Chapter 10: Fulfilling Wishes on the Basis of Emptiness
第十章：以空性為基礎成就願望
10.1On hearing that very profound Dharma teaching, the goddess Ratnārcī was delighted and overjoyed. She rose from her seat, and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, bowed toward the Bhagavat, and in order to ask how to practice this profound teaching, spoke these verses to the Bhagavat:
10.1天女寶光聞此深妙法開示，歡喜踴躍，從座而起，偏袒右肩，右膝著地，合掌恭敬，向薄伽梵頂禮，為了請問如何修習此深妙法，向薄伽梵說出這些偈頌：
10.5Then the noble goddess said to the Bhagavat:
10.5那時，尊貴的天女對薄伽梵說：
10.7The Bhagavat then said to the noble goddess:
10.7薄伽梵隨後對尊貴的天女說：
10.9The noble goddess asked the Bhagavat, “Bhagavat, how does one practice equanimity by performing enlightened conduct while dwelling in the Dharma realm?”
10.9尊貴的天女問薄伽梵說：「薄伽梵，一個人應該如何在法界中修習菩提行，同時實踐平等性呢？」
10.10“Goddess,” replied the Bhagavat, “the five skandhas are said to be the Dharma realm, and the Dharma realm is the five skandhas. However, one cannot say it is the five skandhas and one cannot say it is not the five skandhas. If the Dharma realm itself were the five skandhas, that would be nihilism. If one were to state that it is other than the five skandhas, that would be eternalism. It is devoid of both characteristics. It does not dwell in either of the two extremes. It cannot be viewed; it transcends being an object of view. It has no name or feature. That is what is called the Dharma realm.
10.10「天女，」薄伽梵回答說，「五蘊被稱為法界，法界就是五蘊。然而，不能說它就是五蘊，也不能說它不是五蘊。如果法界本身就是五蘊，那就是斷見。如果說法界是五蘊以外的其他東西，那就是常見。它遠離這兩種相。它不住於這兩個極端。它無法被觀看；它超越了被觀看的對象。它沒有名字也沒有特徵。這就是所謂的法界。」
10.11“Family goddess, why are the five skandhas called the Dharma realm? The five skandhas are not produced through causes and conditions. If they were produced by causes and conditions, they would be either that which has been produced that is being produced, or that which is not produced that is being produced. If they were a production of what has already been produced, it is logical that causes and conditions would not be needed. If they were that which is not produced that is being produced, then there would be no perceivable production. Why is that? Unproduced phenomena are not existent, and therefore they have no names and no features. They cannot be evaluated, measured, or described through examples. They are not produced by causes and conditions.
10.11「族姓天女，為什麼五蘊被稱為法界？五蘊不由因緣而生。如果五蘊由因緣而生，那麼就是已生之法現在正在生，或者未生之法現在正在生。如果是已生之法的再生，那麼因緣就沒有必要了。如果是未生之法現在正在生，那麼就不會有可以認知的生。為什麼呢？未生的法不存在，因此它們沒有名字也沒有相。它們不能被評估、衡量或通過比喻來描述。它們不由因緣而生。」
10.12“Noble goddess, a drumbeat originates through dependence on wood, skin, and a hand, but the drumbeat’s past is empty, its future is empty, and its present is empty. That drumbeat does not originate from the wood, and it does not originate from the skin or the hand. [F.206.b] It is not produced by 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 neither eternal nor nothingness. It is neither one nor separate. Why is that? If the five skandhas were one with the Dharma realm, they would not be different from the Dharma realm. Then childlike, ordinary beings would perceive the ultimate truth and attain the sublime bliss of nirvāṇa. But it is not like that, so they are not one.
10.12「尊勝天女啊，鼓聲的產生依靠木頭、皮膜和手指，但那鼓聲的過去是空的，未來是空的，現在也是空的。那鼓聲不是從木頭產生，也不是從皮膜或手指產生。它不是由三時產生。因此，它並非產生。不產生的就不會滅。不滅的就不會從任何地方來。不從任何地方來的就不會到任何地方去。不到任何地方去的既不是常也不是斷滅。它既不是一體也不是分開。為什麼呢？如果五蘊與法界是一體的，它們就不會不同於法界。那麼那些如幼兒一樣的凡夫眾生就會認知勝義諦，並證得涅槃的尊勝喜樂。但事實並非如此，所以它們並非一體。」
10.13“If they were separate from the Dharma realm then the conduct of the buddhas and bodhisattvas would have their same characteristics and they would not become liberated from the bondage of the kleśas and they would not attain the highest, most complete enlightenment of buddhahood.
10.13「如果五蘊與法界分離，那麼諸佛與菩薩們的行為就會具有相同的特性，他們就不會從煩惱的束縛中解脫，也不會成就無上正等正覺的佛果。」
10.14“Why is that? It is because the āryas have the single nature of the composite and noncomposite, and therefore they are not different. Therefore, the five skandhas are neither existent nor nonexistent. They are neither produced by causes and conditions, nor not produced by causes and conditions. Words cannot reach this. It has no name or features. It has no cause or condition. It cannot be taught through examples. It is devoid of a beginning or an end. It is naturally empty. This is what the āryas know, but it is not within the field of experience of others. Therefore, the Dharma realm is taught through the five skandhas.
10.14「為什麼呢？因為聖者眾具有複合與非複合的單一本性，所以他們沒有區別。因此，五蘊既不存在也不不存在。它們既不由因緣而生，也不是不由因緣而生。言語無法到達這裡。它沒有名稱或特徵。它沒有因或條件。它不能通過例子來教導。它沒有開始也沒有結束。它自然是空的。這是聖者眾所知道的，但這不在他人的經驗範疇內。因此，法界是通過五蘊而被教導的。」
10.15“Moreover, noble goddess, any noble son or noble daughter who wishes for the highest, most complete enlightenment, in which the ultimate and the relative are not anything other than each other, that is difficult to comprehend. The nature of the fields of experience of āryas and lower beings are not one, nor are they different. [F.207.a] Therefore the conduct of enlightenment should be practiced based on the Dharma realm, without eliminating the relative, and without being apart from the ultimate.”
10.15"而且，尊勝天女，任何希求無上正等正覺的聖子或聖女，無上正等正覺就是勝義和世俗不是彼此他物的，這是難以理解的。聖者眾和下劣眾生的經驗領域本性既不是一，也不是不同。因此應該根據法界修習菩提的行，既不排除世俗，也不遠離勝義。"
10.16When the Bhagavat 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, bowed down her head in homage, and said to the Bhagavat, “Bhagavat, I will train in the bodhisattva conduct that the Bhagavat has taught.”
10.16當薄伽梵說完這些話時，聖女天女歡喜踴躍。她從座位上起身，以上衣搭在一肩，右膝跪地，合掌低眉，向薄伽梵頂禮，並對薄伽梵說：「薄伽梵，我將修習薄伽梵所教導的菩薩行。」
10.17Then Mahābrahmā, the lord of Sahā, who was among that gathered assembly, asked the noble goddess Ratnārcī, “Goddess, how are you going to master through practice this bodhisattva conduct that is difficult to accomplish?”
10.17那時娑婆世界的主人大梵天王，在集會中問寶光女天女說：「天女，你將如何通過修習來掌握這種難以成就的菩薩行呢？」
10.18The noble goddess replied to Mahābrahmā, “Great Brahmarāja, the meaning that the Bhagavat has taught is very profound, so that no ordinary being can know its meaning. It is the field of experience of āryas, and therefore it is supremely subtle and difficult to know. I will attain a state of bliss through relying on this Dharma. If those words are true then may all the countless, innumerable, numberless beings in this world realm of the five degenerations become golden in color, [F.207.b] possess the thirty-two signs, and be neither male nor female, while seated upon precious lotuses and enjoying limitless bliss. May there fall a rain of supreme divine flowers and may there be the spontaneously arising offering of music that resounds from divine musical instruments without their being played.”
10.18聖者天女回答梵王說：「大梵王，薄伽梵所教導的意義非常深奧，普通眾生無法知道它的含義。它是聖者眾的經歷領域，因此它極其微妙難以了知。我將依靠這個法而證得喜樂的境地。如果那些言語是真實的，那麼願這個五濁世界中的所有無數、無量、不可計數的眾生都變成金色，擁有三十二相，既不是男性也不是女性，同時坐在寶蓮華上享受無盡的喜樂。願降下至高無上的天花之雨，願有自然而然生起的音樂供養，由天樂器發出聲音而不需被演奏。」
10.19As soon as she had said that, all the beings present throughout the world realm of the five degenerations became golden in color, had the signs of a great being, were neither male nor female, were seated on precious lotuses, and enjoyed limitless bliss. It was just as in the palace of the Paranirmitavaśavartin deities. There were no lower existences. The world realm was beautified by a variety of precious trees. It was covered by lotuses made of the seven precious materials. There fell a rain of the seven precious materials and divine flowers, and the beings remained, enjoying divine music of various kinds.
10.19話音剛落，五濁世界中所有聚集的眾生都變成了金色身體，具有了大人物的相好，既不是男身也不是女身，都坐在寶蓮華上，享受無量的喜樂。就像他化自在天的宮殿一樣。沒有下趣的存在。世界被各種寶樹莊嚴裝飾。被用七寶製成的蓮華所覆蓋。降下了七寶的雨和天花，眾生們停留在那裡，享受各種天樂。
10.20The noble goddess Cittaratnārcī also transformed from having a female body to having the body of Brahmā.
10.20尊貴的天女心寶光女也從女性身體轉變為梵天的身體。
10.21Brahmarāja asked the bodhisattva Cittaratnārcī, “Venerable one, how did you practice bodhisattva conduct?”
10.21梵王問菩薩心寶光女：「尊者，你是如何修習菩薩行的？」
10.22The bodhisattva Cittaratnārcī replied, “Great Brahmarāja, I practiced enlightened conduct like a moon on water would practice enlightened conduct. I practiced enlightened conduct like a dream would practice enlightened conduct. I practiced enlightened conduct like a mirage would practice enlightened conduct. I practiced enlightened conduct like an echo would practice enlightened conduct.”
10.22菩薩心寶光女回答說：「大梵王啊，我修行菩提行就如同月亮在水中倒影那樣修行菩提行。我修行菩提行就如同夢境那樣修行菩提行。我修行菩提行就如同陽焰那樣修行菩提行。我修行菩提行就如同迴響那樣修行菩提行。」
10.23When Mahābrahmā heard that, he asked the bodhisattva, “Venerable one, based on what meaning did you say those words?”
10.23大梵天王聽到這些話，就問菩薩說：「尊者，您是根據什麼道理說出那些話的？」
10.24The goddess replied, “Brahmarāja, any phenomenon has no existing characteristic of reality, because they are created through causes and conditions.”
10.24天女回答說：「梵王，任何現象都沒有實相的存在特徵，因為它們是通過因緣而產生的。」
10.25“If that is so,” said Brahmarāja, “then it would be logical that all ordinary beings would attain the highest, most complete enlightenment of buddhahood.”
10.25梵王說：「如果是這樣的話，那麼所有的普通眾生也應當能夠證得佛果的無上正等正覺了。」
10.26“Sir, why do you say that?” asked the goddess. “Although childlike beings are one thing and the wise are another, although enlightenment is one thing and nonenlightenment another, although liberation is one thing and nonliberation another, [F.208.a] still, Brahmarāja, they are all the same and not separate in the Dharma realm. They remain and are fixed as truly inseparable; there is no gap between them, and they have no increase or decrease.
10.26「先生，你為什麼這樣說呢？」天女問道。「雖然凡夫眾生是一回事，智者是另一回事，雖然菩提是一回事，非菩提是另一回事，雖然解脫是一回事，非解脫是另一回事，但是，梵王啊，它們在法界中全都是相同的，並不分離。它們保持著、確定著真實的不可分割性；它們之間沒有間隔，也沒有增減。」
10.27“O Brahmarāja! It is like a conjurer, or a conjurer’s pupil, who is skilled and trained in manifesting illusions, and who, at a crossroads, gathers into one place earth, sand, wood, plants, leaves, and so on, and creates magical illusions of various kinds, such as herds of horses and elephants, soldiers and chariots, and so on, and a heap of the seven precious materials, and various other kinds of treasure. When the childlike, stupid, and ignorant see them, they do not know that they are illusions, and they think, ‘The horses, elephants, and so on that I see and hear are real, and anything else is a lie!’ Even afterward they don’t investigate it.
10.27「梵王啊！就像一位魔術師或魔術師的弟子，熟練且經過訓練能夠變幻各種幻化之物，在十字路口聚集土地、沙子、木頭、植物、葉子等物品，變幻出各種各樣的幻化，比如馬群和象群、士兵和戰車等，以及堆積的七種珍寶和各種其他珍奇之物。當那些幼稚、愚癡和無知的眾生看到它們時，不知道它們是幻化之物，反而認為『我所看到和聽到的馬、象等都是真實的，其他一切都是謊言！』即使之後他們也不去深入調查。」
10.28“Those who are wise and knowing are not like that. They know that they are magical illusions, so when they see and hear them, they think, ‘These horses, elephants, and so on that I see are not real. It is a magical illusion that deceives the eyes of beings. These horses, elephants, treasuries, and so on are nothing but appearances in that place.’ They believe that what they see and hear are not real, and afterward, when they examine them in detail, they know that they were false and deceptive phenomena.
10.28「那些智慧聰慧的人卻不是這樣。他們知道這些是幻化，所以當他們看見和聽到時，他們認為『我看見的這些馬、象等並不是真實的。這是欺惑眾生眼睛的幻化。這些馬、象、寶藏等只不過是那個地方的顯現而已。』他們相信自己看見和聽到的並不是真實的，之後當他們詳細檢查時，他們知道這些是虛假欺騙的法。」
10.29“Therefore, the wise realize the nature of unreality of all these phenomena. They think, ‘Whatever is seen and heard is merely a correct meaning known on the basis of representations and the terminology of words merely on a relative level, [F.208.b] but ultimately it is not like that.’
10.29「因此，智慧者領悟所有這些法的虛幻本性。他們認為『凡是所見所聞的，只不過是基於表象和言語名相所了知的正確意義，僅在世俗諦上如此，[F.208.b]但在勝義上並非如此。』」
10.30“Mahābrahmā, childlike, ordinary beings who have not attained the world-transcending wisdom eyes of the āryas do not know the inexpressible nature of phenomena. Therefore, however they examine what they see or hear, whether composite or noncomposite phenomena, they become attached to it as real, and they are unable to know the ultimate, inexpressible true nature of phenomena.
10.30「大梵天王，未能證得聖者超越世間智慧眼的幼稚凡庸眾生，不知道法的不可言說的本質。因此，無論他們如何檢視他們所見所聞的東西，無論是有為法還是無為法，他們都執著於它為實在的，並且無法認識到法的勝義、不可言說的真如本質。」
10.31“Whatever the āryas see or hear, and whatever the power and activity of the composite and noncomposite phenomena may be, they do not become attached to them as real. The composite phenomena are not real and the noncomposite phenomena are not real. They are simply characteristics and names of the composite and noncomposite as a result of an examination of them by invalid thought. They have no real nature, but the āryas teach that true meaning by relying on relative terminology.
10.31「聖者眾所見所聞的，以及有為法和無為法的力量和作用，他們對此都不執著為真實。有為法不是真實的，無為法也不是真實的。這些只是有為法和無為法的特徵和名稱，是由無效的思維對它們進行審察而產生的。它們沒有真實的自性，但聖者眾會依靠世俗的術語來傳授那個真實的義理。」
10.32“In the same way, Mahābrahmā, the āryas see, with their superior knowledge and superior vision, the inexpressible true nature of phenomena, and they see the composite and noncomposite phenomena in the same way. Yet, on the relative level, they teach others by relying on various names and terms.”
10.32「大梵天王啊，聖者眾以他們殊勝的智慧和勝眼，看見法的不可言說的真如，他們對有為法和無為法的看見方式是一樣的。然而，在世俗層面上，他們藉由依靠各種名相和術語來教導他人。」
10.33Then Mahābrahmā asked the bodhisattva Ratnārcī, “How many beings are able to realize and know this kind of profound Dharma?”
10.33那時大梵天王問菩薩寶光女說：「有多少眾生能夠證悟和了知這樣的深妙法？」
10.34“Mahābrahmā,” replied Ratnārcī, “this profound Dharma is known by the minds and mental events of numerous illusory beings. That is how many.”
10.34「大梵天王，」寶光女回答說，「這深妙法是由無數幻化眾生的意與心所來認知的。就是這麼多。」
10.35“Those illusory beings are nonexistent by nature,” said Brahmarāja, “so from where do their minds and mental events arise?” [F.209.a]
10.35「那些幻化的眾生，本性是不存在的，」梵王說，「那麼他們的意和心理事件是從何而生的呢？」
10.36“Those who truly know that the Dharma realm is neither existent nor nonexistent are able to know the meaning of that profundity,” replied Ratnārcī.
10.36寶光女回答道：「那些真正了知法界既不存在也不不存在的人，才能夠領悟那種深妙法的意義。」
10.37Mahābrahmā then said to the Bhagavat, “Bhagavat, this bodhisattva Ratnārcī is inconceivable. She is wise in this profound Dharma teaching.”
10.37大梵天王對薄伽梵說：「薄伽梵，這位菩薩寶光女不可思議。她在這個深妙法的開示中極具智慧。」
10.38“It is like that, Mahābrahmā, it is just as you have said,” replied the Bhagavat. “Diligently practice what this bodhisattva Ratnārcī has taught, and you will attain the patience toward the quality of birthlessness.”
10.38薄伽梵回答說：「大梵天王，正是如你所說的那樣。你們要精進地修習這位菩薩寶光女所開示的法教，就能證得無生法忍。」
10.39Then Mahābrahmā, the king of devas, and also his entourage of Brahmās, rose from their seats and with their robes over one shoulder, and with palms together, they bowed down their heads to the bodhisattva Ratnārcī’s feet. They said, “On this day we have met such a great being as you and have heard this sublime Dharma. It is a wonder!”
10.39於是大梵天王以及他的梵天眷屬們從座位上起身，整理好衣服，雙手合掌，向菩薩寶光女的腳下頂禮。他們說：「我們在今天能夠遇見像您這樣偉大的眾生，並聽聞到這樣尊勝的法，真是太殊勝了！」
10.40The Bhagavat then said to Brahmarāja, “In the future, this Cittaratnārcī 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 Illustrious Precious Radiance.”
10.40薄伽梵對梵王說：「在未來，這位心寶光女將成為一位如來、阿羅漢、正等覺者，具有智慧和殊勝的行，是善逝、世間的認識者、無上的存在、馴化眾生的導師、諸天和人類的教師、佛、薄伽梵，名號為光耀寶光佛。」
10.41When he said this, thirty million bodhisattvas attained irreversibility from the highest, most complete enlightenment. Eighty million devas [F.209.b] and countless, innumerable kings, ministers, and so on became free of dust and attained pure Dharma eyes for the dust-free Dharma.
10.41當薄伽梵說到這裡時，三千萬位菩薩從無上正等正覺中證得不退轉。八千萬位諸天[F.209.b]及無數不計其數的國王、大臣等人遠離塵垢，對於無塵的法獲得了清淨的法眼。
10.42At that time, in that vast assembly, five hundred thousand bhikṣus, whose minds were irreversible from the practice of bodhisattva conduct and from the enlightenment mind, and who had heard the Dharma teaching of the bodhisattva Ratnārcī, developed continuous stability in their aspiration for enlightenment, and perfected supreme, inconceivable prayers. In developing the aspiration for enlightenment, each one took off his robes and offered them to the bodhisattva and they made this highest, supreme aspiration: “We dedicate all the roots of merit we have accumulated to the highest, most complete enlightenment.”
10.42此時，在那廣大的法會中，五十萬位比丘，他們的意已經在菩薩行和菩提心的修習中不退轉，聽聞了菩薩寶光女的教法開示，在追求菩提的志願中獲得了持久的穩定，並圓滿成就了至高無上、不可思議的願。在發起菩提心的過程中，每位比丘都脫下袈裟獻給菩薩，並作出了這樣至高無上的願：「我們將累積的一切功德根都迴向於無上正等正覺。」
10.43The Bhagavat said, “Mahābrahmā, those bhikṣus, on the basis of that merit, will practice diligently as they have said, and after ninety great eons have passed, there will arise the knowledge that transcends saṃsāra.”
10.43薄伽梵說：「大梵天王，那些比丘們基於那些福德，將按照他們所說的精進修行，經過九十大劫之後，將會生起超越輪迴的智慧。」
10.44Then the Bhagavat prophesied to that multitude of bhikṣus, “Bhikṣus, after thirty asaṃkhyeya eons have passed you will become unsurpassable buddhas 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 Array of Pure Prayers —and you will have the complete ten features of qualities.
10.44薄伽梵對那群比丘眾預言道：「比丘們，經過三十阿僧祇劫之後，你們將在名為難勝光明王劫的劫中，在名為無垢光的世界裡，成為無上的佛。你們將同時證得佛果的無上正等正覺，你們都將擁有同一個名號——清淨願王陳列——並且你們將具足圓滿的十種功德特性。」
10.45“Moreover, Mahābrahmā, whoever listens to and possesses this Lord King of Sūtras, the Sublime Golden Light will possess great power and majesty. [F.210.a]
10.45「再者，大梵天王，誰若聽聞及受持此經王《金光明尊勝王經》，將具有殊勝的力量與威光。」
10.46“If someone without method were to practice the six perfections for eighty great eons, and a noble man or noble woman were to write a volume of this Lord King of Sūtras, 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 could not even be used to enumerate it or be an analogy for it.
10.46「若有一人無方便行六度八十大劫，與夫善男子善女人書寫此經王《金光明尊勝王經》一卷，每半月一心受持讀誦，前所集福德不及此福德百分之一，亦不可以譬喻為比。」
10.47“Therefore, Mahābrahmā, always keep it in mind, practice it diligently, retain it, and teach it widely to others.
10.47「因此，大梵天王，你要時常記住，努力修習，牢記於心，並廣泛地向他人講說。」
10.48“Why is that? In the past when I was practicing the path of a bodhisattva, just as a warrior in battle has no concern for his life or body, in the same way I obtained, possessed, read, recited, and taught widely to others this king that is the lord of sūtras.
10.48「為什麼呢？在我過去修行菩薩道的時候，就像戰場上的勇士不顧惜自己的生命和身體一樣，我也以同樣的方式獲得、受持、讀誦，並廣泛教導他人這部作為經王的尊勝王經。」
10.49“Mahābrahmā, while a cakravartin is in the world, his seven jewels do not cease to exist, but if the king is no longer present, then the seven jewels will also vanish at that same time.
10.49「大梵天王，轉輪聖王在世時，他的七寶不會消失，但是如果聖王不再存在，那麼七寶也會在同一時刻隨之消失。」
10.50“Mahābrahmā, in that same way, while this Lord King of Sūtras, the Sublime Golden Light is in the world, all of the unsurpassable, precious Dharma will not cease to be. When this king of sūtras ceases to be, then the rest will also vanish. Therefore, with a one-pointed mind, listen to, obtain, read, and teach widely to others this king of sūtras and have them write it out—without concern for life and body, ignoring tiredness and exhaustion, practice the perfection of diligence. This is supreme among all merit and therefore my followers similarly should diligently train and be dedicated in that way.” [F.210.b]
10.50「大梵天王，同樣地，當這部經王《金光明尊勝王經》存在於世間時，所有無上珍貴的法都不會消失。當這部經王消失時，其他的法也會隨之消亡。因此，你要以一心專注，聽聞、受持、讀誦，並廣泛地向他人講說這部經王，並令他人抄寫它——不顧惜生命和身體，忽視疲勞和困頓，修習精進度的圓滿。這是一切福德中最殊勝的，因此我的追隨者們同樣應該精進修習並以此方式精進奉獻。」
10.51Then great Brahmarāja and the rest, the innumerable Brahmā entourage, the deva lord Śakra, the Four Mahārājas, and also the yakṣa lords, and so on, rose from their seats. With their robes over one shoulder, kneeling on their right knees, and with palms together, they bowed and said to the Bhagavat, “Bhagavat we will protect and spread this Lord King of Sūtras, the Sublime Golden Light. When it is being taught, we will dispel hindrances and obstacles. We will create goodness, perfect complexion and strength, unimpeded eloquence, happiness in body and mind, and also make the assemblies experience happiness. In the land where such teachers dwell, if there is famine, fear of enemies, or harm from nonhumans, we, the entourage of devas, will protect them so that they will be blissful and happy, and no harm will occur. That is the power that we devas have. If anyone makes an offering to or honors this sūtra, we will make offerings to them and honor them as if they were the same as the buddha bhagavat.”
10.51然後大梵王及無數梵天眷屬、天帝釋、四大天王，以及藥叉王等，從座位上起身。披肩搭衣，右膝著地，雙手合掌，向薄伽梵頂禮說道：「薄伽梵啊，我們將護持及弘傳這部經王《金光明尊勝王經》。當它被講說時，我們將驅除障礙和阻難。我們將創造善業、完美的容貌和力量、無礙的辯才、身心的安樂，也將使大眾體驗快樂。在有這樣的師傅住世的地方，如果發生饑荒、敵人的恐懼或非人的傷害，我們天神的眷屬將護持他們，使他們安樂幸福，不會遭受損害。這就是我們天神所具有的力量。如果有人對這部經做出供養或恭敬，我們將對他們做出供養並恭敬他們，就如同他們是佛薄伽梵一樣。」
10.52Then the Bhagavat said, “Excellent!” to great Mahābrahmā, the king of devas, and the rest—the Brahmā entourage, the Four Mahārājas, the yakṣa lords, and so on: “Excellent! Excellent! Noble ones, you have heard the profound, sublime Dharma. Through your aspiration to guard and protect this lord of sūtras and the various holders of the sūtra, you will attain measureless, special merit, so that you will quickly attain the highest, most complete enlightenment of perfect buddhahood.” [F.211.a]
10.52薄伽梵對大梵天王、諸天之王及其眷屬、四大天王、藥叉之王等說道：「善哉！善哉！諸位尊者，你們聽聞了深遠、尊勝的法。以你們守護和保護此經王及各位經典的持有者的誓願，你們將獲得無量殊勝的福德，因而快速成就無上正等正覺的圓滿佛果。」
10.53When the Bhagavat had said that, Brahmarāja and the others praised the Bhagavat’s words.
10.53薄伽梵說完這些話後，梵王和其他眾人讚歎薄伽梵的言語。
10.54This concludes “Fulfilling Wishes on the Basis of Emptiness,” the tenth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
10.54（結尾）