Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness
第十章：以空性為基礎的願力成就
10.1Then the goddess Wish-Fulfilling Radiating Light, who was within the great assembly, was delighted and overjoyed on hearing that very profound Dharma teaching. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, and said to the Bhagavat, “Bhagavat, what instruction do you give on a Dharma for the practice of meditation on the ways of profound meaning?”
10.1那時，住在大眾中的如意寶光女神聽到這甚深的法教，心生歡喜，歡樂踊躍。她從座位上起身，整理好上衣搭在一肩，右膝著地跪下，雙手合掌恭敬禮拜，對薄伽梵說：「薄伽梵，您對於修習甚深意義的禪定之道，有什麼教導呢？」
10.2Then she spoke this verse: [F.78.b]
10.2於是她誦出此偈：
10.4The Bhagavat said to the noble goddess:
10.4薄伽梵對尊貴的女神說：
10.6Then the noble goddess said to the Bhagavat:
10.6然後那位高貴的女神對薄伽梵說：
10.8The Bhagavat then said to the noble goddess, “One should practice the Dharma of enlightenment by being based upon the Dharma realm and meditating on the Dharma conduct of sameness. How does one practice the Dharma of enlightenment by being based upon the Dharma realm and meditating on the Dharma conduct of sameness? In this way, the Dharma realm is taught through the five skandhas so that the Dharma realm itself is the five skandhas. However, one cannot say that it is the five skandhas and one cannot say it is not the five skandhas. Why is that? If the Dharma realm is the five skandhas, that would be the nihilist view, and if it is other than the five skandhas that would be the eternalist view. Therefore, the Dharma realm has neither of those two characteristics. It is not present in the two extremes. It cannot be viewed. It transcends being an object of view. It has no name. It is featureless. That is what is called the Dharma realm.
10.8薄伽梵對高貴的女神說："應該通過以法界為基礎，並冥想平等法的修行來修習菩提法。如何通過以法界為基礎，並冥想平等法的修行來修習菩提法呢？這樣的話，法界通過五蘊來教導，以至於法界本身就是五蘊。然而，你不能說它是五蘊，也不能說它不是五蘊。為什麼呢？如果法界是五蘊，那就是虛無主義的觀點，如果它不同於五蘊，那就是常有主義的觀點。因此，法界不具有這兩種特徵。它不存在於兩個極端。它不能被觀看。它超越了作為觀看對象的範疇。它沒有名稱。它沒有特徵。這就是所謂的法界。"
10.9“Noble goddess, how is the Dharma realm taught through the five skandhas? It is like this: The five skandhas are not produced by causes and conditions. Why is that? If they are produced by causes and conditions, then are they produced because they have already been produced, or are they produced because they have not yet been produced? If they have already been produced, what need would there be for causes and conditions? If they are not produced, then there is no production to perceive. Why is that? [F.79.a] An unproduced phenomenon has no existence and therefore has no name, has no features, does not cease, and can have no analogy, because it has not been produced by causes and conditions.
10.9「善女神，法界如何通過五蘊而被說示呢？是這樣的：五蘊不由因緣而生。為什麼呢？如果它們由因緣而生，那麼它們是因為已經生起而生，還是因為尚未生起而生呢？如果它們已經生起了，那麼還需要因緣做什麼呢？如果它們尚未生起，那麼就沒有生起的現象可以認知。為什麼呢？未生起的現象沒有存在，因此沒有名稱，沒有特徵，不會止滅，也不能有比喻，因為它不是由因緣所生的。」
10.10“Noble goddess, it is like this: As an example, a drumbeat is dependent on wood. It is dependent on a skin, a stick, a hand, and so on. Therefore, although a drumbeat originates, the past of that which is a drumbeat is empty, its future is empty, and its present origination is empty. The drumbeat does not originate from the wood, it does not originate from the skin, and it does not originate from the stick or the hand. It does not originate from the three times. Therefore, it is not produced. That which is not produced does not cease. That which does not cease does not come from anywhere. That which does not come from anywhere does not go anywhere. That which does not go anywhere is not eternal. It is not nothingness. That which is neither eternal nor nothingness is not one and it is not separate.
10.10「聖潔的女神，是這樣的：舉例來說，鼓聲依賴於木頭。它依賴於皮革、鼓槌、手等等。因此，雖然鼓聲產生了，但那個是鼓聲的東西，它的過去是空的，它的未來是空的，它現在的產生也是空的。鼓聲不從木頭而產生，不從皮革而產生，不從鼓槌或手而產生。它不從三世而產生。因此，它未被產生。未被產生的東西不會消滅。不消滅的東西不會從任何地方來。不從任何地方來的東西不會到任何地方去。不到任何地方去的東西不是永恆的。也不是虛無的。既不是永恆也不是虛無的東西，不是一體的，也不是分離的。」
10.11“Why is that? If the five skandhas were one, they would not be different from the Dharma realm. If it were like that, then it would be logical that even ordinary beings would see the genuine truth and attain the nirvāṇa that has the highest genuine truth. But this is not so, and therefore it should be known that they are not one.
10.11「為什麼呢？如果五蘊是一體的，它們就不會與法界有所不同。如果是這樣的話，那就應該合理地認為，即使是普通眾生也能夠看到真實的本質，並且證得具有最高真實性的涅槃。但事實並不是這樣，因此應該明白五蘊並不是一體的。」
10.12“If they were separate, then all the composite characteristics of the buddhas and bodhisattvas would include attachment so that they would not become liberated from the bondage of the kleśas and would not attain the highest, most complete enlightenment of buddhahood.
10.12「如果它們是分開的，那麼諸佛和菩薩們的一切複合特徵都會包含貪，使得他們無法從煩惱的束縛中解脫，也無法證得無上正等菩提的佛果。
10.13“Why is that? It is because all ārya individuals have realized the essential sameness of the composite and noncomposite, and therefore they are not separate from each other. [F.79.b] Thus, one should know that the five skandhas are neither existent nor nonexistent. They are neither produced by causes and conditions nor not produced by causes and conditions.
10.13"為什麼呢？因為所有聖者已經證悟到有為法和無為法的本質相同，因此它們彼此並不分離。由此可知，五蘊既不存在也不不存在。它們既不是由因緣而生，也不是不由因緣而生。"
10.14“This the āryas know, but it is not within the field of experience of others, and therefore it cannot be known through words and terminology. It has no name, no features, no cause, no condition, and no analogy and is devoid of a beginning or end. It is primordially, naturally empty. Therefore, the Dharma realm can be taught through the five skandhas.
10.14「這是聖者所知道的，但對他人的認識範圍之外，因此無法透過言語和術語來了解。它沒有名字、沒有特徵、沒有因、沒有緣、沒有比喻，也沒有開始或結束。它本來就自然地空。因此，法界可以透過五蘊來教導。」
10.15“Noble goddess, if any noble man or noble woman who wishes to seek for the highest, most complete enlightenment seeks for it elsewhere than the ultimate and relative, that would be extremely difficult to comprehend and contemplate. The nature of the field of experience of the āryas and of ordinary beings is neither one nor different. Therefore, the conduct of enlightenment should be practiced based upon the Dharma realm without eliminating the relative and without being apart from the ultimate.”
10.15「聖女啊，如果任何聖男或聖女想要尋求無上正等菩提，卻在勝義諦和世俗諦之外尋求，那將是極其難以理解和思考的。聖者的體驗領域與普通眾生的體驗領域的本質既不是一體，也不是各異。因此，應當基於法界來修習菩提的行法，不排除世俗諦，也不離開勝義諦。」
10.16When the Bhagavat had said that, the noble goddess was delighted and happy. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together, and with a one-pointed mind bowed down her head and said to the Bhagavat, “Bhagavat, I shall train today in that practice of the true meaning of enlightenment that the Bhagavat has spoken of.”
10.16薄伽梵說完了這些話後，那位聖者女神感到歡喜和快樂。她從座位上起身，將上衣搭在一個肩膀上，跪下右膝，將兩掌合十，以一心專注的態度向薄伽梵頂禮，說道：「薄伽梵，我今天將修習薄伽梵所說的那真正菩提意義的修行。」
10.17Then the great Brahmarāja, the lord of the Sahā world realm, who was present within that vast assembly, said to the noble goddess Wish-Fulfilling Radiating Light, “This bodhisattva conduct is difficult to accomplish, so how are you going to master it today?” [F.80.a]
10.17那時娑婆世界的主人梵王與在那廣大的集會中在場的梵天，對如意寶光菩薩說：「這菩薩行難以成就，你今日如何要掌握它呢？」
10.18The noble goddess said to Brahmarāja, “O great Brahmarāja, that which the Bhagavat has taught is truly very profound, so that no ordinary being can know its meaning; it is the field of experience of āryas, and therefore it is sublime and difficult to know. If it is true and not false that I can today attain a state of bliss through relying on this Dharma, then may all the countless, innumerable, numberless beings in this world realm of the five degenerations become golden in color, possess the thirty-two signs, be neither male nor female, be seated upon a precious lotus, and enjoy limitless bliss. May there fall a rain of sublime, divine flowers. May music resound from divine musical instruments without their being played. And may there be a perfection of all articles of offering.”
10.18聖女向梵王說：「偉大的梵王啊，薄伽梵所教導的確實非常深奧，以至於普通眾生無法知曉其義；它是聖者的境界，因此是殊勝而難以了知的。如果我今天確實能夠通過依靠此法而證得福樂的境界，且言真實不虛，那麼願娑婆世界五濁時代中所有無數無量無邊的眾生都變成金色，具足三十二相，既非男身亦非女身，坐在寶蓮花之上，享受無邊的福樂。願降下殊勝的天花妙雨。願天樂自動奏鳴而無需被彈奏。願一切供養物品圓滿具足。」
10.19As soon as the noble goddess had said that, all of the beings in that time of the five degenerations became golden in color with the signs of a great being, were neither male nor female, were seated upon precious lotuses, and enjoyed limitless bliss. It was just as in the palace of the Paranirmitavaśavartin deities. There were no lower existences. There were arranged rows of precious trees, and the world realm was filled with flowers from the trees that were made of the seven precious materials. Also, there fell a rain of divine flowers of the seven precious materials, and divine music played.
10.19尊貴的如意寶光女神剛剛說完這些話，那個時代五濁中的所有眾生都變成了金色，具備大人物的特徵，既不是男身也不是女身，都坐在珍貴的蓮花上，享受無限的喜樂。就如同在他化自在天的宮殿一樣。沒有下三道的眾生。排列著珍貴的樹木，世界被七寶所製成的樹花填滿。還有七寶所製成的神聖花朵降下如雨般，神聖的音樂在演奏。
10.20The noble goddess Wish-Fulfilling Radiating Light transformed also from having a female body to having the body of a Brahmā deva.
10.20尊貴的女神如意寶光也從女身轉變為梵天天神的身體。
10.21Then the great Brahmarāja asked the bodhisattva Wish-Fulfilling Radiating Light, “Venerable one, how did you practice bodhisattva conduct?”
10.21那時梵王問菩薩如意寶光：「尊者，你是如何修行菩薩行的？」
10.22The bodhisattva Wish-Fulfilling Radiating Light replied, “Great Brahmarāja, if a moon on water were to practice enlightened conduct, that is how I practiced enlightened conduct. [F.80.b] If someone in a dream were to practice enlightened conduct, that is how I practiced enlightened conduct. If a mirage were to practice enlightened conduct, that is how I practiced enlightened conduct. If a valley’s echo were to practice enlightened conduct, that is how I practiced enlightened conduct.”
10.22菩薩如意寶光回答說：「梵王啊，如果水中月亮能夠修習菩提行，我就是用這樣的方式修習菩提行。如果夢中的人能夠修習菩提行，我就是用這樣的方式修習菩提行。如果陽焰能夠修習菩提行，我就是用這樣的方式修習菩提行。如果山谷的回聲能夠修習菩提行，我就是用這樣的方式修習菩提行。」
10.23When great Brahmarāja heard that, he asked the bodhisattva Wish-Fulfilling Radiating Light, “Venerable one, based on what meaning did you say those words?”
10.23梵王聽聞此言，便問菩薩如意寶光：「尊者，您是根據什麼含義而說出這些話語的？」
10.24The bodhisattva Wish-Fulfilling Radiating Light replied, “O Brahmarāja! Although there is not a single phenomenon that does not have the characteristic of the true nature, nevertheless they are created through causes and conditions.”
10.24菩薩如意寶光回答說：「梵王啊！雖然沒有一個現象不具有真如的特性，但是它們仍然是透過因緣而產生的。」
10.25“If that is so,” said Brahmarāja, “then it would be logical that childlike, ordinary beings would attain the highest, most complete enlightenment of buddhahood.”
10.25梵王說：「如果是這樣，那麼邏輯上說，幼稚無知的凡人就應該成就佛果的無上正等菩提。」
10.26“What are you thinking that made you say that?” asked the bodhisattva Wish-Fulfilling Radiating Light. “Do you think that ignorant individuals are separate, that wise individuals are separate, that enlightenment is separate, that nonenlightenment is separate, that liberation is separate, and that nonliberation is separate?
10.26菩薩如意寶光問道：「你想的是什麼，才會這樣說？你認為無知的人是分開的，智慧的人是分開的，菩提是分開的，非菩提是分開的，解脫是分開的，非解脫也是分開的嗎？
10.27“Brahmarāja, phenomena are the same in that way and have no separation. This Dharma realm has no separate nature, and so on, up to attachment having no separate nature. It has no increasing or lessening.
10.27「梵王啊，現象也是這樣的，沒有分別。這個法界沒有分別的本質，以此類推，直到貪著也沒有分別的本質。它沒有增加也沒有減少。」
10.28“O Brahmarāja! It is like a conjurer, or a conjurer’s pupil, who is skilled in manifesting illusions, who at a crossroads gathers pebbles, plants, tree leaves, and so on, piles them into a heap, and who then through magic manifests herds of elephants, herds of horses, a mass of chariots and soldiers, and so on, and a heap of the seven precious materials, and various kinds of treasuries that are seen by many people. [F.81.a]
10.28梵王啊！譬如一個魔術師，或魔術師的弟子，善於變現幻象，在十字路口聚集石子、草木、樹葉等物，堆成一堆，然後通過咒法變現出象兵、馬兵、車兵和士兵等大隊，以及七寶和各種珍寶庫藏，被許多人看見。
10.29“When they are manifested, there are those beings who are stupid and ignorant, who fail to analyze it, who do not realize the source of the illusions, and so when they see and hear them, they think, ‘The herds of elephants, horses, and so on that we can see and hear are real, and anything else is a lie!’ Therefore, they don’t subsequently examine or investigate them.
10.29「當這些幻象現前地出現時，有一些愚癡無知的眾生，他們不去分析，沒有認識到幻象的根源。所以當他們看到和聽到時，他們就認為『我們能看到和聽到的象兵、馬兵等等是真實的，其他的一切都是謊言！』因此，他們之後就不再去檢查或調查這些東西。」
10.30“Those who are intelligent are not like that. They know what the source of illusions is, so that when they see and hear them, they think, ‘The elephants, horses, and so on that I see do not exist, but they are an optical illusion from magic.’ As they think that they are not real, they do not think that the elephants and so on and the treasuries exist. They think, ‘These are nothing but names without any reality whatsoever.’ Therefore, whatever they see or hear, they do not believe that they are real, and subsequently, when they analyze and contemplate them, they know perfectly that they are not real.
10.30「聰慧的人不是這樣。他們知道幻象的來源，所以當他們看到和聽到這些幻象時，他們會想：『我所看到的象、馬等並不真實存在，而是由魔術產生的光學幻象。』既然他們認為這些不是真實的，他們就不會認為那些象等和財寶真的存在。他們會想：『這些只不過是沒有任何實質的名字罷了。』因此，無論他們看到或聽到什麼，他們都不相信那是真實的，隨後當他們進行分析和思考時，他們完全了知這些都不是真實的。」
10.31“In that same way, the wise realize that all phenomena have no real essence. In terms of the relative, when in their minds they pay attention to the truthfulness of the things that manifest and are described according to whatever they see and whatever they hear, they know that they are not like that, because they reveal correct meanings that are just designations.
10.31「同樣地，智者們領悟到一切現象都沒有真實的本質。就相對層面而言，當他們在心中專注於所顯現事物的真實性，並根據所見所聞進行描述時，他們知道事物並非如此，因為這些只是揭示了正確意義的純粹名稱而已。」
10.32“Brahmarāja, childlike, ordinary beings who have not attained the world-transcending wisdom eyes of the āryas do not know the inexpressible nature of phenomena. Therefore, when they see or hear composite or noncomposite phenomena, they think, ‘This is how it truly is,’ and develop attachment; they do not know that ultimately the nature of phenomena is inexpressible. [F.81.b]
10.32「梵王啊，那些幼稚的凡夫，還沒有獲得聖者超越世間的智慧眼，不了解現象不可言說的本性。因此，當他們看見或聽聞有為法或無為法時，他們認為『事情確實就是這樣』，於是產生貪著；他們不知道究竟上現象的本性是不可言說的。」
10.33“When ārya individuals see or hear composite or noncomposite phenomena, to the extent of their power and ability they do not develop attachment, thinking, ‘These are real.’ Therefore, they think, ‘In everything there are no real composite phenomena or real noncomposite phenomena, and as they are not real, whatever composite or noncomposite characteristics I think of are just names and have no real essence whatsoever.’
10.33「聖者看到或聽到有為法或無為法時，根據他們的力量和能力，不會生起貪執，認為『這些是真實的』。因此，他們想：『在一切事物中都沒有真實的有為法或真實的無為法，由於它們不是真實的，無論我心中思考什麼有為法或無為法的特徵，都只是名稱而已，沒有任何真實的本質。』」
10.34“Those ārya individuals know and comprehend that, but because they wish others to understand the true meaning, they correctly teach it in relative terms.
10.34「那些聖者明白並理解了這一點，但因為他們希望他人能夠理解真實的義理，所以他們用相對的角度正確地教導它。」
10.35“In the same way, Brahmarāja, those ārya individuals, although they have realized, through their superior knowledge and vision, the inexpressible true nature of phenomena, they teach various relative names and terms in order for others to understand composite and noncomposite phenomena in that way.”
10.35「同樣地，梵王啊，那些聖者雖然透過他們殊勝的智慧和見解，已經親證了法性不可言說的真如，但他們為了讓他人能夠以那種方式理解有為法和無為法，而開示各種相對的名稱和術語。」
10.36Then Brahmarāja asked the bodhisattva Wish-Fulfilling Radiating Light, “How many beings will understand this profound true Dharma?”
10.36梵王便向菩薩如意寶光提問：「有多少眾生能夠理解這個深刻的真實法？」
10.37“O Brahmarāja,” replied Wish-Fulfilling Radiating Light, “the phenomena of the minds and mental events of many illusory beings will understand this kind of true, profound Dharma.”
10.37「梵王啊，」如意寶光菩薩回答道：「許多幻化眾生的心與心所現象將理解這樣的真實、深奧之法。」
10.38Brahmarāja said, “People who are illusory manifestations are nonexistent by nature. From where do their minds and mental events arise?”
10.38梵王說：「作為幻化顯現的眾生，本質上是不存在的。他們的心識和心理活動從何而生？」
10.39“The beings who know that the Dharma realm is not existent and is not nonexistent will know this profound meaning,” replied Wish-Fulfilling Radiating Light.
10.39「那些知道法界既不存在也不不存在的眾生，將會了知這個深奧的意義，」如意寶光菩薩回答道。
10.40Then Brahmarāja said to the Bhagavat, [F.82.a] “Bhagavat, this bodhisattva Wish-Fulfilling Radiating Light has inconceivably realized this profound meaning.”
10.40於是梵王對薄伽梵說：「薄伽梵，這位菩薩如意寶光以不可思議的方式證悟了這個深遠的義理。」
10.41“It is like that. It is like that,” replied the Bhagavat. “Brahmarāja, it is just as you have said. The bodhisattva Wish-Fulfilling Radiating Light has taught it, and you have developed the aspiration to meditate on and train in the patience that is because of the birthlessness of phenomena.”
10.41薄伽梵回答說：「正是如此。正是如此。梵王啊，正如你所說的一樣。菩薩如意寶光已經教導了這一點，而你們已經生起了願心，要修習和訓練因為諸法無生而產生的忍辱。」
10.42Then the great Brahmarāja, along with a great entourage of Brahmās, rose together from their seats, and with their robes over one shoulder and with palms together in veneration, they bowed down their heads to the bodhisattva Wish-Fulfilling Radiating Light’s feet. They said, “This is very rare and marvelous! On this day we have met this great being and have heard the true Dharma.”
10.42然後大梵王與眾多梵天眾一起從座位上起身，整理好衣服，雙手合掌恭敬，向菩薩如意寶光的足下頂禮。他們說：「這實在是非常稀有殊勝啊！今天我們遇見了這位大菩薩，聽到了真實的法教。」
10.43Then the Bhagavat said to Brahmarāja, “In the future, this Wish-Fulfilling Radiating Light will become a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, an unsurpassable being, a guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, by the name of Essence of the Glorious Blazing Jewel.”
10.43薄伽梵對梵王說：「將來，這位如意寶光菩薩將成為一位如來、阿羅漢、正等覺者，具足智慧和善良的行為，是善逝、世間知者、無上士、調禦丈夫、天人師、佛、薄伽梵，名號為光焰寶莊嚴。」
10.44When this chapter was taught, three hundred million bodhisattvas attained irreversibility from the highest, most complete enlightenment. Eight hundred million devas and countless, innumerable kings, ministers, and ordinary people became free of dust and attained pure, stainless Dharma eyes.
10.44當這一章被宣說時，三億菩薩們從無上正等菩提獲得了不退轉。八億諸天以及無數、不可計數的國王、大臣和普通民眾脫離了塵垢，證得了清淨、離垢的法眼。
10.45At that time, in that vast assembly, five million bhikṣus, who were irreversible from the practice of bodhisattva conduct and from the aspiration to enlightenment and had heard the Dharma teaching of the bodhisattva Wish-Fulfilling Radiating Light, all became stable and perfected supreme, inconceivable prayers. [F.82.b] They developed the aspiration for enlightenment, and each one took off their robes and offered them to the bodhisattva and developed the aspiration of supreme diligence. They made this prayer: “We dedicate all the good roots we have accumulated to irreversibility from the highest, most complete enlightenment.”
10.45那時，在這個廣大的集會中，有五百萬比丘，他們已經從菩薩行和對菩提的願望中得到不退轉，聽聞了菩薩如意寶光所開示的法，都變得穩定而圓滿了至高無上、不可思議的願。他們發起了對菩提的願望，每一個人都脫下自己的衣服供養給菩薩，並發起了至高精進的願望。他們做出了這樣的願：「我們將所有累積的善根都迴向於無上正等菩提的不退轉。」
10.46“Brahmarāja, through that merit, this multitude of bhikṣus will practice exactly what they have been taught, and after ninety great eons have passed, they will comprehend and understand it so that they will truly emerge from saṃsāra.”
10.46「梵王，依靠那些功德，這群比丘將會確實照著他們所受的教導而修行，經過九十大劫之後，他們將會理解和領悟，從而真正超越輪迴。」
10.47The Bhagavat then prophesied to that multitude of bhikṣus, “Bhikṣus, after thirty asaṃkhyeya eons have passed, you will all attain complete buddhahood during an eon by the name of Difficult to Conquer King of Radiance in a realm by the name of Vimalaprabhā. You will all attain the highest, most complete enlightenment of buddhahood simultaneously, and you will all have the same name—King Who Is Ornamented by the Arrangement of Prayers—and you will possess ten features.
10.47薄伽梵對那群比丘預言：「比丘們，經過三十個阿僧祇劫之後，你們將在一個名為『難勝光王劫』的劫中，在一個名為『無垢光』的國土裡，全部成就佛果。你們將同時證得無上正等菩提，你們都將擁有同一個名字——『禮光王』——並且你們將具備十種特性。」
10.48“Brahmarāja, whoever listens to and possesses this extremely wonderful sūtra—The Sublime Golden Light—will possess majestic power.
10.48「梵王，誰要是聽聞並受持這部極其殊勝的經——金光明經——就會具足威猛的力量。
10.49“If someone without method were to practice the six perfections for many hundreds of thousands of great eons, and a noble man or noble woman were to write out this Sūtra of the Sublime Golden Light and every half-month one-pointedly read and recited it, the previous accumulation of merit would not be even a hundredth of this accumulation of merit. It would not come close to being any number, analogy, or cause of it. [F.83.a]
10.49「如果有人沒有正確的方法而修持六度，經歷許多數百萬個大劫，與其相比，若有善男子或善女人抄寫這部金光明經，每半月時專一地讀誦一遍，前面那種功德的積累還不到這個功德積累的百分之一。它甚至無法用任何數字、比喻或原因來衡量。」
10.50“Therefore, Brahmarāja, today I will give you instruction. I teach that you should maintain mindfulness and teach it widely to others.
10.50「因此，梵王，今天我將給你開示。我教導你應當保持念，並廣泛地將它教導給他人。」
10.51“Why is that? In the past, when I was practicing the path of a bodhisattva, just as a warrior entering battle dedicates life and body to it, in the same way I promulgated, kept, read, recited, and correctly taught others this sublime, supreme king of sūtras.
10.51「為什麼呢？在過去世，當我正在修習菩薩道的時候，就像一位戰士進入戰場那樣，把自己的生命和身體都奉獻給它，我也同樣地宣揚、受持、讀誦，並且正確地為他人講說這部殊勝、至高無上的諸經之王。」
10.52“Brahmarāja, when a cakravartin is in the world, his seven jewels do not cease to exist, but if the king’s life comes to end, the seven jewels will vanish and cease.
10.52「梵王啊，當轉輪王存在於世間時，他的七寶不會消失，但如果這位王的壽命終結了，七寶就會消亡而止。
10.53“Brahmarāja, in that same way, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is in the world, the unsurpassable, precious Dharma will not cease. If this sūtra ceases to exist, then the Dharma will cease in that region. Therefore, one should, with a one-pointed mind, listen to, obtain, read, and recite this king of sūtras and teach it to others and encourage them to write it out while practicing the perfection of diligence—being completely diligent without concern for life or body. This is supreme among all merits, and therefore my pupils similarly should diligently train in meditation on its practice.”
10.53"梵王啊，同樣地，當這部至勝王經、金光明經存在於世間時，無上寶貴的法就不會消亡。如果這部經消亡了，那麼法就會在那個地區消亡。因此，應當以一心專注，聽聞、獲得、誦讀和背誦這部王經，並將它教導給他人，勸勵他們書寫它，同時修習精進的波羅蜜——完全精進而不顧惜生命和身體。這是一切功德中最殊勝的，因此我的弟子們同樣應當精進修習禪定，來訓練其實踐。"
10.54Then the great Brahmarāja, the innumerable Brahmā entourage, Śakra, the Four Mahārājas, and the yakṣas rose from their seats. With their robes over one shoulder, kneeling on their right knees, and with palms together in veneration, they said to the Bhagavat, [F.83.b] “Bhagavat, we will protect and spread this Supremely Victorious King of Sūtras, the Sublime Golden Light and protect anyone who teaches it. If there is an obstacle, we will eliminate it and cause those teachers to have many virtues, have good color and strength and unimpeded eloquence, make their bodies and minds carefree, and also make their audiences experience happiness. If there is famine, adverse enemies, or harm from nonhumans in the land where they dwell, we and our entourages of devas will protect them and increase the enjoyment of happiness for the people and prevent there being any sudden harm. That is the power that we and our entourages of devas have. If anyone makes an offering to this sūtra, we will honor them and make offerings to them, considering them to be no different from the Buddha.”
10.54於是大梵王、無數的梵天眷屬、帝釋天、四大天王和夜叉從座位上起身。他們把袈裟搭在一肩，跪著右膝，兩手合掌恭敬地對薄伽梵說：「薄伽梵，我們將保護並傳播這至勝王經《金光明經》，並保護任何傳講它的人。如果有任何障礙，我們將消除它，使那些教導者具有許多功德，擁有良好的氣色和力量以及暢通無阻的言辭，使他們的身心安樂，也讓他們的聽眾體驗到快樂。如果他們所住的地方有饑荒、敵人的侵害或非人的傷害，我們和我們的諸天眷屬將保護他們，增加人民的快樂享受，防止任何突然的傷害。這就是我們和我們的諸天眷屬所擁有的力量。如果任何人向這部經供養，我們將尊敬他們並向他們供養，視他們與佛無異。」
10.55Then the Bhagavat said to great Brahmarāja, the Brahmā entourage, and so on, until the Four Mahārājas, the yakṣas, and so on, “Excellent, excellent! You have heard the wonderful, profound Dharma, and through guarding and protecting this sublime, supreme king of sūtras and those who hold the sūtra, you will attain endless superior merit, and you will quickly attain the highest, most complete enlightenment of perfect buddhahood.”
10.55薄伽梵對大梵王、梵天眷屬等，直到四大天王、夜叉等說道：「善哉，善哉！你們聽聞了奇妙深遠的法，通過守護和保護這殊勝、至高的經王以及持守此經的人，你們將獲得無盡的殊勝功德，你們將迅速證得無上正等菩提的完美佛果。」
10.56Then Brahmarāja and the others, having heard what the Bhagavat said, were overjoyed and placed it above their heads.
10.56梵王和其他天眾聽到薄伽梵所說的話後，都歡喜不已，將經頂戴在頭頂。
10.57This concludes “The Fulfillment of Prayers on the Basis of Emptiness,” the tenth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.” [F.84.a]
10.57（結尾）