該將它們丟棄，因此他脫掉了它們。脫掉後，他再次尋找嶄新的衣服穿著。當他穿上時，他進行各種各樣的行動，經驗快樂和痛苦。直到這個人穿上了真正的衣服，堅牢而永恆，不可摧毀和不可破損，那麼儘管許多劫一個接一個地流逝，他將要麼穿著這樣的暫時衣服，要麼將它們丟棄。他不思考這些，也不反思；他受到身體的影響。同樣地，族姓子，在某個時刻，由於自己的生命狀態，自己的身體衰敗，並被看到是在崩潰的邊緣。在那個時刻，自己拋棄了這個身體，尋找另一個新的、年輕的身體。承受它並用它進行行動，自己將經驗快樂和痛苦。正如從自己的福德生起的衣服柔軟、堅硬或粗糙一樣，自己同樣根據自己的生命狀態採納自己承受的身體。正如自己根據自己的善根而被生—即自己的業因緣—自己將被生為天神、國王、地獄眾生、畜生或閻魔王世界的眾生。儘管這個身體也受到自己的生命狀態的影響，並根據自己的生命狀態被放棄，自己不思考這些，也不反思。族姓子，你應該看待身體，就如同你看待這些衣服一樣。」
1.77“Son of noble family, it is like a snake that, when the time has come on account of karmic conditions, sheds its skin, and then comes and goes in keeping with its physical shape. Although the snake will experience happiness and suffering, it does not think about its skin nor reflect upon it. You should look upon your state of life just as you look upon this snake.
1.77「貴族之子，就像一條蛇，當業因緣成熟的時候，會脫掉皮膚，然後根據它的身體形狀來來去去。雖然蛇會經歷快樂和痛苦，但它不會思考它的皮膚，也不會對此反思。你應該像看待這條蛇一樣來看待你的生命狀態。
“Son of noble family, it is like a tree that, after it has developed its leaves and foliage, will then, with time, evolve so that finally they wither and fall. And then yet later again, with time, it will grow buds, branches, foliage, flowers, and fruit. Son of noble family, it is in this way that you should look upon arising and cessation due to karmic conditions.
「貴族之子，就像一棵樹一樣，當它長出葉子和枝葉後，經過時間的推移，最終會逐漸凋零而落下。之後，又經過一段時間，它會再次生長出芽、枝條、葉子、花朵和果實。貴族之子，你應該就像這樣來看待因業因緣而生起和消滅的現象。」
1.78“Now, son of noble family, some time in the future beings will experience more greed, attachment, anger, envy, and pride. As they cause the scales and weights of karma to move, their behavior will follow upon pleasure and attachment, so that they will commit more negative actions based upon or caused by their attachment. Committing more negative actions, they will experience suffering. They who construe impermanent things as permanent and the impure as pure will not venerate the Buddha, the Dharma, and the Saṅgha. These infantile people will not seek out a spiritual friend. Instead, they will mock and ridicule those who teach them the Dharma, rather than having faith or trust in them. Such beings will perform negative actions. They will adopt the body that they take on and which they will experience in keeping with karmic conditions and according to their particular state of life. [F.156.b] They will then give rise to notions of suffering and pleasure.
1.78「善男子，到了未來的某個時候，眾生會產生更多的貪婪、執著、憤怒、嫉妒和傲慢。當他們推動業的天平時，他們的行為會跟隨著快樂和執著，因此他們會基於或由執著所導致而做出更多的負面行為。做出更多負面行為，他們就會經歷痛苦。那些將無常的事物視為恆常，將不淨視為清淨的人，將不恭敬佛陀、法和僧伽。這些幼稚的人不會尋求靈性的善友。相反地，他們會嘲笑和嘲諷那些教導他們法的人，而不是對他們有信心或信任。這樣的眾生會做出負面的行為。他們會取著他們所取的身體，並將根據業因緣和他們各自的生命狀態而經歷它。他們就會產生痛苦和快樂的概念。」
1.79“Son of noble family, this is the answer of the Tathāgata. This body should be regarded as karmically conditioned. For this body also there is no death, there is no life; happiness and suffering will not be experienced but they will arise and cease according to karmic causes and conditions. The tathāgatas have undergone sextillions of hardships for the sake of beings. Having completely given up all their possessions, they become perfectly awakened within unsurpassable, complete, and perfect awakening, and establish all beings, too, in great nirvāṇa.”
1.79「善男子，這就是如來的答覆。這個身體應該視為業因緣所生的。對於這個身體也沒有死亡，也沒有生命；快樂和痛苦不會被經歷，但它們會根據業因緣而生起和消滅。如來們為了眾生的緣故，經歷了無數難行的苦行。他們完全放棄了所有的財產，在無上圓滿的覺悟中得到了完全的覺悟，也將所有眾生安立在大涅槃中。」
1.80At that point, the Tathāgata’s sovereign power caused the whole earth to tremble. The assembled retinue said to the Tathāgata, “Excellent!” King Prasenajit and the others, by means of many, great, more and more powerful supernatural powers, made an offering to the Tathāgata of five hundred divine garments. Trembling, they circumambulated the Tathāgata three times. In the presence of all the tathāgatas, each of them confessed that the faults consisting of all their negative actions had indeed been committed, and they promised to adopt the training.
1.80此時，如來的威力使得大地震動。集聚的眾弟子對如來說：「太好了！」波斯匿王等人，藉由許多、偉大、愈來愈強大的神通，向如來供養了五百件天衣。他們顫抖著繞如來三圈，在所有如來的面前，各自懺悔自己所犯的一切惡業，並承諾要接受修持的訓練。
1.81At the same time, the assembled retinue exclaimed, “Tathāgata, we pay homage to those who have turned away from all births, freed all beings from suffering, and attained liberation. Homage to them! Blessed One, in the future, we will not take any delight in the experiences of suffering in saṃsāra. Blessed One, we pray that you liberate us from birth, old age, disease, death, misery, despair, lamentation, suffering, unhappiness, and distress.”
1.81此時，集聚的眾弟子異口同聲地說：「如來啊，我們禮敬那些已經遠離所有輪迴、解救眾生脫離苦難、獲得解脫的聖者。禮敬他們！世尊，在未來，我們將不再對輪迴中的痛苦體驗感到歡喜。世尊，我們祈禱您能解救我們免於生、老、病、死、悲傷、絕望、哀嘆、痛苦、不快樂和困頓。」
1.82The Blessed One replied, “Sons of noble family, with roots of virtue that focus upon diligent application, may you acquire the superior intention directed at the Three Jewels. Know all conditioned phenomena to be impermanent and like illusions. [F.157.a] Be filled with joy at upholding the holy Dharma. May you worship, revere, and venerate it more and more. Know it as supreme compassion for all beings. Consider the one who expounds the Dharma as a tathāgata. Consider virtuous friends as gurus. Keep in mind, cultivate, and spread the various Dharma discourses. Sons of noble family, you will be liberated from all sufferings, all births, old age, disease, death, misery, unhappiness, and great distress. You will be liberated from the noose of saṃsāra. Practice the roots of virtue, that is, the noble eightfold path. May you turn away from the state of not being vigilant.
1.82世尊回答說：「善男子們，以專注於精進的善根，願你們獲得指向三寶的殊勝意願。應當認知一切有為法都是無常且如幻。【F.157.a】以歡喜心來護持聖法。願你們更加恭敬、尊崇和禮拜它。應當認識它是對一切眾生的最高慈悲。將說法者視為如來。將善知識視為上師。牢記、修習和傳播各種法的教導。善男子們，你們將從一切痛苦、一切生、衰老、疾病、死亡、悲苦、不快和極大的憂患中解脫。你們將從輪迴的羈絆中解脫。修習善根，也就是八正道。願你們遠離不警覺的狀態。」
1.83“Sons of noble family, once beings adopt even a single training of the Tathāgata for only a short while, they will be liberated from all suffering, experience pleasant rebirths, and will not experience negative forms of existence. That being so, what need is there to mention those who, after abandoning jokes, amusement, pleasure, and games, through their sublime devotion to the Tathāgata perform rituals to him, live with superior intentions, and practice the restoration and purification of their vows with the eight-branched fasting ritual? What need is there to mention that all those who practice these sorts of conduct will not be born in the three negative forms of existence, but will pass to pleasant ones, and that, having experienced the happiness of gods and humans, their suffering will come to an end so that gradually they will fully and completely awaken to unsurpassable, complete, and perfect awakening?
1.83「諸善男子，眾生若是採納如來的任何一項訓誡，即使只是短暫的時間，他們也會從一切苦難中解脫，體驗到快樂的重生，不會經歷三惡趣。既然如此，何須提及那些摒棄玩笑、娛樂、快樂和遊戲，透過對如來的殊勝誠心，向如來行禮、懷抱殊勝意圖生活，並透過八支齋戒的儀式來恢復和淨化誓願的眾生呢？何須提及所有實踐這類行為的人不會投生到三惡趣，反而會轉向快樂的境界，並且在體驗過天人的快樂之後，他們的苦難將會終結，使得他們逐漸圓滿地覺醒到無上、圓滿、究竟的覺悟呢？
1.84“Whoever has the body of a woman tainted by the fundamental and secondary defilements, if they genuinely take refuge in the Three Jewels and adopt the training, whether for one day, half a day, or just a moment, [F.157.b] they will all dispel that condition of being a woman, suffering, unhappiness, and afflictions. Having put an end to suffering, they will go to pleasant forms of existence until they become fully and perfectly awakened buddhas within unsurpassable, complete, and perfect awakening. Sons of noble family, the infantile do not recognize that one who genuinely takes up the pledges and the training commitments of body, speech, and mind is endowed with many qualities and great roots of virtue.”
1.84「凡是具有被根本煩惱和次要煩惱污染的女性身體的人，如果他們真誠地皈依三寶並接受教法，無論是一天、半天，還是只是一瞬間，他們都將消除女性的這種狀況、苦難、不幸和煩惱。當他們終結苦難後，將前往快樂的生存形式，直到他們在無上圓滿的覺悟中完全徹底地覺悟成為佛陀。善族眾子啊，無知的人不認識那些真誠地承擔身、語、意誓願和修行承諾的人，他們具備許多素質和廣大的善根。」
1.85At that moment, a great noise resounded in the sky. All the retinue marveled, upon which a great rain of flowers and perfume fell. One hundred thousand beings were all liberated from suffering and established in unsurpassable, complete, and perfect awakening—the spiritual level from which there can be no relapse. Moreover, ten million beings focused upon taking refuge in the Buddha, Dharma, and Saṅgha, and generated bodhicitta for the first time.
1.85此時，天空中發出巨大的聲響。所有的眷屬都感到驚歎，隨後天上降下了一場花雨和香氣。十萬個眾生都從苦難中解脫出來，被安立在無上圓滿究竟的覺悟中——即從此不會退轉的精神境界。此外，一千萬個眾生專注於皈依佛陀、法和僧伽，並首次生起了菩提心。
1.86The tathāgatas, too, all disappeared. Then, Vajrapāṇi and the others, all the vajra holders, Śakra, Brahmā, the protectors of the world, and the four kings spoke these words to the Blessed One:
1.86隨後，如來們全都隱沒了。接著，金剛手菩薩和其他所有金剛持有者、帝釋天、梵天、世間的保護者們，以及四大天王向世尊說了這些話：
“Thanks to the Tathāgata, we have respite. We have heard the Dharma discourses and the names of the tathāgatas. To the Blessed One, we have dedicated our countries, cities, and temples, as well as our bodies and lives, so that the Dharma will be taught, copied, recited, worshiped, and proclaimed. We will preserve it. We will protect it. We will accomplish all its purposes. We will ensure that wealth and grains are well provided. We will ensure that the Blessed One will be venerated everywhere. We will ensure that people are free from all diseases. We will ensure that we give mindfulness, power, and inspiration.”
我們蒙受如來的恩惠而得以安樂。我們聽聞了法的演說和如來們的名號。我們向世尊獻上我們的國土、城市和寺廟，以及我們的身體和生命，使得法能夠被宣講、抄寫、誦持、禮拜和宣揚。我們將保護它。我們將守護它。我們將完成它的一切目的。我們將確保財富和糧食得到充分的供應。我們將確保世尊受到普遍的尊崇。我們將確保人們遠離一切疾病。我們將提供正念、力量和啟發。
1.87The Blessed One [F.158.a] declared, “Excellent. This is excellent!” And he told them, “At all costs, make sure in this way that these teachings of the Dharma, which are the pledge of the Tathāgata, will not quickly disappear.”
1.87世尊宣說：「善哉，善哉！」並告訴他們：「無論如何，你們務必確保這些作為如來誓願的法教，不會很快地消失。」
1.88When the Blessed One had spoken in this way, all the bodhisattva mahāsattvas, such as Noble Avalokiteśvara, Vajrapāṇi, and others, as well as the great śrāvakas and the entire retinue, and the world of the gods, human beings, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.
1.88世尊說完以後，高貴的觀世音菩薩、金剛手菩薩等菩薩大薩埵，以及偉大的聲聞和整個眷屬，還有天神、人類、阿修羅和乾闥婆的世界，都歡喜踊躍，讚歎世尊所說的法。
1.89Here ends the noble Mahāyāna sūtra, “The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers.”
1.89（結尾）