妙法蓮華經 白話全本 · 冊1
序品第一Chapter 1 · Introduction
全文五層 →Full five layers →法會大眾
我是這樣親耳聽聞的：
有一次，佛陀住在王舍城的耆闍崛山中，與大比丘僧眾一萬二千人在一起。這些比丘都已是阿羅漢，一切煩惱之漏都已斷盡，不再有任何煩惱纏縛；他們已經證得了自身的真實利益，斷盡了流轉三界的一切繫結，內心得到了徹底的自在。他們的名字是：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅——像這樣一位位為眾人所熟知敬識的大阿羅漢等等。
此外還有仍在修學的有學位，以及已無所學的無學位聖者，共二千人。又有摩訶波闍波提比丘尼，與她的眷屬六千人同在一處。羅睺羅的母親耶輸陀羅比丘尼，也與她的眷屬一同在座。
還有菩薩摩訶薩八萬人。這些菩薩，對於無上正等正覺都已達到不退轉的地位；都已證得能總持一切法義的陀羅尼；都具有樂於為眾生說法的無礙辯才，轉動著永不退轉的正法之輪；他們曾供養過無量百千位諸佛，在諸佛的座下培植了種種功德的根本，常常受到諸佛的稱揚讚歎；他們以慈心修養自身，善巧地契入佛的智慧；通達廣大的智慧，已經到達了解脫的彼岸；他們的名聲普遍傳聞於無量的世界，能夠度化無數百千的眾生。他們的名字是：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩——像這樣的菩薩摩訶薩共八萬人一同在座。
那時候，忉利天主釋提桓因，與他的眷屬二萬位天子一同在座。又有名月天子、普香天子、寶光天子、以及四大天王，各與自己的眷屬一萬位天子一同在座。自在天子、大自在天子，與他們的眷屬三萬位天子一同在座。娑婆世界的主宰梵天王——尸棄大梵、光明大梵等，與他們的眷屬一萬二千位天子一同在座。
又有八位龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各自帶著若干百千眷屬一同在座。有四位緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各自帶著若干百千眷屬一同在座。有四位乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各自帶著若干百千眷屬一同在座。有四位阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各自帶著若干百千眷屬一同在座。有四位迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各自帶著若干百千眷屬一同在座。還有韋提希夫人之子阿闍世王，與若干百千眷屬一同在座。他們各自向佛陀的雙足頂禮，然後退到一旁坐下。
世尊入定·天雨寶華·大地震動
那時候，世尊被四眾弟子圍繞著，受到大眾的供養、恭敬、尊重與讚歎。世尊為諸位菩薩宣說一部大乘經典，名叫《無量義》，這是教導菩薩修行之法、為十方諸佛所共同護持憶念的經。
佛陀宣說完這部經以後，便盤腿結跏趺坐，進入了名為「無量義處」的三昧禪定之中，身體與心念都寂然不動。
這時候，天上降下曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華等四種天華，紛紛散落在佛陀身上以及與會的大眾身上。整個十方佛土世界，都發生了六種形式的震動。
當時法會之中，比丘、比丘尼、優婆塞、優婆夷四眾弟子，以及天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等八部眾、人與非人，還有種種小國之王、轉輪聖王——這一切與會的大眾，見到這前所未有的奇景，都滿心歡喜，合起雙掌，一心一意地瞻仰著佛陀。
眉間放光·遍照東方
那時候，佛陀從眉間的白毫相中放射出光明，照徹東方一萬八千個世界，無一處不被光明周遍照及。這光明向下照到最底層的阿鼻地獄，向上照到最高處的阿迦尼吒天。
從我們這個世界中，就能夠完全看見那些國土裡六道輪迴的一切眾生；又能看見那些國土裡現在住世的諸佛，並且聽聞到諸佛所宣說的經法。同時也看見那些國土裡的比丘、比丘尼、優婆塞、優婆夷等種種修行而得道的人。又看見那些菩薩摩訶薩，以種種不同的因緣、種種不同的信心與悟解、種種不同的形貌儀態，修行著菩薩之道。又看見有些諸佛已經般涅槃入滅。又看見在諸佛般涅槃之後，人們以佛的舍利建造起七寶莊嚴的寶塔。
彌勒生疑·偈頌請問
那時候，彌勒菩薩心裡這樣想著：「如今世尊示現出這種神通變化的瑞相，究竟是以什麼因緣才有這樣的祥瑞呢？如今佛陀世尊進入了三昧，這是不可思議、極為稀有難得的事。我應當去請問誰呢？誰又能夠回答呢？」他又這樣想：「這位文殊師利菩薩，是法王之子，過去已曾親近供養過無量的諸佛，必定曾經見過這種稀有的瑞相。我現在應當去請問他。」
那時候，比丘、比丘尼、優婆塞、優婆夷，以及諸天、龍、鬼神等等，也都這樣想著：「這佛陀光明神通的瑞相，如今應當去請問誰呢？」
那時候，彌勒菩薩想要解開自己心中的疑惑，同時也體察到四眾——比丘、比丘尼、優婆塞、優婆夷，以及諸天、龍、鬼神等與會大眾心中的疑問，於是向文殊師利發問說：「究竟是以什麼因緣，才有這樣祥瑞的神通之相，放出廣大的光明，照徹東方一萬八千個國土，使我們全都看見那些佛陀國界的莊嚴呢？」
於是彌勒菩薩想要把這個問題再次宣說一遍，便以偈頌來發問道：
「文殊師利啊！這位導師世尊，究竟為什麼從眉間的白毫，放出大光明普照四方？又降下曼陀羅華與曼殊沙華，吹起栴檀的香風，使大眾的心都歡悅暢快？就因為這樣的因緣，大地都變得莊嚴清淨，而這個世界也發生了六種震動。當時四部弟子大眾，全都滿心歡喜，身心暢快舒然，得到了前所未有的體驗。
那眉間的光明，照徹東方一萬八千個國土，使一切都映現出金黃的顏色；從下方的阿鼻地獄，向上一直照到最高的有頂天。在那些世界之中，六道輪迴的眾生，他們生死流轉所趣向的去處，隨著或善或惡的業緣，所受的果報有美好也有醜陋，在這光明中全都清楚地顯現出來。
又看見那些諸佛——如同聖主一般、如同人中獅子的世尊，正在演說經典，那法義微妙第一。祂們的音聲清淨無染，發出柔和婉軟的音聲，教導著無數億萬的菩薩；那梵音深邃微妙，令人樂於聽聞。祂們各自在自己的世界裡，講說著正法，開演種種因緣；以無量的譬喻，來照明佛法的道理，使眾生開悟。
若是有人正遭受苦難，厭離生老病死之苦，就為他宣說涅槃之法，令他窮盡一切苦難的邊際。若是有人曾修得福德，過去曾經供養諸佛，一心志求殊勝之法，就為他宣說緣覺之道。若是有佛弟子，修習種種菩薩之行，追求無上的智慧，就為他宣說清淨的菩薩正道。
文殊師利啊！我安住在這裡，所見所聞就像這樣，還有千億種種其他的事相，如此眾多，如今我且略略說一說。我看見那些國土之中，有如恒河沙數般眾多的菩薩，以種種不同的因緣，追求著佛道。
或有的菩薩在行布施，把金、銀、珊瑚、真珠、摩尼寶、車𤦲、馬腦、金剛等種種珍寶，以及奴婢、車乘、寶物裝飾的輦輿車駕，都歡歡喜喜地布施出去。他們將這功德迴向佛道，發願求得這無上的乘法——這是三界之中最為第一、為諸佛所讚歎的。
或有的菩薩，把四匹馬駕的寶車、圍著欄楯華蓋、車軒精美裝飾的車輛拿來布施。又看見有菩薩，把自己的身肉、手足，乃至妻子兒女都布施出去，以此追求無上之道。又看見有菩薩，把自己的頭顱、眼目、身體，欣然喜樂地施捨給人，以此追求佛的智慧。
文殊師利啊！我看見有些國王，前往佛陀的處所，請問無上之道，便捨棄了安樂的國土、宮殿與臣妾眷屬，剃除了鬚髮，穿上了出家的法服。或看見有菩薩，現作比丘之相，獨自安處於清閒寂靜之處，樂於誦讀經典。
又看見有菩薩，勇猛精進，深入幽深的山林，靜靜思惟佛道。又看見有離欲的修行者，常安處於空曠閒靜之處，深入修習禪定，證得了五種神通。又看見有菩薩，安住禪定、合起雙掌，以千萬首偈頌，讚歎諸位法王。
又看見有菩薩，智慧深湛、心志堅固，能夠向諸佛請問法義，聽聞之後全都領受奉持。又看見有佛弟子，禪定與智慧都已具足，以無量的譬喻，為大眾講說佛法。他們欣然樂於說法，教化眾多菩薩，破除魔王的兵眾，敲響法義的大鼓。
又看見有菩薩，寂然安靜、宴然默處，即使天龍前來恭敬供養，也不因此而生歡喜之心。又看見有菩薩，安處於林中放出光明，救濟地獄的苦難眾生，使他們得以趣入佛道。又看見有佛弟子，從不睡眠休息，在林中往來經行，殷勤地追求佛道。
又看見具足淨戒的修行者，威儀舉止毫無缺失，清淨得如同寶珠一般，以此追求佛道。又看見有佛弟子，安住於忍辱的力量之中，即使遇到增上慢的人，惡言辱罵、拳打棍捶，也全都能夠忍受下來，以此追求佛道。又看見有菩薩，遠離種種嬉戲玩笑，以及愚癡的眷屬，親近有智慧的人，一心排除散亂，收攝念頭於山林之中，經歷億千萬年的歲月，以此追求佛道。
或看見有菩薩，把佳餚美食、上百種湯藥，布施給佛陀和僧眾。把名貴的衣裳上服，價值千萬的，或是無價的珍衣，布施給佛陀和僧眾。把千萬億種的栴檀寶舍屋宇、種種微妙的臥具寢席，布施給佛陀和僧眾。把清淨的園林，花果茂密繁盛、流泉浴池俱全的，布施給佛陀和僧眾。像這樣種種的布施，樣樣精微美妙，他們歡喜供養而毫無厭倦，以此追求無上之道。
或有的菩薩，宣說著寂滅之法，以種種方式教誨開導無數的眾生。或看見有菩薩，觀照一切諸法的體性，本無兩種差別之相，猶如虛空一般。又看見有佛弟子，心中一無所執著，以這樣的微妙智慧，追求無上之道。
文殊師利啊！又有菩薩，在佛陀滅度之後，供養佛的舍利。又看見有佛弟子，建造起種種的塔廟，數目多如恒河之沙，莊嚴地裝飾著國土。那些寶塔高峻奇妙，有五千由旬之高，縱橫廣度端正相等，各有二千由旬。每一座塔廟，各自懸掛著千面幢幡，垂著珠玉交織如露珠般的帳幔，寶鈴隨風相和鳴響。諸天、龍神、人與非人，以香華、伎樂，常常來作供養。
文殊師利啊！這些佛弟子們，為了供養佛的舍利，莊嚴地裝飾塔廟，使那國土自然而然地變得殊勝奇特、微妙美好，就像天上的樹王，開遍了燦爛的花朵。
佛陀放出這一道光明，我和法會的大眾，看見這些國土，種種殊勝微妙。諸佛的神通之力、智慧的稀有難得，放出這一道清淨的光明，照徹無量的國土。我們見到這樣的景象，得到了前所未有的體驗。
佛弟子文殊啊！但願你能為大眾解開這一切疑惑。四眾弟子都在歡喜仰望，瞻視著你和我。世尊究竟為什麼放出這道光明呢？佛弟子啊，願你及時作答，解開疑惑令大眾歡喜。世尊究竟是要饒益什麼，才演放出這道光明呢？佛陀端坐於道場之中，所證得的微妙之法，是不是想要宣說出來呢？還是將要為誰授記成佛呢？
祂示現出諸佛的國土，眾寶莊嚴清淨，又使我們見到諸佛——這絕不是微小的因緣。文殊你應當知道，四眾弟子與龍神大眾，都在瞻望觀察你這位仁者，看你將要宣說些什麼。」
文殊作答：我曾見此瑞
那時候，文殊師利對彌勒菩薩摩訶薩以及諸位大士說：「善男子們啊！依照我的思量揣度，如今佛陀世尊是想要宣說大法，降下大法之雨，吹響大法之螺，敲擊大法之鼓，演暢大法之義。諸位善男子！我在過去諸佛的時代，曾經見過這樣的瑞相；諸佛放出這道光明之後，隨即便宣說大法。因此應當知道，如今佛陀示現光明，也正是這樣，是想要使眾生都能夠聽聞了知這一切世間難以信受之法，所以才示現出這樣的祥瑞。
日月燈明佛
「諸位善男子！在過去無量無邊、不可思議、如阿僧祇般久遠的長劫以前，那時有一位佛陀，名號叫作日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。祂演說正法，開頭是善、中間是善、末後也是善，其中的義理深遠廣博，其中的言語善巧微妙，純粹專一而無有夾雜，圓滿具足清淨潔白的梵行之相。
「祂為追求聲聞乘的人，宣說相應的四聖諦法，令他們度脫生老病死，究竟證入涅槃；為追求辟支佛乘的人，宣說相應的十二因緣法；為諸位菩薩，宣說相應的六波羅蜜法，令他們證得無上正等正覺，成就通達一切法相的一切種智。
二萬同號·八王子出家
「其後又有一位佛陀，也名叫日月燈明；再其後又有一位佛陀，也名叫日月燈明；像這樣一共有二萬位佛陀，都是同一個名字，名號都叫日月燈明，又同是一個姓氏，姓頗羅墮。彌勒你應當知道，從最初的佛到最後的佛，都是同一個名字，名叫日月燈明，十種名號圓滿具足。祂們所宣說之法，開頭、中間、末後都是善。
「那最後的一位佛陀，還沒有出家的時候，有八位王子：第一位名叫有意，第二位名叫善意，第三位名叫無量意，第四位名叫寶意，第五位名叫增意，第六位名叫除疑意，第七位名叫嚮意，第八位名叫法意。這八位王子，威德自在，各自統領著四天下。這些王子，聽聞父親出家、證得了無上正等正覺，便全都捨棄了王位，也跟隨著出家修道，發起了大乘的心願，常常修習清淨的梵行，都成為了弘法的法師，並且已經在千萬位佛陀的座下，培植了種種善根功德的根本。
日月燈明佛入定放光
「這時候，日月燈明佛宣說一部大乘經典，名叫《無量義》，這是教導菩薩修行之法、為諸佛所共同護持憶念的經。宣說完這部經以後，祂隨即在大眾之中盤腿結跏趺坐，進入了名為『無量義處』的三昧禪定之中，身體與心念都寂然不動。
「這時候，天上降下曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華等天華，散落在佛陀身上以及與會的大眾身上。整個十方佛土世界，都發生了六種震動。當時法會之中，比丘、比丘尼、優婆塞、優婆夷四眾，以及天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，還有種種小國之王、轉輪聖王等——這一切與會的大眾，見到這前所未有的奇景，都滿心歡喜，合起雙掌，一心一意地瞻仰著佛陀。
「這時候，那位如來從眉間的白毫相中放射出光明，照徹東方一萬八千個佛土，無一處不被光明周遍照及，正如同今日我們所見到的這些佛土一樣。彌勒你應當知道，當時法會之中，有二十億位菩薩樂於想要聽聞正法。這些菩薩，見到這道光明普照佛土，得到前所未有的體驗，都想要知道這道光明是為了什麼因緣而放。
妙光菩薩與求名
「當時有一位菩薩，名叫妙光，有八百位弟子。這時候，日月燈明佛從三昧禪定中起身，因著妙光菩薩的緣故，宣說一部大乘經典，名叫《妙法蓮華》，這是教導菩薩修行之法、為諸佛所共同護持憶念的經。祂連續宣說了六十小劫，都不曾從座位上起身。當時法會中聽法的人，也都安坐在一處，經過六十小劫身心寂然不動，聽聞佛陀所宣說的法，只覺得像是一頓飯的短暫時間。這時候大眾之中，沒有任何一個人在身體上或心念上生起絲毫的懈怠疲倦。
「日月燈明佛經過六十小劫宣說完這部經以後，隨即在梵天、魔王、沙門、婆羅門，以及天、人、阿修羅等大眾之中，宣告這樣的話：『如來將在今日的半夜時分，進入無餘涅槃。』當時有一位菩薩，名叫德藏，日月燈明佛便當即為他授記。祂告訴諸位比丘說：『這位德藏菩薩，接下來將要成佛，名號叫作淨身多陀阿伽度、阿羅訶、三藐三佛陀。』佛陀為他授記完畢，便在半夜時分，進入了無餘涅槃。
「佛陀滅度之後，妙光菩薩受持著《妙法蓮華經》，滿滿八十小劫之久，為眾人演說這部經。日月燈明佛的八位王子，都以妙光為師，妙光教化他們，使他們在無上正等正覺上堅固不退。這些王子，供養了無量百千萬億位佛陀之後，都成就了佛道，其中最後成佛的那一位，名號叫作燃燈佛。
「妙光菩薩的八百位弟子中，有一個人名號叫作求名，他貪戀執著於名聞利養，雖然也讀誦種種經典，卻不能通達融會，反而多所遺忘散失，所以名號叫作求名。這個人也因為曾種下種種善根的因緣，得以值遇無量百千萬億位諸佛，對祂們供養、恭敬、尊重、讚歎。彌勒你應當知道，那時候的妙光菩薩，難道是別人嗎？其實就是我自身；而那位求名菩薩，也就是你自身啊。如今見到這樣的瑞相，與從前所見的並無二致，因此我思量揣度：『今日如來將要宣說一部大乘經典，名叫《妙法蓮華》，這是教導菩薩修行之法、為諸佛所共同護持憶念的經。』」
文殊偈頌重宣
那時候，文殊師利在大眾之中，想要把這個義理再次宣說一遍，便以偈頌說道：
「我追念過去久遠的時世，在無量無數的長劫以前，有一位佛陀，是人中的至尊，名號叫作日月燈明。這位世尊演說正法，度化了無量的眾生，使無數億的菩薩，都得以趣入佛的智慧。
「這位佛陀還沒有出家的時候，所生的八位王子，見到這位大聖出家修道，也都跟隨著修習清淨的梵行。那時佛陀宣說大乘之法，經名叫作《無量義》，在諸位大眾之中，為他們廣加分別演說。
「佛陀宣說完這部經以後，隨即在法座之上，盤腿結跏趺坐入於三昧，那三昧名叫『無量義處』。天上降下曼陀羅華，天上的鼓自然而然地鳴響，諸天、龍、鬼神，都來供養這位人中至尊。
「一切諸佛的國土，即刻發生了大震動，佛陀從眉間放出光明，示現出種種稀有的事相。這道光明照徹東方一萬八千個佛土，向一切眾生顯示出他們生死業報所趣向的去處。
「有的看見那些佛土，以眾多珍寶莊嚴裝飾，映現出琉璃與頗梨般的顏色，這都是由於佛陀光明的照耀。又看見諸天、人、龍神、夜叉等眾，以及乾闥婆、緊那羅，各自供養著他們的佛陀。
「又看見那些如來，自然而然地成就佛道，身體的色相如同金山一般，端莊威嚴，極為微妙。就像在清淨的琉璃之中，內裡映現出真金的佛像；世尊處在大眾之中，敷陳演說著深奧的法義。
「每一個諸佛的國土之中，聲聞的大眾無量無數，因著佛陀光明的照耀，全都清楚地看見了那些大眾。或有一些比丘，在山林之中，精進地持守著清淨的戒律，就如同守護明珠一般。
「又看見那些菩薩，修行布施、忍辱等種種波羅蜜，他們的數目多如恒河之沙，這都是由於佛陀光明的照耀。又看見那些菩薩，深入種種的禪定，身心寂然不動，以此追求無上之道。又看見那些菩薩，了知一切諸法寂滅之相，各自在自己的國土之中，說法追求佛道。
「那時候四部弟子大眾，見到日月燈明佛示現廣大的神通之力，他們的心中都滿懷歡喜，各自互相問道：『這件事是什麼因緣呢？』這位為天人所奉事的至尊，剛從三昧禪定中起身，便讚歎妙光菩薩說：『你是世間的智慧之眼，是一切眾生所歸依信賴的人，你能夠奉持如來的法藏；像我所宣說的法，唯有你能夠證知領受。』
「世尊既已這樣讚歎，使妙光菩薩心生歡喜，便宣說這部《法華經》，滿滿六十小劫之久，都不曾從這座位上起身。所宣說的無上微妙之法，這位妙光法師，全都能夠領受奉持。
「佛陀宣說完這部《法華》，使大眾歡喜之後，隨即就在這一天，告訴天人大眾說：『諸法實相的義理，我已經為你們宣說了；我如今將在半夜時分，進入涅槃。你們要一心精進，應當遠離放逸懈怠；諸佛極為難以值遇，要億劫的時間才能遇到一次。』
「世尊的諸位弟子們，聽聞佛陀將要進入涅槃，各各心懷悲傷苦惱，只覺佛陀的滅度何以如此迅速。這位聖主、正法之王，安慰著無量的大眾說：『我若是滅度的時候，你們不要憂愁怖畏；這位德藏菩薩，對於無漏的實相，心中已經通達了悟。他接下來將要成佛，名號叫作淨身，也將度化無量的眾生。』
「佛陀在這一夜滅度，就像柴薪燒盡、火焰熄滅一般；人們分送供奉祂的種種舍利，並且建造起無量的寶塔。比丘、比丘尼，他們的數目多如恒河之沙，更加倍地精進修行，以此追求無上之道。
「這位妙光法師，奉持著佛陀的法藏，在八十小劫之中，廣泛地宣揚《法華經》。這八位王子，經妙光所開導教化，在無上之道上堅固不退，將要見到無數的佛陀。他們供養了諸佛之後，隨順修行大乘之道，相繼成就佛道，一位接著一位輾轉地為後者授記。
「那最後成佛的一位，是天中之天，名號叫作燃燈佛，是諸位仙人的導師，度脫了無量的眾生。這位妙光法師，當時有一位弟子，心中常懷懈怠，貪戀執著於名聞利養，追求名利而毫無厭足，常常遊走於豪族世家之間，拋棄捨離了所習誦的經典，荒廢遺忘而不能通達融會。因為這樣的緣故，就給他起名叫作求名。
「他也修行種種善業，得以見到無數的佛陀，供養著諸佛，隨順修行大乘之道，具足了六波羅蜜，如今得以見到這位釋迦族的獅子——世尊。他此後將要成佛，名號叫作彌勒，廣泛度化一切眾生，其數量無有限量。
「那位佛陀日月燈明滅度之後，那位懈怠的弟子，就是你彌勒啊；而那位妙光法師，如今就是我自身。我見到日月燈明佛，當初放光的瑞相就是這樣，因此我知道如今這位佛陀，是想要宣說《法華經》。如今的瑞相就如同當初的祥瑞，這是諸佛的方便法門；如今佛陀放出光明，是要助發諸法實相的義理。
「諸位如今應當知道，合起雙掌一心一意地等待，佛陀將要降下大法之雨，充實滿足一切求道的人。諸位追求聲聞、緣覺、菩薩三乘之法的人，若是心中還有疑惑悔恨的，佛陀將要為你們斷除，使它徹底斷盡而無有殘餘。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Assembly at the Dharma Gathering
如是我聞： 一時，佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅，如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波闍波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，於諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到於彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。 爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。
This is what I heard with my own ears:
On one occasion, the Buddha was dwelling on Mount Gṛdhrakūṭa at Rājagṛha, together with a great assembly of twelve thousand monks. All were arhats. Their contaminating outflows were exhausted; they had no further afflictions. They had attained their own true benefit, brought every bond of continued existence to an end, and gained complete freedom of mind. Their names were Ājñāta Kauṇḍinya, Mahākāśyapa, Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāṃpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇa Maitrāyaṇīputra, Subhūti, Ānanda, and Rāhula—great arhats such as these, known and honored throughout the assembly.
There were also two thousand noble disciples still in training and those with nothing further to learn, no longer in training. The nun Mahāprajāpatī was present with six thousand in her retinue. The nun Yaśodharā, Rāhula’s mother, was likewise present with her retinue.
There were also eighty thousand bodhisattva-mahāsattvas. All had reached the ground of nonretrogression from unsurpassed, complete, perfect awakening. All had attained dhāraṇī, the power to retain and uphold the meanings of all teachings. They delighted in teaching and possessed unobstructed eloquence, and they turned the Dharma-wheel from which there is no retreat. They had made offerings to immeasurable hundreds of thousands of buddhas and planted the roots of many qualities in the presence of those buddhas. They were constantly praised by the buddhas. They cultivated themselves through loving-kindness, skillfully entered the Buddha’s wisdom, penetrated vast knowledge, and reached the farther shore of liberation. Their names were heard throughout immeasurable worlds, and they were able to deliver countless hundreds of thousands of sentient beings. Their names were Mañjuśrī Bodhisattva; the Bodhisattva Perceiver of the World’s Sounds (Guanshiyin); the Bodhisattva Attainer of Great Power; Constant Vigor; Never Resting; Jeweled Palm; Medicine King; Brave in Giving; Jeweled Moon; Moonlight; Full Moon; Great Strength; Immeasurable Strength; Transcending the Three Realms; Bhadrapāla; Maitreya; Accumulation of Jewels; and Guide—eighty thousand bodhisattva-mahāsattvas such as these, all gathered together.
At that time Śakra, lord of the Heaven of the Thirty-Three, was present with twenty thousand devas in his retinue. There were also the deva named Moon, the deva Universal Fragrance, the deva Jewel Light, and the Four Great Heavenly Kings, each together with ten thousand devas in his retinue. The devas Īśvara and Maheśvara were present with thirty thousand devas in their retinues. The Brahmā kings who preside over the Sahā world—Śikhin the Great Brahmā, Radiant Great Brahmā, and the others—were present with twelve thousand devas in their retinues.
There were eight dragon kings—Nanda, Upananda, Sāgara, Vāsuki, Takṣaka, Anavatapta, Manasvin, and Utpalaka—each with several hundreds of thousands in his retinue. There were four kinnara kings—Dharma, Wondrous Dharma, Great Dharma, and Upholder of Dharma—each with several hundreds of thousands in his retinue. There were four gandharva kings—Music, Musical Sound, Beauty, and Beautiful Sound—each with several hundreds of thousands in his retinue. There were four asura kings—Bali, Kharaskandha, Vemacitrin, and Rāhu—each with several hundreds of thousands in his retinue. There were four garuḍa kings—Great Majestic Virtue, Great Body, Great Fullness, and Fulfillment of Wishes—each with several hundreds of thousands in his retinue. King Ajātaśatru, son of Vaidehī, was likewise present with several hundreds of thousands in his retinue. Each bowed at the Buddha’s feet, withdrew, and sat to one side.
The World-Honored One Enters Samādhi · Heavenly Precious Flowers Rain Down · The Earth Quakes
爾時世尊，四眾圍遶，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華而散佛上及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。
At that time, the World-Honored One was surrounded by the fourfold assembly, who made offerings to him, revered him, honored him, and praised him. For the bodhisattvas he taught a great-vehicle sutra named Immeasurable Meanings, a Dharma that instructs bodhisattvas and is kept in the mindful protection of the buddhas of the ten directions.
When the Buddha had finished teaching this sutra, he crossed his legs in the full lotus posture and entered the meditative absorption (samādhi) called the Station of Immeasurable Meanings. His body and mind remained entirely unmoving.
At that moment, māndārava flowers, great māndārava flowers, mañjūṣaka flowers, and great mañjūṣaka flowers rained down from the heavens, scattering upon the Buddha and the entire assembly. All the buddha-worlds quaked in six ways.
The monks, nuns, laymen, and laywomen in the gathering, together with devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, minor kings, and wheel-turning sage-kings—all this great assembly experienced something never known before. Filled with joy, they joined their palms and gazed single-mindedly upon the Buddha.
Radiance Shines from Between the Buddha’s Brows · Illuminating the East Everywhere
爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。并見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利起七寶塔。
At that time, the Buddha sent forth radiance from the white hair-mark between his brows. It illuminated eighteen thousand worlds to the east, reaching everywhere without exception. Downward it shone as far as the Avīci hell; upward it shone as far as the Akaniṣṭha heaven.
From this world, the assembly could see in full the sentient beings of the six destinations in those lands. They also saw the buddhas presently dwelling in those lands and heard the sutras and Dharma those buddhas taught. They saw the monks, nuns, laymen, and laywomen there—all those who cultivated the path and attained its realization. They saw bodhisattva-mahāsattvas practicing the bodhisattva path through many kinds of causes and conditions that were not the same, with many kinds of trust and understanding that were not the same and many forms and bearings that were not the same. They saw buddhas who had entered parinirvāṇa. They also saw people raising stūpas adorned with the seven precious things over the relics of those buddhas after their parinirvāṇa.
Maitreya Becomes Doubtful · He Asks in Verse
爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入于三昧，是不可思議、現希有事。當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相。我今當問。」 爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」 爾時彌勒菩薩欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰： 「文殊師利！導師何故，眉間白毫，
大光普照。雨曼陀羅、曼殊沙華，
栴檀香風，悅可眾心？以是因緣，
地皆嚴淨，而此世界，六種震動。
時四部眾，咸皆歡喜，身意快然，
得未曾有。眉間光明，照于東方，
萬八千土，皆如金色，從阿鼻獄，
上至有頂。諸世界中，六道眾生，
生死所趣，善惡業緣，受報好醜，
於此悉見。又覩諸佛、聖主師子、
演說經典，微妙第一。其聲清淨，
出柔軟音，教諸菩薩，無數億萬，
梵音深妙，令人樂聞。各於世界，
講說正法，種種因緣。以無量喻，
照明佛法，開悟眾生。若人遭苦，
厭老病死，為說涅槃，盡諸苦際。
若人有福，曾供養佛，志求勝法，
為說緣覺。若有佛子、修種種行，
求無上慧，為說淨道。文殊師利！
我住於此，見聞若斯，及千億事，
如是眾多，今當略說。我見彼土，
恒沙菩薩，種種因緣，而求佛道。
或有行施，金銀珊瑚、真珠摩尼、
車𤦲馬腦、金剛諸珍，奴婢車乘、
寶飾輦輿，歡喜布施。迴向佛道，
願得是乘，三界第一，諸佛所歎。
或有菩薩，駟馬寶車、欄楯華蓋、
軒飾布施。復見菩薩，身肉手足，
及妻子施，求無上道。又見菩薩，
頭目身體，欣樂施與，求佛智慧。
文殊師利！我見諸王，往詣佛所，
問無上道，便捨樂土、宮殿臣妾，
剃除鬚髮，而被法服。或見菩薩，
而作比丘，獨處閑靜，樂誦經典。
又見菩薩，勇猛精進，入於深山，
思惟佛道。又見離欲，常處空閑，
深修禪定，得五神通。又見菩薩，
安禪合掌，以千萬偈、讚諸法王。
復見菩薩，智深志固，能問諸佛，
聞悉受持。又見佛子，定慧具足，
以無量喻，為眾講法。欣樂說法，
化諸菩薩，破魔兵眾，而擊法鼓。
又見菩薩，寂然宴默，天龍恭敬，
不以為喜。又見菩薩，處林放光，
濟地獄苦，令入佛道。又見佛子，
未甞睡眠，經行林中，懃求佛道。
又見具戒，威儀無缺，淨如寶珠，
以求佛道。又見佛子，住忍辱力，
增上慢人，惡罵捶打，皆悉能忍，
以求佛道。又見菩薩，離諸戲笑，
及癡眷屬，親近智者，一心除亂，
攝念山林，億千萬歲，以求佛道。
或見菩薩，餚饍飲食、百種湯藥，
施佛及僧。名衣上服，價直千萬，
或無價衣，施佛及僧。千萬億種，
栴檀寶舍、眾妙臥具，施佛及僧。
清淨園林，華菓茂盛，流泉浴池，
施佛及僧。如是等施，種種微妙，
歡喜無厭，求無上道。或有菩薩，
說寂滅法，種種教詔，無數眾生。
或見菩薩，觀諸法性，無有二相，
猶如虛空。又見佛子，心無所著，
以此妙慧、求無上道。文殊師利！
又有菩薩，佛滅度後，供養舍利。
又見佛子，造諸塔廟，無數恒沙，
嚴飾國界，寶塔高妙，五千由旬，
縱廣正等，二千由旬。一一塔廟，
各千幢幡，珠交露幔，寶鈴和鳴。
諸天龍神、人及非人，香華伎樂，
常以供養。文殊師利！諸佛子等，
為供舍利，嚴飾塔廟，國界自然，
殊特妙好，如天樹王，其華開敷。
佛放一光，我及眾會，見此國界，
種種殊妙。諸佛神力、智慧希有，
放一淨光，照無量國。我等見此，
得未曾有。佛子文殊！願決眾疑。
四眾欣仰，瞻仁及我。世尊何故，
放斯光明？佛子時答，決疑令喜。
何所饒益，演斯光明？佛坐道場，
所得妙法，為欲說此？為當授記？
示諸佛土，眾寶嚴淨，及見諸佛，
此非小緣。文殊當知，四眾龍神，
瞻察仁者，為說何等。」
At that time, Maitreya Bodhisattva thought: “The World-Honored One has now displayed the marks of a supernormal transformation. Through what cause and condition has this portent appeared? The Buddha, the World-Honored One, has entered samādhi. This is inconceivable, a rare event being displayed before us. Whom should I ask? Who is able to answer?” He then thought: “Mañjuśrī is a son of the Dharma-King. In the past he has drawn near to and made offerings to immeasurable buddhas. He must have seen a rare sign such as this. I will now ask him.”
At that time, the monks, nuns, laymen, and laywomen, together with the devas, dragons, spirits, and the rest, all thought: “Whom should we now ask about this sign of the Buddha’s radiant supernormal power?”
Maitreya Bodhisattva wished to resolve his own doubt. He also perceived the thoughts of the fourfold assembly—the monks, nuns, laymen, and laywomen—and of all the devas, dragons, spirits, and others gathered there. He therefore asked Mañjuśrī: “Through what cause and condition has this portent and sign of supernormal power appeared? Why has the Buddha sent forth a great radiance, illuminating eighteen thousand lands to the east and enabling us to see all the splendor of those buddha-realms?” Maitreya Bodhisattva then wished to proclaim this meaning again and asked in verse:
“Mañjuśrī! Why has the Guide
sent forth from the white hair between his brows
a great radiance that illumines all four directions?
Why have māndārava and mañjūṣaka flowers rained down,
and a sandalwood-scented wind arisen,
bringing joy to the hearts of the assembly?
Through these causes and conditions,
the earth has become entirely pure and splendid,
and this world has quaked in six ways.
At that time, the fourfold assembly
was filled with joy;
body and mind were delighted and at ease,
experiencing what they had never known before.
The radiance from between the Buddha’s brows
illumines eighteen thousand lands to the east,
making them all appear golden.
From the Avīci hell below
up to the Peak of Existence above,
throughout those many worlds,
the sentient beings of the six destinations,
the places toward which birth and death carry them,
the wholesome and unwholesome karmic conditions they have made,
and the beautiful or ugly recompenses they receive—
all are completely visible here.
We also behold the buddhas,
holy lords and lions among beings,
expounding sutras
whose wondrous meaning is foremost.
Their voices are pure and undefiled;
they send forth gentle sounds
and teach countless millions of bodhisattvas.
Their Brahmā voices are profound and wondrous,
bringing delight to all who hear.
Each, within his own world,
teaches the true Dharma
through many nonidentical causes and conditions.
With immeasurable similes,
they illuminate the Buddha-Dharma
and awaken sentient beings.
If a person meets with suffering
and has grown weary of old age, illness, and death,
they teach nirvāṇa,
bringing the farthest limit of all suffering to an end.
If a person possesses merit,
has formerly made offerings to buddhas,
and resolves to seek the supreme Dharma,
they teach the path of the solitary awakener.
If sons of the Buddha
cultivate many different practices
and seek unsurpassed wisdom,
they teach the pure path of the bodhisattva.
Mañjuśrī!
Abiding here, I see and hear all this,
together with hundreds of millions of other things.
So many are they
that I will now speak only in brief.
I see in those lands
bodhisattvas as numerous as the sands of the Ganges,
seeking the buddha-way
through many causes and conditions.
Some practice giving:
gold, silver, coral,
pearls and maṇi jewels,
giant-clam shell and agate,
diamonds and every kind of precious thing,
servants, carriages,
and jeweled and ornamented conveyances—
all these they give with joy.
They dedicate the merit to the buddha-way,
vowing to attain this vehicle,
foremost within the three realms
and praised by all buddhas.
Some bodhisattvas give jeweled carriages
drawn by teams of four horses,
with balustrades and flowered canopies
and richly ornamented carriage bodies.
Again I see bodhisattvas give
their own flesh, hands, and feet,
and even their spouses and children,
seeking the unsurpassed way.
Again I see bodhisattvas
joyfully give their heads, eyes,
and entire bodies,
seeking the Buddha’s wisdom.
Mañjuśrī!
I see kings going into the Buddha’s presence
to ask about the unsurpassed way.
They then relinquish pleasant lands,
palaces, ministers, consorts, and attendants;
they shave their hair and beards
and put on Dharma-robes.
I see bodhisattvas appearing as monks,
dwelling alone in quiet places
and delighting in reciting the sutras.
Again I see bodhisattvas
courageous and diligent,
entering deep into the mountains
and contemplating the buddha-way.
I see those free of desire,
always dwelling in open, secluded places,
deeply cultivating meditation
and attaining the five supernormal powers.
Again I see bodhisattvas
peacefully absorbed in meditation,
joining their palms
and praising the Dharma-Kings
in tens of millions of verses.
Again I see bodhisattvas
whose wisdom is deep and resolve firm,
able to question the buddhas
and, after hearing, to receive and uphold everything.
Again I see sons of the Buddha
complete in meditative stability and wisdom,
teaching the Dharma to the assembly
through immeasurable similes.
They delight in teaching the Dharma,
transform the many bodhisattvas,
defeat the hosts of Māra,
and sound the Dharma-drum.
Again I see bodhisattvas
serene and silent;
though devas and dragons honor them,
they do not delight in that honor.
Again I see bodhisattvas
dwelling in forests and sending forth radiance,
relieving the sufferings of beings in hell
and causing them to enter the buddha-way.
Again I see sons of the Buddha
who never sleep,
walking in meditation through the forests
and diligently seeking the buddha-way.
Again I see those complete in discipline,
whose conduct and bearing are without defect,
pure as a precious pearl,
thereby seeking the buddha-way.
Again I see sons of the Buddha
abiding in the power of patience.
When people of overweening pride
revile, strike, and beat them,
they are able to endure it all,
thereby seeking the buddha-way.
Again I see bodhisattvas
who have left behind all jesting and laughter
and companions lost in delusion.
They draw near to the wise,
single-mindedly remove distraction,
and gather their recollection in the forests
for hundreds of millions of years,
thereby seeking the buddha-way.
I see bodhisattvas offer the Buddha and Saṅgha
fine prepared foods and drink
and a hundred kinds of medicinal broths.
They offer the Buddha and Saṅgha
famous and excellent robes
worth tens of millions,
or garments beyond all price.
They offer the Buddha and Saṅgha
tens of millions of kinds
of precious sandalwood dwellings
and every kind of wondrous bedding.
They offer the Buddha and Saṅgha
pure gardens where flowers and fruits flourish,
with flowing springs and bathing pools.
Offerings such as these,
subtle and wondrous in every way,
they give with joy and without weariness,
seeking the unsurpassed way.
Some bodhisattvas teach the Dharma of quiescence,
instructing and guiding countless sentient beings
in many different ways.
I see bodhisattvas contemplate the nature of all dharmas:
it has no dual mark,
and is like open space.
Again I see sons of the Buddha
whose minds are attached to nothing,
seeking the unsurpassed way
through this wondrous wisdom.
Mañjuśrī!
There are also bodhisattvas
who, after a buddha’s extinction,
make offerings to his relics.
Again I see sons of the Buddha
constructing stūpas and shrines
as countless as the sands of the Ganges,
and thereby adorning the lands.
The precious stūpas are lofty and wondrous,
five thousand yojanas high
and square in breadth,
each side two thousand yojanas.
Each stūpa and shrine
bears a thousand banners and streamers,
curtains interwoven with pearls like hanging dew,
and precious bells chiming in harmony.
Devas, dragons, spirits,
humans and nonhumans
constantly make offerings to them
of incense, flowers, and music.
Mañjuśrī!
To make offerings to the relics,
these sons of the Buddha
adorn the stūpas and shrines,
so that the lands become naturally
rare, splendid, wondrous, and beautiful,
like the king of heavenly trees
when all its flowers unfold.
The Buddha has sent forth a single radiance,
and I and the whole assembly
see these lands
in all their rare and wondrous forms.
The supernormal powers of the buddhas
and their wisdom are rare indeed:
they send forth one pure radiance
and illuminate immeasurable lands.
Seeing this,
we experience what we have never known before.
Mañjuśrī, son of the Buddha!
We pray that you will resolve the assembly’s doubts.
The fourfold assembly looks upward with joy,
gazing upon you and upon me.
Why has the World-Honored One
sent forth this radiance?
Son of the Buddha, answer now and tell us truly;
resolve our doubts and bring us joy.
What benefit does he wish to bestow
by unfolding this radiance?
Does the Buddha wish to teach
the wondrous Dharma attained
as he sat at the place of awakening?
Or does he intend to give a prediction?
He has shown us buddha-lands
purely adorned with many precious things,
and has caused us to see the buddhas.
This is no small cause or condition.
Mañjuśrī, you should know:
the fourfold assembly, dragons, and spirits
all gaze upon you, the benevolent one,
waiting to hear what you will say.”
Mañjuśrī Answers: I Have Seen This Portent Before
爾時文殊師利語彌勒菩薩摩訶薩及諸大士：「善男子等！如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是，欲令眾生，咸得聞知一切世間難信之法，故現斯瑞。
At that time, Mañjuśrī addressed Maitreya Bodhisattva Mahāsattva and all the other great beings: “Good men! As I reflect upon it, the Buddha, the World-Honored One, now wishes to teach the great Dharma, rain down the great Dharma-rain, sound the great Dharma-conch, beat the great Dharma-drum, and unfold the meaning of the great Dharma. Good men! In the presence of buddhas of the past, I have seen this portent before. After sending forth such radiance, they immediately taught the great Dharma. You should therefore know that the radiance now displayed by the Buddha is the same: he wishes to enable sentient beings everywhere to hear and know a Dharma difficult for the whole world to trust, and for that reason he displays this portent.
Sun-Moon-Lamp-Radiance Buddha
「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。
“Good men! Immeasurable, boundless, inconceivable, and incalculable aeons ago, there was a buddha named Sun-Moon-Lamp-Radiance: the Tathāgata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. He expounded the true Dharma. It was wholesome at the beginning, wholesome in the middle, and wholesome at the end. Its meaning was deep and far-reaching; its words were skillful and wondrous. It was pure and unmixed, complete in the mark of a spotless and stainless holy life.
“For those seeking the śrāvaka vehicle, he taught the Dharma corresponding to the four noble truths, delivering them from birth, old age, illness, and death and bringing them to ultimate nirvāṇa. For those seeking the pratyekabuddha vehicle, he taught the Dharma corresponding to the twelve links of dependent arising. For the bodhisattvas, he taught the Dharma corresponding to the six perfections, causing them to attain unsurpassed, complete, perfect awakening and accomplish the knowledge of all modes.
Twenty Thousand Buddhas of One Name · The Eight Princes Leave Home
「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆為法師，已於千萬佛所、殖諸善本。
“After him there was another buddha also named Sun-Moon-Lamp-Radiance, and after that another buddha likewise named Sun-Moon-Lamp-Radiance. In this way there were twenty thousand buddhas, all bearing the same name, Sun-Moon-Lamp-Radiance, and all sharing the same family name, Bharadvāja. Maitreya, you should know: from the first buddha to the last, all bore the same name, Sun-Moon-Lamp-Radiance, and all were complete in the ten epithets. The Dharma each taught was wholesome at the beginning, in the middle, and at the end.
“While the last of these buddhas had not yet left the household life, he had eight royal sons. The first was named Purposeful Mind; the second, Wholesome Mind; the third, Immeasurable Mind; the fourth, Jeweled Mind; the fifth, Increasing Mind; the sixth, Doubt-Removing Mind; the seventh, Directed Mind; and the eighth, Dharma Mind. These eight princes possessed majestic virtue and sovereign mastery, and each ruled the four continents. When they heard that their father had left home and attained unsurpassed, complete, perfect awakening, they all relinquished their royal thrones and followed him into the homeless life. They aroused the great-vehicle resolve, constantly cultivated the holy life, and all became Dharma teachers. In the presence of tens of millions of buddhas, they had already planted many wholesome roots.
Sun-Moon-Lamp-Radiance Buddha Enters Samādhi and Sends Forth Radiance
「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即於大眾中結加趺坐，入於無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。 「爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所為因緣。
“At that time, Sun-Moon-Lamp-Radiance Buddha taught a great-vehicle sutra named Immeasurable Meanings, a Dharma that instructs bodhisattvas and is kept in the mindful protection of the buddhas. When he had finished teaching this sutra, he crossed his legs in the full lotus posture there in the midst of the great assembly and entered the meditative absorption called the Station of Immeasurable Meanings. His body and mind remained entirely unmoving.
“At that moment, māndārava flowers, great māndārava flowers, mañjūṣaka flowers, and great mañjūṣaka flowers rained down from the heavens, scattering upon the Buddha and the entire assembly. All the buddha-worlds quaked in six ways. The monks, nuns, laymen, and laywomen in the gathering, together with devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, minor kings, and wheel-turning sage-kings—all this great assembly experienced something never known before. Filled with joy, they joined their palms and gazed single-mindedly upon the Buddha.
“At that time, the Tathāgata sent forth radiance from the white hair-mark between his brows. It illuminated eighteen thousand buddha-lands to the east, reaching everywhere without exception, just as these buddha-lands are being seen today. Maitreya, you should know: in that gathering were two billion bodhisattvas who delighted in hearing the Dharma. When those bodhisattvas saw this radiance illuminating the buddha-lands everywhere, they experienced something never known before and wished to understand the cause and condition for which the radiance had appeared.
The Bodhisattva Wondrous Light and Seeker of Fame
時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時眾中，無有一人若身若心而生懈惓。 「日月燈明佛於六十小劫說是經已，即於梵、魔、沙門、婆羅門、及天、人、阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』時有菩薩，名曰德藏，日月燈明佛即授其記。告諸比丘：『是德藏菩薩，次當作佛，號曰淨身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫為人演說。日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子、供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。八百弟子中，有一人號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬，尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：『今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。』」
“At that time, there was a bodhisattva named Wondrous Light who had eight hundred disciples. Sun-Moon-Lamp-Radiance Buddha then rose from samādhi and, for the sake of the Bodhisattva Wondrous Light, taught a great-vehicle sutra named the Lotus of the Wondrous Dharma, a Dharma that instructs bodhisattvas and is kept in the mindful protection of the buddhas. For sixty minor aeons he did not rise from his seat. Those listening in the gathering likewise remained seated in one place for sixty minor aeons, their bodies and minds entirely unmoving. As they listened to the Buddha’s teaching, the sixty minor aeons seemed no longer than the time needed to eat a single meal. Not one person in that assembly gave rise to weariness or fatigue in either body or mind.
“When Sun-Moon-Lamp-Radiance Buddha had taught this sutra for sixty minor aeons, he proclaimed before the Brahmās, Māras, śramaṇas, brahmins, devas, humans, and asuras: ‘At midnight today, the Tathāgata will enter nirvāṇa without remainder.’ At that time there was a bodhisattva named Treasury of Qualities. Sun-Moon-Lamp-Radiance Buddha immediately gave him a prediction and told the monks: ‘This Bodhisattva Treasury of Qualities will be the next to become a buddha. He will be named Pure Body, the Tathāgata, Arhat, Perfectly and Completely Awakened.’ After giving this prediction, the Buddha entered nirvāṇa without remainder at midnight.
“After the Buddha’s extinction, the Bodhisattva Wondrous Light upheld the Lotus of the Wondrous Dharma for a full eighty minor aeons and taught it to others. The eight sons of Sun-Moon-Lamp-Radiance Buddha all took Wondrous Light as their teacher. Wondrous Light taught and transformed them, making them firm and unshakable in unsurpassed, complete, perfect awakening. After making offerings to immeasurable hundreds of thousands of millions of buddhas, these princes all accomplished the buddha-way. The last of them to become a buddha was named Burning Lamp Buddha.
“Among Wondrous Light’s eight hundred disciples was one named Seeker of Fame. He clung greedily to fame and gain. Although he read and recited many sutras, he neither penetrated nor mastered them, and forgot much of what he had learned; for that reason he was named Seeker of Fame. Yet because this person had also planted wholesome roots, he was able to encounter immeasurable hundreds of thousands of millions of buddhas, making offerings to them, revering them, honoring them, and praising them.
“Maitreya, you should know: could the Bodhisattva Wondrous Light of that time have been someone else? He was I myself. And the Bodhisattva Seeker of Fame was you yourself. The portent we now see does not differ from that earlier one. I therefore reflect: ‘Today the Tathāgata will teach a great-vehicle sutra named the Lotus of the Wondrous Dharma, a Dharma that instructs bodhisattvas and is kept in the mindful protection of the buddhas.’”
Mañjuśrī Proclaims the Meaning Again in Verse
爾時文殊師利於大眾中，欲重宣此義，而說偈言： 「我念過去世，無量無數劫，
有佛人中尊，號日月燈明。
世尊演說法，度無量眾生，
無數億菩薩，令入佛智慧。
佛未出家時，所生八王子，
見大聖出家，亦隨修梵行。
時佛說大乘，經名無量義，
於諸大眾中，而為廣分別。
佛說此經已，即於法座上，
加趺坐三昧，名無量義處。
天雨曼陀華，天鼓自然鳴，
諸天龍鬼神，供養人中尊。
一切諸佛土，即時大震動，
佛放眉間光，現諸希有事。
此光照東方，萬八千佛土，
示一切眾生，生死業報處。
有見諸佛土，以眾寶莊嚴，
琉璃頗梨色，斯由佛光照。
及見諸天人、龍神夜叉眾、
乾闥緊那羅，各供養其佛。
又見諸如來，自然成佛道，
身色如金山，端嚴甚微妙。
如淨琉璃中，內現真金像，
世尊在大眾，敷演深法義。
一一諸佛土，聲聞眾無數，
因佛光所照，悉見彼大眾。
或有諸比丘，在於山林中，
精進持淨戒，猶如護明珠。
又見諸菩薩，行施忍辱等，
其數如恒沙，斯由佛光照。
又見諸菩薩，深入諸禪定，
身心寂不動，以求無上道。
又見諸菩薩，知法寂滅相，
各於其國土，說法求佛道。
爾時四部眾，見日月燈佛，
現大神通力，其心皆歡喜，
各各自相問：『是事何因緣？』
天人所奉尊，適從三昧起，
讚妙光菩薩：『汝為世間眼，
一切所歸信，能奉持法藏，
如我所說法，唯汝能證知。』
世尊既讚歎，令妙光歡喜，
說是法華經，滿六十小劫，
不起於此座。所說上妙法，
是妙光法師，悉皆能受持。
佛說是法華，令眾歡喜已，
尋即於是日，告於天人眾：
『諸法實相義，已為汝等說，
我今於中夜，當入於涅槃。
汝一心精進，當離於放逸，
諸佛甚難值，億劫時一遇。』
世尊諸子等，聞佛入涅槃，
各各懷悲惱，佛滅一何速。
聖主法之王，安慰無量眾：
『我若滅度時，汝等勿憂怖，
是德藏菩薩，於無漏實相，
心已得通達。其次當作佛，
號曰為淨身，亦度無量眾。』
佛此夜滅度，如薪盡火滅，
分布諸舍利，而起無量塔。
比丘比丘尼，其數如恒沙，
倍復加精進，以求無上道。
是妙光法師，奉持佛法藏，
八十小劫中，廣宣法華經。
是諸八王子，妙光所開化，
堅固無上道，當見無數佛。
供養諸佛已，隨順行大道，
相繼得成佛，轉次而授記。
最後天中天，號曰燃燈佛，
諸仙之導師，度脫無量眾。
是妙光法師，時有一弟子，
心常懷懈怠，貪著於名利，
求名利無厭，多遊族姓家，
棄捨所習誦，廢忘不通利。
以是因緣故，號之為求名。
亦行眾善業，得見無數佛，
供養於諸佛，隨順行大道，
具六波羅蜜，今見釋師子。
其後當作佛，號名曰彌勒，
廣度諸眾生，其數無有量。
彼佛滅度後，懈怠者汝是；
妙光法師者，今則我身是。
我見燈明佛，本光瑞如此，
以是知今佛，欲說法華經。
今相如本瑞，是諸佛方便，
今佛放光明，助發實相義。
諸人今當知，合掌一心待，
佛當雨法雨，充足求道者。
諸求三乘人，若有疑悔者，
佛當為除斷，令盡無有餘。」
At that time, Mañjuśrī wished to proclaim this meaning again before the great assembly, and spoke in verse:
I recall a past age,
immeasurable, countless aeons ago,
when there was a buddha, most honored among human beings,
named Sun-Moon-Lamp-Radiance.
That World-Honored One proclaimed the Dharma,
bringing immeasurable living beings across
and enabling countless millions of bodhisattvas
to enter the Buddha’s wisdom.
While that Buddha had not yet left the household life,
the eight royal sons born to him
saw the Great Sage leave the household life
and followed him in practicing the pure life of brahmacarya.
At that time, the Buddha taught the Great Vehicle;
the sutra was called Immeasurable Meanings.
Amid the great assembly,
he set it forth with extensive distinctions.
When the Buddha had finished teaching this sutra,
he remained seated upon the Dharma seat,
crossed his legs, and entered the samādhi
called the Station of Immeasurable Meanings.
The heavens rained down māndārava flowers,
and heavenly drums sounded of themselves;
devas, dragons, ghosts, and spirits
made offerings to the most honored among human beings.
All the buddha-lands
at once quaked greatly.
The Buddha sent forth light from between his brows
and revealed rare and extraordinary signs.
That light illuminated eighteen thousand lands
throughout the eastern quarter,
showing every living being
the destination of the karmic recompense of birth and death.
Some saw those buddha-lands
adorned with a multitude of jewels,
shining with the hues of beryl and crystal,
all illumined by the Buddha’s radiance.
They also saw devas, human beings,
dragons, spirits, yakṣas, and their gatherings,
as well as gandharvas and kiṃnaras,
each making offerings to their own buddha.
They also saw those tathāgatas
naturally accomplishing the buddha-way,
their bodily color like a mountain of gold,
upright, majestic, exceedingly subtle and wondrous—
as though, within pure beryl,
an image of genuine gold appeared.
The World-Honored Ones, amid the great assemblies,
set forth the meaning of the profound Dharma.
In each of the buddha-lands,
the assemblies of śrāvakas were immeasurable;
by the illumination of the Buddha’s radiance,
all those assemblies became clearly visible.
There were also monks dwelling
in mountain forests,
vigorously keeping the pure precepts
as though guarding a lustrous pearl.
They also saw bodhisattvas
practicing giving, patience, and the other perfections,
as numerous as the sands of the Ganges,
all illumined by the Buddha’s radiance.
They also saw bodhisattvas
entering deeply into many kinds of meditative concentration,
their bodies and minds still and unmoving,
thereby seeking the unsurpassed way.
They also saw bodhisattvas
knowing that all dharmas bear the mark of quiescent cessation,
each teaching the Dharma in their own land
and seeking the buddha-way.
At that time, the fourfold assembly,
seeing Sun-Moon-Lamp-Radiance Buddha
display great supernormal power,
all rejoiced in their hearts,
and each asked the others:
“What is the cause and condition for this event?”
The one honored and served by devas and human beings
had just risen from samādhi
when he praised the bodhisattva Wondrous Light:
“You are the wisdom-eye of the world,
the one in whom all living beings trust;
you can uphold the Tathāgata’s Dharma treasury.
Of the Dharma that I teach,
you alone can know and receive it.”
The World-Honored One praised him in this way,
causing Wondrous Light to rejoice,
and then taught this Lotus Sutra
for a full sixty minor aeons,
never rising from that seat.
As for the unsurpassed and wondrous Dharma he taught,
this Dharma master Wondrous Light
was able to receive and uphold it all.
When the Buddha had taught the Lotus Sutra
and caused the assembly to rejoice,
he immediately, on that very day,
announced to the gathering of devas and human beings:
“The meaning of the true mark of all dharmas
I have already taught for you.
Now, at midnight,
I shall enter nirvāṇa.
You must practice with single-minded vigor
and should leave negligence and indolence far behind.
Buddhas are exceedingly difficult to encounter;
one may meet one only once in a hundred million aeons.”
The World-Honored One’s disciples,
hearing that the Buddha would enter nirvāṇa,
each harbored grief and anguish:
“Why will the Buddha pass into extinction so soon?”
The holy lord, the King of the Dharma,
consoled the immeasurable assembly:
“If I pass into extinction,
do not grieve or fear.
This bodhisattva Treasury of Qualities
has already penetrated in his heart
the true mark free of outflows.
He will next become a buddha
named Pure Body,
and he too will bring immeasurable beings across.”
That night the Buddha passed into extinction,
as firewood is spent and the fire dies out.
His many relics were distributed,
and immeasurable stupas were built.
Monks and nuns,
as numerous as the sands of the Ganges,
redoubled their vigorous practice,
thereby seeking the unsurpassed way.
This Dharma master Wondrous Light
upheld the Buddha’s Dharma treasury
and, for eighty minor aeons,
widely proclaimed the Lotus Sutra.
These eight royal sons,
whom Wondrous Light had guided and transformed,
became steadfast in the unsurpassed way
and would behold countless buddhas.
After making offerings to those buddhas,
they practiced the great way in accord with it,
became buddhas one after another,
and in succession each conferred a prediction upon the next.
The last of them, the Deva among Devas,
was named Burning Lamp Buddha,
guide of the seers,
who liberated immeasurable multitudes.
At that time, this Dharma master Wondrous Light
had a disciple
whose mind constantly harbored indolence
and who greedily clung to fame and gain.
His seeking of fame and gain knew no satisfaction;
he frequently visited households of great clans.
He cast aside what he had studied and recited,
letting it lapse and forgetting it, unable to master it.
For this reason,
he was named Seeker of Fame.
Yet he also practiced many wholesome deeds,
and so was able to see countless buddhas,
make offerings to those buddhas,
and practice the great way in accord with it.
He fulfilled the six perfections
and now beholds the Lion of the Śākyas.
Afterward, he shall become a buddha
named Maitreya,
widely bringing living beings across,
their number without limit.
After that Buddha passed into extinction,
you were the indolent one;
and that Dharma master Wondrous Light
is now none other than I myself.
I saw the original luminous portent
of Sun-Moon-Lamp-Radiance Buddha just like this.
From this I know that the present Buddha
wishes to teach the Lotus Sutra.
The present sign is like the original portent;
it is a skillful means of the buddhas.
The present Buddha sends forth this radiance
to help disclose the meaning of the true mark.
All of you should now understand:
join your palms and wait single-mindedly.
The Buddha will rain down the rain of Dharma
and fully satisfy those who seek the Way.
If any among those who seek
the three vehicles
still harbor doubt or regret,
the Buddha will remove and sever it for them,
bringing it wholly to an end
without any remainder.
方便品第二Chapter 2 · Skillful Means
全文五層 →Full five layers →佛從三昧起，歎諸佛智慧
那時候，世尊從禪定當中安詳地起身，告訴舍利弗說：「一切佛的智慧極其深廣、沒有限量，通往這智慧的門戶難以理解、難以進入，凡是聲聞（聽佛說法而悟道的人）與辟支佛（獨自觀察因緣而悟道的人），都沒有辦法知道。為什麼呢？因為佛過去曾經親近過百千萬億、數也數不盡的諸佛，把一切佛所修的無量法門全都修行過，勇猛精進，好的名聲到處都聽得到，成就了極其深奧、從來不曾有過的法，隨著眾生的根機所適合的來說法，其中的用意旨趣很難理解。舍利弗啊！我從成佛以來，用種種的因緣、種種的比喻，廣泛地開演言教，用了數不盡的方便善巧，來引導眾生，讓他們遠離種種的執著。為什麼能這樣呢？因為如來的方便善巧、知見、以及到達彼岸的圓滿功德，都已經完全具足了。舍利弗啊！如來的知見，廣大而深遠，沒有限量、沒有障礙；如來的力、無所畏懼、禪定、解脫、正定，深深進入到沒有邊際的地步，成就了一切從來不曾有過的法。舍利弗啊！如來能夠用種種方式來分別解說，善巧地講說一切法，言辭柔和軟美，能使眾生的心歡喜受用。舍利弗啊！扼要地說，無量無邊、從來不曾有過的法，佛全都成就了。
「停下來吧，舍利弗！不必再說下去了。為什麼呢？因為佛所成就的，是最第一、最稀有、最難以理解的法。只有佛和佛之間，才能夠徹底窮盡一切法真實的樣貌——也就是所謂：一切法它是這樣的相狀（如是相），是這樣的體性（如是性），是這樣的本體（如是體），是這樣的力用（如是力），是這樣的造作（如是作），是這樣的因（如是因），是這樣的助緣（如是緣），是這樣的果（如是果），是這樣的報應（如是報），而從最初的相一直到最後的報、這本末首尾始終是這樣地究竟平等（如是本末究竟等）。」
重宣此義·佛智無能測
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「世間的英雄大聖，是無法衡量的，
一切諸天以及世間的人，
乃至一切眾生這一類，
沒有誰能夠真正了知佛。
佛的力、無所畏懼、
解脫、種種正定，
以及佛其餘的一切法，
沒有誰能夠去測量。
佛本來就跟隨過無數的佛，
圓滿地修行了種種法門，
那極其深奧微妙的法，
難以見到、難以明了。
在無量億劫那麼長的時間裡，
修行完這些種種的道法之後，
在成道的道場證得了果，
我已經全部知道、全部見到了。
像這樣廣大的果報，
種種的體性、相狀、義理，
只有我和十方的諸佛，
才能夠了知這些事情。
這個法是無法用言語指示出來的，
言語的相狀在它面前都寂滅了，
其餘所有這一類的眾生，
沒有誰能夠理解得了，
除了那些菩薩大眾、
信心的力量堅固的人。
諸佛的弟子大眾，
曾經供養過許多佛，
一切的煩惱漏失都已經斷盡，
安住在這最後一次受生的身，
像這樣的這些人，
他們的能力也承擔不了。
假使整個世間都充滿了，
全都像舍利弗一樣聰慧，
用盡了思慮一起來測量，
也沒辦法測度佛的智慧。
就算把十方都填滿了，
全都像舍利弗一樣，
連同其餘的種種弟子，
也把十方的國土都填滿，
用盡思慮一起來測量，
仍然還是沒辦法知道。
辟支佛有著銳利的智慧，
是無煩惱漏失的最後之身，
也把十方世界都填滿了，
數目多得像竹林一樣密，
這些人共同專一心思，
在億萬無量劫那麼久的時間，
想要思量佛真實的智慧，
連一點點都沒辦法知道。
剛剛發起道心的菩薩，
供養過無數的佛，
通達了種種義理旨趣，
又能夠善巧地講說法，
多得像稻、麻、竹、葦一樣，
充滿了十方的國土，
專一心思用微妙的智慧，
在恆河沙那麼多劫的時間裡，
全都一起來思量，
也沒辦法知道佛的智慧。
那些不會退轉的菩薩，
數目多得像恆河沙一樣，
專一心思一起思索尋求，
也仍然沒辦法知道。
佛又告訴舍利弗說：『這無煩惱漏失、
不可思議、極其深奧微妙的法，
我如今已經完全證得，
只有我了知這法的實相，
十方的諸佛也是如此。
舍利弗你應當知道，
諸佛所說的話沒有差別，
對於佛所說的法，
應當生起廣大的信心力量，
世尊在說法很久之後，
一定會宣說真實的法。』
佛又告訴那些聲聞大眾，
以及追求緣覺乘（觀因緣悟道）的人：
『我使你們脫離了痛苦的繫縛，
已經證得了涅槃（煩惱寂滅的安穩）。』
佛用方便善巧的力量，
開示了三乘的教法，
眾生處處都有執著，
便引導他們讓他們得以出離。」
四眾生疑·舍利弗初請
那時候，大眾當中，有許多聲聞、已斷盡煩惱漏失的阿羅漢，像阿若憍陳如等一千二百人，以及已經發起聲聞心、辟支佛心的比丘、比丘尼、優婆塞（在家男眾）、優婆夷（在家女眾），各自心裡這樣想著：「今天，世尊為什麼這樣殷勤懇切地稱揚讚歎方便善巧，而說出這樣的話：『佛所證得的法極其深奧、難以理解，凡有所說，其中的旨趣難以了知，一切聲聞、辟支佛都比不上、達不到。』佛從前只說一種解脫的道理，我們也證得了這個法、到達了涅槃，可是如今卻不明白這番話的旨趣是指向哪裡？」
那時候，舍利弗知道四眾（比丘、比丘尼、優婆塞、優婆夷）心裡的疑惑，自己也還沒有明白，就對佛稟白說：「世尊！是什麼因、什麼緣，您這樣殷勤懇切地稱揚讚歎諸佛第一的方便善巧、極其深奧微妙、難以理解的法？我從過去以來，不曾從佛那裡聽聞過這樣的說法；如今四眾全都心懷疑惑。惟願世尊為我們鋪陳開演這件事。世尊為什麼要這樣殷勤懇切地稱揚讚歎極其深奧微妙、難以理解的法呢？」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「智慧如日的大聖尊，
過了很久才說這個法，
您自己說您已證得這樣的
力、無所畏、正定、
禪定、解脫等等，
這些不可思議的法。
在道場所證得的法，
沒有誰能夠提出問題來問；
我的心意也難以測度，
也沒有誰能夠提問。
您沒有人問就自己開口宣說，
稱揚讚歎自己所修行的道，
那智慧極其微妙，
是諸佛才能證得的。
那些無煩惱漏失的阿羅漢，
以及追求涅槃的人，
如今全都落入了疑惑的網中，
佛為什麼要說這番話呢？
那些追求緣覺的人，
以及比丘、比丘尼，
還有諸天、龍、鬼神，
以及乾闥婆（天上樂神）等等，
彼此相望，心懷猶豫，
瞻仰著兩足之中最尊貴的佛，
這件事到底是怎麼回事，
惟願佛為我們解說。
在諸位聲聞大眾當中，
佛稱說我是第一。
我如今對自己的智慧，
也起了疑惑，不能明了，
這到底是究竟圓滿的法呢？
還是只是所修行的道呢？
從佛口所生的弟子，
合起掌來瞻仰等待著，
惟願您發出微妙的音聲，
適時為我們如實地宣說。
諸天、龍、神等等，
數目多得像恆河沙，
追求佛道的種種菩薩，
大略算來有八萬之多，
又有那許多萬億國土的
轉輪聖王也都來到了，
合起掌來，以恭敬的心，
想要聽聞圓滿具足的道。」
佛三止·舍利弗三請
那時候，佛告訴舍利弗說：「停下來，停下來！不必再說下去了。如果宣說這件事，一切世間的諸天以及人，都將會驚駭疑惑。」
舍利弗再一次對佛稟白說：「世尊，惟願您宣說，惟願您宣說！為什麼呢？因為這法會當中，有無數百千萬億、多到數不清的眾生，曾經見過許多佛，善根銳利，智慧明白透徹，聽了佛所說的法，就能夠恭敬信受。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「法中之王、至高無上的尊者，
惟願您宣說，請不要顧慮。
這法會中無量的大眾，
有能夠恭敬信受的人。」
佛再一次制止舍利弗說：「如果宣說這件事，一切世間的天、人、阿修羅，都將會驚駭疑惑，那些起了增上慢（未證得卻自以為證得）的比丘，將會墜落到大坑裡去。」
那時候，世尊再一次說偈頌：
「停下來，停下來，不必說了，
我的法微妙，難以思議。
那些起了增上慢的人，
聽了必定不會恭敬信受。」
那時候，舍利弗再一次對佛稟白說：「世尊！惟願您宣說，惟願您宣說！如今這法會當中，像我們這一類的有百千萬億，是生生世世已經曾經跟隨佛接受教化的。像這樣的人，必定能夠恭敬信受，在漫漫長夜中得到安穩，得到許多的利益。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「至高無上、兩足中最尊貴的尊者，
惟願您宣說這第一的法，
我身為佛的長子，
惟願您垂賜為我們分別解說。
這法會中無量的大眾，
能夠恭敬信受這個法，
佛已經在生生世世當中，
教化過像這樣的這些人，
他們全都專一心地合起掌來，
想要聽聞領受佛的話。
我們這一千二百人，
以及其餘追求佛道的人，
惟願您為了這些大眾的緣故，
垂賜為我們分別解說。
這些人聽了這個法，
就會生起廣大的歡喜。」
五千退席
那時候，世尊告訴舍利弗說：「你已經殷勤懇切地請求了三次，我豈能不說呢。你如今仔細地聽，好好地思惟憶念，我當為你分別解說。」正說這番話的時候，法會當中有比丘、比丘尼、優婆塞、優婆夷共五千人，就從座位上起身，向佛行禮之後便退出去了。為什麼呢？因為這一輩人罪的根源深重，又有增上慢，還沒有證得卻說自己證得了，還沒有親證卻說自己親證了，有這樣的過失，所以就不留下來了。世尊默然不語，並不去制止他們。
那時候，佛告訴舍利弗說：「我如今這個大眾，再也沒有多餘的枝葉了，純粹都是堅實的果實。舍利弗啊！像這樣有增上慢的人，退出去了也是好事。你如今好好地聽，我當為你宣說。」
舍利弗說：「是的，世尊！我很歡喜、很願意聽聞。」
優曇鉢華·諸佛出世一大事因緣
佛告訴舍利弗說：「像這樣微妙的法，諸佛如來要等到適當的時機才會宣說它，就像優曇鉢華（傳說極稀有、久久才開一次的花）一樣，隔很久才出現一次罷了。舍利弗啊！你們應當相信佛所說的，話語真實不虛妄。舍利弗啊！諸佛隨著眾生所適合的來說法，其中的旨趣難以理解。為什麼呢？因為我用數不盡的方便善巧，種種的因緣、比喻、言辭，來演說種種的法。這個法不是靠思量、分別所能夠理解的，只有諸佛才能夠了知它。為什麼呢？因為諸佛世尊只為了一件大事的因緣，才出現在世間。舍利弗啊！什麼叫做諸佛世尊只為了一件大事的因緣才出現在世間呢？諸佛世尊，是為了要使眾生開啟佛的知見、讓他們得到清淨的緣故，才出現在世間；是為了要向眾生顯示佛的知見的緣故，才出現在世間；是為了要使眾生覺悟佛的知見的緣故，才出現在世間；是為了要使眾生進入佛的知見這條道路的緣故，才出現在世間。舍利弗啊！這就是諸佛為了一件大事的因緣才出現在世間。」
唯一佛乘·三世十方諸佛法皆如此
佛告訴舍利弗說：「諸佛如來只教化菩薩，凡有所作為，永遠都是為了一件事，就是要用佛的知見來開示、覺悟眾生。舍利弗啊！如來只用這一佛乘（成佛的唯一道路）的緣故，來為眾生說法，並沒有其餘的乘，沒有第二乘、也沒有第三乘。舍利弗啊！一切十方的諸佛，他們的法也都是這樣。
「舍利弗啊！過去的諸佛，用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從諸佛那裡聽了法，最終全都證得了一切種智（能遍知一切法的佛智）。
「舍利弗啊！未來的諸佛將要出現在世間，也用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從佛那裡聽了法，最終全都證得了一切種智。
「舍利弗啊！現在十方無量百千萬億的佛國土當中，諸佛世尊給眾生許多的利益、使眾生安樂，這些佛也用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從佛那裡聽了法，最終全都證得了一切種智。
「舍利弗啊！這些佛都只教化菩薩，是想要用佛的知見來向眾生顯示的緣故，想要用佛的知見來使眾生覺悟的緣故，想要使眾生進入佛的知見的緣故。
「舍利弗啊！我如今也是這樣，我知道種種眾生有種種的欲求，內心深處有所執著，便隨著他們本來的性情，用種種的因緣、比喻、言辭，以及方便善巧的力量來為他們說法。舍利弗啊！這樣做全都是為了讓他們證得這一佛乘、一切種智的緣故。
五濁惡世·於一佛乘分別說三
「舍利弗啊！十方世界當中，尚且沒有第二乘，何況會有第三乘呢。舍利弗啊！諸佛出現在五濁惡世（五種混濁污穢的惡世）——也就是所謂：劫濁（時代的混濁）、煩惱濁（煩惱的混濁）、眾生濁（眾生素質的混濁）、見濁（見解的混濁）、命濁（壽命的混濁）。就是這樣，舍利弗啊！當劫濁昏亂的時候，眾生的污垢深重，慳吝、貪求、嫉妒，成就了種種不善的根本，所以諸佛就用方便善巧的力量，在這一佛乘當中分別開來說成三乘。舍利弗啊！如果我的弟子，自認為是阿羅漢、辟支佛，卻不曾聽聞、不知道諸佛如來只教化菩薩這件事，那麼這種人就不是佛的弟子，不是阿羅漢，也不是辟支佛。
「再者，舍利弗啊！這些比丘、比丘尼，自認為已經證得阿羅漢，是最後一次受生的身，得到究竟的涅槃了，便不再立志去追求阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），應當知道這一輩人全都是有增上慢的人。為什麼呢？如果有比丘真正證得了阿羅漢，卻不相信這個法，那是不可能有的事。除非是在佛滅度以後、當前沒有佛在世的時候。為什麼呢？因為佛滅度以後，能夠受持、讀誦、理解像這樣的經典意義的人，是很難遇到的。如果遇到了其他的佛，在這個法當中便能夠得到決斷明了。舍利弗啊！你們應當專一心地信解、受持佛的話。諸佛如來的話沒有虛妄，沒有其餘的乘，只有這一佛乘。」
重頌·長偈
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「比丘和比丘尼，
心懷著增上慢，
優婆塞起了我慢，
優婆夷不肯相信，
像這樣的四眾，
他們的數目有五千人，
看不見自己的過失，
在戒行上有缺失、有漏洞，
卻護著、惜著自己的毛病瑕疵。
這些小智慧的人已經退出去了，
他們是大眾當中的糟粕米糠，
因佛的威德的緣故而離去，
這些人福德稀少，
承擔不了這個法。
這大眾中再沒有多餘的枝葉，
只剩下堅實的果實。
舍利弗你好好聽！
諸佛所證得的法，
用無量的方便善巧力量，
來為眾生宣說。
眾生心裡所想念的，
種種所修行的道，
種種不同的欲求性情，
以及前世所造的善業惡業。
佛全都知道這些之後，
便用種種的因緣、比喻、
言辭、方便善巧的力量，
使一切眾生歡喜。
有時說契經（散文的經文），
說孤起的偈頌，說本事（佛弟子的過去事），
說本生（佛的過去生），說未曾有（希奇之事），
也說因緣（說法的緣起）、
譬喻，以及祇夜（重頌）、
優波提舍（論議問答）等經文。
根機遲鈍的人喜歡小法，
貪戀執著在生死當中，
在無量的佛那裡，
卻不修行深妙的道，
被種種痛苦所惱亂，
佛就為這些人宣說涅槃。
我設立了這樣的方便，
使他們得以進入佛的智慧，
卻不曾對你們說，
你們將會成就佛道。
之所以不曾說，
是因為說的時機還沒到；
如今正是那個時機了，
我確定地宣說大乘。
我這九類的教法，
是隨順著眾生而說的，
以進入大乘為根本，
因此才宣說這部經。
有些佛子的心地清淨，
柔和軟順又根機銳利，
在無量的諸佛那裡，
修行過深妙的道。
為了這些佛子，
我宣說這部大乘經，
我為像這樣的人授記，
來世將成就佛道，
因為他們以深心憶念佛、
修持清淨的戒律的緣故。
這些人聽到自己將成佛，
巨大的歡喜充滿全身，
佛知道他們心的行相，
所以為他們宣說大乘。
聲聞或菩薩，
聽了我所說的法，
乃至只聽一首偈，
全都必定成佛、沒有疑問。
十方的佛國土當中，
只有這一乘的法，
沒有第二乘、也沒有第三乘，
除非是佛用方便善巧而說。
只是藉著假設的名稱，
來引導眾生，
為了宣說佛的智慧的緣故，
諸佛才出現在世間。
只有這一件事是真實的，
其餘的第二、第三乘就不是真實的，
佛始終不會用小乘，
來濟度眾生。
佛自己安住在大乘當中，
就如同他所證得的法，
用定慧的力量來莊嚴，
用這來度化眾生。
佛親證了無上的道、
大乘平等的法，
如果用小乘去度化，
乃至只度化一個人，
我就落入了慳吝貪惜，
這種事是不可以的。
如果有人相信、歸依佛，
如來不會欺誑他，
佛也沒有貪求嫉妒的心意，
已斷除了一切法當中的惡。
所以佛在十方世界，
獨自無所畏懼。
我用相好莊嚴自身，
光明照耀著世間，
為無量眾生所尊崇，
為他們宣說實相的法印。
舍利弗你應當知道，
我本來立下了誓願，
想要使一切眾生，
都像我一樣、沒有差別。
就如我從前所發的願，
如今已經圓滿實現了，
我度化一切眾生，
全都使他們進入佛道。
如果我遇到眾生，
全都用佛道來教化，
那些沒有智慧的人就會錯亂，
迷惑而不肯接受教導。
我知道這些眾生，
不曾修過善的根本，
牢牢執著在五種欲樂上，
因為愚癡貪愛而生起煩惱。
因為種種欲望的緣故，
墜落到三惡道當中，
在六道當中輪迴，
備受種種的痛苦荼毒，
入胎受生為微小的形體，
生生世世不斷地增長。
福德淺薄、福報稀少的人，
被種種痛苦所逼迫，
鑽進了邪見的密林，
執著在有、無等等見解裡。
依止著這些邪見，
湊足了六十二種，
深深執著在虛妄的法上，
牢牢固守著不肯捨棄，
我慢自大、自我抬高，
諂媚彎曲、心不真實，
在千萬億劫那麼久，
都聽不到佛的名字，
也聽不到正法，
像這樣的人難以度化。
所以，舍利弗啊！
我為他們設立方便，
宣說種種滅盡痛苦的道，
用涅槃來向他們顯示。
我雖然宣說涅槃，
這也並不是真正的寂滅，
一切法從本以來，
永遠自然是寂滅的相。
佛子修行道法圓滿之後，
來世就能夠作佛，
我有方便善巧的力量，
開示了三乘的法。
一切諸位世尊，
都宣說這一乘的道，
如今這裡的種種大眾，
都應當除去疑惑，
諸佛的話沒有差別，
只有這一乘、沒有第二乘。
過去無數劫當中，
無量已滅度的佛，
有百千萬億種之多，
數目多得無法衡量。
像這樣的諸位世尊，
用種種的因緣、比喻、
用無數的方便善巧力量，
演說種種法的相狀。
這些諸位世尊，
全都宣說這一乘的法，
度化無量的眾生，
使他們進入佛道。
又諸位偉大的聖主，
了知一切世間、
天人眾生這一類，
內心深處所欲求的，
便再用不同的方便，
來幫助顯明第一義（最究竟的真理）。
如果有一類眾生，
遇到了過去的諸佛，
或聽了法、或行了布施，
或者持戒、忍辱、
精進、禪定、智慧等等，
種種地修習福德與智慧。
像這樣的這些人，
全都已經成就了佛道。
諸佛滅度以後，
如果有人心地善良柔軟，
像這樣的這些眾生，
全都已經成就了佛道。
諸佛滅度以後，
供養佛舍利的人，
建起了萬億種的塔，
用金、銀以及玻璃、
硨磲與瑪瑙、
玫瑰寶石、琉璃珠子，
清淨而廣大地嚴飾裝點，
莊嚴地裝校在許多塔上。
或者有人建起石造的廟，
用栴檀香、沉水香、
木櫁香以及其餘的材料，
磚、瓦、泥土等等來造。
或者在曠野當中，
堆積泥土造成佛廟，
乃至於小孩子遊戲，
聚集沙子當作佛塔，
像這樣的這些人，
全都已經成就了佛道。
如果有人為了佛的緣故，
建立種種的形像，
雕刻塑造成種種的相好，
全都已經成就了佛道。
或者用七寶造成，
用鍮石、赤銅、白銅、
白鑞以及鉛、錫、
鐵、木以及泥，
或者用膠漆、布，
嚴飾裝點造作佛像，
像這樣的這些人，
全都已經成就了佛道。
彩繪畫成佛像，
畫出百福莊嚴的相好，
自己畫或是請人畫，
全都已經成就了佛道。
乃至於小孩子遊戲，
用草、木或是筆，
或者用手指、指甲，
來畫作佛像，
像這樣的這些人，
漸漸地累積功德，
具足了廣大的悲心，
全都已經成就了佛道。
他們只教化種種菩薩，
度脫了無量的眾生。
如果有人對著塔廟、
寶像以及畫像，
用花、香、幡、蓋，
以恭敬的心來供養。
如果請人來演奏音樂，
敲鼓、吹號角螺貝，
吹簫笛、彈琴箜篌、
彈琵琶、擊鐃與銅鈸，
像這樣種種微妙的音聲，
全部拿來供養。
或者以歡喜的心，
用歌詠讚頌佛的功德，
乃至只是一個小小的音聲，
全都已經成就了佛道。
如果有人心思散亂，
乃至只用一朵花，
供養在畫像之前，
也將漸漸見到無數的佛。
或者有人禮拜，
或者只是合起掌來，
乃至只舉起一隻手，
或者只是微微地低一下頭，
用這來供養佛像，
也將漸漸見到無量的佛。
他們自己成就了無上的道，
廣泛度化了無數眾生，
進入無餘涅槃（煩惱與身心都寂滅），
就像柴薪燒盡、火便熄滅一樣。
如果有人心思散亂，
走進了塔廟當中，
只稱念一聲『南無佛』（歸命於佛），
全都已經成就了佛道。
對於過去的諸佛，
無論是在世或是已滅度，
如果有人聽了這個法，
全都已經成就了佛道。
未來的諸位世尊，
數目沒有限量，
這些如來們，
也用方便善巧來說法。
一切的如來們，
用無量的方便善巧，
度脫種種眾生，
使他們進入佛無煩惱漏失的智慧，
如果有人聽了法，
沒有一個不成佛的。
諸佛本來的誓願是：
我所修行的佛道，
普遍地想要使眾生，
也同樣證得這個道。
未來世的諸佛，
雖然宣說百千億、
無數的種種法門，
其實都是為了這一乘。
諸佛、兩足中最尊貴的，
了知一切法永遠沒有固定的自性，
成佛的種子是從因緣而生起的，
所以宣說這一乘。
這法安住在它應有的地位，
世間的相狀恆常安住，
佛在道場當中了知了以後，
作為導師用方便善巧來宣說。
為天人所供養、
現在十方的諸佛，
數目多得像恆河沙，
出現在世間，
為了使眾生安穩的緣故，
也宣說像這樣的法。
了知那第一義的寂滅，
用方便善巧的力量的緣故，
雖然顯示種種的道，
其實都是為了佛乘。
了知眾生種種的行為，
內心深處所想念的，
過去所熏習的業，
欲求的性情、精進的力量，
以及種種根機的利鈍，
便用種種的因緣、
比喻以及言辭，
隨著相應的情況用方便善巧來說。
如今我也是這樣，
為了使眾生安穩的緣故，
用種種的法門，
來宣示佛道。
我用智慧的力量，
了知眾生的性情欲求，
用方便善巧宣說種種法，
全都使他們得到歡喜。
舍利弗你應當知道！
我用佛的眼睛來觀察，
見到六道的眾生，
貧窮而沒有福德智慧，
走進了生死的險道，
痛苦相續不斷，
深深執著在五種欲樂上，
就像犛牛愛惜自己的尾巴一樣，
用貪愛蒙蔽了自己，
眼盲眼暗、什麼也看不見。
不去尋求大威勢的佛、
以及斷除痛苦的法，
深深陷入種種邪見，
想用痛苦去捨離痛苦，
為了這些眾生的緣故，
佛便生起了廣大的悲心。
我當初坐在道場，
觀看那菩提樹、也來回經行，
在三個七日（二十一天）當中，
思惟著這樣的事情：
我所證得的智慧，
微妙而最為第一。
眾生的種種根機遲鈍，
貪著享樂、被愚癡所蒙盲，
像這樣的這一類人，
要怎麼樣才可以度化呢？
那時候諸位梵天王、
以及諸位帝釋天、
護持世間的四大天王、
以及大自在天，
連同其餘的種種天眾，
眷屬有百千萬那麼多，
恭敬地合掌行禮，
請求我轉動法輪。
我當下就自己思惟：
『如果只讚歎佛乘，
眾生沉沒在痛苦當中，
沒有辦法相信這個法；
因為毀謗法、不肯相信的緣故，
便會墜落到三惡道去。
我寧可不說法，
趕快進入涅槃算了。
接著又憶念起過去的佛，
所施行的方便善巧力量，
我如今所證得的道，
也應當宣說三乘吧。』
正這樣思惟的時候，
十方的佛都顯現出來，
用清淨的梵音安慰勸諭我：
『很好啊，釋迦文佛！
你這第一的導師，
證得了這無上的法，
隨順著一切諸佛，
而運用方便善巧的力量。
我們也都證得了
最微妙、最第一的法，
為種種眾生、
分別開來宣說三乘。
智慧淺少的人喜歡小法，
不肯自信自己能作佛，
所以才用方便善巧，
分別開來宣說種種的果。
雖然又宣說了三乘，
卻只是為了教化菩薩。』
舍利弗你應當知道！
我聽了那如聖獅子般的佛，
深妙清淨微妙的音聲，
歡喜地稱念『南無佛』。
又生起了這樣的念頭：
『我出現在這混濁的惡世，
就如同諸佛所說的那樣，
我也隨順著這樣去做。』
思惟完這件事以後，
便前往波羅柰（鹿野苑所在之地）。
種種法寂滅的相，
沒有辦法用言語宣說出來，
便用方便善巧力量的緣故，
為五位比丘宣說。
這就叫做轉法輪，
於是便有了涅槃的名稱，
以及阿羅漢、
法、僧等等不同的名相。
從久遠的劫以來，
我讚歎、顯示涅槃的法，
使生死的痛苦永遠滅盡，
我常常都是這樣宣說的。
舍利弗你應當知道！
我見到那些佛子，
立志追求佛道的人，
有無量千萬億之多，
全都以恭敬的心，
都來到了佛的處所，
曾經從諸佛那裡聽聞
用方便善巧所宣說的法。
我當下就生起這樣的念頭：
『如來之所以出現，
是為了宣說佛的智慧的緣故，
如今正是那個時機了。』
舍利弗你應當知道！
根機遲鈍、智慧狹小的人、
執著相狀、驕傲慢心的人，
沒有辦法相信這個法。
如今我歡喜、無所畏懼，
在諸位菩薩當中，
正直地捨去方便權說，
只宣說這無上的道。
菩薩聽了這個法，
疑惑的網全都已經除去了，
那一千二百位阿羅漢，
也全都將要作佛。
就如同三世諸佛
說法的儀軌方式，
我如今也是這樣，
宣說這無分別的法。
諸佛出興於世，
相隔遙遠、難以值遇，
就算出現在世間，
要宣說這個法也很難。
在無量無數劫當中，
能聽到這個法也很難，
而能夠聽受這個法的人，
這種人也一樣難得。
就好比優曇花，
一切眾生都愛慕喜樂，
天人都覺得稀有，
隔很久很久才開一次。
聽了法歡喜讚歎，
乃至只發出一句讚語，
就等於已經供養了
一切三世的諸佛，
這種人極為稀有，
勝過那優曇花。
你們不要有疑惑，
我身為一切法中之王，
普遍告訴諸位大眾，
我只用這一乘的道，
來教化諸位菩薩，
並沒有聲聞弟子（作為究竟）。
你們這些人，舍利弗，
以及聲聞和菩薩，
應當知道這微妙的法，
是諸佛的祕密精要。
因為在五濁惡世，
眾生只喜歡貪著種種欲望，
像這樣的這些眾生，
始終不會追求佛道。
將來世的惡人，
聽到佛宣說一乘，
迷惑而不肯信受，
毀謗法而墜入惡道。
那些有慚愧、心地清淨、
立志追求佛道的人，
應當為像這樣的人，
廣泛地讚歎這一乘的道。
舍利弗你應當知道！
諸佛的法就是這樣，
用萬億種方便善巧，
隨著眾生所適合的來說法，
那些不曾修習學習的人，
沒有辦法通曉明了這個。
你們既然已經知道，
諸佛是世間的導師，
隨著眾生所適合而施行方便的事，
便不再有種種的疑惑，
心裡生起廣大的歡喜，
自己知道將要作佛了。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Buddha Rises from Samādhi and Praises the Wisdom of the Buddhas
爾時，世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。 「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」
At that time, the World-Honored One rose serenely from meditative absorption and said to Śāriputra: “The wisdom of all buddhas is exceedingly deep and has no measure. The gateway to that wisdom is hard to understand and hard to enter. No śrāvaka (one who awakens by hearing the Buddha teach) and no pratyekabuddha (one who awakens alone by contemplating causes and conditions) can know it. Why is this? In the past, the Buddha drew near to countless hundreds of thousands of millions of buddhas and practiced in full the immeasurable paths of all buddhas. Courageous and diligent, renowned everywhere, he accomplished dharmas exceedingly profound and never known before. He teaches in accordance with what each being can receive, yet the intent within what he says is difficult to understand. Śāriputra! Since I attained buddhahood, I have used many kinds of causes and conditions, many kinds of parables, and countless skillful means in broadly unfolding the teaching. In this way I guide sentient beings and lead them away from their many attachments. How am I able to do this? The Tathāgata’s skillful means, knowing-and-seeing, and perfections that reach the farther shore are all fully complete. Śāriputra! The Tathāgata’s knowing-and-seeing is vast and deep, immeasurable and unobstructed. His powers, fearlessnesses, meditation, liberation, and samādhi reach deeply without boundary; he has accomplished every dharma never known before. Śāriputra! The Tathāgata can distinguish and explain in many ways, teaching all dharmas with skill. His words are gentle and gracious, bringing joy to the hearts of sentient beings. Śāriputra! To state the essential point: the Buddha has accomplished immeasurable and boundless dharmas never known before.
“Stop, Śāriputra! There is no need to say more. Why is this? What the Buddha has accomplished is the foremost, rarest, and most difficult Dharma to understand. Only a buddha together with a buddha can fathom completely the true mark of all dharmas—namely: such-a-mark; such-a-nature; such-a-substance; such-a-power; such-a-function; such-a-cause; such-a-condition; such-a-fruit; such-a-recompense; and such-a-consummation-of-beginning-and-end, in which everything from the first mark to the final recompense is equally carried through to completion.”
Proclaiming the Meaning Again · None Can Fathom the Buddha’s Wisdom
爾時世尊欲重宣此義，而說偈言： 「世雄不可量，諸天及世人，
一切眾生類，無能知佛者。
佛力無所畏、解脫諸三昧，
及佛諸餘法，無能測量者。
本從無數佛，具足行諸道，
甚深微妙法，難見難可了。
於無量億劫，行此諸道已，
道場得成果，我已悉知見。
如是大果報，種種性相義，
我及十方佛，乃能知是事。
是法不可示，言辭相寂滅，
諸餘眾生類，無有能得解，
除諸菩薩眾、信力堅固者。
諸佛弟子眾，曾供養諸佛，
一切漏已盡，住是最後身，
如是諸人等，其力所不堪。
假使滿世間，皆如舍利弗，
盡思共度量，不能測佛智。
正使滿十方，皆如舍利弗，
及餘諸弟子，亦滿十方剎，
盡思共度量，亦復不能知。
辟支佛利智，無漏最後身，
亦滿十方界，其數如竹林，
斯等共一心，於億無量劫，
欲思佛實智，莫能知少分。
新發意菩薩，供養無數佛，
了達諸義趣，又能善說法，
如稻麻竹葦，充滿十方剎，
一心以妙智，於恒河沙劫，
咸皆共思量，不能知佛智。
不退諸菩薩，其數如恒沙，
一心共思求，亦復不能知。
又告舍利弗：『無漏不思議，
甚深微妙法，我今已具得，
唯我知是相，十方佛亦然。
舍利弗當知，諸佛語無異，
於佛所說法，當生大信力，
世尊法久後，要當說真實。』
告諸聲聞眾，及求緣覺乘：
『我令脫苦縛，逮得涅槃者。』
佛以方便力，示以三乘教，
眾生處處著，引之令得出。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“The Great Sage, Hero of the World, cannot be measured;
all devas and all people in the world,
and every class of sentient being—
none can truly know the Buddha.
The Buddha’s powers and fearlessnesses,
his liberations and many samādhis,
and all the Buddha’s other dharmas—
none can measure them.
From the beginning he followed countless buddhas
and practiced the many paths in full.
That exceedingly profound and wondrous Dharma
is hard to see and hard to understand.
Through immeasurable millions of aeons,
having practiced all these paths,
he attained the fruit at the place of awakening;
I know and see it all.
Such vast fruits and recompenses,
the meanings of their many natures and marks—
only I and the buddhas of the ten directions
can know these things.
This Dharma cannot be shown in words;
the marks of words fall silent before it.
Among every other class of sentient being,
none can understand it,
apart from the assembly of bodhisattvas,
those whose power of trust is firm.
The many disciples of the buddhas
have made offerings to many buddhas;
all their contaminating outflows are exhausted,
and they abide in their final body.
Yet even people such as these
do not have the strength to bear it.
Suppose the whole world were filled
with people as wise as Śāriputra;
though they exhausted thought and measured together,
they could not fathom the Buddha’s wisdom.
Even if the ten directions were filled
with people all like Śāriputra,
and all the other disciples as well
filled the lands of the ten directions,
though they exhausted thought and measured together,
still they could not know it.
Pratyekabuddhas possess keen wisdom;
free of contaminating outflows, they bear their final body.
Even if they filled the worlds of the ten directions,
as dense and numerous as a bamboo grove,
and all gathered their minds into one,
through immeasurable millions of aeons,
seeking to contemplate the Buddha’s real wisdom,
they could not know even the smallest part.
Bodhisattvas who have newly aroused the resolve
have made offerings to countless buddhas,
comprehended the many meanings and intentions,
and can skillfully teach the Dharma.
Even if they were as numerous as rice, hemp, bamboo, and reeds,
filling the lands of the ten directions,
and with one mind and wondrous wisdom,
through aeons as numerous as the sands of the Ganges,
all reflected together,
they could not know the Buddha’s wisdom.
Bodhisattvas who will not turn back,
as numerous as the sands of the Ganges,
though with one mind they sought together,
still could not know it.
The Buddha again said to Śāriputra: ‘This uncontaminated,
inconceivable, exceedingly profound and wondrous Dharma
I have now attained in full.
I alone know its true mark;
the buddhas of the ten directions are the same.
Śāriputra, you should know:
the words of the buddhas do not differ.
Toward the Dharma taught by the Buddha,
you should give rise to great power of trust.
After the World-Honored One has taught for a long time,
he is certain to teach the real.’
The Buddha then addressed the śrāvaka assembly
and those seeking the pratyekabuddha vehicle (awakening by contemplating causes and conditions):
‘I have freed you from the bonds of suffering
and brought you to nirvāṇa, where the afflictions are stilled.’
Through the power of skillful means,
the Buddha revealed the teaching of three vehicles.
Sentient beings are attached everywhere,
so he leads them forth and enables them to escape.”
The Fourfold Assembly Becomes Doubtful · Śāriputra Makes His First Request
爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念：「今者、世尊何故慇懃稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』佛說一解脫義，我等亦得此法到於涅槃，而今不知是義所趣？」 爾時舍利弗知四眾心疑，自亦未了，而白佛言：「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯願世尊敷演斯事。世尊何故慇懃稱歎甚深微妙難解之法？」 爾時舍利弗欲重宣此義，而說偈言： 「慧日大聖尊，久乃說是法，
自說得如是，力無畏三昧、
禪定解脫等，不可思議法。
道場所得法，無能發問者；
我意難可測，亦無能問者。
無問而自說，稱歎所行道，
智慧甚微妙，諸佛之所得。
無漏諸羅漢，及求涅槃者，
今皆墮疑網，佛何故說是？
其求緣覺者，比丘比丘尼，
諸天龍鬼神，及乾闥婆等，
相視懷猶豫，瞻仰兩足尊，
是事為云何，願佛為解說。
於諸聲聞眾，佛說我第一。
我今自於智，疑惑不能了，
為是究竟法？為是所行道？
佛口所生子，合掌瞻仰待，
願出微妙音，時為如實說。
諸天龍神等，其數如恒沙，
求佛諸菩薩，大數有八萬，
又諸萬億國，轉輪聖王至，
合掌以敬心，欲聞具足道。」
At that time, among the great assembly were many śrāvakas and arhats whose contaminating outflows had been exhausted, including Ājñāta Kauṇḍinya and twelve hundred others, together with monks, nuns, laymen, and laywomen who had aroused the resolve for the śrāvaka or pratyekabuddha path. Each thought: “Why does the World-Honored One today so earnestly praise skillful means and say: ‘The Dharma attained by the Buddha is exceedingly profound and difficult to understand. Whatever he says bears an intent difficult to know, beyond the reach of every śrāvaka and pratyekabuddha’? The Buddha formerly taught one meaning of liberation. We too attained this Dharma and reached nirvāṇa. Yet now we do not understand where the meaning of these words is leading.”
At that time, Śāriputra knew the doubts in the minds of the fourfold assembly—monks, nuns, laymen, and laywomen—and remained uncertain himself. He therefore addressed the Buddha: “World-Honored One! For what cause and for what reason do you so earnestly praise the foremost skillful means of the buddhas, this exceedingly profound, wondrous Dharma that is difficult to understand? Never before have I heard such a teaching from the Buddha. Now the whole fourfold assembly is doubtful. I pray that the World-Honored One will unfold and explain this matter for us. Why does the World-Honored One so earnestly praise this exceedingly profound, wondrous Dharma that is difficult to understand?”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Great Sage and Honored One, whose wisdom is like the sun,
only after a long time do you teach this Dharma.
You yourself say that you have attained
such powers, fearlessnesses, and samādhis,
meditations, liberations, and the rest—
these inconceivable dharmas.
About the Dharma attained at the place of awakening,
no one can raise a question;
your intent is difficult for me to fathom,
and no one is able to ask.
Without being questioned, you speak of your own accord,
praising the path you have practiced.
That wisdom is exceedingly subtle,
attained only by the buddhas.
The arhats free of contaminating outflows,
and all who seek nirvāṇa,
have now fallen into a net of doubt:
why does the Buddha say this?
Those who seek the pratyekabuddha path,
the monks and the nuns,
the devas, nāgas, spirits,
gandharvas, heavenly musicians, and the rest,
look at one another with uncertainty
and gaze up at the Honored One, supreme among those with two feet.
What does this matter mean?
We pray that the Buddha will explain it.
Among the śrāvaka assembly,
the Buddha has called me foremost.
Yet now, regarding my own wisdom,
I too am doubtful and cannot understand.
Is this the ultimate and perfect Dharma,
or only a path to be practiced?
The children born from the Buddha’s mouth
join their palms and gaze upward, waiting.
We pray that you will send forth your wondrous voice
and, when the time is right, teach us as it truly is.
The devas, nāgas, spirits, and the rest
are as numerous as the sands of the Ganges;
the many bodhisattvas seeking the Buddha-way
number roughly eighty thousand.
Wheel-turning sage-kings have also come
from many millions of lands;
with joined palms and reverent minds,
they wish to hear the complete path.”
The Buddha Refuses Three Times · Śāriputra Requests Three Times
爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」 舍利弗重白佛言：「世尊，唯願說之，唯願說之！所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明了，聞佛所說，則能敬信。」 爾時舍利弗欲重宣此義，而說偈言： 「法王無上尊，唯說願勿慮。
是會無量眾，有能敬信者。」
佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」 爾時世尊重說偈言： 「止止不須說，我法妙難思。
諸增上慢者，聞必不敬信。」
爾時舍利弗重白佛言：「世尊！唯願說之，唯願說之！今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」 爾時舍利弗欲重宣此義，而說偈言： 「無上兩足尊，願說第一法，
我為佛長子，唯垂分別說。
是會無量眾，能敬信此法，
佛已曾世世，教化如是等，
皆一心合掌，欲聽受佛語。
我等千二百，及餘求佛者，
願為此眾故，唯垂分別說。
是等聞此法，則生大歡喜。」
At that time, the Buddha told Śāriputra: “Stop, stop! There is no need to say more. If I were to teach this matter, all the devas and humans in the world would be startled and doubtful.”
Śāriputra again addressed the Buddha: “World-Honored One, I pray that you will teach it! I pray that you will teach it! Why? In this Dharma assembly are countless hundreds of thousands of millions of sentient beings beyond reckoning. They have seen buddhas in the past, their faculties are sharp, and their wisdom is lucid. When they hear what the Buddha teaches, they will be able to receive it with reverence and trust.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Dharma-King, unsurpassed Honored One,
we pray that you will teach; please have no concern.
Within this immeasurable assembly
are those able to receive it with reverence and trust.”
The Buddha again restrained Śāriputra: “If I were to teach this matter, all the devas, humans, and asuras in the world would be startled and doubtful, and monks with overweening pride (claiming realization where none is realized) would fall into a great pit.”
At that time, the World-Honored One again spoke in verse:
“Stop, stop! There is no need to speak.
My Dharma is wondrous and difficult to conceive.
Those with overweening pride
will surely not receive it with reverence and trust.”
At that time, Śāriputra again addressed the Buddha: “World-Honored One! I pray that you will teach it! I pray that you will teach it! In this present assembly are hundreds of thousands of millions like us who, life after life, have already received the Buddha’s teaching. People such as these will surely receive it with reverence and trust. Through the long night they will gain peace and many benefits.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Unsurpassed Honored One, supreme among those with two feet,
we pray that you will teach this foremost Dharma.
I am the Buddha’s eldest son;
we pray that you will bestow a clear explanation.
The immeasurable assembly gathered here
can receive this Dharma with reverence and trust.
Life after life, the Buddha has already
taught and transformed people such as these.
All single-mindedly join their palms,
wishing to hear and receive the Buddha’s words.
We twelve hundred,
and the others who seek the Buddha-way,
pray that, for the sake of this assembly,
you will bestow a clear explanation.
When these people hear this Dharma,
they will give rise to great joy.”
The Five Thousand Withdraw
爾時世尊告舍利弗：「汝已慇懃三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五千人等，即從座起，禮佛而退。所以者何？此輩罪根深重及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。 爾時佛告舍利弗：「我今此眾，無復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣。汝今善聽，當為汝說。」 舍利弗言：「唯然，世尊！願樂欲聞。」
At that time, the World-Honored One told Śāriputra: “You have now requested earnestly three times. How could I not teach? Listen carefully. Reflect on it well and keep it in mind; I will distinguish and explain it for you.” As he spoke these words, five thousand monks, nuns, laymen, and laywomen in the assembly rose from their seats, bowed to the Buddha, and withdrew. Why? These people had deep roots of wrongdoing and overweening pride: claiming attainment where none is attained; claiming realization where none is realized. They bore faults such as these and therefore did not remain. The World-Honored One remained silent and did not restrain them.
At that time, the Buddha told Śāriputra: “This assembly of mine now has no more branches and leaves; it consists only of firm fruit. Śāriputra! It is well that people with such overweening pride have withdrawn. Listen well now, and I will teach you.”
Śāriputra said: “Yes, World-Honored One! I rejoice and wish to hear.”
The Udumbara Flower · The One Great Cause for Which the Buddhas Appear in the World
佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇鉢華，時一現耳。舍利弗！汝等當信佛之所說，言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法。是法非思量分別之所能解，唯有諸佛乃能知之。所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世；欲示眾生佛之知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
The Buddha told Śāriputra: “Such a wondrous Dharma is taught by the buddhas, the Tathāgatas, only when the time has come. It is like the udumbara flower—said to be exceedingly rare and to bloom only after a very long time—which appears but once in an age. Śāriputra! You should trust what the Buddha says; his words are true and not false. Śāriputra! The buddhas teach in accordance with what is fitting for sentient beings, and the intent within their words is hard to understand. Why is this? I teach the many dharmas through countless skillful means, through many causes and conditions, parables, and expressions. This Dharma cannot be understood by thought and discrimination; only the buddhas can know it. Why is this? The buddhas, the World-Honored Ones, appear in the world for only one great cause. Śāriputra! What does it mean that the buddhas, the World-Honored Ones, appear in the world for only one great cause? The buddhas, the World-Honored Ones, appear in the world because they wish to open the Buddha’s knowing-and-seeing for sentient beings and cause it to become pure; because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings; because they wish to cause sentient beings to awaken to the Buddha’s knowing-and-seeing; and because they wish to cause sentient beings to enter the path of the Buddha’s knowing-and-seeing. Śāriputra! This is the one great cause for which the buddhas appear in the world.”
The Sole Buddha-Vehicle · The Dharma of All Buddhas throughout the Three Times and Ten Directions Is the Same
佛告舍利弗：「諸佛如來但教化菩薩，諸有所作，常為一事，唯以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘，若二、若三。舍利弗！一切十方諸佛，法亦如是。 「舍利弗！過去諸佛，以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。 「舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。 「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂眾生，是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。 「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛之知見故。 「舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著，隨其本性，以種種因緣、譬喻言辭，方便力而為說法。舍利弗！如此皆為得一佛乘、一切種智故。
The Buddha told Śāriputra: “The buddhas, the Tathāgatas, teach only bodhisattvas. Whatever they do is always for one matter alone: to reveal the Buddha’s knowing-and-seeing to sentient beings and awaken them to it. Śāriputra! The Tathāgata teaches sentient beings only because of the One Buddha-Vehicle—the sole road to buddhahood. There is no other vehicle, no second and no third. Śāriputra! The Dharma of all buddhas throughout the ten directions is just the same.
“Śāriputra! The buddhas of the past taught the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas were taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from those buddhas, these sentient beings ultimately all attained the knowledge of all modes—the Buddha’s knowledge that knows all dharmas throughout.
“Śāriputra! The future buddhas who will appear in the world will likewise teach the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas will be taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from a buddha, these sentient beings will ultimately all attain the knowledge of all modes.
“Śāriputra! At present, throughout immeasurable hundreds of thousands of millions of buddha-lands in the ten directions, the buddhas, the World-Honored Ones, bring sentient beings many benefits and much peace. These buddhas likewise teach the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas are taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from a buddha, these sentient beings ultimately all attain the knowledge of all modes.
“Śāriputra! These buddhas teach only bodhisattvas because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings, awaken sentient beings to the Buddha’s knowing-and-seeing, and cause sentient beings to enter the Buddha’s knowing-and-seeing.
“Śāriputra! I too am now just the same. I know that the many sentient beings have many desires and deep attachments in their hearts. Following their own natures, I teach the Dharma for them through many causes and conditions, parables, and expressions, and through the power of skillful means. Śāriputra! All of this is done so that they may attain the One Buddha-Vehicle and the knowledge of all modes.
The Evil World of the Five Turbidities · Distinguishing the Three within the One Buddha-Vehicle
「舍利弗！十方世界中，尚無二乘，何況有三。舍利弗！諸佛出於五濁惡世，所謂劫濁、煩惱濁、眾生濁、見濁、命濁。如是，舍利弗！劫濁亂時，眾生垢重，慳貪嫉妬，成就諸不善根故，諸佛以方便力，於一佛乘分別說三。舍利弗！若我弟子，自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。 「又，舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何。若有比丘實得阿羅漢，若不信此法，無有是處。除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經受持讀誦解義者，是人難得。若遇餘佛，於此法中便得決了。舍利弗！汝等當一心信解受持佛語。諸佛如來言無虛妄，無有餘乘，唯一佛乘。」
“Śāriputra! Throughout the worlds of the ten directions, there is not even a second vehicle; how much less could there be a third? Śāriputra! The buddhas appear in the evil world of the five turbidities—the five kinds of impurity that cloud an evil age: the turbidity of the age, the turbidity of the afflictions, the turbidity of beings, the turbidity of views, and the turbidity of lifespan. Thus it is, Śāriputra! When the age is turbid and disordered, sentient beings are heavily stained. Through miserliness, greed, and jealousy they establish many unwholesome roots. Therefore the buddhas use the power of skillful means to distinguish and teach three vehicles within the One Buddha-Vehicle. Śāriputra! If disciples of mine claim to be arhats or pratyekabuddhas but have neither heard nor understood that the buddhas, the Tathāgatas, teach only bodhisattvas, then they are not disciples of the Buddha, not arhats, and not pratyekabuddhas.
“Again, Śāriputra! If monks or nuns claim that they have attained arhatship, that this is their final body, and that they have reached ultimate nirvāṇa, and for that reason no longer resolve to seek unsurpassed, complete, perfect awakening—the complete fruit of buddhahood—you should know that they are all people of overweening pride. Why is this? It is impossible for a monk who has truly attained arhatship not to trust this Dharma. The sole exception is after a buddha’s passing, when no buddha is present in the world. Why? After a buddha’s passing, a person able to uphold, recite, and understand the meaning of sutras such as this is difficult to find. If such a person encounters another buddha, he will gain decisive understanding of this Dharma. Śāriputra! You should single-mindedly trust, understand, and uphold the Buddha’s words. The words of the buddhas, the Tathāgatas, contain nothing false. There is no other vehicle, only the One Buddha-Vehicle.”
Proclaiming the Meaning Again · The Long Verse
爾時世尊欲重宣此義，而說偈言： 「比丘比丘尼，有懷增上慢，
優婆塞我慢，優婆夷不信，
如是四眾等，其數有五千，
不自見其過，於戒有缺漏，
護惜其瑕疵。是小智已出，
眾中之糟糠，佛威德故去，
斯人尠福德，不堪受是法。
此眾無枝葉，唯有諸貞實。
舍利弗善聽！諸佛所得法，
無量方便力，而為眾生說。
眾生心所念，種種所行道，
若干諸欲性，先世善惡業。
佛悉知是已，以諸緣譬喻、
言辭方便力，令一切歡喜。
或說修多羅、伽陀及本事、
本生未曾有，亦說於因緣、
譬喻并祇夜、優波提舍經。
鈍根樂小法，貪著於生死，
於諸無量佛，不行深妙道，
眾苦所惱亂，為是說涅槃。
我設是方便，令得入佛慧，
未曾說汝等，當得成佛道。
所以未曾說，說時未至故，
今正是其時，決定說大乘。
我此九部法，隨順眾生說，
入大乘為本，以故說是經。
有佛子心淨，柔軟亦利根，
無量諸佛所，而行深妙道。
為此諸佛子，說是大乘經，
我記如是人，來世成佛道，
以深心念佛，修持淨戒故。
此等聞得佛，大喜充遍身，
佛知彼心行，故為說大乘。
聲聞若菩薩，聞我所說法，
乃至於一偈，皆成佛無疑。
十方佛土中，唯有一乘法，
無二亦無三。除佛方便說。
但以假名字，引導於眾生，
說佛智慧故，諸佛出於世。
唯此一事實，餘二則非真，
終不以小乘，濟度於眾生。
佛自住大乘，如其所得法，
定慧力莊嚴，以此度眾生。
自證無上道，大乘平等法，
若以小乘化，乃至於一人，
我則墮慳貪，此事為不可。
若人信歸佛，如來不欺誑，
亦無貪嫉意，斷諸法中惡。
故佛於十方，而獨無所畏。
我以相嚴身，光明照世間，
無量眾所尊，為說實相印。
舍利弗當知，我本立誓願，
欲令一切眾，如我等無異。
如我昔所願，今者已滿足，
化一切眾生，皆令入佛道。
若我遇眾生，盡教以佛道，
無智者錯亂，迷惑不受教。
我知此眾生，未曾修善本，
堅著於五欲，癡愛故生惱。
以諸欲因緣，墜墮三惡道，
輪迴六趣中，備受諸苦毒，
受胎之微形，世世常增長。
薄德少福人，眾苦所逼迫，
入邪見稠林，若有若無等。
依止此諸見，具足六十二，
深著虛妄法，堅受不可捨，
我慢自矜高，諂曲心不實，
於千萬億劫，不聞佛名字，
亦不聞正法，如是人難度。
是故舍利弗！我為設方便，
說諸盡苦道，示之以涅槃。
我雖說涅槃，是亦非真滅，
諸法從本來，常自寂滅相。
佛子行道已，來世得作佛，
我有方便力，開示三乘法。
一切諸世尊，皆說一乘道，
今此諸大眾，皆應除疑惑，
諸佛語無異，唯一無二乘。
過去無數劫，無量滅度佛，
百千萬億種，其數不可量。
如是諸世尊，種種緣譬喻，
無數方便力，演說諸法相。
是諸世尊等，皆說一乘法，
化無量眾生，令入於佛道。
又諸大聖主，知一切世間，
天人群生類，深心之所欲，
更以異方便，助顯第一義。
若有眾生類，值諸過去佛，
若聞法布施，或持戒忍辱、
精進禪智等，種種修福慧。
如是諸人等，皆已成佛道。
諸佛滅度已，若人善軟心，
如是諸眾生，皆已成佛道。
諸佛滅度已，供養舍利者，
起萬億種塔，金銀及頗梨、
車𤦲與馬腦、玫瑰琉璃珠，
清淨廣嚴飾，莊校於諸塔。
或有起石廟，栴檀及沈水，
木櫁并餘材，塼瓦泥土等。
若於曠野中，積土成佛廟，
乃至童子戲，聚沙為佛塔，
如是諸人等，皆已成佛道。
若人為佛故，建立諸形像，
刻雕成眾相，皆已成佛道。
或以七寶成，鍮石赤白銅、
白鑞及鉛錫，鐵木及與泥，
或以膠漆布，嚴飾作佛像，
如是諸人等，皆已成佛道。
彩畫作佛像，百福莊嚴相，
自作若使人，皆已成佛道。
乃至童子戲，若草木及筆，
或以指爪甲，而畫作佛像，
如是諸人等，漸漸積功德，
具足大悲心，皆已成佛道。
但化諸菩薩，度脫無量眾。
若人於塔廟、寶像及畫像，
以華香幡蓋，敬心而供養。
若使人作樂，擊鼓吹角貝，
簫笛琴箜篌、琵琶鐃銅鈸，
如是眾妙音，盡持以供養。
或以歡喜心，歌唄頌佛德，
乃至一小音，皆已成佛道。
若人散亂心，乃至以一華，
供養於畫像，漸見無數佛。
或有人禮拜，或復但合掌，
乃至舉一手，或復小低頭，
以此供養像，漸見無量佛。
自成無上道，廣度無數眾，
入無餘涅槃，如薪盡火滅。
若人散亂心，入於塔廟中，
一稱南無佛，皆已成佛道。
於諸過去佛，在世或滅度，
若有聞是法，皆已成佛道。
未來諸世尊，其數無有量，
是諸如來等，亦方便說法。
一切諸如來，以無量方便，
度脫諸眾生，入佛無漏智，
若有聞法者，無一不成佛。
諸佛本誓願，我所行佛道，
普欲令眾生，亦同得此道。
未來世諸佛，雖說百千億，
無數諸法門，其實為一乘。
諸佛兩足尊，知法常無性，
佛種從緣起，是故說一乘。
是法住法位，世間相常住，
於道場知已，導師方便說。
天人所供養，現在十方佛，
其數如恒沙，出現於世間，
安隱眾生故，亦說如是法。
知第一寂滅，以方便力故，
雖示種種道，其實為佛乘。
知眾生諸行，深心之所念，
過去所習業，欲性精進力，
及諸根利鈍，以種種因緣、
譬喻亦言辭，隨應方便說。
今我亦如是，安隱眾生故，
以種種法門，宣示於佛道。
我以智慧力，知眾生性欲，
方便說諸法，皆令得歡喜。
舍利弗當知！我以佛眼觀，
見六道眾生，貧窮無福慧，
入生死嶮道，相續苦不斷，
深著於五欲，如犛牛愛尾，
以貪愛自蔽，盲瞑無所見。
不求大勢佛，及與斷苦法，
深入諸邪見，以苦欲捨苦，
為是眾生故，而起大悲心。
我始坐道場，觀樹亦經行，
於三七日中，思惟如是事，
我所得智慧，微妙最第一。
眾生諸根鈍，著樂癡所盲，
如斯之等類，云何而可度？
爾時諸梵王，及諸天帝釋、
護世四天王，及大自在天，
并餘諸天眾，眷屬百千萬，
恭敬合掌禮，請我轉法輪。
我即自思惟：『若但讚佛乘，
眾生沒在苦，不能信是法；
破法不信故，墜於三惡道。
我寧不說法，疾入於涅槃。
尋念過去佛，所行方便力，
我今所得道，亦應說三乘。』
作是思惟時，十方佛皆現，
梵音慰喻我：『善哉釋迦文！
第一之導師，得是無上法，
隨諸一切佛，而用方便力。
我等亦皆得，最妙第一法，
為諸眾生類、分別說三乘。
少智樂小法，不自信作佛，
是故以方便，分別說諸果。
雖復說三乘，但為教菩薩。』
舍利弗當知！我聞聖師子，
深淨微妙音，喜稱南無佛。
復作如是念：『我出濁惡世，
如諸佛所說，我亦隨順行。』
思惟是事已，即趣波羅柰。
諸法寂滅相，不可以言宣，
以方便力故，為五比丘說。
是名轉法輪，便有涅槃音，
及以阿羅漢，法僧差別名。
從久遠劫來，讚示涅槃法，
生死苦永盡，我常如是說。
舍利弗當知！我見佛子等，
志求佛道者，無量千萬億，
咸以恭敬心，皆來至佛所，
曾從諸佛聞，方便所說法。
我即作是念：『如來所以出，
為說佛慧故，今正是其時。』
舍利弗當知！鈍根小智人、
著相憍慢者，不能信是法。
今我喜無畏，於諸菩薩中，
正直捨方便，但說無上道。
菩薩聞是法，疑網皆已除，
千二百羅漢，悉亦當作佛。
如三世諸佛，說法之儀式，
我今亦如是，說無分別法。
諸佛興出世，懸遠值遇難，
正使出于世，說是法復難。
無量無數劫，聞是法亦難，
能聽是法者，斯人亦復難。
譬如優曇花，一切皆愛樂，
天人所希有，時時乃一出。
聞法歡喜讚，乃至發一言，
則為已供養，一切三世佛，
是人甚希有，過於優曇花。
汝等勿有疑，我為諸法王，
普告諸大眾，但以一乘道，
教化諸菩薩，無聲聞弟子。
汝等舍利弗，聲聞及菩薩，
當知是妙法，諸佛之祕要。
以五濁惡世，但樂著諸欲，
如是等眾生，終不求佛道。
當來世惡人，聞佛說一乘，
迷惑不信受，破法墮惡道。
有慚愧清淨，志求佛道者，
當為如是等，廣讚一乘道。
舍利弗當知！諸佛法如是，
以萬億方便，隨宜而說法，
其不習學者，不能曉了此。
汝等既已知，諸佛世之師，
隨宜方便事，無復諸疑惑，
心生大歡喜，自知當作佛。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks and nuns
harbored overweening pride;
laymen gave rise to self-conceit,
and laywomen would not trust.
The fourfold assembly such as these
numbered five thousand.
They did not see their own faults;
their discipline had breaches and omissions,
yet they guarded and cherished their own flaws.
These people of little wisdom have now withdrawn.
They were the chaff and dregs of the assembly;
through the Buddha’s majestic virtue they departed.
These people possessed scant qualities
and could not bear this Dharma.
This assembly now has no more branches and leaves;
only firm fruit remains.
Śāriputra, listen well!
The Dharma attained by the buddhas
through immeasurable powers of skillful means
is taught to sentient beings.
What sentient beings think within their minds,
the many paths they practice,
their many different desires and natures,
and their wholesome and unwholesome deeds in former lives—
after the Buddha knows them all,
he uses many causes and conditions and parables,
expressions, and the power of skillful means
to bring joy to every sentient being.
At times he teaches sūtras in prose;
independent verses; accounts of disciples’ past deeds;
accounts of the Buddha’s past lives; marvelous events;
the causes and conditions that occasion a teaching;
parables; repeated verses;
and doctrinal discussions in question and answer.
Those of dull faculties delight in a lesser Dharma
and cling greedily to birth and death.
In the presence of immeasurable buddhas,
they do not practice the profound and wondrous path.
Troubled and confused by many sufferings,
for these people the Buddha teaches nirvāṇa.
I established this skillful means
so that they might enter the Buddha’s wisdom,
yet I never told you
that you would accomplish the buddha-way.
I never said it
because the time for speaking had not yet come.
Now that time has truly arrived,
and I teach the great vehicle with certainty.
These nine forms of my teaching
were taught in accord with sentient beings.
Their foundation was entry into the great vehicle;
for that reason I teach this sutra.
Some sons of the Buddha have pure minds,
are gentle and pliant, and possess keen faculties.
In the presence of immeasurable buddhas,
they have practiced the profound and wondrous path.
For these sons of the Buddha,
I teach this great-vehicle sutra.
I give people such as these the prediction
that in future lives they will accomplish the buddha-way,
because with deep minds they remember the Buddha
and uphold pure discipline.
Hearing that they will attain buddhahood,
great joy fills their entire bodies.
The Buddha knows the course of their minds,
and therefore teaches them the great vehicle.
Whether śrāvakas or bodhisattvas,
those who hear the Dharma I teach,
even so much as a single verse,
will all surely become buddhas, without doubt.
Throughout the buddha-lands of the ten directions,
there is only the Dharma of One Vehicle,
with no second vehicle and no third,
apart from what the Buddha teaches through skillful means.
He merely borrows provisional names
to guide sentient beings.
In order to teach the Buddha’s wisdom,
the buddhas appear in the world.
This one matter alone is real;
the other, second and third vehicles are not real.
The Buddha will never use the lesser vehicle
to deliver sentient beings.
The Buddha himself abides in the great vehicle,
in accord with the Dharma he has attained.
Adorned by the powers of meditative stability and wisdom,
with these he delivers sentient beings.
The Buddha has personally realized the unsurpassed way,
the equal Dharma of the great vehicle.
If I were to teach through the lesser vehicle,
even to deliver a single person,
I would fall into miserliness and grasping;
such a thing could never be.
If a person trusts and takes refuge in the Buddha,
the Tathāgata will not deceive him.
The Buddha has no thought of greed or jealousy
and has removed all evil within the dharmas.
Therefore, throughout the ten directions,
the Buddha alone is without fear.
I adorn my body with the marks and signs,
and my radiance illumines the world.
Revered by immeasurable beings,
I teach them the seal of the true mark.
Śāriputra, you should know:
long ago I established a vow
to cause all sentient beings
to become just as I am, without difference.
As I vowed in the past,
so now it has been fulfilled.
I teach and transform all sentient beings
and cause them all to enter the buddha-way.
If, whenever I encountered sentient beings,
I taught them all directly through the buddha-way,
those without wisdom would become confused,
bewildered and unwilling to receive the teaching.
I know that these sentient beings
have never cultivated wholesome roots.
They cling firmly to the five desires,
and through delusion and craving give rise to affliction.
Because of their many desires,
they fall into the three evil destinations.
Turning through the six destinations,
they suffer every painful torment.
They enter the womb and take on a minute form,
which grows without cease, life after life.
People of meager qualities and little merit
are pressed hard by many sufferings.
They enter the dense forest of wrong views,
clinging to existence, nonexistence, and the rest.
Relying on these wrong views,
they complete all sixty-two views.
Deeply attached to false dharmas,
they hold them fast and will not let go.
Self-conceited, arrogant, and self-exalting,
flattering and crooked, their minds are not true.
Through tens of millions of aeons,
they do not hear the Buddha’s name
and do not hear the true Dharma.
People such as these are difficult to deliver.
Therefore, Śāriputra,
I establish skillful means for them,
teaching many paths that bring suffering to an end
and revealing nirvāṇa to them.
Although I teach nirvāṇa,
this too is no true extinction.
All dharmas, from the very beginning,
have always borne the mark of natural quiescence.
When sons of the Buddha have completed the path,
in future lives they will become buddhas.
I possess the power of skillful means
and have revealed the Dharma of three vehicles.
All the World-Honored Ones
teach the path of this One Vehicle.
Everyone in this great assembly
should now cast off doubt.
The words of the buddhas do not differ:
there is only this One Vehicle, with no second.
Throughout countless aeons in the past,
immeasurable buddhas have passed into extinction—
hundreds of thousands of millions of kinds,
their number beyond all measure.
World-Honored Ones such as these,
through many causes and conditions and parables,
through countless powers of skillful means,
taught the many marks of dharmas.
All these World-Honored Ones
taught the Dharma of One Vehicle,
transforming immeasurable sentient beings
and causing them to enter the buddha-way.
And the great holy lords,
knowing the whole world,
the classes of devas, humans, and other beings,
and what they seek in the depths of their hearts,
use still other skillful means
to help reveal the ultimate truth.
If any class of sentient beings
encountered buddhas of the past,
heard the Dharma or practiced giving,
upheld discipline or practiced patience,
vigor, meditation, wisdom, and the rest,
cultivating merit and wisdom in many ways—
people such as these
have all accomplished the buddha-way.
After the buddhas had passed into extinction,
if anyone’s mind was wholesome and gentle,
sentient beings such as these
have all accomplished the buddha-way.
After the buddhas had passed into extinction,
those who made offerings to the Buddha’s relics
raised tens of millions of kinds of stūpa,
using gold, silver, and glass,
giant-clam shell and agate,
rose-gems and lapis-lazuli beads,
purely and splendidly adorning them
and magnificently embellishing the many stūpas.
Others raised stone shrines,
using sandalwood and aloeswood,
mumi incense and other materials,
or brick, tile, clay, and the rest.
Others, out in the open country,
heaped earth into buddha-shrines.
Even children at play
heaped sand into buddha-stūpas.
People such as these
have all accomplished the buddha-way.
If, for the sake of the Buddha,
people established many images
and carved or sculpted his many marks and signs,
they have all accomplished the buddha-way.
Some fashioned images from the seven precious things,
from brass, red copper, or white copper,
from pewter, lead, or tin,
from iron, wood, or clay,
or from lacquer, resin, and cloth,
adorned and embellished as buddha-images.
People such as these
have all accomplished the buddha-way.
Some painted buddha-images,
depicting the marks adorned by a hundred merits;
whether painting them themselves or having others do so,
they have all accomplished the buddha-way.
Even children at play,
using grass, wood, or a brush,
or using their fingers and fingernails
to draw a buddha-image—
people such as these
gradually accumulate qualities,
come to possess great compassion,
and have all accomplished the buddha-way.
They teach only bodhisattvas
and deliver immeasurable beings.
If, before a stūpa or shrine,
a precious image or a painted image,
people use flowers, incense, banners, and canopies
to make offerings with reverent minds;
if they have others perform music,
beating drums and blowing horns and conches,
playing panpipes and flutes, zithers, and harps,
lutes, cymbals, and bronze cymbals,
all these many wondrous sounds
are offered in homage;
or if, with joyful minds,
they sing and praise the Buddha’s qualities,
even with one small sound—
they have all accomplished the buddha-way.
If people whose minds are distracted
offer even a single flower
before a painted image,
they will gradually see countless buddhas.
Some bow in reverence;
others merely join their palms,
raise only one hand,
or lower the head but slightly.
Making an offering to an image in this way,
they will gradually see immeasurable buddhas.
They themselves accomplish the unsurpassed way
and deliver countless beings far and wide.
They enter nirvāṇa without remainder, where the afflictions and body-and-mind are stilled,
as firewood is spent and the fire goes out.
If people whose minds are distracted
enter a stūpa or shrine
and call even once, ‘Homage to the Buddha,’
they have all accomplished the buddha-way.
In the presence of past buddhas,
whether those buddhas were living or had passed into extinction,
if anyone heard this Dharma,
they have all accomplished the buddha-way.
The future World-Honored Ones
will be without measure in number.
These Tathāgatas too
will teach the Dharma through skillful means.
All the Tathāgatas,
using immeasurable skillful means,
will deliver the many sentient beings
and cause them to enter the Buddha’s uncontaminated wisdom.
Among those who hear the Dharma,
not a single one will fail to become a buddha.
The original vow of the buddhas is this:
the buddha-way that I myself practice,
I wish universally to cause sentient beings
to attain in the same way.
The buddhas of future ages,
though teaching hundreds of thousands of millions
of countless Dharma-gateways,
in truth they are all for the One Vehicle.
The buddhas, supreme among those with two feet,
know that all dharmas are ever without fixed self-nature,
and that the buddha-seed arises from causes and conditions;
therefore they teach the One Vehicle.
This Dharma abides in its proper place;
the marks of the world constantly abide.
Having known this at the place of awakening,
the Guide teaches it through skillful means.
Receiving offerings from devas and humans,
the present buddhas throughout the ten directions
are as numerous as the sands of the Ganges.
They appear in the world
to bring peace to sentient beings,
and they too teach Dharma such as this.
Knowing the quiescence of the ultimate truth,
and through the power of skillful means,
although they reveal many paths,
in truth all are for the Buddha-Vehicle.
They know the many actions of sentient beings,
what is thought in the depths of their hearts,
the karma impressed in the past,
their desires, natures, and powers of vigor,
and the sharpness or dullness of their many faculties.
Through many causes and conditions,
parables and expressions,
they teach skillfully as each situation requires.
Now I too am just the same.
In order to bring peace to sentient beings,
through many Dharma-gateways
I reveal the buddha-way.
Through the power of wisdom,
I know the natures and desires of sentient beings.
Teaching the many dharmas through skillful means,
I cause them all to gain joy.
Śāriputra, you should know!
With the Buddha-eye I observe
the sentient beings of the six destinations,
impoverished and without merit or wisdom.
They enter the perilous road of birth and death,
where suffering continues without end.
They cling deeply to the five desires,
like a yak cherishing its tail.
Veiling themselves with craving,
blind and darkened, they see nothing.
They do not seek the Buddha of great might
or the Dharma that ends suffering.
They sink deeply into many wrong views
and seek to abandon suffering by means of suffering.
For the sake of these sentient beings,
the Buddha gives rise to great compassion.
When I first sat at the place of awakening,
I gazed upon the bodhi tree and walked in meditation.
Through three times seven days—twenty-one days—
I reflected upon this matter:
the wisdom I had attained
was wondrous and foremost.
The many faculties of sentient beings were dull;
they clung to pleasure, blinded by delusion.
How could people such as these
ever be delivered?
At that time, the Brahmā kings,
Śakra,
the four great kings who guard the world,
and Maheśvara,
together with all the other hosts of devas
and their hundreds of thousands of millions of attendants,
reverently joined their palms and bowed,
asking me to turn the Dharma-wheel.
I then reflected within myself:
‘If I praise only the Buddha-Vehicle,
sentient beings, submerged in suffering,
will be unable to trust this Dharma.
Because they reject the Dharma and refuse to trust,
they will fall into the three evil destinations.
I would rather not teach the Dharma
and instead enter nirvāṇa at once.
Then I remembered the buddhas of the past
and the powers of skillful means they had employed.
The path I have now attained
should likewise be taught as three vehicles.’
While I was reflecting in this way,
the buddhas of the ten directions all appeared
and, with pure Brahmā voices, comforted and counseled me:
‘Excellent, Śākyamuni Buddha!
You, the foremost Guide,
have attained this unsurpassed Dharma.
Following all the buddhas,
employ the power of skillful means.
We too have all attained
the most wondrous, foremost Dharma,
for the many kinds of sentient beings
we distinguish and teach three vehicles.
People of little wisdom delight in a lesser Dharma
and do not trust that they themselves can become buddhas.
Therefore, through skillful means,
we distinguish and teach the many fruits.
Although we teach three vehicles,
it is only to teach bodhisattvas.’
Śāriputra, you should know!
When I heard those buddhas, like holy lions,
and their profound, pure, and wondrous voices,
with joy I called, ‘Homage to the Buddha.’
Then I gave rise to this thought:
‘I have appeared in this turbid, evil world.
Just as the buddhas have taught,
so I too will follow and act.’
Having reflected on this matter,
I went at once to Vārāṇasī, where the Deer Park stood.
The mark of quiescence of the many dharmas
cannot be proclaimed in words.
Therefore, through the power of skillful means,
I taught the five monks.
This is called turning the Dharma-wheel.
Then the name ‘nirvāṇa’ came to be,
together with the name ‘arhat,’
and the distinct names ‘Dharma,’ ‘Saṅgha,’ and the rest.
From aeons long past,
I have praised and revealed the Dharma of nirvāṇa,
causing the suffering of birth and death to end forever.
I have always taught in this way.
Śāriputra, you should know!
I saw those sons of the Buddha,
those resolved to seek the buddha-way,
in immeasurable tens of millions.
All, with reverent minds,
came to the Buddha’s presence,
having once heard from the buddhas
Dharma taught through skillful means.
I then gave rise to this thought:
‘The Tathāgata appears
in order to teach the Buddha’s wisdom.
Now the time has truly come.’
Śāriputra, you should know!
People of dull faculties and narrow wisdom,
attached to marks, proud and conceited,
cannot trust this Dharma.
Now, joyful and without fear,
among all the bodhisattvas
I set provisional skillful means aside, straightway,
and teach only the unsurpassed way.
When bodhisattvas hear this Dharma,
their nets of doubt are all removed.
The twelve hundred arhats
shall likewise all become buddhas.
Just as the buddhas of the three times
follow the form of teaching Dharma,
so I now do the same
and teach this Dharma free of distinctions.
The buddhas’ appearance in the world
is far removed and difficult to encounter.
Even when they do appear in the world,
it is difficult for them to teach this Dharma.
Through immeasurable and countless aeons,
even hearing this Dharma is difficult;
and the person able to hear and receive it
is likewise difficult to find.
It is like the udumbara flower,
loved and delighted in by every sentient being,
rare even among devas and humans,
blooming only after a very long time.
One who hears the Dharma and joyfully praises it,
even by uttering a single word of praise,
has thereby already made offerings
to all the buddhas of the three times.
Such a person is exceedingly rare,
rarer even than the udumbara flower.
You should have no doubts.
I am the king of all dharmas,
and I proclaim to the entire assembly:
Only through this path of the One Vehicle
do I teach the bodhisattvas;
I have no śrāvaka disciples as an ultimate class.
All of you—Śāriputra,
the śrāvakas, and the bodhisattvas—
should know that this wondrous Dharma
is the secret essence of the buddhas.
In the evil world of the five turbidities,
sentient beings delight only in clinging to many desires.
Sentient beings such as these
will never seek the buddha-way.
When evil people in future ages
hear the Buddha teach the One Vehicle,
they will become confused and refuse to trust or receive it;
they will reject the Dharma and fall into evil destinations.
Those with conscience and shame, whose minds are pure,
and who resolve to seek the buddha-way—
for people such as these, you should
widely praise the path of the One Vehicle.
Śāriputra, you should know!
The Dharma of the buddhas is just this:
through tens of millions of skillful means,
they teach in accord with what sentient beings can receive.
Those who have never trained and learned
cannot fully understand it.
Now that you have come to know
that the buddhas are the teachers of the world
and act through skillful means according to what is fitting,
you have no further doubts.
Great joy arises within your hearts,
and you know for yourselves that you shall become buddhas.”
譬喻品第三Chapter 3 · The Parable
全文五層 →Full five layers →舍利弗領解·歡喜受記
那時候，舍利弗歡喜踊躍，立刻起身合起掌來，抬頭瞻仰著世尊尊貴的容顏，對佛稟白說：「今天我從世尊這裡聽到了這樣的法音，心裡懷著勇猛踊躍的喜悅，得到了從來不曾有過的體會。為什麼呢？我從前曾經從佛那裡聽聞過這樣的法，看見種種菩薩得到授記、將要作佛，可是我們這些人卻沒有份參與這件事，自己心裡非常感傷，覺得失去了如來那無量的知見。世尊啊！我常常獨自處在山林樹下，或坐著或行走的時候，每每生起這樣的念頭：『我們同樣進入了法性（一切法真實的體性），為什麼如來卻用小乘的法來濟度我？這是我們自己的過失，並不是世尊的緣故。為什麼呢？如果我們當初等候佛宣說那成就阿耨多羅三藐三菩提（無上正等正覺，即圓滿佛果）的因由，就一定會依著大乘而得到度脫。可是我們卻不理解佛是隨著眾生所適合而方便宣說的，剛一聽到佛法，一遇到就相信領受、思惟，便急著去取證了。』世尊啊！我從過去以來，整天到夜晚每每都在責備自己，而如今從佛這裡聽到了從未聽過、從來不曾有過的法，斷除了種種的疑惑悔恨，身心舒泰安然，暢快地得到了安穩。今天我才知道自己真正是佛的兒子，是從佛的口所生，從法所化育而生，得到了佛法的一分。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「我聽到了這個法音，
得到了從來不曾有過的體會，
心裡懷著巨大的歡喜，
疑惑的網全都已經除去了。
我從過去以來蒙受佛的教導，
不曾失去大乘，
佛的音聲極為稀有，
能夠除去眾生的煩惱，
我已經斷盡了煩惱漏失，
聽了也除去了憂愁苦惱。
我處在山谷當中，
或是在林間樹下，
或坐著或來回經行，
常常思惟著這件事，
唉呀，我深深地責備自己，
為什麼要這樣欺瞞自己呢？
我們也同樣是佛的兒子，
同樣進入了無煩惱漏失的法，
卻不能在未來，
演說無上的道。
佛身金色的三十二相、
十力（佛的十種智力）以及種種解脫，
我們同在一個法當中，
卻得不到這些事；
佛身八十種微妙的好相、
十八不共法（唯佛獨有、不與二乘共通的法），
像這樣種種的功德，
我卻全都已經失去了。
我獨自經行的時候，
看見佛在大眾當中，
名聲遍滿十方，
廣泛地饒益著眾生。
我自己想著失去了這樣的利益，
我這是在欺誑自己啊。
我常常在日日夜夜，
每每思惟著這件事，
想要拿來問問世尊，
究竟是失去了、還是沒有失去？
我常常看見世尊，
稱揚讚歎種種菩薩，
因此在日日夜夜，
反覆籌量著這樣的事情。
如今聽到了佛的音聲，
隨著眾生所適合而說法，
那無煩惱漏失、難以思議的法，
使眾生到達成道的道場。
我本來執著在邪見上，
做過種種梵志（婆羅門修行者）的老師，
世尊知道我的心，
拔除了我的邪見、為我宣說涅槃。
我完全除去了邪見，
在空的法上得到了證悟，
那時候心裡自認為，
已經到達了滅度（涅槃寂滅）；
可是如今我才自己覺悟到，
那並不是真實的滅度。
等到將來得以作佛的時候，
具足了三十二相，
諸天、人、夜叉眾、
龍神等等都來恭敬，
到那時候才可以說是，
永遠斷盡、寂滅而沒有殘餘。
佛在大眾當中，
宣說我將要作佛，
聽了這樣的法音，
疑惑悔恨全都已經除去了。
剛聽到佛所說的時候，
心裡非常驚駭疑惑，
莫非是魔變作佛的模樣，
來惱亂我的心嗎？
佛用種種的因緣、
譬喻、善巧的言辭來宣說，
佛的心安穩得像大海一樣，
我聽了疑惑的網便斷除了。
佛說過去世當中，
無量已經滅度的佛，
安住在方便善巧當中，
也全都宣說這個法。
現在、未來的諸佛，
他們的數目沒有限量，
也用種種的方便善巧，
演說像這樣的法。
就如同現在的世尊，
從出生到出家、
得道、轉動法輪，
也都是用方便善巧來宣說的。
世尊宣說的是真實的道，
波旬（欲界魔王）並沒有這種事，
因此我確定地知道，
這並不是魔變作的佛。
我因為墜落在疑惑的網中，
以為這是魔所作為的，
等聽到佛柔和軟美的音聲，
深遠而極其微妙，
演說暢達清淨的法，
我的心便生起巨大的歡喜，
疑惑悔恨永遠已經斷盡，
安住在真實的智慧當中。
我確定將要作佛，
為天人所尊敬，
轉動無上的法輪，
教化種種的菩薩。」
佛與授記·華光如來
那時候，佛告訴舍利弗說：「我如今在天、人、沙門（出家修行者）、婆羅門等大眾當中宣說：我從前曾經在二萬億佛那裡，為了無上的道的緣故，常常教化你，你也在漫漫長夜中跟隨我受學。我因為用方便善巧來引導你的緣故，你才生在我的法當中。舍利弗啊！我從前教你立志發願追求佛道，你如今全都忘記了，卻自認為已經證得了滅度。我如今想要再讓你憶念起本來的誓願所修行的道，因此為種種聲聞宣說這部大乘經，名叫妙法蓮華，這是教導菩薩的法，是佛所護持憶念的。
「舍利弗啊！你在未來世當中，經過無量無邊、不可思議那麼多劫，供養了若干千萬億的佛，奉行受持正法，具足了菩薩所修行的道，將會得以作佛，名號叫做華光如來、應供（應受供養）、正遍知（正確而普遍地了知一切）、明行足（智慧與德行圓滿）、善逝（善巧地入於涅槃）、世間解（了知世間）、無上士（至高無上）、調御丈夫（善於調伏教化眾生）、天人師（天與人的導師）、佛、世尊。國家名叫離垢，那片國土平坦端正，清淨嚴飾，安穩豐足安樂，天人繁盛。以琉璃為大地，有八條交錯的道路，用黃金作繩來界劃道路的兩側。那道路的旁邊各有七寶所成的行列樹木，常常結著花果。華光如來也用三乘來教化眾生。
「舍利弗啊！那位佛出世的時候，雖然並不是惡世，但因為本來的誓願的緣故，宣說三乘的法。那個劫名叫大寶莊嚴。為什麼名叫大寶莊嚴呢？因為那個國家當中以菩薩作為大寶的緣故。那許多菩薩，數目無量無邊，不可思議，是算數、譬喻所無法算得到的，若不是佛的智慧力，沒有人能夠知道。那些菩薩若要行走的時候，寶花承托著他們的腳。這許多菩薩，都不是剛剛發起道心的，全都是長久以來種植善根根本，在無量百千萬億的佛那裡清淨地修習梵行（清淨的行持），恆常被種種佛所稱揚讚歎。他們常常修習佛的智慧，具足廣大的神通，善於了知一切種種法的門徑，本性正直而沒有虛偽，志向與意念堅固。像這樣的菩薩，充滿了那個國家。
「舍利弗啊！華光佛的壽命有十二小劫，這還不算他做王子、還沒作佛的那段時間。那個國家的人民，壽命有八小劫。華光如來過了十二小劫，為堅滿菩薩授予阿耨多羅三藐三菩提的記，告訴種種比丘說：『這位堅滿菩薩接下來將要作佛，名號叫做華足安行、多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正遍知），他的佛國土也和我的一樣。』
「舍利弗啊！這位華光佛滅度之後，正法住世三十二小劫，像法（正法之後、形似而神減的時期）也住世三十二小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「舍利弗在來世當中，
將成就佛、成為普智之尊，
名號叫做華光，
將度化無量的眾生。
供養無數的佛，
具足菩薩的行持，
成就十力等等的功德，
證得無上的道。
經過無量劫以後，
那個劫名叫大寶莊嚴，
世界名叫離垢，
清淨而沒有瑕疵污穢。
以琉璃作為大地，
用金繩界劃那道路，
七寶雜色所成的樹木，
常常結著花果。
那個國家的種種菩薩，
志向意念常常堅固，
神通與波羅蜜（到達彼岸的圓滿德行），
全都已經完全具足。
在無數的佛那裡，
善巧地學習菩薩的道，
像這樣的種種大士，
都是華光佛所教化的。
華光佛做王子的時候，
捨棄了國家、拋開了世間的榮華，
在他最後一生的身，
出家成就了佛道。
華光佛住在世間，
壽命有十二小劫，
他那個國家的人民大眾，
壽命有八小劫。
那位佛滅度之後，
正法住在世間，
有三十二小劫，
廣泛度化種種眾生。
正法滅盡以後，
像法有三十二小劫，
舍利（佛的遺骨）廣泛流布，
天人普遍地供養。
華光佛所作的事，
那些事情全都是這樣，
那位兩足中的聖尊，
最為殊勝、沒有能相比的。
那位佛就是你的身，
你應當自己歡欣慶幸。」
四眾供養·諸天散華
那時候，四部大眾——比丘、比丘尼、優婆塞（在家男眾）、優婆夷（在家女眾），以及天、龍、夜叉、乾闥婆（天上樂神）、阿修羅、迦樓羅（金翅鳥神）、緊那羅（歌樂神）、摩睺羅伽（大蟒神）等等大眾，看見舍利弗在佛前接受了阿耨多羅三藐三菩提的記，心裡非常歡喜，踊躍得無法衡量，各自脫下自己身上所穿的上衣，用來供養佛。釋提桓因（帝釋天）、梵天王等等，連同無數的天子，也用天上的妙衣、天上的曼陀羅花、摩訶曼陀羅花（大曼陀羅花）等等，來供養佛——所散下的天衣，停住在虛空當中，自己迴旋轉動；種種天上的伎樂百千萬種，在虛空當中同時一起奏響，雨落下種種天花——而說了這樣的話：「佛從前在波羅㮈（鹿野苑所在之地）初次轉動法輪，如今卻又轉動了無上最大的法輪。」
那時候，種種天子想要把這個意思再宣說一遍，就說了偈頌：
「從前在波羅㮈，
轉動四諦（苦、集、滅、道四種真理）的法輪，
分別宣說種種的法，
五眾（五蘊，色受想行識）的生起與滅去。
如今又轉動了最微妙、
無上的大法輪，
這個法極其深奧，
很少有人能夠相信。
我們從過去以來，
屢次聽聞世尊說法，
卻不曾聽過像這樣，
深奧微妙的至高之法。
世尊宣說這個法，
我們全都隨喜讚歎。
有大智慧的舍利弗，
如今得以接受尊貴的授記，
我們也像這樣，
必定將能夠作佛。
在一切世間當中，
最為尊貴、沒有能超過的，
佛道難以思議，
用方便善巧隨著眾生所適合而說。
我所有的福業，
無論是今世還是過去世的，
以及見佛所生的功德，
全都迴向給佛道。」
舍利弗再請·佛許以譬喻明義
那時候，舍利弗對佛稟白說：「世尊啊！我如今再也沒有疑惑悔恨了，親自在佛前得以接受阿耨多羅三藐三菩提的記。這些一千二百位心得自在的人，從前住在有學的階位時，佛常常教化說：『我的法能夠使人遠離生、老、病、死，究竟達到涅槃。』這些有學、無學的人，也各自因為遠離了我見（執著有我的見解）以及有見、無見等等，就認為自己得到了涅槃；可是如今在世尊面前聽到了從未聽過的法，全都墜入了疑惑當中。太好了，世尊！惟願您為四眾宣說其中的因緣，使他們遠離疑惑悔恨。」
那時候，佛告訴舍利弗說：「我先前不是說過嗎：『諸佛世尊用種種的因緣、譬喻、言辭、方便善巧來說法，全都是為了阿耨多羅三藐三菩提。』這一切所說的，全都是為了教化菩薩的緣故。可是，舍利弗啊！如今我當再用譬喻來進一步闡明這個道理，凡是有智慧的人，都能藉著譬喻而得到理解。
火宅喻·長者見火
「舍利弗啊！如果在某個國家、城邑、村落當中，有一位大長者，他年紀衰老了，財富無量，擁有許多的田地房宅以及種種的僮僕。他的家宅廣大，卻只有一道門，住著許多的人眾，一百人、二百人乃至五百人，都停留居住在裡面。堂屋樓閣朽壞陳舊，牆壁崩塌掉落，柱子的根基腐爛敗壞，梁與棟傾斜危險，四周同一時候忽然火燒起來，焚燒著這房宅。長者的種種兒子，或者十個、二十個，或者多到三十個，都在這房宅當中。長者看見這場大火從四面燒起來，立刻非常驚慌恐怖，就生起這樣的念頭：『我雖然能夠從這被火燒的門安穩地出去，可是我的種種兒子等等，卻在火宅裡面貪愛執著地嬉戲玩耍，不覺察也不知道，不驚慌也不恐怖，火燒過來逼近身體，苦痛切身難當，心裡卻不厭惡憂患，沒有要出去的意思。』
「舍利弗啊！這位長者生起這樣的思惟：『我的身體手臂有力氣，應當用衣裓（盛物的衣兜）、或者用几案，把他們從房宅裡救出來。』又再思惟：『這房宅只有一道門，而且又狹窄小。種種兒子還幼小，沒有什麼見識，戀著在玩耍的地方，或許會墜落下來，被火所燒。我應當為他們宣說可怖畏的事情，這房宅已經在燒了，應當趁著這時候趕快出去，不要讓他們被火所燒害。』這樣想過以後，就照著他所思惟的，完完全全告訴種種兒子：你們趕快出去。父親雖然憐愍、用好話勸誘曉喻，可是種種兒子卻貪愛執著地嬉戲玩耍，不肯相信領受，不驚慌也不畏懼，全然沒有要出去的心；也還不知道什麼是火？什麼是房宅？什麼叫做喪失性命？只是東奔西跑地玩耍，望著父親罷了。
三車誘子出宅
「那時候，長者立刻生起這樣的念頭：『這房宅已經被大火所燒，我和種種兒子如果不及時出去，一定會被火焚燒。我如今應當設下方便善巧，使種種兒子等等得以免除這場災害。』父親知道種種兒子先前心裡各自有所偏好、種種珍奇玩物、奇異的東西，情感上必定會喜愛執著，就告訴他們說：『你們所能夠玩賞喜好的東西，稀有難得，你們如果不去拿取，以後必定會憂愁後悔。像這樣種種的羊車、鹿車、牛車，如今就在門外，可以拿來玩耍遊戲。你們趕緊從這火宅當中出來，隨你們所想要的，我全都會給你們。』那時候，種種兒子聽到父親所說的珍奇玩物，正好符合他們的心願，內心便各自勇猛銳利起來，互相推擠著，爭先恐後地奔跑，搶著要出火宅。這時候，長者看見種種兒子等等安穩地出來了，全都在四通八達的道路當中、露天的空地上坐著，再也沒有障礙，他的心舒泰安然，歡喜踊躍。這時候種種兒子各自對父親稟白說：『父親先前所答應的玩賞喜好的用具，羊車、鹿車、牛車，惟願您這時候賜給我們。』
各賜大白牛車
「舍利弗啊！那時候長者各自賜給種種兒子等等每人一輛大車，那車高大寬廣，用種種寶物來莊嚴裝校，四周圍著欄杆，四面懸掛著鈴鐺；又在車上張設著幔蓋，也用珍奇的雜寶來嚴飾它，用寶繩交錯纏繞，垂掛著種種花朵纓絡，重重鋪設著柔軟的坐墊，安放著紅色的枕頭。用白牛來駕車，牠們的皮膚色澤充實潔淨，形體姝美好看，有巨大的筋骨力氣，行走的步伐平穩端正，快速得像風一樣；又有許多僕從來侍奉守衛著車子。為什麼要這樣呢？因為這位大長者財富無量，種種的庫藏全都充滿溢出，就生起這樣的念頭：『我的財物沒有窮盡，不應當用低劣的小車給種種兒子等等。如今這些幼小的孩童，全都是我的兒子，我對他們的愛沒有偏袒。我有這樣的七寶大車，數目無量，應當用平等的心各自給他們一輛，不應當有差別。為什麼呢？因為用我這些財物，周濟供給整個國家尚且都不會匱乏，何況是給種種兒子呢！』這時候種種兒子各自乘上大車，得到了從來不曾有過的，並不是他們本來所指望的。
舍利弗答無虛妄
「舍利弗啊！在你的心意當中怎麼看，這位長者平等地給種種兒子珍寶大車，難道有虛妄嗎？」
舍利弗說：「沒有的，世尊！這位長者只要使種種兒子得以免除火難，保全他們的身軀性命，就不算是虛妄。為什麼呢？如果保全了身命，那便算是已經得到了玩賞喜好的用具，何況又用方便善巧在那火宅當中拔救濟度他們呢。世尊啊！假使這位長者，甚至連最小的一輛車都不給，也仍然不算虛妄。為什麼呢？因為這位長者先前就生起這樣的心意：『我要用方便善巧使兒子得以出來。』因為這個因緣的緣故，就沒有虛妄。何況這位長者自己知道財富無量，想要饒益種種兒子，平等地給他們大車呢。」
法合·如來為世間父
佛告訴舍利弗說：「很好，很好！正如你所說的。舍利弗啊！如來也是這樣，就是一切世間的父親。對於種種的怖畏、衰惱、憂患、無明（不明白真理的愚暗）的黑暗蒙蔽，永遠斷盡而沒有殘餘，並且完全成就了無量的知見、力、無所畏懼，具有廣大的神力以及智慧的力量，具足了方便善巧、智慧波羅蜜（智慧到達彼岸的圓滿），大慈大悲，常常沒有懈怠疲倦，恆常追求好事，利益一切眾生，因而出生到這三界朽壞陳舊的火宅當中，為了度脫眾生的生、老、病、死、憂愁、悲傷、痛苦、煩惱、愚癡、黑暗蒙蔽、三毒（貪、瞋、癡）之火，教化他們使他們證得阿耨多羅三藐三菩提。佛看見種種眾生被生、老、病、死、憂愁、悲傷、痛苦、煩惱所燒煮，又因為五種欲樂、財物利益的緣故，遭受種種的痛苦；又因為貪著追求的緣故，現在遭受種種苦，將來又遭受地獄、畜生、餓鬼的苦；如果生到天上，以及生在人間，也有貧窮困苦、愛別離苦（與所愛分離之苦）、怨憎會苦（與所憎相聚之苦），像這樣種種的痛苦。眾生沉沒在這當中，還歡喜地遊戲玩耍，不覺察也不知道，不驚慌也不恐怖，也不生起厭離，不去追求解脫。他們在這三界火宅當中東奔西跑，雖然遭遇巨大的痛苦，卻不把它當作憂患。
「舍利弗啊！佛看見這些以後，便生起這樣的念頭：『我是眾生的父親，應當拔除他們的苦難，給他們無量無邊佛的智慧之樂，使他們得以遊戲安樂。』
「舍利弗啊！如來又生起這樣的念頭：『如果我只用神力以及智慧的力量，捨棄方便善巧，來為種種眾生讚說如來的知見、力、無所畏懼，眾生是沒有辦法因為這樣而得度的。為什麼呢？因為這些眾生，還沒有免除生、老、病、死、憂愁、悲傷、痛苦、煩惱，而被三界的火宅所燒；他們怎麼能夠理解佛的智慧呢？』
「舍利弗啊！就如同那位長者，雖然自己身體手臂有力氣卻不去用它，只用殷勤懇切的方便善巧勉力救濟種種兒子脫離火宅的災難，然後才各自給他們珍寶大車。如來也是這樣，雖然有力、無所畏懼卻不去用它，只用智慧的方便善巧，在三界火宅當中拔救濟度眾生，為他們宣說三乘——聲聞、辟支佛（獨自觀察因緣而悟道的人）、佛乘，而說了這樣的話：『你們不要貪愛住在三界火宅當中，不要貪求粗劣鄙陋的色、聲、香、味、觸。如果貪著生起了愛染，那就會被火所燒。你們趕快出離三界，就會得到三乘——聲聞、辟支佛、佛乘。我如今為你們保證擔當這件事，終究不會虛妄。你們只管勤奮修習、精進努力。』如來用這樣的方便善巧來誘導引進眾生，又說了這樣的話：『你們應當知道這三乘的法，全都是聖者所稱揚讚歎的，自在而沒有繫縛，沒有什麼可依賴貪求的。乘上這三乘，用無煩惱漏失的信根、精進根等根，力、覺（覺支）、道（道品）、禪定、解脫、三昧（正定）等等來自我娛樂，便能夠得到無量的安穩快樂。』
三乘出宅·如來等賜大乘
「舍利弗啊！如果有眾生內心具有智慧的稟性，從佛世尊那裡聽了法而相信領受，殷勤懇切地精進努力，想要趕快出離三界，自己追求涅槃，這就叫做聲聞乘，就像那些兒子為了追求羊車而出離火宅一樣；如果有眾生從佛世尊那裡聽了法而相信領受，殷勤懇切地精進努力，追求自然而然生起的智慧，喜歡獨自寂靜地修善，深深了知種種法的因緣，這就叫做辟支佛乘，就像那些兒子為了追求鹿車而出離火宅一樣；如果有眾生從佛世尊那裡聽了法而相信領受，勤奮修習、精進努力，追求一切智、佛智、自然智、無師智（不待老師而自然證得的智），追求如來的知見、力、無所畏懼，憐愍護念、安樂無量的眾生，利益天與人，度脫一切，這就叫做大乘，菩薩因為追求這個乘的緣故，稱為摩訶薩（大菩薩），就像那些兒子為了追求牛車而出離火宅一樣。
「舍利弗啊！就如同那位長者，看見種種兒子等等安穩地出離了火宅，到達了沒有怖畏的地方，自己想著財富無量，便平等地用大車賜給種種兒子。如來也是這樣，是一切眾生的父親，如果看見無量億千的眾生，藉著佛的教門出離了三界的痛苦、可怖畏的險道，得到了涅槃之樂。
「如來這時候便生起這樣的念頭：『我有無量無邊的智慧、力、無所畏懼等等種種佛法的寶藏，這些眾生全都是我的兒子，我平等地給他們大乘，不讓有人獨自得到滅度，全都用如來的滅度來使他們得到滅度。』這些出離了三界的眾生，佛全都給他們種種佛的禪定、解脫等等娛樂的用具，這些全都是同一種相狀、同一種類，是聖者所稱揚讚歎的，能夠生起清淨微妙、第一等的快樂。
「舍利弗啊！就如同那位長者，起初用三車來誘導引進種種兒子，然後卻只給大車，這車用寶物莊嚴，安穩第一；然而那位長者並沒有虛妄的過失。如來也是這樣，沒有虛妄，起初宣說三乘來引導眾生，然後卻只用大乘來度脫他們。為什麼呢？因為如來有無量的智慧、力、無所畏懼等種種法的寶藏，能夠給一切眾生大乘的法，只是眾生不能全都接受罷了。
「舍利弗啊！因為這個因緣的緣故，應當知道諸佛因為方便善巧力量的緣故，在這一佛乘當中分別開來宣說成三乘。」
重頌·火宅之相
佛想要把這個意思再宣說一遍，就說了偈頌：
「就譬如有一位長者，
擁有一座大宅，
那宅子陳舊已久，
而且又頓時破敗，
堂屋高聳而危險，
柱子的根基摧折朽壞，
梁與棟傾斜歪倒，
地基與台階崩塌毀壞，
牆壁倒塌裂開，
塗抹的泥灰剝落，
覆蓋的草苫紛亂墜落，
椽子屋椽參差脫落，
四周的屏障扭曲，
種種污穢充滿遍布。
有五百個人，
停留居住在裡面。
鴟梟、雕、鷲、
烏鴉、喜鵲、斑鳩、鴿子、
蚖蛇、蝮蛇、蠍子、
蜈蚣、蚰蜒、
守宮（壁虎）、百足蟲、
鼬鼠、狸貓、鼷鼠，
種種凶惡的蟲類，
縱橫交錯地奔走。
屎尿臭穢的地方，
不淨的東西流溢出來，
蜣螂（屎殼郎）等種種蟲，
都聚集在那上面。
狐、狼、野干（似狐的野獸），
咀嚼踐踏，
啃咬著死屍，
骨頭血肉狼藉散亂。
因此成群的狗，
爭著跑來搏抓攫取，
飢餓瘦弱、驚慌張皇，
到處尋找食物。
互相爭鬥撕扯拉扯，
齜牙咧嘴地嗥叫吠鳴，
那房宅的恐怖，
變成這樣的模樣。
處處都有，
魑魅魍魎（種種山精鬼怪）、
夜叉、惡鬼，
吞食著人肉。
毒蟲之類，
種種凶惡的禽獸，
孚育產生後代，
各自藏匿保護。
夜叉爭著跑來，
搶著要吃牠們，
吃飽了以後，
凶惡的心更加熾盛，
互相爭鬥的聲音，
極為可怖畏。
鳩槃荼鬼（食人精氣的鬼），
蹲坐在土堆上，
有時離開地面，
一尺、兩尺高，
來來回回地遊走，
放縱恣意地嬉戲，
抓住狗的兩隻腳，
撲打得牠失聲慘叫，
用腳踩在狗的頸上，
恐嚇狗來取樂。
又有種種鬼，
牠們的身體高大，
赤裸著身、黝黑而瘦，
常常住在那裡面，
發出巨大的惡聲，
叫喊著求取食物。
又有種種鬼，
牠們的咽喉細如針。
又有種種鬼，
頭像牛頭，
有時吃人肉，
有時又啃狗，
頭髮蓬亂，
殘害凶險，
被飢渴所逼迫，
叫喚著奔走。
夜叉、餓鬼，
種種凶惡的鳥獸，
飢餓急切地四面張望，
從窗戶往裡窺看。
像這樣種種的災難，
可怖可畏、無法衡量。
這座朽壞陳舊的宅子，
屬於一個人所有。
那個人剛出門，
沒有多久的時間，
在他離開以後，那房宅，
忽然火燒起來，
四面同一時候，
那火焰一起熾盛。
棟、梁、椽、柱，
爆裂的聲音震響碎裂，
摧折墜落，
牆壁崩塌倒下。
種種鬼神等，
揚起聲音大聲叫喊。
雕、鷲等種種鳥、
鳩槃荼等等，
驚慌張皇、惶恐畏懼，
沒有辦法自己出去。
凶惡的野獸、毒蟲，
藏躲竄逃到孔洞裡。
毗舍闍鬼（食人精氣血肉的鬼），
也住在那裡面，
因為福德淺薄的緣故，
被火所逼迫，
互相殘害，
飲血啃肉。
野干之類，
都已經先死了，
種種凶惡的大野獸，
爭著跑來吞食，
臭煙火氣騰騰瀰漫，
四面充塞。
蜈蚣、蚰蜒、
毒蛇之類，
被火所燒，
爭著跑出洞穴，
鳩槃荼鬼，
便隨手抓取而吃掉牠們。
又有種種餓鬼，
頭上火在燃燒，
飢渴熱惱，
驚慌煩悶地奔走。
那房宅就是這樣，
極為可怖畏，
毒害、火災，
種種災難不只一樣。
這時候宅子的主人，
站在門外，
聽到有人說：
『你的種種兒子等等，
先前因為遊戲玩耍，
跑進了這房宅，
年幼弱小沒有見識，
歡樂嬉玩、貪愛執著。』
長者聽了以後，
驚慌地衝進火宅，
用適當的方法去救濟他們，
使他們不被燒害。
告訴曉喻種種兒子，
宣說種種的災患苦難，
凶惡的鬼、毒蟲，
災火蔓延，
種種痛苦一個接一個，
相續不斷絕。
毒蛇、蚖蛇、蝮蛇，
以及種種夜叉、
鳩槃荼鬼、
野干、狐、狗、
雕、鷲、鴟梟、
百足蟲之類，
被飢渴惱亂逼急，
極為可怖畏。
這已經是痛苦災難的地方，
何況又加上大火。
種種兒子沒有見識，
雖然聽了父親的教誨，
仍然照舊貪愛執著，
嬉戲玩耍不停止。
這時候長者，
便生起這樣的念頭：
『種種兒子這樣，
更增添了我的愁惱。
如今這座房宅，
沒有一樣可喜可樂的，
可是種種兒子等等，
沉迷嬉戲玩耍，
不接受我的教導，
將要被火所害。』
便立刻思惟，
設下種種方便善巧，
告訴種種兒子等等：
『我有種種的，
珍奇玩賞的用具，
微妙寶物所成的好車，
羊車、鹿車、
大牛所拉的車，
如今就在門外。
你們出來吧，
我為你們，
打造這些車子，
隨著你們的心意所喜好的，
可以拿來玩耍遊戲。』
種種兒子聽了說有，
像這樣的種種車子，
立刻爭先恐後地，
奔跑著出來，
到了空地上，
遠離了種種苦難。
長者看見兒子，
得以出離火宅，
住在四通八達的路口。
他坐在師子座上，
自己慶幸地說：
『我如今真是暢快安樂！
這些種種兒子，
生育他們極其艱難，
愚昧幼小、沒有見識，
卻走進了危險的房宅。
那裡有許多的毒蟲，
魑魅可怖畏，
大火猛烈的火焰，
四面一起燒起。
可是這些種種兒子，
貪愛享樂、嬉戲玩耍。
我已經救了他們，
使他們得以脫離災難。
因此諸位，
我如今真是暢快安樂。』
那時候種種兒子，
知道父親安穩地坐著，
全都來到父親的地方，
對父親稟白說：『惟願您賜給我們，
三種寶車。
就如同先前所答應的：
「種種兒子出來，
我當用三車，
隨著你們所想要的給你們。」
如今正是那個時候，
惟願您垂賜給予。』
長者非常富有，
庫藏眾多，
金、銀、琉璃、
硨磲、瑪瑙，
用種種寶物，
打造種種大車。
用寶物莊嚴裝校嚴飾，
四周圍著欄杆，
四面懸掛著鈴鐺，
金繩交錯纏繞。
真珠所成的羅網，
張設在車上，
金花與種種瓔珞，
處處垂掛下來，
種種彩色雜相裝飾，
四周環繞著，
用柔軟的絲綢絲綿，
作為坐墊。
最上等微妙的細布，
價值千億，
鮮明潔白、清淨無瑕，
用來覆蓋在車上。
有巨大的白牛，
肥壯而多力氣，
形體姝美好看，
用來駕拉寶車。
有許多的儐相僕從，
來侍奉守衛著車子。
用這樣微妙的車，
平等地賜給種種兒子。
種種兒子這時候，
歡喜踊躍，
乘上這些寶車，
遊行於四面八方，
嬉戲快樂，
自在而沒有障礙。
佛告訴舍利弗說：『我也是這樣，
我是種種聖者當中的至尊，
是世間的父親。
一切眾生，
全都是我的兒子，
卻深深執著在世間的欲樂上，
沒有智慧的心。
三界沒有安穩，
就如同火宅，
種種痛苦充滿其中，
極為可怖畏。
常有生、老、
病、死等憂患，
像這樣種種的火，
熾盛燃燒不止息。
如來已經遠離了，
三界的火宅，
寂靜安閒地安居，
安穩地處在林野當中。
如今這三界，
全都是我所擁有的，
其中的眾生，
全都是我的兒子。
可是如今這地方，
有許多的災患苦難，
只有我一個人，
能夠為他們救護。
雖然我一再地教導告誡，
可是他們卻不相信領受，
因為對種種欲望的染著，
貪愛執著得太深的緣故。
我用這樣的方便善巧，
為他們宣說三乘，
使種種眾生，
知道三界的痛苦，
開示演說，
出離世間的道。
這些種種兒子等等，
如果心意堅定，
具足了三明（宿命明、天眼明、漏盡明）、
以及六神通，
有的證得緣覺（觀因緣悟道）、
有的成為不退轉的菩薩。
你，舍利弗！
我為了眾生的緣故，
用這個譬喻，
宣說這一佛乘。
你們如果能夠，
相信領受這番話，
一切眾生全都將能夠，
得以成就佛道。
這個乘微妙、
清淨第一，
在一切世間當中，
是無比至高無上的，
是佛所歡喜認可的。
是一切眾生，
所應當稱揚讚歎、
供養禮拜的。
無量億千的，
種種力、解脫、
禪定、智慧，
以及佛其餘的法，
都由這樣的乘而得到。
使種種兒子等等，
日日夜夜、經歷許多劫，
常常得以遊戲，
與種種菩薩、
以及聲聞大眾，
乘上這寶乘，
直接到達成道的道場。
因為這個因緣，
在十方仔細地尋求，
再也沒有其餘的乘，
除了佛的方便善巧之外。』
佛告訴舍利弗說：
『你們諸位等等，
全都是我的兒子，
我就是父親。
你們歷經多劫，
被種種痛苦所燒，
我全都救濟拔除，
使你們出離三界。
我雖然先前說過：
「你們得到了滅度。」
但那只是斷盡了生死，
其實並沒有真正寂滅；
如今所應當做的，
只有追求佛的智慧。
如果有菩薩，
在這大眾當中，
能夠專一心地聽聞，
諸佛真實的法。
諸佛世尊，
雖然用方便善巧；
但所教化的眾生，
全都是菩薩。
如果有人智慧狹小，
深深執著在愛欲上，
為了這一類人的緣故，
佛才宣說苦諦（痛苦的真理）。
眾生心裡歡喜，
得到了從來不曾有過的體會，
佛所宣說的苦諦，
真實而沒有差錯。
如果有眾生，
不知道痛苦的根本，
深深執著在痛苦的因上，
不能夠暫時捨離。
為了這一類人的緣故，
佛用方便善巧宣說道諦。
種種痛苦所生的原因，
以貪欲作為根本，
如果滅除了貪欲，
痛苦便沒有可依止的地方，
滅盡種種痛苦，
這就叫做第三諦（滅諦）。
為了滅諦的緣故，
修行於道諦，
遠離種種痛苦的繫縛，
這就叫做得到解脫。
這種人是從什麼地方，
而得到解脫的呢？
只是遠離了虛妄，
就叫做解脫；
其實還沒有得到，
一切究竟的解脫。
佛說這種人，
還沒有真正滅度。
這種人還沒有得到，
無上的道的緣故，
我的心意並不想，
讓他就此停在滅度上。
我是法中之王，
對一切法自在，
為了使眾生安穩，
所以才出現在世間。
你，舍利弗！
我這法印，
是為了想要利益，
世間的緣故才宣說的，
你所遊化的地方，
不要隨便地宣傳。
如果有人聽到了，
隨喜而恭敬頂受，
應當知道這種人，
是阿鞞跋致（不退轉的菩薩）。
如果有人相信領受，
這部經的法，
這種人已經曾經，
見過過去的佛，
恭敬供養過，
也聽過這個法。
如果有人能夠，
相信你所說的，
那就等於見到了我，
也見到了你，
以及比丘僧，
連同種種菩薩。
這部法華經，
是為深智慧的人宣說的，
見識淺薄的人聽了，
迷惑而不能理解。
一切的聲聞，
以及辟支佛，
對於這部經當中的義理，
是能力所達不到的。
你，舍利弗！
尚且對於這部經，
是靠著信心才得以進入的；
何況是其餘的聲聞。
其餘的聲聞，
因為相信佛的話語的緣故，
隨順著這部經，
並不是靠自己智慧的份能理解的。
又，舍利弗！
那些驕慢懈怠、
執計我見的人，
不要對他們宣說這部經。
凡夫見識淺薄，
深深執著在五種欲樂上，
聽了不能理解，
也不要為他們宣說。
如果有人不相信，
毀謗這部經，
那就斷絕了一切，
世間成佛的種子。
重頌·謗經罪報
或者又皺著眉頭，
而心懷疑惑，
你當聽我宣說，
這種人的罪報。
無論是佛在世的時候，
還是佛滅度以後，
如果有人誹謗，
像這樣的經典，
看見有人讀誦、
書寫受持這部經，
便輕視鄙賤、憎恨嫉妒，
而心懷結怨仇恨。
這種人的罪報，
你如今再聽我說。
這種人命終以後，
墮入阿鼻地獄（無間地獄），
滿足一整個劫的時間，
劫盡了又再受生。
像這樣輾轉不斷，
直到無數劫，
從地獄出來以後，
將墮落為畜生。
如果作了狗或野干，
牠們的形體枯槁瘦弱，
黑黃、長著疥癬癩瘡，
被人所觸弄戲弄。
又再被人們，
所厭惡輕賤，
常常被飢渴所困，
骨頭血肉枯竭，
活著遭受痛苦荼毒，
死了被瓦片石頭擲打。
因為斷絕佛種的緣故，
遭受這樣的罪報。
如果作了駱駝，
或者生在驢當中，
身上常常背負重物，
還遭受種種棍杖鞭打，
只想著水和草，
其餘的什麼都不知道。
因為毀謗這部經的緣故，
獲得像這樣的罪。
有的作了野干，
跑進了村落，
身體長著疥癬癩瘡，
又缺了一隻眼睛。
被種種孩童，
所打擊投擲，
遭受種種苦痛，
有時因此致死。
在這裡死了以後，
又再受生為大蟒蛇的身。
牠的形體長大，
有五百由旬（長度單位）那麼長，
耳聾癡呆、沒有腳，
宛轉扭動、用腹部爬行，
被種種小蟲，
所吸咬啃食，
日日夜夜遭受痛苦，
沒有休息的時候。
因為毀謗這部經的緣故，
獲得像這樣的罪。
如果得以作人，
種種根器昏暗遲鈍，
矮小醜陋、手腳蜷曲跛瘸，
眼盲、耳聾、駝背彎腰。
凡有所言說，
別人都不相信領受，
口中的氣息常常臭穢，
被鬼魅所附著。
貧窮下賤，
被人所使喚，
多病、消瘦，
沒有可依靠仰仗的。
雖然親近依附別人，
別人卻不把他放在心上，
如果有所得，
隨即又忘失掉。
如果修習醫道，
依著藥方去治病，
卻更增添了別人的疾病，
有時又致人於死。
如果自己有病，
沒有人救治療養，
就算服了良藥，
病情卻又更加劇。
如果遇到別人叛逆造反、
搶劫竊盜，
像這樣種種的罪，
也橫遭牽連、罹受那禍殃。
像這樣的罪人，
永遠見不到佛——
那種種聖者之王，
為眾生說法教化。
像這樣的罪人，
常常生在難處（不得聞法的地方），
癲狂耳聾、心思錯亂，
永遠聽不到法。
在無數劫當中，
多得像恆河的沙，
一受生就耳聾瘖啞，
種種根器都不具足。
常常處在地獄當中，
就像遊玩園林一樣熟慣，
處在其餘的惡道，
就像住在自己的家宅一樣，
駱駝、驢、豬、狗，
就是他投生所到的地方。
因為毀謗這部經的緣故，
獲得像這樣的罪。
如果得以作人，
也是耳聾、眼盲、瘖啞，
貧窮以及種種衰敗，
拿這些來莊嚴自身。
水腫、乾瘦、
疥癬、癩瘡、癰疽（惡瘡），
像這樣種種的病，
拿來當作衣服穿。
身上常常臭穢，
污垢骯髒不淨，
深深執著在我見上，
更增長瞋恚（憤怒），
淫欲熾盛，
甚至不揀擇禽獸。
因為毀謗這部經的緣故，
獲得像這樣的罪。』
重頌·可為說者
佛告訴舍利弗說：『毀謗這部經的人，
如果要說他的罪報，
窮盡多劫也說不完。
因為這個因緣的緣故，
我特意告訴你：
「在沒有智慧的人當中，
不要宣說這部經。」
如果有根器銳利、
智慧明白透徹、
多聞而記憶力強、
追求佛道的人，
像這樣的人，
才可以為他宣說。
如果有人曾經見過，
億百千的佛，
種植了種種善根根本，
深心堅固，
像這樣的人，
才可以為他宣說。
如果有人精進努力，
常常修習慈心，
不吝惜身體性命，
才可以為他宣說。
如果有人恭敬，
沒有異樣的心，
遠離種種凡俗愚昧的人，
獨自處在山澤當中，
像這樣的人，
才可以為他宣說。
又，舍利弗！
如果看見有人，
捨離了惡知識（誤導人的壞友），
親近善友，
像這樣的人，
才可以為他宣說。
如果看見佛子，
持守戒律清淨純潔，
就像清淨明亮的寶珠，
追求大乘的經典，
像這樣的人，
才可以為他宣說。
如果有人沒有瞋恚，
本性正直、柔和軟順，
常常憐愍一切眾生，
恭敬種種佛，
像這樣的人，
才可以為他宣說。
又有佛子，
在大眾當中，
用清淨的心，
以種種的因緣、
譬喻、言辭，
說法沒有障礙，
像這樣的人，
才可以為他宣說。
如果有比丘，
為了追求一切智，
向四方尋求佛法，
合起掌來恭敬頂受，
只樂於受持，
大乘的經典，
甚至連其餘經典的
一首偈頌也不接受，
像這樣的人，
才可以為他宣說。
就像有人專一至誠，
追求佛的舍利一樣，
也這樣追求這部經，
得到以後便恭敬頂受，
這種人不再，
立志追求其餘的經，
也不曾想念，
外道的典籍，
像這樣的人，
才可以為他宣說。』
佛告訴舍利弗說：『我宣說這些相狀——
追求佛道的人，
窮盡多劫也說不完。』
像這樣的種種人，
便能夠相信理解，
你當為他們宣說，
這部妙法蓮華經。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Śāriputra Receives and Understands · Rejoicing in His Prediction
爾時舍利弗踊躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」 爾時舍利弗欲重宣此義，而說偈言： 「我聞是法音，得所未曾有，
心懷大歡喜，疑網皆已除。
昔來蒙佛教，不失於大乘，
佛音甚希有，能除眾生惱，
我已得漏盡，聞亦除憂惱。
我處於山谷，或在林樹下，
若坐若經行，常思惟是事，
嗚呼深自責，云何而自欺？
我等亦佛子，同入無漏法，
不能於未來，演說無上道。
金色三十二，十力諸解脫，
同共一法中，而不得此事；
八十種妙好，十八不共法，
如是等功德，而我皆已失。
我獨經行時，見佛在大眾，
名聞滿十方，廣饒益眾生。
自惟失此利，我為自欺誑。
我常於日夜，每思惟是事，
欲以問世尊，為失為不失？
我常見世尊，稱讚諸菩薩，
以是於日夜，籌量如此事。
今聞佛音聲，隨宜而說法，
無漏難思議，令眾至道場。
我本著邪見，為諸梵志師，
世尊知我心，拔邪說涅槃。
我悉除邪見，於空法得證，
爾時心自謂，得至於滅度；
而今乃自覺，非是實滅度。
若得作佛時，具三十二相，
天人夜叉眾，龍神等恭敬，
是時乃可謂，永盡滅無餘。
佛於大眾中，說我當作佛，
聞如是法音，疑悔悉已除。
初聞佛所說，心中大驚疑，
將非魔作佛，惱亂我心耶？
佛以種種緣、譬喻巧言說，
其心安如海，我聞疑網斷。
佛說過去世，無量滅度佛，
安住方便中，亦皆說是法。
現在未來佛，其數無有量，
亦以諸方便，演說如是法。
如今者世尊，從生及出家、
得道轉法輪，亦以方便說。
世尊說實道，波旬無此事，
以是我定知，非是魔作佛。
我墮疑網故，謂是魔所為，
聞佛柔軟音，深遠甚微妙，
演暢清淨法。我心大歡喜，
疑悔永已盡，安住實智中。
我定當作佛，為天人所敬，
轉無上法輪，教化諸菩薩。」
At that time, Śāriputra leapt for joy. He immediately rose, joined his palms, gazed up at the World-Honored One’s honored countenance, and said to the Buddha: “Today I have heard this Dharma-voice from the World-Honored One. My heart is filled with courageous joy, and I have gained what I never had before. Why is this? In the past I heard such Dharma from the Buddha and saw bodhisattvas receive predictions that they would become buddhas, but we had no share in this. I felt deeply wounded, believing that I had lost the Tathāgata’s immeasurable knowing-and-seeing. World-Honored One! When I was alone beneath the trees in mountain forests, whether sitting or walking, I would always think: ‘We have entered the same dharma-nature (the true nature of all dharmas), so why does the Tathāgata rescue us by means of a lesser-vehicle teaching? The fault lies with us, not with the World-Honored One. Why is this? If we had waited for the Buddha to teach the causes by which unsurpassed, complete awakening is accomplished, we would certainly have been liberated by the great vehicle. But we did not understand that the Buddha teaches through skillful means according to what is fitting. When we first heard the Buddhadharma, we encountered it, trusted and accepted it, reflected upon it, and hurried to realize it.’ World-Honored One! From that time onward, throughout the day and all through the night, I continually reproached myself. Now, from the Buddha, I have heard a Dharma never heard before and never known before. All my doubts and regrets have been cut away; body and mind are at ease, and I have happily gained peace and security. Only today do I know that I am truly a son of the Buddha, born from the Buddha’s mouth, born through transformation by the Dharma, and that I have obtained my share of the Buddhadharma.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“I have heard this Dharma-voice
and gained what I never had before.
My heart is filled with great joy;
the whole net of doubt has been removed.
Since the past I have received the Buddha’s teaching
and have not lost the great vehicle.
The Buddha’s voice is exceedingly rare;
it can remove the distress of sentient beings.
I have already exhausted the contaminating outflows;
on hearing it, I have also cast off grief and distress.
I dwelt in mountain valleys
or beneath the trees in forests;
whether sitting or walking in meditation,
I constantly reflected upon this matter.
Alas! I reproached myself deeply:
why did I deceive myself?
We too are sons of the Buddha
and have entered the uncontaminated Dharma,
yet in the future we would not be able
to proclaim the unsurpassed path.
The thirty-two marks of a golden body,
the ten powers (the Buddha’s ten powers of knowledge) and the many liberations—
though we shared in the same Dharma,
we would not obtain these things.
The eighty wondrous characteristics,
the eighteen distinctive qualities found only in a buddha—
all such qualities as these,
I had entirely lost.
When I walked in meditation alone,
I saw the Buddha amid the great assembly,
his renown filling the ten directions
as he brought vast benefit to sentient beings.
Reflecting that I had lost this benefit,
I saw that I had deceived myself.
Throughout each day and night,
I constantly reflected upon this matter.
I wished to ask the World-Honored One:
had I lost it, or had I not lost it?
I always saw the World-Honored One
praising the many bodhisattvas.
For this reason, throughout each day and night,
I repeatedly weighed this matter.
Now I hear the Buddha’s voice
teaching the Dharma according to what is fitting:
uncontaminated and inconceivable,
it leads beings to the place of awakening.
I was originally attached to wrong views
and served as teacher to brahmin ascetics.
The World-Honored One knew my mind,
uprooted my error, and taught me nirvāṇa.
I removed all wrong views
and attained realization in the Dharma of emptiness.
At that time, I thought within myself
that I had reached extinction (the quiescence of nirvāṇa);
but only now do I awaken for myself:
that was not real extinction.
When I am able to become a buddha
and possess the thirty-two marks,
when devas, humans, yakṣas,
dragons, spirits, and the rest revere me,
only then may it be said
that extinction is forever complete, with nothing remaining.
Amid the great assembly,
the Buddha has said that I shall become a buddha.
Hearing such a Dharma-voice,
all my doubts and regrets have been removed.
When I first heard what the Buddha taught,
my heart was greatly startled and doubtful:
could this not be Māra disguised as the Buddha,
come to disturb and confuse my mind?
The Buddha taught through many causes and conditions,
through parables and skillfully chosen words.
His mind is steady as the ocean;
when I heard him, the net of doubt was cut away.
The Buddha spoke of the past,
of immeasurable buddhas who had entered extinction;
abiding in skillful means,
they too all taught this Dharma.
The buddhas of the present and future
are beyond all measure in number;
they too use many skillful means
to proclaim such Dharma.
So too the present World-Honored One,
from birth and renunciation
through attaining the path and turning the Dharma-wheel,
has also taught through skillful means.
The World-Honored One teaches the real path;
Pāpīyas, the lord of the desire realm, has no such thing.
Therefore I know with certainty
that this is not Māra disguised as the Buddha.
Because I had fallen into the net of doubt,
I thought it was the work of Māra.
But when I heard the Buddha’s gentle voice,
profound and exceedingly wondrous,
fully unfolding the pure Dharma,
my heart gave rise to great joy.
My doubts and regrets are forever exhausted;
I abide within real wisdom.
I shall certainly become a buddha,
revered by devas and humans.
I shall turn the unsurpassed Dharma-wheel
and teach and transform bodhisattvas.”
The Buddha Gives the Prediction · Flower-Light Tathāgata
爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。 「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華菓。華光如來亦以三乘教化眾生。 「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恒為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。 「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土亦復如是。』 「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」 爾時世尊欲重宣此義，而說偈言： 「舍利弗來世，成佛普智尊，
號名曰華光，當度無量眾。
供養無數佛，具足菩薩行，
十力等功德，證於無上道。
過無量劫已，劫名大寶嚴，
世界名離垢，清淨無瑕穢。
以琉璃為地，金繩界其道，
七寶雜色樹，常有華菓實。
彼國諸菩薩，志念常堅固，
神通波羅蜜，皆已悉具足。
於無數佛所，善學菩薩道，
如是等大士，華光佛所化。
佛為王子時，棄國捨世榮，
於最末後身，出家成佛道。
華光佛住世，壽十二小劫，
其國人民眾，壽命八小劫。
佛滅度之後，正法住於世，
三十二小劫，廣度諸眾生。
正法滅盡已，像法三十二，
舍利廣流布，天人普供養。
華光佛所為，其事皆如是，
其兩足聖尊，最勝無倫匹。
彼即是汝身，宜應自欣慶。」
At that time, the Buddha said to Śāriputra: “I now declare before this great assembly of devas, humans, renunciants, brahmins, and others: in the past, in the presence of two hundred trillion buddhas, I constantly taught and transformed you for the sake of the unsurpassed path, and throughout the long night you followed me and received instruction. Because I guided you by skillful means, you were born within my Dharma. Śāriputra! In the past I taught you to set your resolve and aspiration upon the buddha-path. You have now forgotten it completely and instead believe that you have already attained extinction. I now wish to cause you to recollect the path practiced in accordance with your original vow. For that reason I teach the śrāvakas this great-vehicle sutra, named the Lotus of the Wondrous Dharma, a Dharma that teaches bodhisattvas and is watched over and kept in mind by the buddhas.
“Śāriputra! In a future age, after immeasurable, boundless, inconceivable aeons, you will have made offerings to countless hundreds of thousands of millions of buddhas, upheld the true Dharma, and fully completed the path practiced by bodhisattvas. You shall then become a buddha named Flower-Light Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone (one who has skillfully entered nirvāṇa), Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. Your land shall be named Free from Defilement. Its ground will be level and even, pure and magnificently adorned, peaceful, secure, abundant, and joyful, and devas and humans will flourish there. Its ground will be lapis lazuli, with eight intersecting roads marked along their sides by golden cords. Beside each road will stand rows of trees made of the seven treasures, always bearing flowers and fruit. Flower-Light Tathāgata will also teach and transform sentient beings by means of the three vehicles.
“Śāriputra! When that buddha appears, although it will not be an evil age, he will teach the Dharma of the three vehicles because of his original vow. His aeon will be named Great Jewel Adornment. Why will it be named Great Jewel Adornment? Because bodhisattvas will be regarded as the great jewels of that land. Those bodhisattvas will be immeasurable, boundless, and inconceivable, beyond the reach of calculation or comparison. No one without the power of a buddha’s wisdom will be able to know their number. Whenever they wish to walk, jeweled flowers will support their feet. None of these bodhisattvas will have only newly aroused the resolve; all will have long planted roots of virtue. In the presence of immeasurable hundreds of thousands of millions of buddhas, they will have cultivated pure conduct and will constantly be praised by all buddhas. They will continually cultivate the Buddha’s wisdom, possess great supernormal powers, skillfully know every gateway into all dharmas, be straightforward and without falsity, and hold firm resolve and mindfulness. Bodhisattvas such as these will fill that land.
“Śāriputra! Flower-Light Buddha will live for twelve minor aeons, excluding the time when he is still a prince and has not yet become a buddha. The people of his land will live for eight minor aeons. After twelve minor aeons, Flower-Light Tathāgata will give the prediction of unsurpassed, complete awakening to the bodhisattva Firm-and-Full. He will tell the monks: ‘This bodhisattva Firm-and-Full shall next become a buddha named Flower-Feet Peaceful Practice, Tathāgata, Worthy of Offerings, Perfectly Awakened. His buddha-land will also be like this one.’
“Śāriputra! After Flower-Light Buddha enters extinction, the true Dharma will remain in the world for thirty-two minor aeons, and the semblance Dharma (the period after the true Dharma, when its form remains but its spirit has diminished) will also remain for thirty-two minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Śāriputra, in an age to come,
you will become a buddha, an Honored One of universal wisdom.
Your name shall be Flower-Light,
and you will deliver immeasurable beings.
You will make offerings to countless buddhas
and fully complete bodhisattva practice.
Possessing the ten powers and other qualities,
you will realize the unsurpassed path.
After immeasurable aeons have passed,
the aeon will be named Great Jewel Adornment.
The world will be named Free from Defilement,
pure and without flaw or stain.
Its ground will be lapis lazuli,
and golden cords will mark its roads.
Trees of the seven treasures in many colors
will always bear flowers and fruit.
The bodhisattvas of that land
will always hold firm resolve and mindfulness.
They will have completely perfected
supernormal powers and perfections that reach the farther shore.
In the presence of countless buddhas,
they will skillfully train in the bodhisattva path.
Great beings such as these
will be taught and transformed by Flower-Light Buddha.
When that buddha is a prince,
he will abandon his kingdom and relinquish worldly glory.
In his very last body,
he will renounce the household life and accomplish the buddha-path.
Flower-Light Buddha will abide in the world
for a lifespan of twelve minor aeons.
The people of his land
will live for eight minor aeons.
After the buddha enters extinction,
the true Dharma will remain in the world
for thirty-two minor aeons,
widely delivering sentient beings.
When the true Dharma has come to an end,
the semblance Dharma will last thirty-two minor aeons.
His relics will be distributed far and wide,
and devas and humans will make offerings everywhere.
All that Flower-Light Buddha does
will be just as described.
That sacred Honored One among bipeds
will be supreme and without equal.
That buddha will be none other than you;
you should rejoice and celebrate for yourself.”
The Fourfold Assembly Makes Offerings · Devas Scatter Flowers
爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養於佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨眾天華——而作是言：「佛昔於波羅㮈初轉法輪，今乃復轉無上最大法輪。」 爾時諸天子欲重宣此義，而說偈言： 「昔於波羅㮈，轉四諦法輪，
分別說諸法，五眾之生滅。
今復轉最妙，無上大法輪，
是法甚深奧，少有能信者。
我等從昔來，數聞世尊說，
未曾聞如是，深妙之上法。
世尊說是法，我等皆隨喜。
大智舍利弗，今得受尊記，
我等亦如是，必當得作佛。
於一切世間，最尊無有上，
佛道叵思議，方便隨宜說。
我所有福業，今世若過世，
及見佛功德，盡迴向佛道。」
At that time, the fourfold assembly—monks, nuns, laymen, and laywomen—together with the great assembly of devas, dragons, yakṣas, gandharvas (heavenly musicians), asuras, garuḍas (golden-winged bird spirits), kiṃnaras (spirits of song and music), mahoragas (great serpent spirits), and others, saw Śāriputra receive before the Buddha the prediction of unsurpassed, complete awakening. Their hearts filled with great joy, they leapt without measure. Each removed the outer robe worn upon the body and offered it to the Buddha. Śakra, king of the devas, Brahmā, and countless divine princes likewise offered the Buddha wondrous heavenly robes, heavenly māndārava flowers, great māndārava flowers, and more. The heavenly garments they scattered remained in the air and revolved by themselves; hundreds of thousands of millions of kinds of divine music sounded together in the sky, while multitudes of heavenly flowers rained down. They said: “In the past, at Vārāṇasī (the place where the Deer Park is located), the Buddha first turned the Dharma-wheel; only now does he again turn the unsurpassed and greatest Dharma-wheel.”
At that time, the divine princes wished to proclaim this meaning again, and spoke in verse:
“In the past, at Vārāṇasī,
you turned the Dharma-wheel of the four truths—suffering, its origin, its cessation, and the path.
You distinguished and taught all dharmas,
the arising and ceasing of the five aggregates—form, feeling, perception, formations, and consciousness.
Now you again turn the most wondrous,
unsurpassed, great Dharma-wheel.
This Dharma is exceedingly deep and profound;
few are able to trust it.
From the past until now,
we have heard the World-Honored One teach many times,
but never before have we heard
such a deep, wondrous, and supreme Dharma.
The World-Honored One teaches this Dharma,
and we all rejoice accordingly.
Śāriputra, possessed of great wisdom,
has now received the honored prediction.
We too are the same:
we shall certainly become buddhas.
Throughout all worlds,
we shall be most honored, with none above us.
The buddha-path is inconceivable;
through skillful means it is taught according to what is fitting.
All the meritorious actions I possess,
whether from this life or from lives gone by,
together with the qualities gained from seeing the Buddha,
I dedicate entirely to the buddha-path.”
Śāriputra Asks Again · The Buddha Agrees to Clarify the Meaning through a Parable
爾時舍利弗白佛言：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願為四眾說其因緣，令離疑悔。」 爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。
At that time, Śāriputra said to the Buddha: “World-Honored One! I now have no further doubt or regret, for here before the Buddha I have personally received the prediction of unsurpassed, complete awakening. But these twelve hundred whose minds are free once abided at the stage of training. The Buddha constantly taught them, saying, ‘My Dharma can free you from birth, aging, illness, and death and bring you ultimately to nirvāṇa.’ These persons, both those still in training and those beyond training, each believed that by leaving behind the view of self and the views of existence and nonexistence they had attained nirvāṇa. Yet now, before the World-Honored One, they have heard what they never heard before, and they have all fallen into doubt and confusion. Excellent, World-Honored One! Please teach the fourfold assembly the cause and conditions for this, so that they may leave doubt and regret behind.”
At that time, the Buddha said to Śāriputra: “Did I not say earlier: ‘The buddhas, the World-Honored Ones, teach the Dharma through many causes and conditions, parables, expressions, and skillful means, all for the sake of unsurpassed, complete awakening’? Everything they teach is for the purpose of teaching and transforming bodhisattvas. Nevertheless, Śāriputra, I will now use a parable to clarify this meaning further. Those who possess wisdom gain understanding through parables.
The Parable of the Burning House · The Elder Sees the Fire
「舍利弗！若國邑聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』 「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以机案，從舍出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。
“Śāriputra! Suppose that in a country, city, or village there lived a great elder, advanced in years and possessed of immeasurable wealth, many fields and houses, and many servants. His house was vast but had only one gate. A great many people—one hundred, two hundred, even as many as five hundred—lived inside. Its halls and towers were old and decayed; its walls were crumbling and falling; the bases of its pillars were rotten; and its beams and ridgepoles leaned dangerously. Suddenly, all around and at the same time, fire broke out and burned the house. The elder’s children—ten, twenty, perhaps as many as thirty—were inside. When the elder saw the great fire rising on all four sides, he was immediately startled and afraid. He thought: ‘Although I can leave safely through this burning gate, my children are inside the burning house, delighting in and attached to their play. They do not notice and do not know; they are not startled and not afraid. The fire is closing upon their bodies, and the pain cuts into them, yet their minds feel no aversion or alarm, and they have no thought of leaving.’
“Śāriputra! The elder then reflected: ‘My body and arms are strong. I should carry them out of the house in the pouch of my robe or upon a small table.’ He reflected again: ‘This house has only one gate, and it is narrow and small. The children are very young and have no understanding. They are attached to the place where they play and may fall and be burned by the fire. I should tell them of the danger. The house is already burning; they must leave quickly, and I must not allow the fire to burn and harm them.’ Having thought this, he told his children fully and exactly what was in his mind: ‘You must come out at once!’ Although their father pitied them and coaxed them with kind words, the children remained delighted in and attached to their play. They would not trust or accept what he said. They were neither startled nor afraid and had no thought at all of leaving. Nor did they know what fire was, what the house was, or what it meant to lose their lives. They merely ran east and west in play and looked at their father.
Enticing the Children out of the House with Three Carts
「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』
“At that time, the elder immediately thought: ‘This house is already being consumed by a great fire. If my children and I do not leave in time, we will certainly be burned. I must now devise a skillful means so that the children may escape this harm.’ The father knew that each of his children already had favorite rare and marvelous playthings to which they would surely be drawn. He told them: ‘The things you like to play with are rare and difficult to obtain. If you do not take them now, you will certainly regret it later. All kinds of goat-carts, deer-carts, and ox-carts are now outside the gate, and you can play with them. You must come quickly out of this burning house. Whatever you want, I will give it to you.’ When the children heard their father describe these precious playthings, they found them perfectly suited to their wishes. Each became eager and bold; pushing one another aside, they raced and ran, competing to escape the burning house. The elder then saw that all his children had emerged safely and were seated in the open at the crossroads, with no further obstruction. His heart became peaceful and at ease, and he leapt for joy. The children then each said to their father: ‘Father, please give us now the playthings you promised before—the goat-cart, deer-cart, and ox-cart.’
Giving Each Child a Great White-Ox Cart
「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。
“Śāriputra! At that time, the elder gave each of his children one great cart. The carts were lofty and spacious, adorned with many treasures, encircled by railings, and hung with bells on all four sides. Canopies were spread above them and decorated with rare and marvelous jewels. Jeweled cords were interlaced around them; flowered tassels hung down; soft mats were spread in layers; and crimson pillows were placed inside. Each cart was drawn by a white ox whose hide was full and clean, whose form was beautiful, whose strength was great, whose steps were level and straight, and whose speed was like the wind. Many attendants accompanied and guarded each cart. Why was this? The great elder’s wealth was immeasurable, and all his many storehouses overflowed. He thought: ‘My possessions have no limit. I should not give inferior little carts to my children. These young children are all my own, and my love for them shows no favoritism. I possess immeasurable great carts such as these, made of the seven treasures. With an impartial mind, I should give one to each of them; it would not be fitting to make distinctions. Why is this? My possessions would not be exhausted even if I supplied an entire country. How much less could they be exhausted by my children!’ At that time, each child mounted a great cart and gained something never known before, which they had not originally hoped for.
Śāriputra Answers That There Is No Falsehood
「舍利弗！於汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」 舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」
“Śāriputra! What do you think? When the elder gave his children equally these great jeweled carts, was there any falsehood in what he had done?”
Śāriputra said: “No, World-Honored One! The elder merely enabled his children to escape the danger of the fire and preserve their bodies and lives; this was not falsehood. Why is this? If their bodies and lives were preserved, they had already obtained a plaything. How much more was this true when he used skillful means to rescue them from the burning house? World-Honored One! Even if this elder had not given them so much as the smallest cart, he still would not have been false. Why is this? The elder’s original intention was: ‘I shall use skillful means to enable my children to escape.’ For this reason, there was no falsehood. How much less could there be falsehood when the elder knew that his wealth was immeasurable, wished to benefit his children, and gave them all the great cart equally?”
Applying the Parable to the Dharma · The Tathāgata as Father of the World
佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。 「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』 「舍利弗！如來復作是念：『若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』 「舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪麁弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』
The Buddha said to Śāriputra: “Excellent, excellent! It is just as you have said. Śāriputra! The Tathāgata is the same: he is the father of all the world. Every fear, decline, affliction, anxiety, and the dark covering of ignorance (the darkness of not understanding the truth) has been forever exhausted in him without remainder. He has completely accomplished immeasurable knowing-and-seeing, powers, and fearlessnesses. He possesses great spiritual power and the power of wisdom and has fully perfected skillful means and the perfection of wisdom (the perfection in which wisdom reaches the farther shore). With great kindness and great compassion, he is never negligent or weary. Constantly seeking what is wholesome and benefiting all, he is born into the decaying burning house of the three realms. He comes to deliver sentient beings from the fires of birth, aging, illness, death, sorrow, grief, suffering, distress, delusion, darkness, and the three poisons—greed, hatred, and delusion—and to teach and transform them so that they attain unsurpassed, complete awakening. He sees sentient beings scorched and seared by birth, aging, illness, death, sorrow, grief, suffering, and distress. Because of the five sensual desires and the pursuit of wealth and profit, they undergo many kinds of suffering. Because they cling and chase after these things, they suffer now and afterward suffer in the hells, among animals, and among hungry ghosts. Even if they are born in the heavens or among humans, they undergo such sufferings as poverty and hardship, separation from those they love, and meeting those they hate. Sentient beings are submerged in all of this, yet they delight in play. They do not notice and do not know; they are not startled and not afraid. They do not give rise to revulsion and do not seek liberation. They race east and west through this burning house of the three realms; although they encounter immense suffering, they do not regard it as a danger.
“Śāriputra! When the Buddha sees this, he thinks: ‘I am the father of sentient beings. I should draw them out of suffering and danger and give them the immeasurable and boundless joy of a buddha’s wisdom, so that they may delight and play within it.’
“Śāriputra! The Tathāgata further thinks: ‘If I used only spiritual power and the power of wisdom, abandoned skillful means, and praised to sentient beings the Tathāgata’s knowing-and-seeing, powers, and fearlessnesses, they could not thereby be delivered. Why is this? These sentient beings have not escaped birth, aging, illness, death, sorrow, grief, suffering, and distress; they are being burned by the burning house of the three realms. How could they understand the Buddha’s wisdom?’
“Śāriputra! The elder was strong in body and arms, yet he did not use that strength. Instead, through earnest skillful means alone, he strove to save his children from the danger of the burning house and afterward gave each of them a great jeweled cart. The Tathāgata is the same. Although he possesses powers and fearlessnesses, he does not use them. Instead, through wisdom and skillful means alone, he rescues sentient beings from the burning house of the three realms. He teaches them the three vehicles—the śrāvaka vehicle, the pratyekabuddha vehicle (one who awakens alone by contemplating causes and conditions), and the Buddha-Vehicle—and says: ‘Do not delight in dwelling in the burning house of the three realms. Do not crave the coarse and debased forms, sounds, scents, flavors, and tangible objects. If you cling to them and give rise to craving, you will be burned. Leave the three realms quickly, and you shall obtain the three vehicles—the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha-Vehicle. I now guarantee this to you; it will never prove false. You must only cultivate diligently and strive with energy.’ Through these skillful means, the Tathāgata entices and encourages sentient beings. He further says: ‘You should know that the Dharmas of these three vehicles are all praised by the noble ones. They are free and unbound, without anything upon which to depend or anything to seek. Riding these three vehicles, you will delight in the uncontaminated faculties and powers, factors of awakening, factors of the path, meditation, liberation, samādhis (right concentration), and more, and thereby gain immeasurable peace, security, and joy.’
Leaving the House through the Three Vehicles · The Tathāgata Gives the Great Vehicle Equally
「舍利弗！若有眾生內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅；若有眾生從佛世尊聞法信受，慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅；若有眾生從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏，愍念、安樂無量眾生，利益天人，度脫一切，是名大乘，菩薩求此乘故，名為摩訶薩，如彼諸子為求牛車、出於火宅。 「舍利弗！如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門出三界苦，怖畏險道，得涅槃樂。 「如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。』是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相、一種，聖所稱歎，能生淨妙第一之樂。 「舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。 「舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
“Śāriputra! Suppose sentient beings possess an inward capacity for wisdom. They hear the Dharma from the Buddha, the World-Honored One, trust and accept it, strive earnestly and diligently, wish to leave the three realms quickly, and seek nirvāṇa for themselves. This is named the śrāvaka vehicle, like the children who leave the burning house in quest of the goat-cart. Suppose sentient beings hear the Dharma from the Buddha, the World-Honored One, trust and accept it, strive earnestly and diligently, seek naturally-arising wisdom, delight in cultivating goodness alone in stillness, and deeply understand the causes and conditions of all dharmas. This is named the pratyekabuddha vehicle, like the children who leave the burning house in quest of the deer-cart. Suppose sentient beings hear the Dharma from the Buddha, the World-Honored One, trust and accept it, cultivate diligently and strive with energy, and seek knowledge of all, a buddha’s knowledge, naturally-arising knowledge, knowledge attained without a teacher, and the Tathāgata’s knowing-and-seeing, powers, and fearlessnesses. They regard with compassion, protect, and bring peace and joy to immeasurable sentient beings; benefit devas and humans; and deliver all. This is named the great vehicle. Because bodhisattvas seek this vehicle, they are named mahāsattvas, great beings, like the children who leave the burning house in quest of the ox-cart.
“Śāriputra! The elder saw that his children had safely left the burning house and reached a place free from fear. Reflecting that his wealth was immeasurable, he gave the great cart equally to all his children. The Tathāgata is the same: he is the father of all sentient beings. When he sees immeasurable thousands of millions of beings pass through the gateway of the Buddha’s teaching, escape the suffering of the three realms and the dangerous path of fear, and gain the joy of nirvāṇa, he acts in the same way.
“At that time, the Tathāgata thinks: ‘I possess the immeasurable and boundless treasury of the buddhas’ wisdom, powers, fearlessnesses, and other Dharmas. These sentient beings are all my children. I shall give the great vehicle to them equally. I shall not allow anyone to attain extinction alone; I shall cause them all to enter extinction through the Tathāgata’s extinction.’ To those sentient beings who have escaped the three realms, he gives the playthings of all the buddhas’ meditations, liberations, and more. All are of one mark and one kind, praised by the noble ones and able to produce pure, wondrous, and foremost joy.
“Śāriputra! The elder first enticed his children with the three carts and afterward gave them only the great cart, adorned with treasures, foremost in peace and security. Yet the elder incurred no fault of falsehood. The Tathāgata is the same, without falsehood: he first teaches the three vehicles to guide sentient beings and afterward delivers them by means of the great vehicle alone. Why is this? The Tathāgata possesses the immeasurable treasury of wisdom, powers, fearlessnesses, and other Dharmas. He can give the Dharma of the great vehicle to all sentient beings, but not all are able to receive it fully.
“Śāriputra! Because of this cause and condition, you should know that through the power of skillful means, the buddhas distinguish and teach three within the One Buddha-Vehicle.”
Repeated Verse · The Aspect of the Burning House
佛欲重宣此義，而說偈言： 「譬如長者，有一大宅，其宅久故，
而復頓弊，堂舍高危，柱根摧朽，
梁棟傾斜，基陛隤毀，牆壁圮坼，
泥塗褫落，覆苫亂墜，椽梠差脫，
周障屈曲，雜穢充遍。有五百人，
止住其中。鵄梟雕鷲、烏鵲鳩鴿、
蚖蛇蝮蠍、蜈蚣蚰蜒、守宮百足、
狖貍鼷鼠，諸惡蟲輩，交橫馳走。
屎尿臭處，不淨流溢，蜣蜋諸蟲，
而集其上。狐狼野干，咀嚼踐蹋，
䶩齧死屍、骨肉狼藉。由是群狗，
競來搏撮，飢羸慞惶，處處求食。
鬪諍𪙁掣，嘊喍㘁吠，其舍恐怖，
變狀如是。處處皆有，魑魅魍魎、
夜叉惡鬼，食噉人肉。毒蟲之屬，
諸惡禽獸，孚乳產生，各自藏護。
夜叉競來，爭取食之，食之既飽，
惡心轉熾，鬪諍之聲，甚可怖畏。
鳩槃荼鬼，蹲踞土埵，或時離地，
一尺二尺，往返遊行，縱逸嬉戲，
捉狗兩足，撲令失聲，以腳加頸，
怖狗自樂。復有諸鬼，其身長大，
裸形黑瘦，常住其中，發大惡聲，
叫呼求食。復有諸鬼，其咽如針。
復有諸鬼，首如牛頭，或食人肉，
或復噉狗，頭髮蓬亂，殘害凶險，
飢渴所逼，叫喚馳走。夜叉餓鬼，
諸惡鳥獸，飢急四向，窺看窓牖。
如是諸難，恐畏無量。是朽故宅，
屬于一人。其人近出，未久之間，
於後舍宅，欻然火起，四面一時，
其炎俱熾。棟梁椽柱，爆聲震裂，
摧折墮落，牆壁崩倒。諸鬼神等，
揚聲大叫。雕鷲諸鳥、鳩槃荼等，
周章惶怖，不能自出。惡獸毒蟲，
藏竄孔穴。毘舍闍鬼，亦住其中，
薄福德故，為火所逼，共相殘害，
飲血噉肉。野干之屬，竝已前死，
諸大惡獸，競來食噉，臭烟熢㶿，
四面充塞。蜈蚣蚰蜒、毒蛇之類，
為火所燒，爭走出穴，鳩槃荼鬼、
隨取而食。又諸餓鬼，頭上火燃，
飢渴熱惱，周章悶走。其宅如是，
甚可怖畏，毒害火災，眾難非一。
是時宅主，在門外立，聞有人言：
『汝諸子等，先因遊戲，來入此宅，
稚小無知，歡娛樂著。』長者聞已，
驚入火宅，方宜救濟，令無燒害。
告喻諸子，說眾患難，惡鬼毒蟲，
災火蔓延，眾苦次第，相續不絕。
毒蛇蚖蝮，及諸夜叉、鳩槃茶鬼，
野干狐狗、雕鷲鵄梟，百足之屬，
飢渴惱急，甚可怖畏。此苦難處，
況復大火。諸子無知，雖聞父誨，
猶故樂著，嬉戲不已。是時長者，
而作是念：『諸子如此，益我愁惱。
今此舍宅，無一可樂，而諸子等，
耽湎嬉戲，不受我教，將為火害。』
即便思惟，設諸方便，告諸子等：
『我有種種，珍玩之具，妙寶好車，
羊車鹿車、大牛之車，今在門外。
汝等出來，吾為汝等，造作此車，
隨意所樂，可以遊戲。』諸子聞說，
如此諸車，即時奔競，馳走而出，
到於空地，離諸苦難。長者見子，
得出火宅，住於四衢。坐師子座，
而自慶言：『我今快樂！此諸子等，
生育甚難，愚小無知，而入險宅。
多諸毒蟲，魑魅可畏，大火猛炎，
四面俱起。而此諸子，貪樂嬉戲。
我已救之，令得脫難。是故諸人，
我今快樂。』爾時諸子，知父安坐，
皆詣父所，而白父言：『願賜我等，
三種寶車。如前所許：「諸子出來，
當以三車，隨汝所欲。」今正是時，
唯垂給與。』長者大富，庫藏眾多，
金銀琉璃、車𤦲馬腦，以眾寶物，
造諸大車。莊校嚴飾，周匝欄楯，
四面懸鈴，金繩交絡。真珠羅網，
張施其上，金華諸瓔，處處垂下，
眾綵雜飾，周匝圍繞，柔軟繒纊，
以為茵蓐。上妙細㲲，價直千億，
鮮白淨潔，以覆其上。有大白牛，
肥壯多力，形體姝好，以駕寶車。
多諸儐從，而侍衛之。以是妙車，
等賜諸子。諸子是時，歡喜踊躍，
乘是寶車，遊於四方，嬉戲快樂，
自在無礙。告舍利弗：『我亦如是，
眾聖中尊，世間之父。一切眾生，
皆是吾子，深著世樂，無有慧心。
三界無安，猶如火宅，眾苦充滿，
甚可怖畏。常有生老、病死憂患，
如是等火，熾然不息。如來已離，
三界火宅，寂然閑居，安處林野。
今此三界，皆是我有，其中眾生，
悉是吾子。而今此處，多諸患難，
唯我一人，能為救護。雖復教詔，
而不信受，於諸欲染，貪著深故。
以是方便，為說三乘，令諸眾生，
知三界苦，開示演說，出世間道。
是諸子等，若心決定，具足三明，
及六神通，有得緣覺、不退菩薩。
汝舍利弗！我為眾生，以此譬喻，
說一佛乘。汝等若能，信受是語，
一切皆當，得成佛道。是乘微妙、
清淨第一，於諸世間，為無有上，
佛所悅可。一切眾生，所應稱讚、
供養禮拜。無量億千，諸力解脫、
禪定智慧，及佛餘法，得如是乘。
令諸子等，日夜劫數，常得遊戲，
與諸菩薩，及聲聞眾，乘此寶乘，
直至道場。以是因緣，十方諦求，
更無餘乘，除佛方便。』告舍利弗：
『汝諸人等，皆是吾子，我則是父。
汝等累劫，眾苦所燒，我皆濟拔，
令出三界。我雖先說：「汝等滅度。」
但盡生死，而實不滅；今所應作，
唯佛智慧。若有菩薩，於是眾中，
能一心聽，諸佛實法。諸佛世尊，
雖以方便；所化眾生，皆是菩薩。
若人小智，深著愛欲，為此等故，
說於苦諦。眾生心喜，得未曾有，
佛說苦諦，真實無異。若有眾生，
不知苦本，深著苦因，不能暫捨。
為是等故，方便說道。諸苦所因，
貪欲為本，若滅貪欲，無所依止，
滅盡諸苦，名第三諦。為滅諦故，
修行於道，離諸苦縛，名得解脫。
是人於何，而得解脫？但離虛妄，
名為解脫；其實未得，一切解脫。
佛說是人，未實滅度。斯人未得，
無上道故，我意不欲，令至滅度。
我為法王，於法自在，安隱眾生，
故現於世。汝舍利弗！我此法印，
為欲利益，世間故說，在所遊方，
勿妄宣傳。若有聞者，隨喜頂受，
當知是人，阿鞞跋致。若有信受，
此經法者，是人已曾，見過去佛，
恭敬供養，亦聞是法。若人有能，
信汝所說，則為見我，亦見於汝，
及比丘僧，并諸菩薩。斯法華經，
為深智說，淺識聞之，迷惑不解。
一切聲聞，及辟支佛，於此經中，
力所不及。汝舍利弗！尚於此經，
以信得入；況餘聲聞。其餘聲聞，
信佛語故，隨順此經，非己智分。
又舍利弗！憍慢懈怠、計我見者，
莫說此經。凡夫淺識，深著五欲，
聞不能解，亦勿為說。若人不信，
毀謗此經，則斷一切，世間佛種。
The Buddha wished to proclaim this meaning again, and spoke in verse:
“Suppose there were an elder
who possessed one great house.
The house had long grown old
and had suddenly fallen into ruin.
Its halls and chambers rose high and dangerously;
the bases of its pillars were crushed and rotten;
its beams and ridgepoles leaned askew;
its foundations and steps had collapsed;
its walls had crumbled and split;
the clay plaster had peeled away;
the thatched coverings fell in disorder;
the rafters and eaves had slipped apart;
the surrounding barriers twisted and bent;
filth of every kind filled the whole place.
Five hundred people
lived inside.
Owls, eagles, vultures,
crows, magpies, turtledoves, and pigeons;
venomous snakes, vipers, and scorpions;
centipedes and millipedes;
geckos and many-legged creatures;
weasels, wildcats, and mice—
all these evil crawling things
raced across one another in every direction.
In places foul with urine and excrement,
unclean matter overflowed;
dung beetles and other insects
gathered upon it.
Foxes, wolves, and jackals
chewed and trampled,
gnawing at corpses
amid bones and flesh strewn everywhere.
For this reason, packs of dogs
rushed in and fought to seize them.
Starved, gaunt, and frantic,
they searched everywhere for food.
They fought, bit, dragged, and tore at one another,
baring their teeth, snarling, and barking.
Such were the frightening
transformations of that house.
Everywhere there were
sprites, specters, and malignant spirits,
yakṣas and evil ghosts
devouring human flesh.
Venomous creatures
and evil birds and beasts
gave birth and nursed their young,
each hiding and protecting them.
The yakṣas raced toward them,
struggling to seize and eat them.
Once they had eaten their fill,
their vicious hearts grew still fiercer;
the sound of their fighting
was exceedingly terrifying.
Kumbhāṇḍa spirits (spirits that consume human vital energy)
squatted upon mounds of earth;
at times they rose above the ground,
one or two feet high,
wandering back and forth,
abandoning themselves to play.
They seized dogs by both legs
and beat them until they lost their voices;
they pressed their feet upon the dogs’ necks
and delighted in terrifying them.
There were other spirits
whose bodies were tall and huge,
naked, black, and gaunt.
They always dwelt inside,
raising great and evil cries
as they shouted in search of food.
There were still other spirits
whose throats were as narrow as needles.
There were still other spirits
with heads like the heads of oxen.
Sometimes they ate human flesh;
sometimes they devoured dogs.
Their hair was disheveled;
they were murderous, vicious, and dangerous.
Driven by hunger and thirst,
they cried out and ran about.
Yakṣas, hungry ghosts,
and all the evil birds and beasts,
urgent with hunger, looked in every direction
and peered through the windows.
Calamities such as these
were immeasurably fearful.
This old and decaying house
belonged to one man.
The man had only just gone out,
and before much time had passed,
after he left, the house
suddenly caught fire.
On all four sides at the same time,
the flames blazed together.
Ridgepoles, beams, rafters, and pillars
burst with cracking, thunderous sounds;
they broke apart and fell,
and the walls collapsed.
The many ghosts and spirits
raised their voices and screamed.
Eagles, vultures, other birds,
kumbhāṇḍas, and the rest
were thrown into terrified confusion
and could not escape by themselves.
Evil beasts and venomous creatures
hid and fled into holes.
Piśāca spirits (spirits that consume human vital energy, blood, and flesh)
also dwelt within.
Because their merit was slight,
the fire pressed in upon them;
they maimed one another
and drank blood and ate flesh.
The jackals and their kind
had already died;
the great evil beasts
raced to devour them.
Foul smoke billowed thickly
and filled the house on every side.
Centipedes, millipedes,
and venomous snakes
were burned by the fire
and struggled to flee their holes;
the kumbhāṇḍa spirits
seized and ate them as they emerged.
The many hungry ghosts
had flames burning upon their heads;
tormented by hunger, thirst, and heat,
they ran about in panic and distress.
Such was that house:
exceedingly fearful,
filled with poison, injury, and fire,
its disasters were not of only one kind.
At that time, the master of the house
stood outside the gate
and heard someone say:
‘Your children
came into this house earlier
because they were playing.
They are young and without understanding,
delighting in play and attached to their pleasure.’
When the elder heard this,
he rushed in alarm into the burning house
to rescue them by fitting means
so that they would not be burned or harmed.
He admonished and instructed his children,
telling them of the many dangers:
the evil spirits and venomous creatures,
the spreading fire,
and sufferings following one after another
without interruption.
Venomous snakes, vipers,
the many yakṣas,
kumbhāṇḍa spirits,
jackals, foxes, and dogs,
eagles, vultures, and owls,
and the many-legged creatures,
driven and tormented by hunger and thirst—
all were exceedingly fearful.
This was already a place of suffering and danger;
how much more so with the great fire!
The children had no understanding.
Although they heard their father’s instruction,
they remained attached as before
and would not stop their games.
At that time, the elder
thought within himself:
‘My children’s conduct
only adds to my sorrow and distress.
Now, within this house,
there is not one thing in which to delight;
yet my children
are immersed in their games.
They will not accept my teaching
and are about to be harmed by the fire.’
He immediately reflected
and devised skillful means,
telling his children:
‘I have many kinds
of rare playthings,
fine carts made of wondrous treasures—
goat-carts, deer-carts,
and carts drawn by great oxen—
now outside the gate.
Come out!
I have made
these carts for you;
according to whatever delights you,
you may play with them.’
When the children heard him speak
of carts such as these,
they immediately raced one another,
running out of the house.
They reached the open ground
and left every suffering and danger behind.
The elder saw that his children
had escaped the burning house
and stood at the crossroads.
Sitting upon a lion seat,
he celebrated within himself:
‘Now I am truly joyful!
These children
were exceedingly difficult to raise;
young, foolish, and without understanding,
they entered that dangerous house,
filled with venomous creatures
and terrifying malignant spirits,
while the great fire’s fierce flames
rose together on all four sides.
Yet these children
remained attached to the pleasure of their games.
I have now rescued them
and enabled them to escape this danger.
Therefore, all of you,
I am truly joyful now.’
At that time, the children
saw their father seated at ease.
They all went to him
and said: ‘Please give us
the three kinds of jeweled carts,
just as you promised before:
“When my children come out,
I will give you the three carts,
whichever you wish.”
Now is precisely the time;
please grant them to us.’
The elder was exceedingly wealthy
and possessed many storehouses.
With gold, silver, lapis lazuli,
giant clamshell, and agate,
and with treasures of every kind,
he made many great carts.
They were magnificently adorned with treasures,
encircled on every side by railings,
hung on all four sides with bells,
and interlaced with golden cords.
Nets of pearls
were spread above them;
golden flowers and jeweled necklaces
hung down everywhere;
ornaments of many colors
surrounded them on every side.
Soft silk and floss
served as cushions;
the finest and most wondrous cloth,
worth hundreds of thousands of millions,
bright white, pure, and without blemish,
covered them from above.
There were great white oxen,
well-fed, strong, and powerful,
beautiful in form,
harnessed to the jeweled carts.
Many attendants
accompanied and guarded them.
With such wondrous carts,
he endowed all his children equally.
At that time, the children
leapt for joy.
They mounted the jeweled carts,
roamed in all four directions,
and played in happiness,
free and without obstruction.
The Buddha told Śāriputra: ‘I am the same:
the most honored among the noble ones,
the father of the world.
All sentient beings
are my children,
yet they are deeply attached to worldly pleasures
and have no heart of wisdom.
There is no peace in the three realms;
they are like a burning house,
filled with every suffering
and exceedingly fearful.
There are always the anxieties of birth and aging,
illness and death.
Fires such as these
blaze without cease.
The Tathāgata has already left
the burning house of the three realms;
he dwells alone in tranquil stillness,
peacefully abiding in the forest wilds.
These three realms
are all my possession,
and the sentient beings within them
are all my children.
Yet this place now
is filled with many dangers,
and I alone
can rescue and protect them.
Although I instruct and admonish them,
they do not trust or accept my words,
because their defiled attraction to the many desires
and their craving and attachment are so deep.
Through these skillful means,
I teach them the three vehicles,
causing sentient beings
to know the suffering of the three realms,
and opening, revealing, and proclaiming
the path that leads beyond the world.
If these children
make their minds firm,
they fully possess the three knowledges—knowledge of past lives, the divine eye, and exhaustion of the outflows—
and the six supernormal powers.
Some attain solitary awakening (awakening by contemplating causes and conditions);
others become nonretrogressing bodhisattvas.
You, Śāriputra!
For the sake of sentient beings,
I use this parable
to teach the One Buddha-Vehicle.
If you are able
to trust and accept these words,
all sentient beings shall
accomplish the buddha-path.
This vehicle is wondrous,
pure, and foremost.
Throughout all worlds,
it is incomparable, supreme, and unsurpassed;
it is what the Buddha delights in and approves.
All sentient beings
should praise it,
make offerings to it, and bow before it.
Immeasurable thousands of millions
of powers and liberations,
meditations and wisdoms,
and all the Buddha’s other Dharmas
are obtained through this vehicle.
It enables the children,
through days and nights and countless aeons,
always to delight and play,
together with the bodhisattvas
and the śrāvaka assembly.
Riding this jeweled vehicle,
they go directly to the place of awakening.
For this reason,
when one searches carefully throughout the ten directions,
there is no other vehicle,
apart from what the Buddha teaches through skillful means.’
The Buddha told Śāriputra:
‘All of you
are my children,
and I am your father.
Through many aeons,
you have been burned by many sufferings;
I have rescued and drawn you all out
and caused you to leave the three realms.
Although I said before,
“You have attained extinction,”
you had only brought birth and death to an end
and in reality had not reached extinction.
What you must now do
is seek only the Buddha’s wisdom.
If there are bodhisattvas
within this assembly
who can listen single-mindedly
to the real Dharma of the buddhas,
they will know that although the buddhas,
the World-Honored Ones, use skillful means,
all sentient beings whom they teach and transform
are bodhisattvas.
If people have little wisdom
and are deeply attached to craving and desire,
then, for the sake of such people,
the Buddha teaches the truth of suffering.
Sentient beings rejoice at heart
and gain what they never had before:
the truth of suffering taught by the Buddha
is real and without error.
If sentient beings
do not know the root of suffering,
are deeply attached to suffering’s cause,
and cannot relinquish it even briefly,
then, for the sake of such beings,
the Buddha skillfully teaches the path.
The cause of all suffering
has craving and desire as its root.
If craving and desire are extinguished,
suffering has nothing upon which to depend.
To extinguish all suffering
is named the third truth, cessation.
For the sake of that truth of cessation,
one cultivates the path.
To leave the bonds of every suffering
is named attaining liberation.
From what, then,
have such people been liberated?
They have merely left the false behind,
and this is named liberation;
in reality, they have not yet attained
complete liberation in every respect.
The Buddha says that such people
have not truly reached extinction.
Because they have not yet attained
the unsurpassed path,
I do not wish
to let them stop at extinction.
I am the Dharma-king,
free and sovereign with respect to the Dharma.
For the sake of bringing peace and security to sentient beings,
I appear in the world.
You, Śāriputra!
This seal of my Dharma
is taught because I wish
to benefit the world.
Wherever you travel and teach,
do not proclaim it carelessly.
If those who hear it
rejoice accordingly and receive it with deepest reverence,
know that such people
are nonretrogressing.
If anyone trusts and accepts
the Dharma of this sutra,
that person has already
seen buddhas of the past,
revered them and made offerings,
and heard this Dharma as well.
If anyone is able
to trust what you teach,
that person thereby sees me,
sees you,
sees the community of monks,
and sees all the bodhisattvas.
This Lotus Sutra
is taught for those of profound wisdom.
Those of shallow understanding hear it
but become confused and cannot comprehend.
All śrāvakas
and pratyekabuddhas
lack the power
to reach what is taught in this sutra.
You, Śāriputra,
even you enter this sutra
by means of trust;
how much more is this true of other śrāvakas!
The other śrāvakas
follow this sutra
because they trust the Buddha’s words,
not because it lies within the share of their own wisdom.
Again, Śāriputra!
Do not teach this sutra
to the arrogant and indolent
or to those who cling to the view of self.
Ordinary people of shallow understanding
are deeply attached to the five desires;
when they hear it, they cannot understand.
Do not teach it to them either.
If anyone does not trust it
and slanders this sutra,
that person cuts off every
buddha-seed in the world.
Repeated Verse · The Karmic Requital for Slandering the Sutra
或復顰蹙，而懷疑惑，汝當聽說，
此人罪報。若佛在世，若滅度後，
其有誹謗，如斯經典，見有讀誦、
書持經者，輕賤憎嫉，而懷結恨。
此人罪報，汝今復聽。其人命終，
入阿鼻獄，具足一劫，劫盡更生。
如是展轉，至無數劫，從地獄出，
當墮畜生。若狗野干，其形𩑔瘦，
黧黮疥癩，人所觸嬈。又復為人，
之所惡賤，常困飢渴，骨肉枯竭，
生受楚毒，死被瓦石。斷佛種故，
受斯罪報。若作馲駝，或生驢中，
身常負重，加諸杖捶，但念水草，
餘無所知。謗斯經故，獲罪如是。
有作野干，來入聚落，身體疥癩，
又無一目。為諸童子，之所打擲，
受諸苦痛，或時致死。於此死已，
更受蟒身。其形長大，五百由旬，
聾騃無足，宛轉腹行，為諸小蟲，
之所唼食，晝夜受苦，無有休息。
謗斯經故，獲罪如是。若得為人，
諸根闇鈍，矬陋攣躄，盲聾背傴。
有所言說，人不信受，口氣常臭，
鬼魅所著。貧窮下賤，為人所使，
多病痟瘦，無所依怙。雖親附人，
人不在意，若有所得，尋復忘失。
若修醫道，順方治病，更增他疾，
或復致死。若自有病，無人救療，
設服良藥，而復增劇。若他反逆、
抄劫竊盜，如是等罪，橫羅其殃。
如斯罪人，永不見佛，眾聖之王，
說法教化。如斯罪人，常生難處，
狂聾心亂，永不聞法。於無數劫、
如恒河沙，生輒聾瘂，諸根不具。
常處地獄，如遊園觀，在餘惡道，
如己舍宅，駝驢猪狗，是其行處。
謗斯經故，獲罪如是。若得為人，
聾盲瘖瘂、貧窮諸衰，以自莊嚴。
水腫乾痟、疥癩癰疽、如是等病，
以為衣服。身常臭處，垢穢不淨，
深著我見，增益瞋恚，婬欲熾盛，
不擇禽獸。謗斯經故，獲罪如是。』
Or if anyone frowns
and harbors doubt,
listen now as I explain
the karmic requital of such a person.
Whether while a buddha is in the world
or after that buddha has entered extinction,
if anyone slanders
a scripture such as this,
or sees someone reading, reciting,
copying, and upholding this sutra
and treats that person with contempt, hatred, and jealousy,
harboring resentment and enmity,
listen again now
to that person’s karmic requital.
When such a person’s life ends,
that person enters the Avīci Hell, the hell without interval,
for one entire aeon;
when the aeon ends, that person is born there again.
Passing on in this way without interruption
through countless aeons,
when that person emerges from hell,
that person falls among animals.
If born as a dog or jackal,
the body is withered and gaunt,
dark, mottled, scabbed, and diseased,
and is prodded and tormented by people.
Again, it is hated
and despised by people,
continually afflicted by hunger and thirst,
until bone and flesh waste away.
Alive, it undergoes bitter torment;
dead, it is pelted with tiles and stones.
Because it cut off the buddha-seed,
it undergoes this karmic requital.
If born as a camel
or among donkeys,
its body constantly bears heavy loads
and is beaten with sticks and whips.
It thinks only of water and grass
and knows nothing else.
Because it slandered this sutra,
it incurs guilt such as this.
Some are born as jackals
that enter villages,
their bodies scabbed and diseased
and one eye missing.
They are struck and pelted
by the village children,
undergoing many pains
and at times being killed.
After dying there,
they are born again with the body of a great serpent.
Its body is immense,
five hundred yojanas (units of length) long;
deaf, witless, and without feet,
it writhes and crawls upon its belly.
Many tiny creatures
bite and feed upon it;
day and night it undergoes pain
without any rest.
Because it slandered this sutra,
it incurs guilt such as this.
If it obtains human birth,
its faculties are dark and dull;
it is short and ugly, with contracted, crippled limbs,
blind, deaf, and bent-backed.
Whatever such a person says,
people do not trust or accept it.
The breath from the mouth is always foul,
and ghosts and spirits possess the body.
Poor and lowly,
that person is ordered about by others;
sickly, wasted, and thin,
with no one upon whom to rely.
Although drawing close and attaching to others,
those people give no thought in return;
whatever is gained
is immediately forgotten and lost.
If such a person studies medicine
and treats illness according to prescriptions,
the treatment only worsens another’s disease
or even causes death.
If such a person falls ill,
there is no one to rescue or treat them;
even if good medicine is taken,
the illness only grows more severe.
If others rebel,
rob, plunder, or steal,
calamity from crimes such as these
falls wrongly upon that person.
A wrongdoer such as this
never sees the Buddha,
king of all the noble ones,
teaching the Dharma and transforming beings.
A wrongdoer such as this
is always born where the Dharma cannot be heard;
mad, deaf, and confused in mind,
that person never hears the Dharma.
Throughout countless aeons,
as numerous as the sands of the Ganges,
each birth brings deafness and muteness,
with the faculties incomplete.
Such a person always dwells in hell
as familiarly as roaming through a pleasure garden,
and dwells in the other evil destinations
as though living in their own home.
Camels, donkeys, pigs, and dogs—
these are the forms through which such a person passes.
Because that person slandered this sutra,
that person incurs guilt such as this.
If human birth is obtained,
deafness, blindness, and muteness,
poverty and every decline,
serve as adornments upon the body.
Dropsy and emaciation,
scabs, leprosy, abscesses, and sores—
diseases such as these
serve as clothing.
The body is continually foul,
filthy, stained, and unclean.
Deep attachment to the view of self
only increases hatred and anger;
sexual desire blazes fiercely,
without even distinguishing birds from beasts.
Because that person slandered this sutra,
that person incurs guilt such as this.’
Repeated Verse · Those to Whom the Sutra May Be Taught
告舍利弗：『謗斯經者，若說其罪，
窮劫不盡。以是因緣，我故語汝：
「無智人中，莫說此經。」若有利根，
智慧明了，多聞強識，求佛道者，
如是之人，乃可為說。若人曾見，
億百千佛，殖諸善本，深心堅固，
如是之人，乃可為說。若人精進，
常修慈心，不惜身命，乃可為說。
若人恭敬，無有異心，離諸凡愚，
獨處山澤，如是之人，乃可為說。
又舍利弗！若見有人，捨惡知識，
親近善友，如是之人，乃可為說。
若見佛子，持戒清潔，如淨明珠，
求大乘經，如是之人，乃可為說。
若人無瞋，質直柔軟，常愍一切，
恭敬諸佛，如是之人，乃可為說。
復有佛子，於大眾中，以清淨心，
種種因緣、譬喻言辭，說法無礙，
如是之人，乃可為說。若有比丘，
為一切智，四方求法，合掌頂受，
但樂受持，大乘經典，乃至不受，
餘經一偈，如是之人，乃可為說。
如人至心，求佛舍利，如是求經，
得已頂受，其人不復，志求餘經，
亦未曾念，外道典籍，如是之人，
乃可為說。』告舍利弗：『我說是相，
求佛道者，窮劫不盡。』如是等人，
則能信解，汝當為說，妙法華經。」
The Buddha told Śāriputra: ‘If the karmic guilt
of those who slander this sutra were described,
even through aeons it could not be exhausted.
For this reason,
I deliberately tell you:
“Among people without wisdom,
do not teach this sutra.”
If people have keen faculties,
clear and penetrating wisdom,
broad learning and powerful memory,
and seek the buddha-path,
only to people such as these
may it be taught.
If people have previously seen
hundreds of thousands of millions of buddhas,
planted many wholesome roots,
and possess a firm and profound mind,
only to people such as these
may it be taught.
If people strive with energy,
constantly cultivate a heart of kindness,
and do not spare body or life,
only to them may it be taught.
If people are reverent,
have no divided mind,
leave the foolish and ordinary behind,
and dwell alone among mountains and marshes,
only to people such as these
may it be taught.
Again, Śāriputra!
If you see people
who have left harmful companions
and draw near to good friends,
only to people such as these
may it be taught.
If you see sons of the Buddha
who keep the precepts in purity,
like a pure and radiant jewel,
and seek the great-vehicle sutras,
only to people such as these
may it be taught.
If people are without anger,
straightforward, gentle, and yielding,
continually compassionate toward all,
and reverent toward all buddhas,
only to people such as these
may it be taught.
There are also sons of the Buddha
who, within the great assembly,
with a pure mind
and through many causes and conditions,
parables, and expressions,
teach the Dharma without obstruction;
only to people such as these
may it be taught.
If monks,
for the sake of knowledge of all,
seek the Dharma in every direction,
join their palms and receive it with deepest reverence,
delighting only in accepting and upholding
the great-vehicle scriptures,
and do not accept even a single verse
from any other scripture,
only to people such as these
may it be taught.
Just as people single-mindedly and sincerely
seek the Buddha’s relics,
if they seek this sutra in the same way,
receive it with deepest reverence once it is obtained,
no longer aspire
to seek other scriptures,
and have never even given thought
to the writings of non-Buddhist paths,
only to people such as these
may it be taught.’
The Buddha told Śāriputra: ‘If I described these characteristics
of those who seek the buddha-path,
even through aeons I could not exhaust them.’
People such as these
are able to trust and understand;
you should teach them
the Lotus Sutra of the Wondrous Dharma.”
信解品第四Chapter 4 · Faith and Understanding
全文五層 →Full five layers →四大聲聞領解·聞授記發希有心
那時候，慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛那裡聽到了從來不曾有過的法，又聽見世尊為舍利弗授記將證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），便生起了稀有難得的心，歡喜得踊躍起來，立刻從座位上起身，整理好衣服，偏袒著右肩，右膝跪著地，專一心地合起掌來，彎下身子恭恭敬敬，抬頭瞻仰著世尊尊貴的容顏，而對佛稟白說：「我們這些人身居僧眾的首位，年紀都已經衰老了，自認為已經證得了涅槃（煩惱寂滅的安穩），再也承擔不了什麼，不再進一步去追求阿耨多羅三藐三菩提。世尊從前說法已經很久了，我那時候也在座席上，身體疲乏懈怠，只顧著憶念空、無相、無作（三解脫門），對於菩薩所修的法——遊戲於神通、清淨佛的國土、成就眾生——心裡卻不感到歡喜愛樂。為什麼呢？因為世尊使我們出離三界，證得了涅槃的果證。又加上如今我們年紀都已經衰老了，對於佛教化菩薩證取阿耨多羅三藐三菩提這件事，連一絲一念愛好樂求的心都生不起來。我們如今在佛的面前，聽到佛為聲聞（聽佛說法而悟道的人）授記將證得阿耨多羅三藐三菩提，心裡非常歡喜，得到了從來不曾有過的體會。真沒想到如今，忽然間得以聽聞這稀有的法，深深地自己慶幸，獲得了廣大的善利，就像無量的珍寶，並沒有去求它、卻自然而然地得到了。
「世尊啊！我們如今樂意說一個譬喻，來闡明這個道理。譬如有一個人，年紀還很幼小的時候，就捨棄了父親逃走了，長久地住在別的國家，或者過了十年、二十年，乃至到五十歲。年紀既然長大了，加上又貧窮困苦，便奔波馳走於四方，來謀求衣食。漸漸地遊蕩行走，恰巧走向了本來的國家。他的父親先前來到這裡，尋找兒子找不著，就中途停留在一座城裡。他的家裡非常富有，財寶多得無法衡量——金、銀、琉璃、珊瑚、琥珀、玻璃珠子等等，他的那些倉庫，全都盈滿溢出；有許多的僮僕、輔佐的臣屬、辦事的吏員與百姓；象、馬、車輛，牛、羊多得數也數不清——放貸取利的生意，甚至遍布到別的國家，來往的商人與買賣客也非常眾多。這時候，那個貧窮的兒子遊蕩過許多村落，經過一個個的國家城邑，於是來到了他父親所停留的那座城。父親常常思念兒子，與兒子離別已經五十多年了，可是他不曾向別人說起這樣的事，只是自己心裡思量著，心裡懷著悔恨，自己想著已經年老衰朽，擁有許多的財物，金銀珍寶，倉庫都盈滿了；卻沒有兒子後嗣，一旦死去了，財物就要散失掉，沒有可以託付的人。因此殷勤懇切地每每憶念他的兒子，又生起這樣的念頭：『我如果能夠得到兒子，把財物託付給他，就坦然快樂，再也沒有憂慮了。』
窮子傭賃至父舍·見父驚怖疾走
「世尊啊！那時候，那個貧窮的兒子受雇做工，輾轉來到了父親的家，站立在門的旁邊。他遠遠地看見他的父親蹲坐在師子床上，用寶物做的几案承托著雙腳，種種的婆羅門、剎利（王族種姓）、居士都恭恭敬敬地圍繞著他，用真珠瓔珞，價值千萬，來莊嚴他的身體；辦事的吏員與百姓、僮僕，手裡拿著白色的拂塵，侍立在左右兩邊。上面覆蓋著寶物做的帷帳，垂掛著種種的花幡，用香水灑在地上，散布著許多名貴的花朵，羅列著種種寶物，一會兒拿出、一會兒收入、一會兒取、一會兒給，有像這樣種種的嚴飾裝點，威嚴德望特別尊貴。窮子看見父親有著這樣大的權勢威力，立刻心懷恐怖，後悔到這裡來了。暗地裡生起這樣的念頭：『這個人或許是國王，或許是跟國王同等的貴人，不是我出賣勞力賺取工錢的地方。不如前往貧窮的里巷，那裡容易出力謀生，衣食也容易得到。如果長久地留在這裡，或許會被逼迫，強行使喚我做工。』這樣想過以後，就快步跑開走了。
長者遣使追執·窮子悶絕·方便放捨
「這時候，那位富有的長者在師子座上，一看見兒子就認出來了，心裡非常歡喜，立刻生起這樣的念頭：『我的財物庫藏，如今有可以託付的人了。我常常思念這個兒子，卻沒有辦法見到他，如今忽然自己來了，太符合我的心願了。我雖然年老衰朽，卻仍然貪愛顧惜這些財物。』就派遣身旁的人，趕緊去追他、把他帶回來。那時候使者快步跑去捉他。窮子驚慌錯愕，喊冤大叫：『我並沒有冒犯你，為什麼被你捉住？』使者捉他捉得更急了，硬拉著要把他帶回去。這時候窮子，自己想著沒有罪，卻被囚禁捉住，這一定會被處死了；越發地惶恐畏懼，昏悶暈絕，倒臥在地上。父親遠遠地看見了，就對使者說：『不需要這個人了，不要硬把他帶來。用冷水灑在他的臉上，讓他甦醒過來，不要再跟他說話。』為什麼呢？父親知道他的兒子志向意念低劣卑下，自己知道豪貴的身分被兒子所畏難，明明知道這是自己的兒子，卻用方便善巧，不對別人說這是我的兒子。使者對窮子說：『我如今放了你，隨你要往哪裡去。』窮子非常歡喜，得到了從來不曾有過的（自由），從地上爬起來，前往貧窮的里巷、去謀求衣食。
密遣二人·雇子除糞
「那時候，長者將要誘導引接他的兒子，而設下方便善巧，暗中派遣兩個人，容貌形色憔悴、沒有威嚴德望的：『你們可以到他那裡去，慢慢地對窮子說：「這裡有做工的地方，會加倍給你工錢。」窮子如果答應了，就帶他過來使喚他做工。如果他說：「要我做什麼工作呢？」你們便可以對他說：「雇你來清除糞穢。我們兩個人也和你一起做。」』這時候，那兩個使者立刻去找窮子，找到他以後，把上面所說的事情全都告訴了他。
漸令親信·二十年除糞
「那時候，窮子先領取了他的工錢，隨即就跟著清除糞穢。他的父親看見兒子，一方面憐愍他，一方面又覺得奇怪。又過了一段日子，父親在窗戶當中，遠遠地看見兒子的身體，瘦弱憔悴，沾滿了糞土塵埃，骯髒污穢不乾淨。父親立刻脫下瓔珞、細軟的上等服飾、嚴飾裝點的用具，換上粗糙破舊、油膩污垢的衣服，把塵土沾在身上，右手拿著清除糞穢的器具，樣子顯得有所畏懼。對那些做工的人說：『你們要勤奮做工，不要偷懶歇息。』藉著這個方便善巧的緣故，得以親近他的兒子。後來又告訴窮子說：『喂，男子啊！你就常在這裡做工，不要再到別處去了，我會給你加工錢。凡是有所需要的盆子、器具、米、麵、鹽、醋這一類的東西，不要自己有什麼疑慮為難，也有年老破舊的傭人，需要的話就撥給你，你好好地自己安心。我就像你的父親一樣，不要再憂慮了。為什麼呢？因為我年紀老大，而你還年少力壯，你平常做工的時候，從來沒有欺瞞怠惰、瞋恨怨言，完全看不見你有這些種種的惡習，不像其餘的做工的人。從今以後，你就像是我親生的兒子一樣。』長者當下就給窮子另外取了個名字，稱他為兒子。那時候，窮子雖然為這樣的遭遇感到欣喜，卻仍然自認為是個受雇做工的卑賤的人。因為這個緣故，在二十年當中，就常常讓他清除糞穢。過了這段時間以後，父子彼此心裡體諒信任，窮子進進出出都沒有障礙，然而他所停留居住的地方，仍然是在原來的地方。
臨終付財·眾前宣說是我子
「世尊啊，那時候長者生了病，自己知道快要死了、活不久了。就對窮子說：『我如今有許多的金銀珍寶，倉庫都盈滿溢出，其中的多少、應該取用還是給予，你全都知道。我心裡就是這樣打算的，你應當體會我這個意思。為什麼呢？因為如今我和你，便沒有什麼差別了，你應當更加用心，不要讓財物有所漏失。』那時候窮子，立刻接受了教誡，統領管理眾多的財物，金銀珍寶以及種種的庫藏，卻沒有一絲想要取用哪怕一頓飯的意念。然而他所停留居住的地方仍然在原來的地方，那低劣卑下的心也還沒能捨去。又過了一段時間，父親知道兒子的心意漸漸已經通達開豁，成就了廣大的志向，自己鄙棄從前那卑劣的心。父親將要臨終的時候，就命令他的兒子，並會集了親族、國王、大臣、剎利、居士，全都已經聚集了，就親自宣布說：『諸位應當知道！這是我的兒子，是我親生的。他在某座城當中、捨棄了我逃走，孤苦伶仃、辛苦勞頓了五十多年，他本來的名字叫做某某。我的名字叫做某甲，從前在本城懷著憂愁四處推尋找覓，忽然在這裡遇見、會著、找到了他。這確確實實是我的兒子，我確確實實是他的父親。如今我所擁有的一切財物，全都歸兒子所有，先前一切的支出收入，都是這兒子所知道的。』
法合·大富長者則是如來
「世尊啊！這時候窮子聽到父親這番話，立刻非常歡喜，得到了從來不曾有過的體會，而生起這樣的念頭：『我本來沒有存心要有什麼希求，如今這寶藏卻自然而然地來到了。』
「世尊啊！那位大富的長者就是如來，我們這些人都好像是佛的兒子，如來也常常說我們是他的兒子。世尊啊！我們因為三種苦（苦苦、壞苦、行苦）的緣故，在生死當中遭受種種的熱惱煎迫，迷惑而沒有智慧，貪愛執著在小乘的法上。今天世尊使我們思惟，掃除清理種種於法戲論的糞穢，我們在這當中勤奮加緊地精進努力，得以達到涅槃，這就好比得到了一天的工錢。既然得到了這個以後，心裡非常歡喜，自己認為已經滿足了，便自認為說：『因為在佛法當中勤奮精進的緣故，所得到的很多很大。』然而世尊事先就知道我們，心裡執著在粗劣的欲望上、貪愛小乘的法，便任由捨置我們，不去為我們分別解說：『你們應當有分獲得如來知見的寶藏。』世尊用方便善巧的力量，宣說了如來的智慧。我們從佛那裡，得到了涅槃這一天的工錢，就以為是很大的收穫；對於這大乘的法，卻沒有立志去追求。我們又藉著如來的智慧，為種種菩薩開示演說，可是自己對於這大乘卻沒有立志願求。為什麼呢？因為佛知道我們心裡喜歡小乘的法，就用方便善巧的力量、隨順著我們來說法；而我們竟不知道自己真正是佛的兒子。如今我們才知道世尊，對於佛的智慧沒有絲毫的吝惜。為什麼呢？因為我們從過去以來真正是佛的兒子，卻只喜歡小乘的法，如果我們有喜好大乘的心，佛就會為我們宣說大乘的法了。在這部經當中只宣說一佛乘，而從前在菩薩面前，曾經毀責過那些喜愛小乘法的聲聞人，然而佛其實是用大乘來教化的。因此我們說本來沒有存心要有什麼希求。如今法王的大寶自然而然地來到了，就像佛的兒子所應當得到的，全都已經得到了。」那時候摩訶迦葉想要把這個意思再宣說一遍，就說了偈頌：
重頌·聞授記歡喜
「我們今天，聽到佛的音聲教誨，
歡喜得踊躍起來，
得到了從來不曾有過的體會。
佛說聲聞，將能夠作佛，
那無上的寶聚，
沒有去求、卻自然而然地得到了。
重頌·窮子喻·捨父逃逝
譬如有個小孩子，
年紀幼小、沒有見識，
捨棄了父親逃走了，
遠遠地到了別的國土，
到處周遊漂流於各國，
經過了五十多年。
他的父親憂愁掛念，
向四方推尋找覓，
尋找他已經找得疲累了，
就停留在一座城裡，
建造起房舍宅第，
用五種欲樂來自我娛樂。
他的家裡非常富有，
有許多的金銀、
硨磲、瑪瑙、真珠、琉璃；
象、馬、牛、羊、
人抬的輦輿與車輛；
田地產業、僮僕、
人民非常眾多。
放貸取利的生意，
甚至遍布到別的國家，
來往的商人與買賣客，
沒有一處沒有的。
有千萬億的人眾，
圍繞著他、恭敬著他，
他常常被國王所愛護憶念，
群臣豪門貴族，
全都一同尊崇敬重他。
因為種種的緣故，
來往的人非常多，
他豪富到這樣的地步，
有著這樣大的權勢威力。
重頌·長者憂念·窮子求索
可是他年紀已經衰老了，
越發地憂愁掛念兒子，
早晚都在思量著：
『我的死期快要到了。
那愚癡的兒子捨棄我，
已經五十多年了，
庫藏當中的種種財物，
將要怎麼辦才好呢？』
那時候那個窮子，
到處尋求衣食，
從一個城邑到另一個城邑，
從一個國家到另一個國家。
有時候有所收穫，
有時候什麼也得不到，
飢餓瘦弱，
身上長出了瘡癬。
漸漸地一路經歷過來，
到了父親所住的城，
受雇做工、輾轉流落，
終於來到了父親的家。
重頌·窮子見父·驚怖馳走
那時候那位長者，
在他的門內，
張設著巨大的寶帳，
安坐在師子座上；
眷屬圍繞著他，
種種的人侍立衛護著，
有的在計算，
金銀寶物，
支出收入的財產，
登記帳目、記錄券契文書。
窮子看見父親，
豪貴而尊嚴，
以為是國王，
或者是跟國王同等的貴人。
他驚駭恐怖，暗自奇怪，
自己為什麼會到這裡來。
又反覆地自己想著：
『我如果長久地留在這裡，
或許會被逼迫，
強行驅使我做工。』
這樣思量過以後，
便奔跑著離開了，
打聽貧窮的里巷，
想要前往那裡做傭工。
重頌·長者遣使·窮子迷悶
那位長者這時候，
在師子座上，
遠遠地看見他的兒子，
默默地認出了他。
立刻命令使者，
去追捉、把他帶來。
窮子驚駭喊叫，
迷悶昏絕、倒臥在地：
『這個人捉住我，
一定會把我殺掉，
何必為了衣食，
使我落到這個地步？』
長者知道兒子，
愚癡狹隘卑劣，
不肯相信我的話，
不相信這是他的父親。
重頌·密遣二人·雇子除糞
立刻用方便善巧，
另外派遣其餘的人，
瞎了一隻眼、身材矮小醜陋、
沒有威嚴德望的：
『你們可以對他說，
說要雇用他，
清除種種的糞穢，
會加倍給你工錢。』
窮子聽了這話，
歡喜地跟著來了，
為他清除糞穢，
清潔種種的房舍。
長者在窗戶邊，
常常看著他的兒子，
掛念著兒子愚昧卑劣，
喜歡做這種鄙陋的事。
於是長者，
穿上破舊污垢的衣服，
拿著清除糞穢的器具，
前往兒子所在的地方，
用方便善巧來親近，
告訴他要勤奮做工：
重頌·漸令親信·付以家事
『既然給你加了工錢，
又給你塗腳的油，
飲食給你充足，
草蓆坐墊給你厚實溫暖。』
像這樣懇切叮嚀的話：『你應當勤奮做工。』
又用柔軟的話語說：『你就像是我的兒子。』
長者有智慧，
漸漸地讓他進進出出，
經過了二十年，
讓他料理家中的事務。
把那些金銀、
真珠、玻璃拿給他看；
種種財物的支出收入，
全都讓他知道。
可是窮子仍然住在門外，
在草棚裡歇宿，
自己想著貧窮的處境：
『我沒有這些東西。』
父親知道兒子的心，
漸漸已經廣大開闊了，
想要把財物給他。
就會集了親族、
國王、大臣、
剎利、居士。
在這大眾當中，
宣說這是我的兒子，
捨棄了我到別處去，
經過了五十年。
自從看見兒子回來，
已經二十年了。
從前在某座城當中，
失去了這個兒子，
四處奔走尋求找覓，
於是來到了這裡。
重頌·付財·窮子大獲珍寶
凡是我所擁有的，
房舍宅第、人民，
全都交付給他，
任憑他隨意使用。
兒子想起從前的貧窮，
志向意念低劣卑下，
如今在父親這裡，
大大地獲得了珍寶，
連同房舍宅第、
一切的財物。
他非常非常歡喜，
得到了從來不曾有過的（喜悅）。
重頌·法合·佛知我樂小
佛也是這樣，
知道我們喜歡小乘，
不曾對我們說：
『你們將要作佛。』
卻說我們，
證得了種種的無漏（斷盡煩惱），
成就了小乘，
是聲聞的弟子。
佛命令我們，
宣說那最上等的道，
修習這個道的人，
將能夠成就佛道。
我承受著佛的教導，
為那些大菩薩，
用種種的因緣、
種種的譬喻、若干的言辭，
宣說那無上的道。
那些佛的兒子們、
從我這裡聽了法，
日日夜夜地思惟，
精進勤奮地修習。
這時候諸佛，
便為他們授記：
『你們在來世，
將能夠作佛。』
一切諸佛，
那祕密珍藏的法，
只為菩薩，
演說其中真實的事，
卻不為我，
宣說這真實的精要。
就像那個窮子、
得以親近他的父親，
雖然知道種種財物，
心裡卻不希求取用。
我們雖然宣說，
佛法的寶藏，
自己卻沒有立志願求，
也正是這樣。
重頌·內滅自足·長夜修空
我們內心息滅了煩惱，
自認為已經滿足了，
只明白了這一件事，
再也沒有其餘的事了。
我們如果聽到，
要清淨佛的國土，
教化眾生，
全然沒有一點欣喜愛樂。
為什麼呢？
因為一切諸法，
全都是空寂的，
沒有生、沒有滅，
沒有大、沒有小，
無漏（斷盡煩惱）、無為（不造作）。
這樣思惟著，
生不起歡喜愛樂。
我們在漫漫長夜當中，
對於佛的智慧，
沒有貪求、沒有執著，
再也沒有立志願求；
而自己對於這個法，
認為就是究竟圓滿的了。
我們在漫漫長夜當中，
修習空的法，
得以解脫三界，
那痛苦煩惱的禍患，
安住在最後一次受生的身、
得到了有餘涅槃（煩惱已滅、身心尚存的涅槃）。
佛所教化的，
得道並不是虛妄的，
那就算是已經，
報答了佛的恩德。
重頌·雖說菩薩法·自無願樂
我們雖然為，
那些佛的兒子們，
宣說菩薩的法，
來教他們追求佛道；
可是對於這個法，
自己卻永遠沒有願求愛樂。
導師任由我們捨置，
因為看清了我的心的緣故，
起初不勸勉我們進取，
不說有真實的利益。
就像那位富有的長者，
知道兒子志向卑劣，
用方便善巧的力量，
柔和地降伏他的心，
然後才交付給他，
一切的財物。
佛也是這樣，
顯現稀有的事，
知道那些喜歡小乘的人，
用方便善巧的力量，
調伏他們的心，
才教他們大乘的智慧。
重頌·今日得道·如窮子得寶
我們今天，
得到了從來不曾有過的，
不是先前所指望的，
而如今自然而然地得到了，
就像那個窮子，
得到了無量的珍寶。
世尊啊，我如今，
得了道、得了果，
對於那無漏（斷盡煩惱）的法，
得到了清淨的法眼。
我們在漫漫長夜當中，
守持著佛清淨的戒律，
直到今天，
才得到了它的果報，
在法王的法當中，
長久地修習清淨的行持，
如今得到了無漏、
無上的大果。
重頌·今真聲聞·真阿羅漢
我們如今，
真正是聲聞了，
用佛道的音聲，
使一切眾生都聽聞。
我們如今，
真正是阿羅漢（斷盡煩惱、應受供養的聖者）了，
在種種的世間，
天、人、魔、梵（大梵天）當中，
普遍地在他們裡面，
應當受人供養。
世尊的大恩，
用稀有的事，
憐愍教化，
利益我們，
縱使經歷無量億劫，
誰能夠報答呢。
重頌·供養難報佛恩
就算用手腳來供給服事，
用頭頂來禮拜恭敬，
用一切的供養，
也全都不能夠報答。
如果用頭頂承戴著佛，
用兩肩擔負著佛，
在恆河沙那麼多劫的時間裡，
盡心竭力地恭敬；
又用美味的飲食、
無量的寶衣，
以及種種的臥具、
種種的湯藥，
用牛頭栴檀（一種名貴的旃檀香），
以及種種的珍寶，
用來建起塔廟，
用寶衣鋪在地上（供佛行走）。
像這樣的種種事，
拿來作供養，
在恆河沙那麼多劫的時間裡，
也仍然不能夠報答。
重頌·諸佛希有·於一乘道隨宜說三
諸佛稀有，
無量無邊，
不可思議，
有廣大的神通力量，
無漏（斷盡煩惱）、無為（不造作），
是一切法中之王。
能夠為了卑劣的眾生，
忍耐承受這樣的事，
為那些執著相狀的凡夫，
隨著所適合的來說法。
諸佛對於一切法，
得到了最極的自在，
了知種種眾生，
種種的欲求愛樂，
以及他們的志向能力。
隨著他們所能承擔的，
用無量的譬喻，
來為他們說法。
隨著種種眾生，
前世的善根，
又了知那已經成熟的、
還沒有成熟的，
種種地思量斟酌，
分別了知了以後，
在這一佛乘的道上，
隨著所適合的分別宣說成三乘。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Four Great Śrāvakas Understand · Hearing the Prediction, They Arouse a Rare Heart
爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踊躍，即從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座，身體疲懈，但念空、無相、無作，於菩薩法——遊戲神通、淨佛國土、成就眾生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，於佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今於佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。 「世尊！我等今者樂說譬喻以明斯義。譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲，年既長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨珠等，其諸倉庫，悉皆盈溢；多有僮僕、臣佐、吏民；象馬車乘，牛羊無數——出入息利，乃遍他國，商估賈客亦甚眾多。時貧窮子遊諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇懃每憶其子，復作是念：『我若得子，委付財物，坦然快樂，無復憂慮。』
At that time, the venerable Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana heard from the Buddha a Dharma they had never known before. They also heard the World-Honored One bestow upon Śāriputra the prediction that he would attain unsurpassed, complete, perfect awakening—the complete fruit of buddhahood. A rare and wondrous heart arose in them. Overjoyed, they immediately rose from their seats, arranged their robes, bared their right shoulders, knelt with their right knees on the ground, joined their palms single-mindedly, and bowed in reverence. Looking up at the World-Honored One’s noble countenance, they addressed the Buddha:
“We stand at the head of the monastic assembly, but our years are now spent and we have grown old. We believed that we had already attained nirvāṇa—the peace in which the afflictions are stilled—that we were fit for no further task, and that we should no longer press on in pursuit of unsurpassed, complete, perfect awakening. In the past, the World-Honored One taught the Dharma for a long time. Although we were seated in the assembly, our bodies were weary and slack. We kept in mind only emptiness, marklessness, and wishlessness—the three gateways of liberation. We found no joy or delight in the bodhisattva practices of freely exercising supernormal powers, purifying buddha-lands, and bringing sentient beings to fulfillment. Why was this? The World-Honored One had led us out of the three realms and enabled us to realize nirvāṇa. Moreover, we were already old and worn. Toward the unsurpassed, complete, perfect awakening through which the Buddha teaches and transforms bodhisattvas, we did not give rise to even a single thought of fondness or aspiration.
“Now, before the Buddha, we have heard a śrāvaka—one who awakens by hearing the Buddha teach—receive the prediction of unsurpassed, complete, perfect awakening. Our hearts rejoice greatly, and we have gained an understanding we never had before. We never expected that today we would suddenly hear this rare Dharma. We deeply rejoice in our good fortune and have gained vast and wholesome benefit. It is as though immeasurable precious treasure has come to us of itself, without our seeking it.
“World-Honored One! We would now like to tell a parable to make this meaning clear. Suppose there was a man who, while still young and immature, abandoned his father and fled. He lived for a long time in other lands—ten years, twenty years, even fifty. As he grew older, he also became poor and distressed, so he roamed in every direction seeking food and clothing. Wandering on little by little, he happened to turn toward his native land. His father had arrived there earlier. Having searched for his son without finding him, the father had stopped midway in a certain city. His household was exceedingly wealthy, and his treasures were beyond measure: gold, silver, lapis lazuli, coral, amber, crystal beads, and more. His granaries and treasuries were all full to overflowing. He had many servants, assistant ministers, officials, and subjects. His elephants, horses, carriages, oxen, and sheep were beyond counting. His lending and commercial interests extended even into other countries, and merchants and traders came and went in great numbers.
“At that time, the poor son wandered through villages and passed from country to country and city to city, until at last he came to the city where his father had settled. The father constantly thought of his son. They had been separated for more than fifty years, yet he had never spoken of the matter to anyone. He only reflected inwardly, carrying regret in his heart: ‘I am old and worn. I possess abundant wealth—gold, silver, and precious things—and my granaries and treasuries are full to overflowing. Yet I have no son or heir. When I die, my wealth will scatter and be lost, and there will be no one to whom I can entrust it.’ Thus he earnestly remembered his son again and again. He also thought: ‘If I could find my son and entrust my wealth to him, I would be at ease and happy, without any further worry.’”
The Poor Son Hires Himself Out and Reaches His Father’s House · Seeing His Father, He Flees in Fear
「世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父、踞師子床，寶机承足，諸婆羅門、剎利、居士皆恭敬圍繞，以真珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕，手執白拂，侍立左右。覆以寶帳，垂諸華幡，香水灑地，散眾名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖，悔來至此。竊作是念：『此或是王，或是王等，非我傭力得物之處。不如往至貧里，肆力有地，衣食易得。若久住此，或見逼迫，強使我作。』作是念已，疾走而去。
“World-Honored One! At that time, the poor son hired himself out for wages and, passing from place to place, happened to reach his father’s house. He stood beside the gate. From a distance he saw his father seated on a lion throne, his feet resting on a jeweled footstool. Brahmins, kṣatriyas—the royal and warrior class—and householders respectfully surrounded him. Pearl necklaces worth tens of millions adorned his body. Officials, subjects, and servants stood on either side holding white fly whisks. Above him spread a jeweled canopy hung with flowered banners. Scented water had been sprinkled on the ground, many precious flowers had been scattered, and all kinds of treasures were arrayed before him. Some were being taken out, some put away; some received, some given. Amid all these magnificent adornments, his awe-inspiring dignity was especially exalted.
“When the poor son saw his father possessed of such great power and authority, he was immediately terrified and regretted having come there. Secretly he thought: ‘This man may be a king or someone equal to a king. This is not a place where I can sell my labor and earn wages. I would do better to go to a poor quarter, where there is room to exert myself and food and clothing are easy to obtain. If I stay here long, I may be oppressed and forced to work.’ Having thought this, he quickly ran away.
The Elder Sends a Messenger to Seize Him · The Poor Son Faints · Released through Skillful Means
「時富長者於師子座，見子便識，心大歡喜，即作是念：『我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。我雖年朽，猶故貪惜。』即遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚：『我不相犯，何為見捉？』使者執之愈急，強牽將還。于時窮子，自念無罪，而被囚執，此必定死；轉更惶怖，悶絕躄地。父遙見之，而語使言：『不須此人，勿強將來。以冷水灑面，令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝，隨意所趣。』窮子歡喜，得未曾有，從地而起，往至貧里、以求衣食。
“At that time, the wealthy elder was seated on the lion throne. The instant he saw his son, he recognized him, and his heart rejoiced greatly. He thought: ‘Now there is someone to whom I can entrust my wealth and treasuries. I have constantly thought of this son but had no way to see him. Now he has suddenly come of his own accord, perfectly fulfilling my wish. Although I am old and worn, I still cherish and guard my wealth.’ He immediately sent someone beside him to hurry after the son and bring him back.
“The messenger ran quickly and seized him. Startled and confused, the poor son cried out in protest: ‘I have done you no wrong! Why have you seized me?’ The messenger gripped him even more tightly and dragged him back by force. The poor son thought that, though guiltless, he had been taken prisoner and restrained: ‘I am certainly going to be put to death.’ He became still more terrified, lost consciousness, and collapsed on the ground.
“Seeing this from afar, the father told the messenger: ‘There is no need for this man. Do not bring him here by force. Sprinkle cold water on his face so that he awakens, and do not speak to him again.’ Why did he do this? The father knew that his son’s aims and inclinations were lowly. He knew that his own wealth and rank were difficult for the son to face. Although he knew perfectly well that this was his son, he used skillful means and did not tell anyone, ‘This is my son.’ The messenger said to the poor son: ‘I am releasing you now. Go wherever you wish.’ The poor son rejoiced at gaining a freedom he had never known before. He rose from the ground and went to a poor quarter to seek food and clothing.
Two Men Sent in Secret · The Son Hired to Clear Away Dung
「爾時長者將欲誘引其子而設方便，密遣二人，形色憔悴無威德者：『汝可詣彼，徐語窮子：「此有作處，倍與汝直。」窮子若許，將來使作。若言：「欲何所作？」便可語之：「雇汝除糞。我等二人亦共汝作。」』時二使人即求窮子，既已得之，具陳上事。
“At that time, wishing to draw in and guide his son, the elder devised a skillful means. In secret he sent two men whose appearance was haggard and who had no imposing dignity. He told them: ‘Go to that man and speak to the poor son gently: “There is work here, and we will pay you twice the usual wage.” If the poor son agrees, bring him back and set him to work. If he asks, “What work do you want me to do?” tell him: “We are hiring you to clear away dung. The two of us will work alongside you.”’ The two messengers immediately went in search of the poor son. Once they found him, they told him everything just described.
Gradually Brought to Trust · Twenty Years Clearing Away Dung
「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窓牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不淨。即脫瓔珞、細軟上服、嚴飾之具，更著麁弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。後復告言：『咄，男子！汝常此作，勿復餘去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已後，心相體信，入出無難，然其所止猶在本處。
“At that time, the poor son first collected his wage and then joined them in clearing away dung. When his father saw him, he felt both pity and wonder. On another day, looking out through a window from afar, the father saw that his son was thin and haggard, covered with dung, dirt, and dust, filthy and unclean. He immediately removed his necklaces, fine soft upper garments, and ornaments. In their place he put on coarse, torn, greasy, and soiled clothes, smeared dust over his body, and took up a dung-clearing implement in his right hand, assuming a somewhat fearful appearance. He said to the workers: ‘Work diligently. Do not be lazy or stop to rest.’ Through this skillful means he was able to draw near to his son.
“Later he said to the poor son: ‘Now then, young man! Keep working here and do not go anywhere else. I will increase your wage. Whatever you need—bowls, utensils, rice, flour, salt, vinegar, and the like—do not hesitate or feel uncertain. I also have an old, worn servant whom I can assign to you if you need him. Set your mind at ease. I am like a father to you, so do not worry any further. Why do I say this? I am old, while you are young and strong. Whenever you work, you never deceive me, grow idle, become angry, or utter complaints. I never see in you any of these faults found in the other workers. From now on, you will be like my own son.’ The elder at once gave him another name and called him ‘son.’
“Although the poor son was happy at this treatment, he still regarded himself as a lowly hired laborer. For this reason, he was kept clearing away dung for twenty years. After that time had passed, father and son understood and trusted one another. The son came and went without hindrance, yet he still lodged in the same place as before.
At Death the Wealth Is Entrusted · Before the Assembly He Declares, “This Is My Son”
「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子并會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』
“World-Honored One, at that time the elder fell ill and knew that he would die before long. He said to the poor son: ‘I now possess abundant gold, silver, and precious things, and my granaries and treasuries are full to overflowing. You know exactly how much they hold and what should be taken out or given away. This is what is in my mind, and you should understand my intent. Why? From now on there is no difference between you and me. Apply yourself with still greater care and do not allow anything to be lost.’
“The poor son at once accepted these instructions and took charge of the many possessions: the gold, silver, precious things, and all the treasuries. Yet he did not have even the slightest thought of taking so much as a single meal for himself. He still lodged in the same place as before, and he had not yet been able to abandon his lowly state of mind.
“After some more time had passed, the father knew that his son’s mind had gradually opened and become at ease. The son had formed a great resolve and now looked with disdain upon his former lowly state of mind. As the father drew near death, he summoned his son and assembled his relatives, the king, ministers, kṣatriyas, and householders. Once all had gathered, he personally declared: ‘Good people, you should know that this is my son, born of me. In a certain city he abandoned me and fled. He lived alone and suffered hardship for more than fifty years. His original name was so-and-so, and my name is such-and-such. Long ago, in my native city, I anxiously searched everywhere for him. Then here, suddenly, I encountered him, met him, and found him. He is truly my son, and I am truly his father. All the wealth I now possess belongs entirely to my son, and he knows all that has previously been paid out or taken in.’”
Joining the Dharma to the Parable · The Immensely Wealthy Elder Is the Tathāgata
「世尊！是時窮子聞父此言，即大歡喜，得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』 「世尊！大富長者則是如來，我等皆似佛子，如來常說我等為子。世尊！我等以三苦故，於生死中受諸熱惱，迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。既得此已，心大歡喜，自以為足，而便自謂：『於佛法中勤精進故，所得弘多。』然世尊先知我等，心著弊欲，樂於小法，便見縱捨，不為分別：『汝等當有如來知見寶藏之分。』世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以為大得；於此大乘，無有志求。我等又因如來智慧，為諸菩薩開示演說，而自於此無有志願。所以者何？佛知我等心樂小法，以方便力、隨我等說；而我等不知真是佛子。今我等方知世尊，於佛智慧無所悋惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，佛則為我說大乘法。於此經中唯說一乘，而昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得者皆已得之。」爾時摩訶迦葉欲重宣此義，而說偈言：
“World-Honored One! When the poor son heard this declaration from his father, he immediately rejoiced as never before and thought: ‘I never had any intention of seeking or hoping for this. Now this treasury has come to me of itself.’
“World-Honored One! The immensely wealthy elder is the Tathāgata, and we are all like sons of the Buddha. The Tathāgata has always said that we are his sons. World-Honored One! Because of the three kinds of suffering—the suffering of pain, the suffering of change, and the suffering inherent in conditioned existence—we have undergone every burning affliction in birth and death. Deluded and without wisdom, we delighted in and clung to the lesser Dharma. Today the World-Honored One has caused us to reflect and to sweep away the dung of conceptual proliferation concerning all dharmas. We applied ourselves diligently to this work and reached nirvāṇa, like receiving one day’s wage. Once we had obtained it, our hearts rejoiced greatly, and we considered ourselves satisfied. We told ourselves: ‘Because we have worked diligently within the Buddha-Dharma, what we have gained is abundant and great.’
“Yet the World-Honored One already knew that our minds were attached to inferior desires and delighted in the lesser Dharma. He therefore let us be and did not explain to us: ‘You shall have a share in the treasury of the Tathāgata’s knowing-and-seeing.’ Through the power of skillful means, the World-Honored One taught the Tathāgata’s wisdom. From the Buddha we received nirvāṇa as one day’s wage and regarded it as a great gain, but we had no resolve to seek this great vehicle. Through the Tathāgata’s wisdom, we also revealed and explained the Dharma to bodhisattvas, yet we ourselves had no resolve or aspiration toward this great vehicle. Why was this? The Buddha knew that our minds delighted in the lesser Dharma, so through the power of skillful means he taught according to what we could receive. Yet we did not know that we truly were sons of the Buddha.
“Only now do we know that the World-Honored One withholds nothing of the Buddha’s wisdom. Why? From the past onward, we truly have been sons of the Buddha, but we delighted only in the lesser Dharma. Had we possessed a heart that delighted in the great vehicle, the Buddha would have taught us the great-vehicle Dharma. In this sutra he teaches only the One Vehicle. In the past, before the bodhisattvas, he reproached those śrāvakas who delighted in the lesser Dharma; yet in truth the Buddha was teaching and transforming them through the great vehicle. This is why we say that we never intended to seek or hope for anything more. Now the Dharma-King’s great treasure has come to us of itself. Everything that sons of the Buddha ought to receive, we have received in full.”
At that time, Mahākāśyapa wished to proclaim this meaning again, and spoke in verse:
Verse Restatement · Joy on Hearing the Prediction
「我等今日，聞佛音教，歡喜踊躍，
得未曾有。佛說聲聞，當得作佛，
無上寶聚，不求自得。
“Today we hear the Buddha’s voice and teaching;
we leap for joy,
gaining an understanding never known before.
The Buddha says that śrāvakas shall become buddhas.
This unsurpassed treasury of jewels
has come to us of itself, without our seeking it.
Verse Restatement · The Parable of the Poor Son · Abandoning His Father and Fleeing
譬如童子，
幼稚無識，捨父逃逝，遠到他土，
周流諸國，五十餘年。其父憂念，
四方推求，求之既疲，頓止一城，
造立舍宅，五欲自娛。其家巨富，
多諸金銀、車𤦲馬腦、真珠琉璃；
象馬牛羊、輦輿車乘；田業僮僕、
人民眾多。出入息利，乃遍他國，
商估賈人、無處不有。千萬億眾，
圍繞恭敬，常為王者，之所愛念，
群臣豪族，皆共宗重。以諸緣故，
往來者眾，豪富如是，有大力勢。
It is like a young child,
immature and without understanding,
who abandoned his father and fled,
traveling far away to another land.
He wandered from country to country
for more than fifty years.
His father grieved and thought of him,
searching in all four directions.
Worn out from looking for him,
the father stopped in a certain city,
built a house and estate,
and delighted himself with the pleasures of the five senses.
His household was exceedingly wealthy,
with abundant gold and silver,
giant clamshell, agate, pearls, and lapis lazuli;
elephants, horses, oxen, and sheep;
palanquins and carriages;
fields, properties, and servants;
and a very great number of people.
His lending and commercial interests
extended even into other countries.
Merchants and traders
were found everywhere, without exception.
Hundreds of millions of people
surrounded and honored him.
He was constantly cherished by kings,
and ministers and powerful noble families
all revered and esteemed him together.
For all these reasons,
visitors came and went in great numbers.
Such was his great wealth;
such was his mighty power and authority.
Verse Restatement · The Elder’s Anxious Thoughts · The Poor Son Seeks a Living
而年朽邁，益憂念子，夙夜惟念，
死時將至。癡子捨我，五十餘年，
庫藏諸物，當如之何？爾時窮子，
求索衣食，從邑至邑、從國至國。
或有所得，或無所得，飢餓羸瘦，
體生瘡癬。漸次經歷，到父住城，
傭賃展轉，遂至父舍。
But he had grown old and worn,
and grieved still more as he thought of his son.
Morning and night he reflected:
‘The time of my death is drawing near.
That foolish son abandoned me
more than fifty years ago.
What is to become of all the things
stored in my treasuries?’
At that time, the poor son
went everywhere seeking food and clothing,
from one city to another,
from one country to another.
Sometimes he obtained something;
sometimes he obtained nothing.
Hungry, thin, and weak,
his body broke out in sores and rashes.
Passing on little by little,
he came to the city where his father lived.
Hiring himself out and drifting from place to place,
at last he reached his father’s house.
Verse Restatement · The Poor Son Sees His Father · Frightened, He Runs Away
爾時長者，
於其門內，施大寶帳，處師子座；
眷屬圍遶，諸人侍衛，或有計算，
金銀寶物，出內財產，注記券䟽。
窮子見父，豪貴尊嚴，謂是國王，
若是王等。驚怖自怪，何故至此。
覆自念言：『我若久住，或見逼迫，
強驅使作。』思惟是已，馳走而去，
借問貧里，欲往傭作。
At that time, the elder
had spread a great jeweled canopy
inside his gate
and sat upon a lion throne.
His retinue surrounded him,
and many people stood in attendance and kept watch.
Some were calculating
the gold, silver, and precious things;
they recorded in ledgers and deeds
the wealth being paid out and taken in.
The poor son saw his father,
wealthy, noble, majestic, and stern.
He took him for a king
or someone equal to a king.
Alarmed and afraid, he wondered
why he had come there.
Again he thought to himself:
‘If I remain here long,
I may be oppressed
and driven by force to work.’
Having reflected in this way,
he ran away,
asked where the poor quarter lay,
and sought to go there to hire himself out.
Verse Restatement · The Elder Sends a Messenger · The Poor Son Collapses
長者是時，
在師子座，遙見其子，默而識之。
即勅使者，追捉將來。窮子驚喚，
迷悶躄地：『是人執我，必當見殺，
何用衣食，使我至此？』長者知子，
愚癡狹劣，不信我言，不信是父。
The elder at that time,
seated upon the lion throne,
saw his son from afar
and silently recognized him.
He immediately ordered a messenger
to pursue, seize, and bring him back.
The poor son cried out in terror,
lost consciousness, and fell to the ground:
‘This man has seized me;
he will certainly have me killed.
What use are food and clothing
if they have brought me to this?’
The elder knew that his son
was foolish, narrow-minded, and lowly;
he would not believe the elder’s words,
nor believe that this was his father.
Verse Restatement · Two Men Sent in Secret · The Son Hired to Clear Away Dung
即以方便，更遣餘人，眇目矬陋，
無威德者：『汝可語之，云當相雇，
除諸糞穢，倍與汝價。』窮子聞之，
歡喜隨來，為除糞穢，淨諸房舍。
長者於牖，常見其子，念子愚劣，
樂為鄙事。於是長者，著弊垢衣，
執除糞器，往到子所，方便附近，
語令勤作：
At once, through skillful means,
he sent other men instead—
one-eyed, short, and ugly,
without any imposing dignity:
‘Tell him
that we wish to hire him
to clear away all the dung,
and will pay him twice the wage.’
Hearing this, the poor son
gladly followed them back.
He cleared away the dung
and cleaned the various rooms.
From beside the window,
the elder constantly watched his son.
He reflected that his son was foolish and lowly
and delighted in such menial work.
The elder then
put on torn and filthy clothes,
took up a dung-clearing implement,
and went to where his son was.
Drawing near through skillful means,
he told him to work diligently:
Verse Restatement · Gradually Brought to Trust · Entrusted with the Household Affairs
『既益汝價，并塗足油，飲食充足，
薦席厚煖。』如是苦言：『汝當勤作。』
又以軟語：『若如我子。』長者有智，
漸令入出，經二十年，執作家事。
示其金銀、真珠頗梨；諸物出入，
皆使令知。猶處門外，止宿草庵，
自念貧事：『我無此物。』父知子心，
漸已廣大，欲與財物。即聚親族、
國王大臣、剎利居士。於此大眾，
說是我子，捨我他行，經五十歲。
自見子來，已二十年。昔於某城，
而失是子，周行求索，遂來至此。
‘Now that I have increased your wage,
I will also give you oil for your feet,
ample food and drink,
and thick, warm mats to sit and sleep on.’
With such earnest words he admonished him:
‘You must work diligently.’
Then he said gently:
‘You are like my son.’
The elder was wise.
He gradually allowed the son to come and go,
and after twenty years
put him in charge of the household affairs.
He showed him the gold and silver,
the pearls and crystal;
all the possessions paid out and taken in
he caused the son to know.
Yet the poor son still stayed outside the gate
and slept in a grass hut.
He thought of his impoverished condition:
‘I possess none of these things.’
The father knew that his son’s mind
had gradually grown broad and open,
and he wished to give him the wealth.
He therefore assembled his relatives,
the king, ministers,
kṣatriyas, and householders.
Before this great assembly
he declared, ‘This is my son.
He abandoned me and went elsewhere
fifty years ago.
Since I saw my son return,
twenty years have passed.
Long ago, in a certain city,
I lost this son.
I traveled everywhere searching for him,
and at last came here.’
Verse Restatement · The Wealth Is Entrusted · The Poor Son Gains Great Treasure
凡我所有，舍宅人民，悉以付之，
恣其所用。子念昔貧，志意下劣，
今於父所，大獲珍寶，并及舍宅、
一切財物。甚大歡喜，得未曾有。
‘Everything I possess—
my house, estate, and people—
I entrust entirely to him,
to use as he wishes.’
The son remembered his former poverty
and his lowly aims and inclinations.
Now, here with his father,
he had gained great treasure,
together with the house and estate
and all the wealth.
He rejoiced exceedingly,
experiencing a joy never known before.
Verse Restatement · Joining the Dharma to the Parable · The Buddha Knows That We Delight in the Lesser
佛亦如是，知我樂小，未曾說言：
『汝等作佛。』而說我等，得諸無漏，
成就小乘，聲聞弟子。佛勅我等，
說最上道，修習此者，當得成佛。
我承佛教，為大菩薩，以諸因緣、
種種譬喻、若干言辭，說無上道。
諸佛子等、從我聞法，日夜思惟，
精勤修習。是時諸佛，即授其記：
『汝於來世，當得作佛。』一切諸佛，
祕藏之法，但為菩薩，演其實事，
而不為我，說斯真要。如彼窮子、
得近其父，雖知諸物，心不希取。
我等雖說，佛法寶藏，自無志願，
亦復如是。
The Buddha is also like this.
Knowing that we delighted in the lesser,
he never said to us:
‘You shall become buddhas.’
Instead he said that we
had attained freedom from all contaminating outflows (all afflictions exhausted),
accomplished the lesser vehicle,
and become śrāvaka disciples.
The Buddha ordered us
to teach the most excellent path:
those who cultivate this path
shall attain buddhahood.
Receiving the Buddha’s instruction,
we taught the great bodhisattvas
through many kinds of causes and conditions,
many kinds of parables, and many forms of expression,
proclaiming the unsurpassed path.
Those sons of the buddhas
heard the Dharma from us,
reflected on it day and night,
and cultivated it with diligent effort.
At that time, the buddhas
then bestowed predictions upon them:
‘In lives to come,
you shall become buddhas.’
The Dharma held in the secret treasury
of all the buddhas
was unfolded in its true reality
only for bodhisattvas;
it was not explained to us
as this true and essential meaning.
Just like that poor son,
who was able to draw near to his father—
although he knew all the possessions,
his heart did not seek to take any of them.
Although we proclaimed
the treasury of the Buddha-Dharma,
we ourselves had no resolve or aspiration.
We were just the same.
Verse Restatement · Content with Inner Cessation · Practicing Emptiness through the Long Night
我等內滅，自謂為足，
唯了此事，更無餘事。我等若聞，
淨佛國土，教化眾生，都無欣樂。
所以者何？一切諸法，皆悉空寂，
無生無滅，無大無小，無漏無為。
如是思惟，不生喜樂。我等長夜，
於佛智慧，無貪無著，無復志願；
而自於法，謂是究竟。我等長夜，
修習空法，得脫三界，苦惱之患，
住最後身、有餘涅槃。佛所教化，
得道不虛，則為已得，報佛之恩。
Within, we had extinguished the afflictions
and considered ourselves satisfied.
We understood only this one matter
and thought there was nothing further.
If we heard of
purifying buddha-lands
and teaching and transforming sentient beings,
we felt no joy or delight at all.
Why was this?
All dharmas, we thought,
were entirely empty and still:
without arising and without cessation,
without greatness and without smallness,
uncontaminated, with the afflictions exhausted,
and unconditioned, without fabrication.
Reflecting in this way,
we gave rise to no joy or delight.
Throughout the long night,
toward the Buddha’s wisdom,
we had neither craving nor attachment
and no further resolve or aspiration.
We regarded this Dharma itself
as final and complete.
Throughout the long night,
we cultivated the Dharma of emptiness
and escaped the three realms
and the calamity of their suffering and affliction.
We abided in our final body
and attained nirvāṇa with remaining basis—
nirvāṇa in which the afflictions are extinguished
while body and mind remain.
The path gained through the Buddha’s teaching
was not false;
we therefore considered that we had already
repaid the Buddha’s kindness.
Verse Restatement · Though Teaching the Bodhisattva Dharma · We Ourselves Had No Aspiration or Delight
我等雖為，諸佛子等，說菩薩法，
以求佛道；而於是法，永無願樂。
導師見捨，觀我心故，初不勸進，
說有實利。如富長者，知子志劣，
以方便力，柔伏其心，然後乃付，
一切財物。
佛亦如是，現希有事，知樂小者，
以方便力，調伏其心，乃教大智。
Although for the sons of the buddhas
we taught the bodhisattva Dharma
so that they might seek the path to buddhahood,
we ourselves forever had no aspiration for it
and took no delight in it.
The Guide allowed us to remain as we were
because he saw what was in our hearts.
At first he did not urge us onward
or tell us that there was real benefit.
Like the wealthy elder,
who knew that his son’s aims were lowly,
he used the power of skillful means
to soften and subdue the son’s heart,
and only then entrusted him
with all the wealth.
The Buddha is also like this.
He manifests a rare and wondrous deed.
Knowing those who delight in the lesser,
he uses the power of skillful means
to tame their hearts,
and only then teaches them the wisdom of the great vehicle.
Verse Restatement · Attaining the Path Today · Like the Poor Son Gaining Treasure
我等今日，得未曾有，非先所望，
而今自得，如彼窮子，得無量寶。
世尊我今，得道得果，於無漏法，
得清淨眼。我等長夜，持佛淨戒，
始於今日，得其果報，法王法中，
久修梵行，今得無漏，無上大果。
Today we have gained
what we never knew before.
It was not what we had previously hoped for,
yet now it has come to us of itself,
just as that poor son
gained immeasurable treasure.
World-Honored One, today
we have attained the path and attained its fruit;
within the uncontaminated Dharma,
in which the afflictions are exhausted,
we have gained the pure Dharma-eye.
Throughout the long night,
we kept the Buddha’s pure precepts.
Only today
have we received their fruit and recompense.
Within the Dharma of the Dharma King,
we long cultivated pure conduct;
now we have attained the uncontaminated,
unsurpassed great fruit.
Verse Restatement · Now True Śrāvakas · True Arhats
我等今者，真是聲聞，以佛道聲，
令一切聞。我等今者，真阿羅漢，
於諸世間，天人魔梵，普於其中，
應受供養。世尊大恩，以希有事，
憐愍教化，利益我等，無量億劫，
誰能報者。
Now we
truly are śrāvakas:
with the voice of the Buddha’s path,
we cause all sentient beings to hear.
Now we
truly are arhats—
holy ones whose afflictions are exhausted
and who are worthy of offerings.
Throughout the many worlds,
among devas, humans, māras, and Brahmā gods (the Great Brahmā),
everywhere among them,
we should receive offerings.
The World-Honored One’s great kindness
uses a rare and wondrous deed
to pity, teach, and transform us
and bring us benefit.
Even through immeasurable millions of aeons,
who could ever repay it?
Verse Restatement · Offerings Cannot Repay the Buddha’s Kindness
手足供給，頭頂禮敬，一切供養，
皆不能報。若以頂戴，兩肩荷負，
於恒沙劫，盡心恭敬；又以美饍、
無量寶衣，及諸臥具、種種湯藥，
牛頭栴檀，及諸珍寶，以起塔廟，
寶衣布地。如斯等事，以用供養，
於恒沙劫，亦不能報。
Even if we served with our hands and feet,
bowed our heads in reverence,
and made every kind of offering,
none of it could repay the Buddha’s kindness.
Even if we bore the Buddha upon our heads
and carried him upon both shoulders,
revering him with all our hearts
through aeons as numerous as the sands of the Ganges;
even if we offered delicious food,
immeasurable jeweled robes,
many kinds of bedding,
many kinds of medicine,
precious ox-head sandalwood,
and many kinds of jewels;
even if we raised stupas and shrines
and spread jeweled robes upon the ground for the Buddha to walk on—
even if such things were used as offerings
through aeons as numerous as the sands of the Ganges,
still they could not repay his kindness.
Verse Restatement · The Buddhas Are Rare · On the Path of the One Vehicle, They Teach Three as Appropriate
諸佛希有，無量無邊，不可思議，
大神通力，無漏無為，諸法之王。
能為下劣，忍于斯事，取相凡夫，
隨宜為說。諸佛於法，得最自在，
知諸眾生，種種欲樂，及其志力。
隨所堪任，以無量喻，而為說法。
隨諸眾生，宿世善根，又知成熟、
未成熟者，種種籌量，分別知已，
於一乘道、隨宜說三。」
The buddhas are rare,
immeasurable and boundless,
inconceivable,
possessed of vast supernormal powers.
Uncontaminated, with all afflictions exhausted,
and unconditioned, without fabrication,
they are kings of all dharmas.
For the sake of lowly sentient beings,
they can patiently endure such things.
To ordinary beings who grasp at marks,
they teach in whatever way is appropriate.
The buddhas have attained the greatest mastery
over all dharmas.
They know the many desires and delights
of all sentient beings,
as well as the strength of their aspirations.
According to what each can bear,
they teach the Dharma
with immeasurable parables.
They know the wholesome roots
that sentient beings planted in past lives.
They also know which have matured
and which have not yet matured.
After weighing them in many ways
and discerning them fully,
on the path of the One Vehicle
they teach three vehicles as appropriate.”
藥草喻品第五Chapter 5 · The Parable of the Medicinal Herbs
全文五層 →Full five layers →佛讚迦葉·如來是諸法之王
那時候，世尊告訴摩訶迦葉以及諸位大弟子說：「好極了，好極了！迦葉真能夠好好地宣說如來真實的功德。實在正如你所說的那樣，如來還另有無量無邊阿僧祇（無數，多得數不清）那麼多的功德，你們縱使在無量億劫（極長遠的時間）當中稱說，也說不能窮盡。迦葉啊！你應當知道，如來是一切法中之王，凡是有所宣說，全都不虛妄。對於一切法，如來用智慧、用方便善巧來演說它們，祂所宣說的法，全都到達了一切智地（通達一切法的智慧境地）。如來觀照了知一切諸法所歸向趣往的地方，也了知一切眾生內心深處所起的種種行念，通達無礙毫無障隔；又對於諸法徹底究竟明了，開示給眾生一切的智慧。
藥草喻·一雲普潤·草木各異
「迦葉啊！譬如三千大千世界（一佛所教化的廣大國土），那山川、谿谷、土地所生長的花卉草木、叢林以及種種藥草，種類有若干那麼多，名稱形色各各不同。濃密的雲彌漫布滿，遍遍覆蓋著三千大千世界，同一個時候一齊降下雨來，那潤澤普遍浸潤到一切。花卉草木、叢林以及種種藥草，有小根小莖、小枝小葉的，有中根中莖、中枝中葉的，有大根大莖、大枝大葉的，種種樹木有大有小，隨著上等、中等、下等的品類各各有所承受。同一片雲所降的雨，順應著它們的種性而各自得以生長，開花結果、繁茂結實。雖然是同一塊土地所生長的，同一場雨所滋潤的，然而種種草木，卻各各有差別。
法合·如來如大雲起
「迦葉啊！你應當知道，如來也正是這樣，出現在世間，就像巨大的雲興起一般，用巨大的音聲普遍地遍及世界的天眾、人眾、阿修羅（好鬥的非天眾生），就像那巨大的雲遍遍覆蓋著三千大千國土。祂在大眾當中，唱說這樣的話：『我是如來（乘真如之道而來成正覺者）、應供（應當受人天供養者）、正遍知（真正遍知一切法者）、明行足（智慧與行持都圓滿具足者）、善逝（善巧離世、往生善處而不再退還者）、世間解（了解世間與出世間一切事理者）、無上士（一切眾生當中最上、無有能超過者）、調御丈夫（善能調伏駕御眾生令入正道的大丈夫）、天人師（天眾與人眾的導師）、佛（覺悟者）、世尊（世間最尊貴者），還沒有得度的使他得度，還沒有理解的使他理解，還沒有安穩的使他安穩，還沒有涅槃（煩惱寂滅的安穩）的使他得到涅槃，這一世以及未來世的事，我都如實地了知。我是一切知者（了知一切法者）、一切見者（照見一切法者）、知道者（了知道路者）、開道者（開闢道路者）、說道者（宣說道路者），你們天眾、人眾、阿修羅眾，全都應當到這裡來，為了聽法的緣故。』那時候，無數千萬億種眾生，來到佛的處所而聽法。如來在這時候，觀察這些眾生種種善根的伶俐與遲鈍、精進與懈怠，隨順著他們所能承擔的來為他們說法，種種無量無邊，全都使他們歡喜，暢快地得到善妙的利益。這些眾生聽了這個法以後，這一世安穩，來世生在善處，藉著修道而受用安樂，也得以聽聞佛法。既然聽了法以後，遠離了種種的障礙，在諸法當中，隨任著各自力量所能夠達到的，漸漸得以進入正道。就像那巨大的雲，降雨在一切花卉草木、叢林以及種種藥草上面，順應著它們的種性，一一充分地蒙受潤澤，各自得以生長。
一相一味·究竟一切種智
「如來說法，是一相一味的——所謂：解脫相（脫離繫縛之相）、離相（遠離煩惱之相）、滅相（寂滅諸苦之相），究竟到達一切種智（能遍知一切法的佛智）。那些有眾生聽到如來的法，或受持、或讀誦，依照所說的去修行，所得到的功德，自己並不能夠覺察知曉。這是為什麼呢？因為只有如來知道這眾生的種類、形相、體質、性情，他憶念什麼事、思量什麼事、修習什麼事，是怎樣憶念、怎樣思量、怎樣修習，用什麼法憶念、用什麼法思量、用什麼法修習，用什麼法得到什麼法。眾生安住在種種不同的境地當中，只有如來如實地照見他們，明明白白毫無障礙。就像那花卉草木、種種藥草等等，它們並不知道自己是上等、中等還是下等的品性。如來了知這一相一味的法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅之相，最終歸向於空。佛知道了這個以後，觀察眾生內心的欲樂而加以將順護念，因此不立即為他們宣說一切種智。
「你們，迦葉啊！實在非常稀有難得，能夠了知如來隨順所宜而說法，能夠信受、能夠領納。這是為什麼呢？因為諸佛世尊隨順所宜而說法，是難以理解、難以知曉的。」
那時候世尊想要把這個道理再宣說一遍，就說了偈頌：
重頌·久默斯要·隨力為說
「破除三有（欲界、色界、無色界的存有）的法中之王，
出現在世間，
隨順著眾生的欲樂，
用種種方式來說法。
如來尊貴莊重，
智慧深邃悠遠，
長久地默守著這精要，
不急於快快地宣說。
有智慧的人如果聽到了，
便能夠信受理解；
沒有智慧的人疑惑悔退，
便為此永遠地失去了。
因此迦葉啊！
隨著各人的根力來為他們宣說，
用種種的因緣，
使他們得到正見。
重頌·大雲慧雨·普潤一切
迦葉你應當知道！
譬如巨大的雲，
興起在世間，
遍遍覆蓋著一切；
智慧的雲含帶著潤澤，
閃電的光明晃耀，
雷聲遠遠地震動，
使眾生歡悅喜豫。
日光被遮蔽掩住，
地面上一片清涼，
濃雲層層垂布下來、
彷彿可以承接攬取。
那雨普遍平等，
四方一齊降下，
流注傾瀉無量無邊，
整片土地都充足浸潤。
山川、險峻的谿谷、
幽深偏僻之處所生長的，
花卉、藥草，
大大小小種種的樹木，
各種穀物的苗與莊稼，
甘蔗、葡萄，
被這雨所滋潤，
沒有一樣不豐足的，
乾涸的土地普遍受到浸潤，
藥草林木一同繁茂。
那雲所降出的，
是同一味道的水，
草木叢林，
隨著各自的分量承受潤澤。
一切種種的樹木，
上等、中等、下等的，
順應著它們的大小，
各自得以生長，
根、莖、枝、葉，
花、果的光彩顏色，
同一場雨所澆及，
全都得到鮮亮潤澤。
順著它們的體質形相，
性分有大有小，
所滋潤的雖然是同一場，
卻各自滋長繁茂。
重頌·佛亦如是·平等說法
佛也是這樣，
出現在世間，
譬如巨大的雲，
普遍覆蓋著一切。
既然出現在世間了，
就為那些眾生，
分別演說，
諸法真實的道理。
大聖世尊，
在諸天、人眾、一切大眾當中，
宣說這樣的話：
『我是如來，
是兩足（福德與智慧兩者具足）當中最尊貴的，
出現在世間，
好比那巨大的雲，
充分潤澤著一切。
那些枯槁的眾生，
全都使他們遠離痛苦，
得到安穩的快樂——
世間的快樂，
以及涅槃的快樂。
諸天、人眾，
一心一意好好地聽，
全都應當到這裡來，
拜見無上的至尊。』
我是世尊，
沒有能夠比得上的，
為了使眾生安穩，
所以顯現在世間。
為大眾宣說，
甘露一般清淨的法，
那法是同一味道的，
就是解脫與涅槃。
用同一種微妙的音聲、
演暢這個道理，
常常為了大乘，
而作成因緣。
我觀察一切，
普遍地全都平等，
沒有彼此分別、
沒有愛憎的心。
我沒有貪愛執著，
也沒有局限障礙，
恆常地為一切眾生，
平等地說法。
就像為一個人說法那樣，
為許多的人也是這樣，
常常演說著法，
從來沒有別的事。
來來去去、坐著站著，
始終不曾疲倦厭煩，
充足地潤澤世間，
就像雨水普遍潤澤。
尊貴的、卑賤的、上等的、下等的，
守持戒律的、毀犯戒律的，
威儀具足的，
以及威儀不具足的，
持正見的、持邪見的，
根性伶俐的、根性遲鈍的，
我平等地降下法雨，
而沒有絲毫懈怠倦怠。
重頌·三草二木隨根器
一切眾生，
聽到我說法的，
隨著各自力量所承受的，
安住在種種不同的境地。
有的處在人道、天道，
作轉輪聖王（以正法統御天下的聖王），
作帝釋天、大梵天等種種天王，
這就是小藥草。
了知無漏的法（斷盡煩惱、不再漏落生死之法），
能夠得到涅槃，
生起六種神通（天眼、天耳、他心、宿命、神足、漏盡六種神妙通力），
以及得到三明（宿命、天眼、漏盡三種神通明達），
獨自處在山林當中，
常常修行禪定，
得到緣覺（獨觀因緣而悟道者）的果證，
這就是中藥草。
尋求世尊的果位，
立願『我將要作佛』，
修行精進與禪定，
這就是上藥草。
又有那些佛的兒子，
專心一意於佛道，
常常修行慈悲，
自己知道將能作佛，
決定沒有疑惑，
這就叫做小樹。
安住在神通當中，
運轉那不退轉的法輪，
度化無量億、百千那麼多的眾生，
像這樣的菩薩，
就叫做大樹。
佛平等地說法，
就像同一味道的雨；
隨著眾生的種性不同，
所承受的也就不同，
就像那些草木，
所稟受的各各不同。
佛用這個譬喻，
方便善巧地開示，
用種種的言辭，
演說這同一個法，
對於佛的智慧來說，
就像大海中的一滴水。
我降下法雨，
充滿了世間，
這同一味道的法，
讓眾生隨著各自的力量去修行。
就像那叢林，
藥草種種的樹木，
隨著它們的大小，
漸漸增長茂盛美好。
諸佛的法，
常常用這同一味道，
使種種的世間，
普遍得到具足，
漸漸次第地修行，
全都得到道果。
重頌·聲聞緣覺菩薩·各得增長
聲聞（聽佛說法而悟道者）、緣覺（獨觀因緣而悟道者），
處在山林當中，
安住在最後一次受生的身，
聽了法而得到果證，
這就叫做藥草，
各自得以增長。
如果是那些菩薩，
智慧堅固，
通達了知三界（欲界、色界、無色界），
尋求最上等的乘法，
這就叫做小樹，
而得以增長。
又有安住在禪定當中，
得到神通力量，
聽到諸法本空，
心裡非常歡喜，
放射出無數的光明，
度化種種的眾生，
這就叫做大樹，
而得以增長。
重頌·諸聲聞眾皆非滅度
就像這樣，迦葉啊！
佛所宣說的法，
譬如巨大的雲，
用同一味道的雨，
潤澤在人這朵花上，
各自得以結成果實。
迦葉你應當知道！
用種種的因緣、種種的譬喻，
開示佛道，
這是我的方便善巧，
諸佛也都是這樣。
如今為你們，
宣說最真實的事：
『種種聲聞大眾，
全都並不是真的滅度（究竟寂滅）。
你們所修行的，
正是菩薩道，
漸漸地修習學習，
全都應當成佛。』」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Buddha Praises Kāśyapa · The Tathāgata Is King of All Dharmas
爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又於諸法究盡明了，示諸眾生一切智慧。
At that time, the World-Honored One told Mahākāśyapa and the other great disciples: “Excellent, excellent! Kāśyapa, you have spoken well of the Tathāgata’s true qualities. It is exactly as you have said. The Tathāgata also possesses immeasurable, boundless, incalculable qualities. Even if all of you spoke of them throughout immeasurable millions of aeons, you could not exhaust them. Kāśyapa! You should know that the Tathāgata is king of all dharmas. Whatever he teaches is never false. With wisdom and skillful means, he expounds every dharma; all the Dharma he teaches reaches the ground of all-knowledge, the wisdom that comprehends every dharma. The Tathāgata observes and knows where all dharmas lead and what they ultimately tend toward. He also knows the courses followed in the depths of every sentient being’s heart and penetrates them without obstruction. Moreover, he has fathomed and clearly understood all dharmas to their end, and he reveals every wisdom to sentient beings.
The Parable of the Medicinal Herbs · One Cloud Moistens All · The Plants and Trees Differ
「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。
“Kāśyapa! Consider the three-thousand-great-thousand world—the vast realm taught by a single buddha. Across its mountains, rivers, ravines, valleys, and lands grow flowering plants, trees, thickets, forests, and medicinal herbs of many kinds, each different in name and appearance. Dense clouds spread everywhere, covering the entire three-thousand-great-thousand world. At the same moment they pour down rain equally, and their moisture reaches everywhere. Among the flowering plants, trees, thickets, forests, and medicinal herbs are those with small roots and small stalks, small branches and small leaves; those with medium roots and medium stalks, medium branches and medium leaves; and those with great roots and great stalks, great branches and great leaves. Trees are both great and small, and each receives what it can according to whether it belongs to the higher, middle, or lower range. The rain from this one cloud enables each to grow in keeping with its own kind and nature; its flowers and fruits unfold, flourish, and ripen. Although all grow from the same ground and are moistened by the same rain, the many plants and trees differ from one another.
The Correspondence of the Parable · The Tathāgata Arises like a Great Cloud
「迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大眾中、而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來于時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，於諸法中，任力所能，漸得入道。如彼大雲，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。
“Kāśyapa! You should know that the Tathāgata is likewise. He appears in the world like a great cloud rising. With a great voice he reaches throughout the world of devas, humans, and asuras—the contentious nonhuman beings—just as that great cloud covers the entire three-thousand-great-thousand land. In the midst of the great assembly, he proclaims: ‘I am the Tathāgata, the one who comes along the path of suchness to perfect awakening; the Worthy of Offerings, worthy to receive the offerings of devas and humans; the Rightly and Universally Knowing, who truly knows every dharma; the One Perfect in Knowledge and Conduct; the Well-Gone, who has departed the world well, gone to a good destination, and does not turn back; the Knower of the World, who understands all principles within and beyond the world; the Unsurpassed One, whom no sentient being can surpass; the Tamer of Persons, who skillfully guides and disciplines beings into the right path; the Teacher of Devas and Humans; the Buddha, the Awakened One; and the World-Honored One. Those not yet delivered I cause to be delivered. Those not yet understanding I cause to understand. Those not yet at peace I cause to be at peace. Those not yet in nirvāṇa (the peace in which afflictions are stilled) I cause to attain nirvāṇa. I know this present life and future lives as they truly are. I am the one who knows all, the one who sees all, the one who knows the path, the one who opens the path, and the one who teaches the path. All of you—devas, humans, and asuras—should come here to hear the Dharma.’
“At that time, countless thousands of millions of kinds of sentient beings come to the Buddha to hear the Dharma. The Tathāgata then observes whether their faculties are sharp or dull and whether they are diligent or lax. In accordance with what each can bear, he teaches them immeasurable varieties of Dharma, bringing joy to them all and enabling them swiftly to gain excellent benefit. After hearing this Dharma, these sentient beings are peaceful in the present life, are later born in a good destination, enjoy happiness through the path, and are also able to hear the Dharma. Once they have heard the Dharma, they leave their many obstructions behind. Within the many dharmas, according to whatever their own strength enables them to do, they gradually enter the path. They are like all the flowering plants, trees, thickets, forests, and medicinal herbs upon which the great cloud rains: each, in keeping with its own kind and nature, is fully moistened and enabled to grow.
One Mark, One Flavor · Ultimately Reaching the Knowledge of All Modes
「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住於種種之地，唯有如來如實見之，明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。 「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」
“The Dharma taught by the Tathāgata has one mark and one flavor—namely, the mark of liberation, the mark of separation (separation from afflictions), and the mark of cessation (the quiescent cessation of all suffering)—and ultimately reaches the knowledge of all modes, the Buddha’s knowledge that knows every dharma in every aspect. Some sentient beings hear the Tathāgata’s Dharma, uphold it, read and recite it, and practice as it teaches, yet they do not themselves perceive or know the qualities they have gained. Why is this? Only the Tathāgata knows each sentient being’s kind, mark, substance, and nature: what that being recollects, what that being thinks about, and what that being cultivates; how the being recollects, how the being thinks, and how the being cultivates; by what dharma the being recollects, by what dharma the being thinks, and by what dharma the being cultivates; and by what dharma the being attains which dharma. Sentient beings abide on many different grounds. Only the Tathāgata sees them as they truly are and understands them clearly, without obstruction. They are like those flowering plants, trees, thickets, forests, medicinal herbs, and the rest, which do not know for themselves whether their nature is higher, middle, or lower. The Tathāgata knows this Dharma of one mark and one flavor—the mark of liberation, the mark of separation, and the mark of cessation—which is ultimate nirvāṇa, the mark of constant quiescence, and which finally returns to emptiness. Knowing this, the Buddha observes the desires within sentient beings’ hearts and protects them accordingly. He therefore does not immediately teach them the knowledge of all modes.
“You, Kāśyapa, and the others are exceedingly rare. You can know that the Tathāgata teaches in accordance with what is fitting, and you can trust and receive it. Why is this? The Dharma taught by the buddhas, the World-Honored Ones, in accordance with what is fitting is difficult to understand and difficult to know.”
Repeated Verse · Long Silent on This Essential · Teaching According to Capacity
爾時世尊欲重宣此義，而說偈言： 「破有法王，出現世間，隨眾生欲，
種種說法。如來尊重，智慧深遠，
久默斯要，不務速說。有智若聞，
則能信解；無智疑悔，則為永失。
是故迦葉！隨力為說，以種種緣，
令得正見。
At that time, the World-Honored One wished to proclaim this meaning again and spoke in verse:
“The Dharma King who breaks the three modes of existence—
the desire realm, form realm, and formless realm—
appears in the world.
In accordance with sentient beings’ desires,
he teaches the Dharma in many ways.
The Tathāgata is honored and august;
his wisdom is profound and far-reaching.
For a long time he remained silent on this essential,
never seeking to teach it hastily.
If those with wisdom hear it,
they can trust and understand;
those without wisdom doubt and turn back in regret,
and so lose it forever.
Therefore, Kāśyapa,
he teaches each according to that person’s strength
and uses many causes and conditions
to bring each one to right view.
Repeated Verse · The Great Cloud and Wisdom-Rain · Universally Moistening All
迦葉當知！譬如大雲， 起於世間，遍覆一切；慧雲含潤，
電光晃曜，雷聲遠震，令眾悅豫。
日光掩蔽，地上清涼，靉靆垂布、
如可承攬。其雨普等，四方俱下，
流澍無量，率土充洽。山川險谷、
幽邃所生，卉木藥草，大小諸樹，
百穀苗稼，甘蔗蒲萄，雨之所潤，
無不豐足，乾地普洽，藥木竝茂。
其雲所出，一味之水，草木叢林，
隨分受潤。一切諸樹，上中下等，
稱其大小，各得生長，根莖枝葉，
華菓光色，一雨所及，皆得鮮澤。
如其體相，性分大小，所潤是一，
而各滋茂。
Kāśyapa, you should know!
It is like a great cloud
rising over the world
and covering everything.
This cloud of wisdom holds moisture within it;
lightning flashes and shines,
thunder rolls and shakes the distance,
bringing delight and joy to living beings.
The sunlight is covered and concealed,
and the earth becomes cool.
Dense banks of cloud hang down,
as though they could be caught and gathered in one’s arms.
The rain falls universally and equally,
descending from every direction at once.
Its torrents stream down without measure,
filling and soaking every stretch of land.
Across the mountains, rivers, and steep ravines,
and in the secluded depths,
grow flowering plants, trees, and medicinal herbs,
all the trees, both great and small,
the shoots and crops of a hundred grains,
sugarcane and grapes.
Moistened by this rain,
not one fails to become full and abundant.
The dry earth is soaked everywhere,
and medicinal herbs and trees flourish together.
What issues from that cloud
is water of a single flavor.
The grasses, trees, thickets, and forests
receive its moisture according to their measure.
All the many trees,
whether higher, middle, or lower,
in proportion to their greatness or smallness,
are each enabled to grow.
Their roots, stalks, branches, and leaves,
their flowers’ and fruits’ luster and color,
all reached by the same rain,
become fresh and radiant.
In keeping with their substance and marks,
their natures and portions are great or small.
The moisture is one and the same,
yet each grows lush and flourishing.
Repeated Verse · The Buddha Is Likewise · Teaching the Dharma Equally
佛亦如是，出現於世， 譬如大雲，普覆一切。既出于世，
為諸眾生，分別演說，諸法之實。
大聖世尊，於諸天人、一切眾中，
而宣是言：『我為如來，兩足之尊，
出于世間，猶如大雲，充潤一切。
枯槁眾生，皆令離苦，得安隱樂——
世間之樂，及涅槃樂。諸天人眾，
一心善聽，皆應到此，覲無上尊。』
我為世尊，無能及者，安隱眾生，
故現於世。為大眾說，甘露淨法，
其法一味，解脫涅槃。以一妙音、
演暢斯義，常為大乘，而作因緣。
我觀一切，普皆平等，無有彼此，
愛憎之心。我無貪著，亦無限礙，
恒為一切，平等說法。如為一人，
眾多亦然，常演說法，曾無他事。
去來坐立，終不疲厭，充足世間，
如雨普潤。貴賤上下，持戒毀戒，
威儀具足，及不具足，正見邪見，
利根鈍根，等雨法雨，而無懈倦。
The Buddha is likewise.
He appears in the world
like a great cloud
universally covering everything.
Having appeared in the world,
for the sake of all sentient beings
he distinguishes and expounds
the reality of the many dharmas.
The Great Sage, the World-Honored One,
among all devas and humans,
in the midst of the whole assembly,
proclaims these words:
‘I am the Tathāgata,
the Honored One complete in both merit and wisdom.
I appear in the world
just like a great cloud,
fully moistening everything.
I cause all withered sentient beings
to leave suffering behind
and gain peaceful joy—
the joy of the world
and the joy of nirvāṇa.
All you devas and humans,
listen well with one mind.
You should all come here
and behold the unsurpassed Honored One.’
I am the World-Honored One;
none can equal me.
To bring peace to sentient beings,
I appear in the world.
For the great assembly I teach
the pure Dharma, sweet as nectar.
This Dharma has one flavor:
liberation and nirvāṇa.
With one wondrous voice
I unfold this meaning,
always serving as causes and conditions
for the great vehicle.
I observe all beings
and regard them universally and equally,
without distinction between this one and that one,
without any mind of love or hatred.
I have no greed or attachment,
and no restriction or obstruction.
Constantly, for the sake of all,
I teach the Dharma equally.
Just as I teach one person,
so I teach a multitude.
I constantly expound the Dharma
and never have any other task.
Whether going or coming, sitting or standing,
I never grow weary or tired.
I fill the world,
just as rain moistens everywhere.
Upon the noble and the lowly,
the higher and the lower,
those who uphold discipline and those who violate it,
those complete in dignified conduct and those not complete,
those of right view and those of wrong view,
those of sharp faculties and those of dull faculties,
I rain the Dharma-rain equally
without ever becoming lax or weary.
Repeated Verse · The Three Herbs and Two Trees According to Faculties and Capacities
一切眾生，聞我法者，隨力所受， 住於諸地。或處人天，轉輪聖王，
釋梵諸王，是小藥草。知無漏法，
能得涅槃，起六神通，及得三明，
獨處山林，常行禪定，得緣覺證，
是中藥草。求世尊處，我當作佛，
行精進定，是上藥草。又諸佛子，
專心佛道，常行慈悲，自知作佛，
決定無疑，是名小樹。安住神通，
轉不退輪，度無量億、百千眾生，
如是菩薩，名為大樹。佛平等說，
如一味雨；隨眾生性，所受不同，
如彼草木，所稟各異。佛以此喻，
方便開示，種種言辭，演說一法，
於佛智慧，如海一渧。我雨法雨，
充滿世間，一味之法，隨力修行。
如彼叢林，藥草諸樹，隨其大小，
漸增茂好。諸佛之法，常以一味，
令諸世間，普得具足，漸次修行，
皆得道果。
All sentient beings
who hear my Dharma
receive it according to their strength
and abide on many different grounds.
Some dwell among humans and devas,
becoming wheel-turning sage-kings—
sage-kings who govern the world through the true Dharma—
or becoming Śakra, Brahmā, and other deva-kings.
These are the small medicinal herbs.
Those who know the uncontaminated Dharma,
in which the afflictions are exhausted
and there is no further fall into birth and death,
can attain nirvāṇa.
They arouse the six supernormal powers—
the divine eye, the divine ear,
knowledge of others’ minds, recollection of past lives,
supernormal travel, and exhaustion of the outflows—
and attain the three direct knowledges—
recollection of past lives, the divine eye,
and exhaustion of the outflows.
Dwelling alone in mountain forests,
they constantly practice meditation
and attain the realization of a pratyekabuddha,
one who awakens alone by contemplating causes and conditions.
These are the middle medicinal herbs.
Those who seek the state of the World-Honored One,
vowing, ‘I shall become a buddha,’
and who practice vigor and meditative stability
are the superior medicinal herbs.
Then there are the sons of the Buddha
who devote their minds wholly to the buddha-way,
constantly practice loving-kindness and compassion,
and know for themselves that they shall become buddhas,
certain and without doubt.
These are called the small trees.
Those who abide securely in supernormal powers,
turn the wheel from which there is no retrogression,
and deliver immeasurable millions
and hundreds of thousands of sentient beings—
bodhisattvas such as these
are called the great trees.
The Buddha teaches equally,
like rain of a single flavor;
yet according to the differing natures of sentient beings,
what each receives is not the same,
just as the plants and trees
each absorb it differently.
Through this parable,
the Buddha reveals through skillful means,
and in many kinds of words
he expounds the one Dharma—
yet beside the Buddha’s wisdom,
this is only a single drop in the sea.
I rain down the Dharma-rain,
filling the world.
This Dharma of a single flavor
is practiced according to each being’s strength.
Like the thickets, forests,
medicinal herbs, and many trees,
according to whether they are great or small,
they gradually grow flourishing and fine.
The Dharma of the buddhas
always has this single flavor.
It causes the many worlds
universally to gain completion.
Practicing gradually, step by step,
all attain the fruit of the path.
Repeated Verse · Śrāvakas, Pratyekabuddhas, and Bodhisattvas · Each Grows
聲聞緣覺，處於山林， 住最後身，聞法得果，是名藥草，
各得增長。若諸菩薩，智慧堅固，
了達三界，求最上乘，是名小樹，
而得增長。復有住禪，得神通力，
聞諸法空，心大歡喜，放無數光，
度諸眾生，是名大樹，而得增長。
Śrāvakas (those who awaken by hearing the Buddha teach) and pratyekabuddhas (those who awaken alone by contemplating causes and conditions)
dwell in mountain forests,
abiding in their final body.
They hear the Dharma and attain the fruit;
these are called medicinal herbs,
and each is enabled to grow.
Those bodhisattvas
whose wisdom is firm,
who fully understand the three realms—
the desire, form, and formless realms—
and seek the highest vehicle
are called small trees,
and they are enabled to grow.
There are others who abide in meditation,
attain the power of supernormal abilities,
and, hearing that the many dharmas are empty,
become filled with great joy.
They emit countless rays of light
and deliver many sentient beings;
these are called great trees,
and they are enabled to grow.
Repeated Verse · The Śrāvaka Assembly Has Not Attained True Extinction
如是迦葉！佛所說法，譬如大雲， 以一味雨，潤於人華，各得成實。
迦葉當知！以諸因緣、種種譬喻，
開示佛道，是我方便，諸佛亦然。
今為汝等，說最實事：『諸聲聞眾，
皆非滅度。汝等所行，是菩薩道，
漸漸修學，悉當成佛。』」
Just so, Kāśyapa!
The Dharma taught by the Buddha
is like a great cloud.
With rain of a single flavor,
it moistens the flowers that are human beings,
and enables each to bear fruit and ripen.
Kāśyapa, you should know!
Through many causes and conditions
and many kinds of parables,
I open and reveal the buddha-way.
These are my skillful means;
all the buddhas do the same.
Now, for all of you,
I teach the most real matter:
‘The whole śrāvaka assembly
has not attained true extinction (ultimate quiescence).
What you have practiced
is the bodhisattva path.
Train and learn gradually,
and you shall all become buddhas.’”
授記品第六Chapter 6 · Bestowal of Predictions
全文五層 →Full five layers →迦葉授記·光明如來
那時候，世尊說完了這偈頌之後，告訴在座的大眾，這樣唱說道：「我這位弟子摩訶迦葉（大迦葉），在未來世當中，將會得以奉侍、拜見三百萬億那麼多的諸佛世尊，供養、恭敬他們，尊重、讚歎他們，廣泛地宣揚諸佛無量的大法。到了最後一生，將得以成就佛果，佛號叫做光明如來、應供（應當受人天供養）、正遍知（正確而周遍地覺知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善巧地去到彼岸而不再退墮）、世間解（透徹了解世間一切）、無上士（沒有人能超過他的最上士夫）、調御丈夫（善於調伏、駕御眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共同尊崇的）。他的國土名叫光德，那個劫名叫大莊嚴。這尊佛的壽命有十二個小劫（極長的時間單位），正法住留在世間二十個小劫，像法（佛法形貌尚存、修證漸稀的時期）也住留二十個小劫。他的國界莊嚴妝飾，沒有種種的污穢醜惡、破瓦碎石、荊棘刺草、大小便等不淨之物。那片國土平坦端正，沒有高高低低、坑洞窪陷、土堆丘阜。用琉璃當作大地，寶樹一行一列地排列著，用黃金當作繩索，用來標界在道路兩旁，散布著種種寶花，周遍各處都清淨無染。那個國土的菩薩有無量千億那麼多，種種聲聞（聽佛說法而悟道的人）大眾也一樣多得無法計數，沒有種種魔的擾亂之事，雖然有魔王以及魔的眷屬人民，卻全都護持著佛法。」
迦葉授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「告訴諸位比丘：『我用佛的眼睛，
見到這位迦葉，
在未來世當中，
經過無數的劫，將會得以作佛。
而在未來世裡，
供養、奉侍、拜見，
三百萬億，
那麼多的諸佛世尊。為了成就佛的智慧，
清淨地修持梵行（清淨無染的修行）。
供養了最上、
兩足中最尊貴的佛（人天之中福慧兩足最為尊貴者）之後，
修習了一切，
無上的智慧。到了最後一生，
得以成就佛果。
他的國土清淨，
用琉璃當作大地，
有許多的寶樹，
一行一列排列在道路兩旁，
用金繩標界在道路上，
見到的人都歡喜。
常常散發出好聞的香氣，
散布著眾多的名花，
種種奇特微妙的東西，
用來作為莊嚴。
那片土地平坦端正，
沒有丘陵坑洞。
種種的菩薩大眾，
多得無法稱說計量，
他們的心調和柔軟，
都達到了廣大的神通，
奉持著諸佛的
大乘經典。
種種的聲聞大眾，
都是無漏（斷盡煩惱）的最後之身，
是法王（佛）的兒子，
也一樣無法計量，
就算用天眼（能見遠近粗細的神通眼），
也沒有辦法數清知曉。
那尊佛的壽命，
將有十二個小劫；正法住留在世間，
二十個小劫；像法也住留，
二十個小劫。
光明世尊，
他的種種事相就是這樣。』」
目連須菩提迦旃延請記·饑國之喻
那時候，大目犍連（神通第一的目連）、須菩提、摩訶迦栴延（大迦旃延）等人，全都惶恐戰慄，專一心地合起掌來，仰望著世尊的尊貴面容，眼睛片刻也不捨得移開，就一同齊聲說了偈頌：
「威猛如大英雄的世尊，
種種釋迦族中的法中之王，
因為哀憐我們的緣故，
而賜給我們佛的音聲。
假使您了知我們深切的心意，
見到您為我們授記（預先記別將來成佛）的話，
就如同用甘露（天上的不死妙藥）灑下來，
消除了炎熱、得到清涼。
就好比從饑荒的國度來，
忽然遇上大王的盛宴，
心裡還懷著疑惑畏懼，
不敢立刻就吃；
假使又得到了大王的吩咐，
然後才敢吃。
我們也是這樣，
每每想到小乘的過失，
不知道應當怎麼樣，
才能證得佛無上的智慧。
雖然聽到了佛的音聲，
說我們將會作佛，
心裡卻還懷著憂慮畏懼，
就像不敢立刻就吃一樣；
假使蒙受佛的授記，
那時才痛快安樂。
威猛如大英雄的世尊，
常常想要安穩世間，
惟願您賜給我們授記，
就如同饑餓的人需要吩咐才敢吃一樣。」
須菩提授記·名相如來
那時候，世尊知道諸位大弟子心裡所想念的，告訴諸位比丘：「這位須菩提，在將來世當中，將會奉侍、拜見三百萬億那由他（極大的數目單位）那麼多的佛，供養、恭敬他們，尊重、讚歎他們，常常修持梵行，具足了菩薩之道。到了最後一生，將得以成就佛果，佛號叫做名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個劫名叫有寶。國土名叫寶生。那片國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，沒有種種丘陵坑洞、沙礫碎石、荊棘刺草、大小便等污穢之物，寶花覆蓋著大地，周遍各處都清淨無染。那個國土的人民，全都居處在寶臺以及珍奇微妙的樓閣之中。他的聲聞弟子，無量無邊，用算數、譬喻都沒有辦法知曉。種種的菩薩大眾，有無數千萬億那由他那麼多。這尊佛的壽命有十二個小劫，正法住留在世間二十個小劫，像法也住留二十個小劫。那尊佛常常安處在虛空當中為大眾說法，度脫了無量的菩薩以及聲聞大眾。」那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「諸位比丘大眾，
我如今告訴你們，全都應當專一心地，
聽我所說：我的大弟子，
名叫須菩提的，
將會得以作佛，
佛號叫做名相。他將會供養無數、
萬億那麼多的諸佛，
隨順著佛所修行的，
漸漸具足了廣大的道。
到了最後一生，證得
三十二種相好，
端正美好、姝麗微妙，
就如同珍寶的山。
那尊佛的國土，
莊嚴清淨天下第一，
眾生見到的，
沒有不喜愛歡樂的，
佛在那國土當中，
度化了無量的眾生。
那尊佛的教法當中，
有許多的菩薩，
全都是根機銳利的，
轉動著不退轉的法輪，
那個國土常常用
菩薩來莊嚴。
種種的聲聞大眾，
多得無法稱說計數，
全都證得了三明（天眼明、宿命明、漏盡明三種通達），
具足了六神通（天眼、天耳、他心、宿命、神足、漏盡六種神通），
安住在八解脫（八種解脫繫縛的禪定境界），
有著廣大的威德。
那尊佛說法時，
示現出無量的
神通變化，
不可思議。
種種的天與人民，
數目多得像恆河的沙，
全都一同合起掌來，
聽聞領受佛的話語。
那尊佛的壽命將有，
十二個小劫，正法住留在世間，
二十個小劫，像法也住留，
二十個小劫。」
迦旃延授記·閻浮那提金光如來
那時候，世尊又告訴諸位比丘大眾：「我如今告訴你們，這位大迦旃延，在將來世當中，用種種的供養器具，供養、奉事八千億那麼多的佛，恭敬、尊重他們。諸佛滅度以後，各為每一尊佛建起塔廟，高一千由旬（長度單位，約帝王一日行軍的路程），縱橫寬廣正好相等各五百由旬，全都用金、銀、琉璃、車𤦲（一種寶石）、瑪瑙、真珠、玫瑰（紅色寶石）這七種珍寶合成，用眾多的花、瓔珞（珠玉串成的頸飾）、塗身的香、粉末的香、燃燒的香、絲織的傘蓋、幢幡（旌旗），來供養這些塔廟。經過這之後，又將供養二萬億那麼多的佛，也一樣是這樣。供養了這些佛之後，具足了菩薩之道，將會得以作佛。佛號叫做閻浮那提金光如來（如閻浮河所出金般的金色光明）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他的國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，用黃金當作繩索標界在道路兩旁，用美妙的花覆蓋著大地，周遍各處都清淨無染，見到的人都歡喜。沒有四種惡道——地獄、餓鬼、畜生、阿修羅道（好鬥而福報似天的一類眾生），有許多的天、人、種種的聲聞大眾以及種種的菩薩，用無量萬億那麼多來莊嚴他的國土。這尊佛的壽命有十二個小劫，正法住留在世間二十個小劫，像法也住留二十個小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「諸位比丘大眾，都專一心地聽，
就如同我所說的，
真實而沒有差異。這位迦栴延，
將會用種種
美妙精好的供養器具，
供養諸佛。諸佛滅度以後，
建起七寶的塔，
也用花、香，
供養佛的舍利（遺身聖骨）。
到了他最後一生，
證得了佛的智慧，
成就了等正覺（真正而普遍的覺悟）。
他的國土清淨，
度脫了無量、
萬億那麼多的眾生，
全都被十方
所供養。那尊佛的光明，
沒有誰能夠勝過。
那尊佛的佛號叫做，
閻浮金光。
菩薩與聲聞，
斷除了一切的存有（斷盡三界生死），
多得無量無數，
來莊嚴他的國土。」
目犍連授記·多摩羅跋栴檀香如來
那時候，世尊又告訴大眾：「我如今告訴你們，這位大目犍連，將會用種種的供養器具供養八千那麼多的諸佛，恭敬、尊重他們。諸佛滅度以後，各為每一尊佛建起塔廟，高一千由旬，縱橫寬廣正好相等各五百由旬，全都用金、銀、琉璃、車𤦲、瑪瑙、真珠、玫瑰這七種珍寶合成，用眾多的花、瓔珞、塗身的香、粉末的香、燃燒的香、絲織的傘蓋、幢幡，用來供養。經過這之後，又將供養二百萬億那麼多的諸佛，也一樣是這樣。將會得以成就佛果，佛號叫做多摩羅跋栴檀香如來（如多摩羅樹葉與栴檀香般的妙香）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個劫名叫喜滿，國土名叫意樂。他的國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，散布著真珠花，周遍各處都清淨無染，見到的人都歡喜。有許多的天、人、菩薩、聲聞，他們的數目無量無邊。這尊佛的壽命有二十四個小劫，正法住留在世間四十個小劫，像法也住留四十個小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我這位弟子、
大目犍連，捨棄了這個身體之後，
將得以見到八千、
二百萬億那麼多的
諸佛世尊。
為了成就佛道的緣故，
供養、恭敬他們，在諸佛的處所，
常常修持梵行，
在無量的劫當中，
奉持著佛法。
諸佛滅度以後，
建起七寶的塔，
高高地立起金剎（塔頂的金色相輪標柱），
用花、香、歌舞音樂，
來供養
諸佛的塔廟。
漸漸地具足了
菩薩之道以後，
在意樂國當中，
得以作佛。佛號叫做多摩羅、
栴檀之香。
那尊佛的壽命，
有二十四個劫，
常常為天與人，
演說佛道。他的聲聞大眾無量，
多得像恆河的沙，
全都證得三明六通（三明與六種神通），
有著廣大的威德。他的菩薩無數，
志向堅固、精進勤勇，
在佛的智慧上，
全都不退轉。
那尊佛滅度以後，
正法將住留，
四十個小劫，
像法也是這樣。我這些弟子，
威德具足，
他們的數目有五百，
全都將會得到授記。在未來世當中、
全都得以成就佛果。
我以及你們，
過去生生世世的因緣，
我如今將要宣說，
你們好好地聽。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Kāśyapa’s Prediction · Radiance Tathāgata
爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清淨。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」
At that time, after the World-Honored One had spoken the preceding verse, he addressed the great assembly and proclaimed: “This disciple of mine, Mahākāśyapa (the great Kāśyapa), in a future age will serve and behold three hundred trillion buddhas, the World-Honored Ones. He will make offerings to them, revere them, honor and praise them, and broadly proclaim the immeasurable great Dharma of all buddhas. In his final body he will attain buddhahood. He will be named Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (skillfully gone to the farther shore, never to fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world).
“His land will be named Radiant Virtue, and his aeon will be named Great Adornment. This buddha’s lifespan will be twelve minor aeons (an exceedingly long measure of time). The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma (the period when the outward form of the Buddha-Dharma remains but realization gradually becomes rare) will likewise remain for twenty minor aeons. His realm will be magnificently adorned. It will have none of the many forms of filth and evil—no broken tiles or rubble, no thorns or brambles, and no impurity of urine or excrement. Its ground will be level and even, without any high or low places, pits, hollows, mounds, or hills. Lapis lazuli will form the ground; jeweled trees will stand in rows; golden cords will mark the sides of the roads; and jeweled flowers of many kinds will be scattered everywhere. All around, everything will be pure and undefiled. The bodhisattvas of that land will number immeasurable hundreds of billions, and the assemblies of śrāvakas (those who awaken by hearing the Buddha teach) will likewise be beyond counting. There will be no disturbances caused by Māra. Although Māra, his people, and his retinues will be present, they will all protect the Buddha-Dharma.”
Kāśyapa’s Prediction · Repeated Verse
爾時世尊欲重宣此義，而說偈言： 「告諸比丘：『我以佛眼，見是迦葉，
於未來世，過無數劫，當得作佛。
而於來世，供養奉覲，三百萬億，
諸佛世尊。為佛智慧，淨修梵行。
供養最上，二足尊已，修習一切，
無上之慧。於最後身，得成為佛。
其土清淨，琉璃為地，多諸寶樹，
行列道側，金繩界道，見者歡喜。
常出好香，散眾名華，種種奇妙，
以為莊嚴。其地平正，無有丘坑。
諸菩薩眾，不可稱計，其心調柔，
逮大神通，奉持諸佛，大乘經典。
諸聲聞眾，無漏後身，法王之子，
亦不可計，乃以天眼，不能數知。
其佛當壽，十二小劫；正法住世，
二十小劫；像法亦住，二十小劫。
光明世尊，其事如是。』」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks, I tell you: with the Buddha-eye
I see this Kāśyapa.
In a future age,
after countless aeons, he shall attain buddhahood.
In ages to come,
he will make offerings to, serve, and behold
three hundred trillion
buddhas, the World-Honored Ones.
For the sake of the Buddha’s wisdom,
he will cultivate pure conduct (practice pure and undefiled).
Having made offerings to the supreme,
the Honored Ones foremost among those with two feet
(buddhas, foremost among devas and humans in the twofold perfection of merit and wisdom),
he will cultivate all
unsurpassed wisdom.
In his final body,
he will attain buddhahood.
His land will be pure,
with lapis lazuli for its ground.
It will have many jeweled trees,
standing in rows beside the roads;
golden cords will mark the roads,
and all who see them will rejoice.
Fine fragrances will constantly issue forth,
and famous flowers of many kinds will be scattered about.
Many rare and wondrous things
will serve as adornments.
The ground will be level and even,
without any hills or pits.
The assemblies of bodhisattvas
will be beyond all reckoning.
Their minds will be harmonious and gentle;
they will have reached great supernormal powers
and will uphold the buddhas’
great-vehicle sutras.
The assemblies of śrāvakas
will be in their final bodies, free of contaminants (all afflictions exhausted),
sons of the Dharma King (the Buddha),
and likewise beyond reckoning.
Even with the divine eye (the supernormal eye that sees near and far, coarse and subtle),
none will be able to count or know their number.
That buddha’s lifespan
will be twelve minor aeons.
The true Dharma will remain in the world
for twenty minor aeons;
the semblance Dharma will likewise remain
for twenty minor aeons.
The affairs of Radiance, the World-Honored One,
will be just as I have said.”
Maudgalyāyana, Subhūti, and Kātyāyana Request Predictions · The Simile of the Famine-Stricken Land
爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫捨，即共同聲而說偈言： 「大雄猛世尊，諸釋之法王，
哀愍我等故，而賜佛音聲。
若知我深心，見為授記者，
如以甘露灑，除熱得清涼。
如從饑國來，忽遇大王饍，
心猶懷疑懼，未敢即便食；
若復得王教，然後乃敢食。
我等亦如是，每惟小乘過，
不知當云何，得佛無上慧。
雖聞佛音聲，言我等作佛，
心尚懷憂懼，如未敢便食；
若蒙佛授記，爾乃快安樂。
大雄猛世尊，常欲安世間，
願賜我等記，如飢須教食。」
At that time, Mahāmaudgalyāyana (Maudgalyāyana, foremost in supernormal powers), Subhūti, Mahākātyāyana (the great Kātyāyana), and the others all became frightened and trembled. Single-mindedly joining their palms, they gazed up at the World-Honored One’s honored face without letting their eyes turn away even for a moment. Then, speaking together in one voice, they said in verse:
“World-Honored One, mighty Great Hero,
Dharma King among all the Śākyas,
because you take pity upon us,
bestow upon us the Buddha’s voice.
If you know what lies deep within our hearts
and see fit to bestow predictions (declarations made in advance that we will attain buddhahood) upon us,
it will be like a sprinkling of ambrosia (the deathless medicine of the devas),
dispelling our heat and bringing coolness.
It is as though we had come from a famine-stricken land
and suddenly encountered a great king’s feast.
Our hearts would still hold doubt and fear,
and we would not yet dare eat at once.
Only if we also received the king’s command
would we then dare to eat.
We are just the same.
Whenever we reflect upon the faults of the lesser vehicle,
we do not know what we should do
to attain the Buddha’s unsurpassed wisdom.
Although we hear the Buddha’s voice
say that we shall become buddhas,
our hearts still hold worry and fear,
as though we did not yet dare eat.
Only if the Buddha bestows predictions upon us
will we then be joyful and at ease.
World-Honored One, mighty Great Hero,
you constantly wish to bring peace to the world.
We pray that you bestow predictions upon us,
just as a hungry person needs the command before daring to eat.”
Subhūti’s Prediction · Name-and-Mark Tathāgata
爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。於最後身、得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍清淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言： 「諸比丘眾，今告汝等，皆當一心，
聽我所說：我大弟子，須菩提者，
當得作佛，號曰名相。當供無數，
萬億諸佛，隨佛所行，漸具大道。
最後身得，三十二相，端正姝妙，
猶如寶山。其佛國土，嚴淨第一，
眾生見者，無不愛樂，佛於其中，
度無量眾。其佛法中，多諸菩薩，
皆悉利根，轉不退輪，彼國常以，
菩薩莊嚴。諸聲聞眾，不可稱數，
皆得三明，具六神通，住八解脫，
有大威德。其佛說法，現於無量，
神通變化，不可思議。諸天人民，
數如恒沙，皆共合掌，聽受佛語。
其佛當壽，十二小劫，正法住世，
二十小劫，像法亦住，二十小劫。」
At that time, the World-Honored One knew what his great disciples were thinking and said to the monks: “This Subhūti, in a future age, will serve and behold three hundred trillion nayutas (an exceedingly great unit of number) of buddhas. He will make offerings to them, revere them, honor and praise them, constantly cultivate pure conduct, and fully complete the bodhisattva path. In his final body he will attain buddhahood. He will be named Name-and-Mark Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.
“His aeon will be named Possessing Jewels, and his land will be named Jewel-Born. Its ground will be level and even, with crystal for its ground and jeweled trees as adornments. It will have no hills or pits, no sand or gravel, no thorns or brambles, and no filth of urine or excrement. Jeweled flowers will cover the ground, and everything all around will be pure and undefiled. The people of that land will all dwell upon jeweled terraces and in rare and wondrous towers. His śrāvaka disciples will be immeasurable and boundless, beyond the reach of calculation or comparison. The assembly of bodhisattvas will number countless thousands of myriads of millions of nayutas. This buddha’s lifespan will be twelve minor aeons. The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma will likewise remain for twenty minor aeons. This buddha will always abide in open space and teach the Dharma to the assembly, delivering immeasurable bodhisattvas and śrāvakas.” At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Assembly of monks,
I now tell you: you should all be single-minded
and listen to what I say.
My great disciple,
the one named Subhūti,
shall attain buddhahood
and be named Name-and-Mark.
He will make offerings to countless
millions upon millions of buddhas.
Following the practices of the buddhas,
he will gradually complete the great path.
In his final body he will attain
the thirty-two marks.
Handsome, beautiful, and wondrous,
he will be like a jeweled mountain.
That buddha’s land
will be foremost in magnificent purity.
Among the sentient beings who see it,
none will fail to love and delight in it.
Within that land, the buddha
will deliver immeasurable beings.
Within that buddha’s teaching
there will be many bodhisattvas.
All will have keen faculties
and turn the Dharma wheel of non-retrogression.
That land will constantly be
adorned with bodhisattvas.
The assemblies of śrāvakas
will be beyond all reckoning.
All will attain the three knowledges
(the knowledge of the divine eye, the knowledge of former lives, and the knowledge that the contaminants have been exhausted),
fully possess the six supernormal powers
(the divine eye, divine ear, knowledge of others’ minds, recollection of former lives, supernormal movement, and exhaustion of the contaminants),
and abide in the eight liberations
(the eight meditative states that free one from bondage).
They will possess great majestic virtue.
When that buddha teaches the Dharma,
he will manifest immeasurable
supernormal transformations,
inconceivable in their wonder.
Devas and humans
will be as numerous as the sands of the Ganges.
All will join their palms together
and listen to and receive the Buddha’s words.
That buddha’s lifespan
will be twelve minor aeons.
The true Dharma will remain in the world
for twenty minor aeons;
the semblance Dharma will likewise remain
for twenty minor aeons.”
Kātyāyana’s Prediction · Jambūnada-Gold Radiance Tathāgata
爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」 爾時世尊欲重宣此義，而說偈言： 「諸比丘眾、皆一心聽，如我所說，
真實無異。是迦栴延，當以種種，
妙好供具，供養諸佛。諸佛滅後，
起七寶塔，亦以華香，供養舍利。
其最後身，得佛智慧，成等正覺。
國土清淨，度脫無量，萬億眾生，
皆為十方，之所供養。佛之光明，
無能勝者。其佛號曰，閻浮金光。
菩薩聲聞，斷一切有，無量無數，
莊嚴其國。」
At that time, the World-Honored One again said to the assembly of monks: “I now tell you that, in a future age, this Mahākātyāyana will use every kind of offering to make offerings to and serve eight hundred billion buddhas, revering and honoring them. After each of those buddhas enters extinction, he will raise a stūpa for that buddha, a thousand yojanas high (a yojana is a unit of distance, approximately the distance an imperial army could march in a day) and exactly five hundred yojanas in both length and breadth. Each stūpa will be made of the seven treasures—gold, silver, lapis lazuli, giant clamshell (a kind of gemstone), agate, pearl, and red gem. With many flowers, jeweled necklaces (neck ornaments strung from pearls and gems), fragrant ointments, powdered incense, burning incense, silken canopies, and banners and streamers, he will make offerings to those stūpas. After this he will likewise make offerings to another two trillion buddhas. Having made offerings to all these buddhas, he will fully complete the bodhisattva path and shall attain buddhahood.
“He will be named Jambūnada-Gold Radiance Tathāgata (radiant with the golden light of the gold produced by the Jambū River), Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. His land will be level and even, with crystal for its ground and jeweled trees as adornments. Golden cords will mark the sides of the roads, and wondrous flowers will cover the ground. Everything all around will be pure and undefiled, and all who see it will rejoice. There will be none of the four evil destinations—hell beings, hungry ghosts, animals, or asuras (combative beings whose blessings resemble those of devas). There will be many devas and humans, many assemblies of śrāvakas, and many bodhisattvas; immeasurable millions of them will adorn his land. This buddha’s lifespan will be twelve minor aeons. The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma will likewise remain for twenty minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Assembly of monks, all listen single-mindedly.
What I say
is true and without difference.
This Kātyāyana
will use many kinds
of wondrous and excellent offerings
to make offerings to the buddhas.
After the buddhas enter extinction,
he will raise stūpas of the seven treasures
and will also use flowers and incense
to make offerings to their relics (sacred remains).
In his final body,
he will attain the Buddha’s wisdom
and accomplish complete, perfect awakening (awakening that is true and universal).
His land will be pure,
and he will deliver immeasurable
millions upon millions of sentient beings.
He will receive offerings
from throughout the ten directions.
The radiance of that buddha
will be surpassed by none.
That buddha will be named
Jambū-Gold Radiance.
The bodhisattvas and śrāvakas
will have severed all existence (all birth and death within the three realms).
Immeasurable and countless,
they will adorn his land.”
Maudgalyāyana’s Prediction · Tamālapattra-Sandalwood Fragrance Tathāgata
爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，以用供養。過是已後，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清淨，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」 爾時世尊欲重宣此義，而說偈言： 「我此弟子、大目犍連，捨是身已，
得見八千，二百萬億，諸佛世尊。
為佛道故，供養恭敬，於諸佛所，
常修梵行，於無量劫，奉持佛法。
諸佛滅後，起七寶塔，長表金剎，
華香伎樂，而以供養，諸佛塔廟。
漸漸具足，菩薩道已，於意樂國，
而得作佛。號多摩羅，栴檀之香。
其佛壽命，二十四劫，常為天人，
演說佛道。聲聞無量，如恒河沙，
三明六通，有大威德。菩薩無數，
志固精進，於佛智慧，皆不退轉。
佛滅度後，正法當住，四十小劫，
像法亦爾。我諸弟子，威德具足，
其數五百，皆當授記。於未來世、
咸得成佛。我及汝等，宿世因緣，
吾今當說，汝等善聽。」
At that time, the World-Honored One again addressed the great assembly: “I now tell you that this Mahāmaudgalyāyana will use many kinds of offerings to make offerings to eight thousand buddhas, revering and honoring them. After each of those buddhas enters extinction, he will raise a stūpa for that buddha, a thousand yojanas high and exactly five hundred yojanas in both length and breadth. Each stūpa will be made of the seven treasures—gold, silver, lapis lazuli, giant clamshell, agate, pearl, and red gem. With many flowers, jeweled necklaces, fragrant ointments, powdered incense, burning incense, silken canopies, and banners and streamers, he will make offerings. After this he will likewise make offerings to another two hundred trillion buddhas. He will then attain buddhahood.
“He will be named Tamālapattra-Sandalwood Fragrance Tathāgata (bearing a wondrous fragrance like tamālapattra leaves and sandalwood), Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. His aeon will be named Joy-Filled, and his land will be named Delighting Mind. Its ground will be level and even, with crystal for its ground and jeweled trees as adornments. Pearl flowers will be scattered about; everything all around will be pure and undefiled, and all who see it will rejoice. There will be many devas, humans, bodhisattvas, and śrāvakas, immeasurable in number. This buddha’s lifespan will be twenty-four minor aeons. The true Dharma will remain in the world for forty minor aeons, and the semblance Dharma will likewise remain for forty minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“This disciple of mine,
Mahāmaudgalyāyana, after relinquishing this body,
will behold eight thousand
and two hundred trillion
buddhas, the World-Honored Ones.
For the sake of the buddha-way,
he will make offerings to and revere them.
In the presence of all those buddhas,
he will constantly cultivate pure conduct
and, through immeasurable aeons,
uphold the Buddha-Dharma.
After the buddhas enter extinction,
he will raise stūpas of the seven treasures,
setting their golden finials high above them.
With flowers, incense, music, and dance,
he will make offerings
to the stūpas of those buddhas.
Gradually and fully completing
the bodhisattva path,
in the land Delighting Mind
he will attain buddhahood.
He will be named Tamālapattra-
Sandalwood Fragrance.
That buddha’s lifespan
will be twenty-four aeons.
He will constantly teach devas and humans,
proclaiming the buddha-way.
His assemblies of śrāvakas will be immeasurable,
as numerous as the sands of the Ganges.
All will possess the three knowledges and six supernormal powers
(the three knowledges and the six kinds of supernormal power)
and will bear great majestic virtue.
His bodhisattvas will be countless,
firm in resolve, diligent, and courageous.
With respect to the Buddha’s wisdom,
none will turn back.
After that buddha enters extinction,
the true Dharma will remain
for forty minor aeons;
the semblance Dharma will likewise remain.
These disciples of mine
will be fully possessed of majestic virtue.
They will number five hundred,
and all shall receive predictions.
In a future age,
all shall attain buddhahood.
The causes and conditions connecting me and you
through lives in the past
I shall now proclaim.
Listen well.”
化城喻品第七Chapter 7 · The Parable of the Conjured City
全文五層 →Full five layers →大通智勝佛·三千塵點劫
佛告訴眾位比丘說：「在往昔過去的時候，那是無量無邊、不可思議、多得數不清的阿僧祇劫（無數大劫）以前，那時候有一位佛，名叫大通智勝如來、應供（應受人天供養）、正遍知（真正普遍地了知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善於離去、善入涅槃而不再退還）、世間解（徹底了解世間的一切）、無上士（沒有能超過他的最上之士）、調御丈夫（能調伏教化眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共尊崇的）。他的國土名叫好成，那個劫名叫大相。眾位比丘啊！那位佛滅度以來，已經非常非常久遠了。打個比方：把三千大千世界（一佛所化的廣大世界）所有的大地土壤，假使有人把它們磨成墨汁，向東方經過了一千個國土才滴下一點，這一點小得像一粒微塵那麼大，又經過一千個國土才再滴下一點，就這樣輾轉地滴下去，一直到把這些大地磨成的墨全都滴盡為止。在你們的心裡覺得怎麼樣呢？這些國土，就算是善於計算的算師，或是算師的弟子，能夠算得出它的邊際、知道它的數目嗎？」
眾比丘回答：「不能夠啊，世尊！」
佛說：「眾位比丘啊！這個人所經過的那些國土，無論是滴過墨點的、還是沒有滴過墨點的，全都磨碎成微塵，把一粒微塵當作一劫；那位佛滅度以來，還要再超過這個數目，是無量無邊百千萬億阿僧祇劫那麼久。我憑著如來能知能見的力量的緣故，觀看那樣久遠的往事，就好像看今天的事一樣清楚。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我憶念起過去世的時候，
那是無量無邊劫以前，
有一位佛、兩足之中最尊貴的，
名叫大通智勝。
就好像有人用力去磨，
把三千大千世界的土壤，
磨盡了這一切的大地土種，
全部都拿來當作墨汁。
經過了一千個國土，
才滴下一顆微塵般的墨點，
就這樣輾轉地滴下去，
滴盡了這一切磨成的塵墨。
像這樣所經過的國土，
滴過墨點的和沒滴過的一起算，
再把它們全都磨碎成塵，
一粒塵當作一劫。
這些微塵的數目已經很多了，
那個劫數還要超過這個，
那位佛滅度以來，
就是這樣無量無數的劫。
如來有著沒有障礙的智慧，
能夠知道那位佛滅度的事，
以及他的聲聞、菩薩弟子，
就好像看今天滅度一樣清楚。
眾位比丘你們應當知道！
佛的智慧清淨而微妙，
沒有煩惱漏失、沒有任何障礙，
通達了無量劫的一切事。」
大通智勝佛十小劫坐道場·十六王子出家
佛告訴眾位比丘說：「大通智勝佛的壽命有五百四十萬億那由他（極大的數目）劫那麼長。那位佛當初坐在成道的道場上，已經破除了魔軍，眼看就要證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果）了，可是諸佛所證的法卻沒有顯現在眼前。就這樣過了一小劫、乃至十小劫，他始終結跏趺坐（雙足交盤而坐），身體與心念都不動搖，可是諸佛的法仍然沒有顯現在眼前。那時候，忉利天（三十三天）的眾位天神，事先就為那位佛在菩提樹下鋪設了獅子座，那座位高達一由旬（長度單位，約牛車一日所行之程），那位佛就要在這座位上證得阿耨多羅三藐三菩提。那位佛剛一坐上這座位，那時候眾位大梵天王便降下種種天上的花，面積廣達一百由旬，芬芳的香風時時吹來，吹去凋萎了的花，再降下新鮮的花。就這樣不斷地供養，一直滿了十小劫，來供養那位佛，乃至到他滅度為止，常常降下這樣的花。四大天王的眾位天神為了供養佛，常常擂擊天鼓，其餘的眾位天神演奏天上的伎樂，就這樣滿了十小劫，一直到他滅度，也都是這樣供養。
「眾位比丘啊！大通智勝佛過了十小劫以後，諸佛的法這才顯現在眼前，於是成就了阿耨多羅三藐三菩提。那位佛還沒有出家的時候，有十六個兒子，其中第一個名叫智積。眾位王子各自都有種種珍貴奇異、可供玩賞喜愛的器具，他們聽說父親證得成就了阿耨多羅三藐三菩提，全都捨棄了自己所珍愛的東西，前往佛的處所。眾位母親一邊掉眼淚一邊跟著護送他們。他們的祖父、轉輪聖王（以正法統御四方的大王），連同一百位大臣以及其餘百千萬億的人民，全都一起圍繞著，跟隨他們來到道場。大家都想要親近大通智勝如來，供養、恭敬、尊重、讚歎他。到了以後，用頭面頂禮佛足，繞著佛行禮完畢，便專一心地合起掌來，仰望著世尊，用偈頌來讚說：
「『大威大德的世尊，
為了度化眾生的緣故，
在無量億劫那麼久的時間裡修行，
到如今才得以成佛，
種種的誓願都已經圓滿具足，
真好啊，這是最上的吉祥。
世尊實在非常稀有難得，
一坐就是十小劫，
身體以及手腳，
靜靜然安住而不動。
他的心常常寂靜淡泊，
不曾有過散亂，
究竟徹底、永遠地寂滅，
安住在沒有煩惱漏失的法中。
如今看見了世尊，
安穩地成就了佛道，
我們得到了很好的利益，
慶幸稱揚、大大地歡喜。
眾生常常受著苦惱，
像盲眼失明般沒有導師，
不認識滅盡痛苦的道路，
不知道去追求解脫。
在漫漫長夜裡增長著惡道，
減損了諸天的天眾，
從黑暗走進黑暗，
永遠聽不到佛的名字。
如今佛證得了最上的、
安穩而沒有煩惱漏失的道，
我們以及天上的人、世間的人，
為此得到了最大的利益，
所以大家都稽首頂禮、
歸命於這無上的尊者。』
「那時候，十六位王子用偈頌讚歎佛以後，便勸請世尊轉動法輪，都這樣說：『世尊宣說法，能給諸天與人民帶來許多的安穩、憐愍、豐饒利益。』又再說偈頌：
「『世間的英雄無與倫比，
用百種福德來莊嚴自身，
證得了無上的智慧，
惟願您為世間宣說。
度脫我們、
以及種種眾生這一類，
為我們分別顯示出來，
使我們也能證得這智慧。
如果我們能夠成佛，
眾生也能同樣成佛。
世尊完全知道眾生
內心深處所想念的，
也知道他們所修行的道，
又知道他們智慧的力量，
他們的欲求喜好以及所修的福，
還有前世所造作的業。
世尊全都知道了以後，
應當轉動這無上的法輪。』」
十方梵天見光·獻宮殿請轉法輪
佛告訴眾位比丘說：「大通智勝佛證得阿耨多羅三藐三菩提的時候，十方世界各有五百萬億的諸佛世界發生了六種震動，那些國土中間幽暗昏冥的地方，是日月的威光所照不到的，可是這時也全都大放光明。那當中的眾生，各自都能夠彼此看見了，都這樣說：『這裡怎麼忽然生出了眾生呢？』又說：『這些國界、諸天的宮殿、乃至於梵天的宮殿，都發生了六種震動，巨大的光明普遍地照耀，遍滿了整個世界，勝過了諸天原有的光。』
「那時候，東方五百萬億的眾多國土當中，梵天的宮殿光明照耀，比平常的光明還要加倍。眾位大梵天王各自這樣想著：『如今這宮殿的光明，是從前所不曾有過的。是什麼因、什麼緣才顯現出這樣的相狀呢？』這時候，眾位大梵天王便各自互相前往拜會，一同商議這件事。當時那大眾當中，有一位大梵天王，名叫救一切，為眾位梵天而說偈頌：
「『我們的這些宮殿，
放出的光明是從前不曾有過的，
這到底是什麼因緣呢，
我們應該各自一同去尋求。
是有大德的天神降生了呢，
還是有佛出現在世間了呢，
才會有這樣的大光明，
遍照於十方。』
「那時候，五百萬億國土的眾位大梵天王，連同他們的宮殿一起，各自用衣裓（盛物的衣兜），盛滿了種種天上的花，一同前往西方去推究尋訪這相狀的來由。他們看見大通智勝如來安處在道場的菩提樹下，坐在獅子座上，眾位天神、龍王、乾闥婆（天上的樂神）、緊那羅（似人而頭有角的歌神）、摩睺羅伽（大蟒神）、人、非人（似人而非人的眾生）等等恭敬地圍繞著，又看見十六位王子正在請佛轉動法輪。眾位大梵天王當下用頭面頂禮佛，繞著佛行禮百千圈，隨即用天上的花散在佛的身上——他們所散的花堆積得像須彌山（世界中心的高山）那麼高；並且用來供養佛的菩提樹——那菩提樹高達十由旬。用花供養完畢，各自把自己的宮殿獻上給那位佛，並且這樣說：『惟願您哀愍我們，豐饒利益我們。我們所奉獻的宮殿，惟願您垂賜接納收受。』這時候眾位大梵天王，便在佛的面前，專一心、同聲用偈頌來讚說：
「『世尊實在非常稀有，
難以能夠遇得到，
具足了無量的功德，
能夠救護一切眾生。
您是天與人的大導師，
哀愍憐念著世間，
十方的眾位眾生，
普遍地全都蒙受了豐饒利益。
我們所從來的地方，
是五百萬億個國土，
我們捨棄了深禪定的快樂，
是為了供養佛的緣故。
我們前世所修的福，
使這些宮殿非常莊嚴華麗，
如今拿來奉獻給世尊，
惟願您哀愍收下。』
「那時候，眾位大梵天王用偈頌讚歎佛以後，各自這樣說：『惟願世尊轉動法輪，度脫眾生，開示通往涅槃的道路。』這時候眾位大梵天王，專一心、同聲說了偈頌：
「『世間的英雄、兩足中最尊貴的，
惟願您演說法，
用大慈大悲的力量，
來度脫受苦惱的眾生。』
「那時候大通智勝如來便默然許可了。
「再者，眾位比丘啊！東南方五百萬億國土的眾位大梵天王，各自看見自己的宮殿光明照耀，是從前所不曾有過的，便歡喜踊躍，生起了稀有難得的心，隨即各自互相前往拜會，一同商議這件事。當時那大眾當中，有一位大梵天王，名叫大悲，為眾位梵天而說偈頌：
「『這件事是什麼因緣，
才顯現出像這樣的相狀呢？
我們的這些宮殿，
放出的光明是從前不曾有過的。
是有大德的天神降生了呢？
還是有佛出現在世間了呢？
我們不曾看見過這樣的相狀，
應當一同專心去尋求。
經過千萬億個國土，
循著光明一同去推究它，
多半是有佛出現在世間，
來度脫受苦的眾生。』
「那時候，五百萬億的眾位大梵天王連同他們的宮殿一起，各自用衣裓盛滿了種種天上的花，一同前往西北方去推究尋訪這相狀的來由。他們看見大通智勝如來安處在道場的菩提樹下，坐在獅子座上，眾位天神、龍王、乾闥婆、緊那羅、摩睺羅伽、人、非人等等恭敬地圍繞著，又看見十六位王子正在請佛轉動法輪。這時候眾位大梵天王用頭面頂禮佛，繞著佛行禮百千圈，隨即用天上的花散在佛的身上——他們所散的花堆積得像須彌山那麼高，並且用來供養佛的菩提樹。用花供養完畢，各自把自己的宮殿獻上給那位佛，並且這樣說：『惟願您哀愍我們，豐饒利益我們。我們所奉獻的宮殿，惟願您垂賜接納收受。』那時候眾位大梵天王便在佛的面前，專一心、同聲用偈頌來讚說：
「『您是聖主、諸天當中的天王，
有著迦陵頻伽鳥（妙音之鳥）般的音聲，
您是哀愍眾生的人，
我們如今恭敬地頂禮您。
世尊實在非常稀有，
久久遠遠才出現一次，
過去一百八十劫當中，
都空空過去、沒有佛出世。
三惡道（地獄、餓鬼、畜生）充滿了眾生，
諸天的天眾減少了，
如今佛出現在世間，
為眾生作了眼目。
您是世間所歸依趣向的，
救護著一切眾生，
您是眾生的父親，
是哀愍、豐饒利益眾生的人。
我們憑著宿世所修的福慶，
如今才得以遇見世尊。』
「那時候，眾位大梵天王用偈頌讚歎佛以後，各自這樣說：『惟願世尊哀愍一切眾生，轉動法輪，度脫眾生。』這時候眾位大梵天王專一心、同聲說了偈頌：
「『大聖尊轉動法輪，
顯示出種種法的相狀，
度化受苦惱的眾生，
使他們得到廣大的歡喜。
眾生聽了這個法，
有的證得道果、有的往生天上，
種種惡道就減少了，
安忍向善的人就增多了。』
「那時候大通智勝如來便默然許可了。
「再者，眾位比丘啊！南方五百萬億國土的眾位大梵天王，各自看見自己的宮殿光明照耀，是從前所不曾有過的，便歡喜踊躍，生起了稀有難得的心，隨即各自互相前往拜會，一同商議這件事：『是什麼因緣，我們的宮殿有了這樣的光耀呢？』當時那大眾當中，有一位大梵天王，名叫妙法，為眾位梵天而說偈頌：
「『我們的這些宮殿，
光明非常地威嚴光耀，
這不是沒有因緣的，
這樣的相狀應該去尋求它。
經過了百千劫那麼久，
都不曾看見過這樣的相狀，
是有大德的天神降生了呢？
還是有佛出現在世間了呢？』
「那時候，五百萬億的眾位大梵天王連同他們的宮殿一起，各自用衣裓盛滿了種種天上的花，一同前往北方去推究尋訪這相狀的來由。他們看見大通智勝如來安處在道場的菩提樹下，坐在獅子座上，眾位天神、龍王、乾闥婆、緊那羅、摩睺羅伽、人、非人等等恭敬地圍繞著，又看見十六位王子正在請佛轉動法輪。這時候眾位大梵天王用頭面頂禮佛，繞著佛行禮百千圈，隨即用天上的花散在佛的身上——他們所散的花堆積得像須彌山那麼高，並且用來供養佛的菩提樹。用花供養完畢，各自把自己的宮殿獻上給那位佛，並且這樣說：『惟願您哀愍我們，豐饒利益我們。我們所奉獻的宮殿，惟願您垂賜接納收受。』那時候眾位大梵天王，便在佛的面前，專一心、同聲用偈頌來讚說：
「『世尊實在非常難以見到，
您是破除種種煩惱的人，
經過一百三十劫那麼久，
如今才得以見到一次。
那些又飢又渴的眾生，
您用法的甘雨來充滿他們，
您這從前不曾見過、
有著無量智慧的人，
就好像優曇鉢花（傳說極稀有、久久才開一次的花），
今天才得以遇見。
我們的這些宮殿，
承蒙光明照耀的緣故而莊嚴華麗，
世尊有大慈大悲，
惟願您垂賜接納收受。』
「那時候，眾位大梵天王用偈頌讚歎佛以後，各自這樣說：『惟願世尊轉動法輪，使一切世間的諸天、魔王、梵天、沙門（出家修行者）、婆羅門（印度祭司修行階級），全都獲得安穩而得以度脫。』這時候眾位大梵天王專一心、同聲用偈頌來讚說：
「『惟願天與人所尊崇的您，
轉動這無上的法輪，
擂擊那偉大的法鼓，
並且吹響那偉大的法螺，
普遍地降下偉大的法雨，
度化無量的眾生。
我們都來歸依請求，
惟願您演說那深遠的法音。』
「那時候大通智勝如來便默然許可了。西南方乃至於下方，也都是同樣這樣（各方的大梵天王來獻宮殿請法）。
「那時候，上方五百萬億國土的眾位大梵天王，全都親自看見了自己所居住的宮殿光明威嚴光耀，是從前所不曾有過的，便歡喜踊躍，生起了稀有難得的心，隨即各自互相前往拜會，一同商議這件事：『是什麼因緣，我們的宮殿有了這樣的光明呢？』當時那大眾當中，有一位大梵天王，名叫尸棄，為眾位梵天而說偈頌：
「『如今是什麼因緣，
我們的這些宮殿，
放出威德的光明照耀，
莊嚴華麗得從不曾有過。
像這樣的微妙相狀，
是從前所不曾聽過見過的，
是有大德的天神降生了呢？
還是有佛出現在世間了呢？』
「那時候，五百萬億的眾位大梵天王連同他們的宮殿一起，各自用衣裓盛滿了種種天上的花，一同前往下方去推究尋訪這相狀的來由。他們看見大通智勝如來安處在道場的菩提樹下，坐在獅子座上，眾位天神、龍王、乾闥婆、緊那羅、摩睺羅伽、人、非人等等恭敬地圍繞著，又看見十六位王子正在請佛轉動法輪。這時候眾位大梵天王用頭面頂禮佛，繞著佛行禮百千圈，隨即用天上的花散在佛的身上——他們所散的花堆積得像須彌山那麼高，並且用來供養佛的菩提樹。用花供養完畢，各自把自己的宮殿獻上給那位佛，並且這樣說：『惟願您哀愍我們，豐饒利益我們。我們所奉獻的宮殿，惟願您垂賜接納收受。』這時候眾位大梵天王，便在佛的面前，專一心、同聲用偈頌來讚說：
「『真好啊，得以見到眾位佛，
您是救度世間的聖尊，
能夠在三界（欲界、色界、無色界）的牢獄裡，
拔救出眾位眾生。
您是有普遍智慧、天人所尊崇的，
哀愍著眾生萌類，
能夠開啟甘露（不死的妙法）之門，
廣泛地度化一切眾生。
在往昔無量劫當中，
都空空過去、沒有佛出世，
世尊還沒有出現的時候，
十方世界常常黑暗昏冥。
三惡道增長蔓延，
阿修羅（好鬥的非天神眾）也很興盛，
諸天的天眾漸漸減少，
死了之後多半墮入惡道。
得不到從佛那裡聽聞正法，
常常做著不善的事，
容色、體力以及智慧，
這些也全都減少了。
由於罪業的因緣的緣故，
失去了快樂以及快樂的念想，
安住在邪見的法上，
不認識善的儀軌法則，
沒有蒙受佛的教化，
常常墮落在惡道裡。
佛是世間的眼目，
久久遠遠時才出現一次，
哀愍著眾位眾生，
所以才出現在世間。
您超越出離而成就了正覺，
我們非常欣喜慶幸，
以及其餘的一切眾生，
都歡喜讚歎、覺得從不曾有過。
我們的這些宮殿，
承蒙光明照耀的緣故而莊嚴華麗，
如今拿來奉獻給世尊，
惟願您垂賜哀愍收受。
但願用這供養的功德，
普遍地惠及於一切眾生，
我們與眾生，
全都一同成就佛道。』
「那時候，五百萬億的眾位大梵天王用偈頌讚歎佛以後，各自向佛稟白說：『惟願世尊轉動法輪，能帶來許多的安穩，能度脫許多的眾生。』這時候眾位大梵天王便說了偈頌：
「『世尊轉動法輪，
擂擊那甘露的法鼓，
度化受苦惱的眾生，
開示通往涅槃的道路。
惟願您接受我們的請求，
用那廣大微妙的音聲，
哀愍我們而敷陳演說，
那無量劫來所修習的法。』
三轉十二行法輪
「那時候，大通智勝如來接受了十方眾位大梵天王以及十六位王子的請求，隨即三轉十二行法輪（把四聖諦各以示相、勸修、作證三個層面來轉，四諦共成十二種行相）——這是沙門、婆羅門，或是諸天、魔王、梵天以及其餘世間的一切人所不能夠轉動的——也就是宣說：這是苦（痛苦的真相），這是苦集（痛苦生起的原因），這是苦滅（痛苦的止息），這是苦滅道（止息痛苦的道路）；並且廣泛地宣說十二因緣法——無明（不明真理的癡暗）為緣而生起行（造作的業行），行為緣而生起識（分別了知的心識），識為緣而生起名色（心與身），名色為緣而生起六入（眼耳鼻舌身意六種感官），六入為緣而生起觸（根境識的接觸），觸為緣而生起受（苦樂的感受），受為緣而生起愛（貪愛渴求），愛為緣而生起取（執取追求），取為緣而生起有（招感後有的業），有為緣而生起生（來世的出生），生為緣而生起老死憂悲苦惱（衰老、死亡以及種種憂愁悲傷痛苦煩惱）。無明滅了則行就滅，行滅了則識就滅，識滅了則名色就滅，名色滅了則六入就滅，六入滅了則觸就滅，觸滅了則受就滅，受滅了則愛就滅，愛滅了則取就滅，取滅了則有就滅，有滅了則生就滅，生滅了則老死憂悲苦惱就滅。
「佛在天與人的大眾當中宣說這個法的時候，有六百萬億那由他的人，因為對一切法都不執取的緣故，於是對種種煩惱漏失，心得到了解脫，全都證得了甚深微妙的禪定，證得了三明（宿命明、天眼明、漏盡明）、六通（六種神通），具足了八解脫（八種依禪定次第捨離貪著的解脫）。第二次、第三次、第四次宣說法的時候，有千萬億恆河沙那由他那麼多的眾生，也因為對一切法都不執取的緣故，於是對種種煩惱漏失，心得到了解脫。從這以後，眾多的聲聞弟子多得無量無邊、不可稱數了。
十六沙彌請說大乘·佛說法華經
「那時候，十六位王子——全都以童子的身分出家而成為沙彌（初出家受十戒的僧人），他們諸根通達銳利，智慧明白透徹，過去已經曾經供養過百千萬億的諸佛，清淨地修持梵行（清淨的修行），追求阿耨多羅三藐三菩提——一起向佛稟白說：『世尊！這些無量千萬億大德的聲聞全都已經成就了。世尊也應當為我們宣說阿耨多羅三藐三菩提的法，我們聽了以後，全都一同修習學習。世尊！我們立志願求如來的知見，我們內心深處所想念的，佛您自然親自證知。』那時候轉輪聖王所帶領的大眾當中有八萬億人，看見十六位王子出家，也請求出家。大王當即答應許可了。
「那時候那位佛接受了沙彌的請求，過了二萬劫以後，便在四眾（比丘、比丘尼、優婆塞、優婆夷）當中宣說這部大乘經，名叫『妙法蓮華』，是教導菩薩的法，是佛所護持憶念的。宣說完這部經以後，十六位沙彌為了追求阿耨多羅三藐三菩提的緣故，全都一同受持，諷誦得純熟通利。宣說這部經的時候，十六位菩薩沙彌全都信受了；聲聞大眾當中，也有能信解的；其餘的種種眾生千萬億類，全都生起了疑惑。佛宣說這部經，在八千劫當中不曾休止廢棄。宣說完這部經以後，便進入靜室，安住在禪定當中八萬四千劫。這時候十六位菩薩沙彌，知道佛進入靜室寂然安住在禪定裡，便各自登上法座，也在八萬四千劫當中，為四部大眾廣泛地宣說、分別解說妙法蓮華經。每一位沙彌都各自度化了六百萬億那由他恆河沙那麼多的眾生，開示、教導、利益、使他們歡喜，讓他們發起阿耨多羅三藐三菩提的心。
「大通智勝佛過了八萬四千劫以後，從三昧（正定）當中起身，前往法座安詳地坐下，普遍告訴大眾說：『這十六位菩薩沙彌非常稀有難得，他們諸根通達銳利，智慧明白透徹，過去已經曾經供養過無量千萬億數的諸佛。在眾位佛的處所，常常修持梵行，受持佛的智慧，開示眾生，使他們進入佛智當中。你們全都應當一次又一次地親近而供養他們。這是為什麼呢？因為如果聲聞、辟支佛（獨自觀因緣而悟道的人）以及眾位菩薩，能夠相信這十六位菩薩所宣說的經法，受持而不毀壞，那麼這種人全都應當證得阿耨多羅三藐三菩提、如來的智慧。』」
十六沙彌今皆作佛·十方國土
佛告訴眾位比丘說：「這十六位菩薩常常樂於宣說這部妙法蓮華經。每一位菩薩所度化的六百萬億那由他恆河沙那麼多的眾生，生生世世所出生的地方都跟著菩薩一起，從菩薩那裡聽聞法，全都能信解，因為這樣的因緣，得以遇見四百萬億的諸佛世尊，直到如今還沒有窮盡。
「眾位比丘啊！我如今告訴你們：『那位佛的弟子、十六位沙彌，如今全都證得了阿耨多羅三藐三菩提，在十方國土當中現今正在說法，有無量百千萬億的菩薩、聲聞作為他們的眷屬。其中兩位沙彌，在東方作佛，一位名叫阿閦，在歡喜國，第二位名叫須彌頂；東南方有兩位佛，一位名叫師子音，第二位名叫師子相；南方有兩位佛，一位名叫虛空住，第二位名叫常滅；西南方有兩位佛，一位名叫帝相，第二位名叫梵相；西方有兩位佛，一位名叫阿彌陀，第二位名叫度一切世間苦惱；西北方有兩位佛，一位名叫多摩羅跋栴檀香神通，第二位名叫須彌相；北方有兩位佛，一位名叫雲自在，第二位名叫雲自在王；東北方有一位佛，名叫壞一切世間怖畏，第十六位就是我釋迦牟尼佛，在娑婆國土（我們這個堪忍的世界）成就了阿耨多羅三藐三菩提。』
宿世結緣·唯一佛乘得滅度
「眾位比丘啊！我們當沙彌的時候，各自教化了無量百千萬億恆河沙那麼多的眾生，這些眾生從我這裡聽聞法，是為了追求阿耨多羅三藐三菩提。這些眾生當中，如今有還停留在聲聞地位的，我常常用阿耨多羅三藐三菩提來教化他們。這些人，應當憑著這個法漸漸地進入佛道。這是為什麼呢？因為如來的智慧，難以相信、難以理解。那時候所教化的無量恆河沙那麼多的眾生，就是你們眾位比丘，以及我滅度以後在未來世當中的聲聞弟子。我滅度以後，還會有弟子沒有聽到這部經，不知道、不覺察菩薩所修行的道，自己對於所證得的功德生起了滅度（究竟寂滅）的念想，將要進入涅槃。我在其他的國土作佛，另外有不同的名號。這種人雖然生起了滅度的念想而進入涅槃，可是在那個國土裡追求佛的智慧，得以聽到這部經，只有藉著佛乘才得以滅度，再沒有其餘的乘，除非是眾位如來用方便善巧來說法（暫且施設的三乘）。
「眾位比丘啊！如果如來自己知道涅槃的時機到了，大眾又清淨、信解堅固、了達了空的法、深入了禪定，那麼佛便召集眾位菩薩以及聲聞大眾，為他們宣說這部經。世間並沒有二乘（聲聞、緣覺）能夠得到真正的滅度，只有這一佛乘才能得到滅度罷了。比丘們應當知道！如來的方便善巧，深入了眾生的性情，知道他們心志喜好小法，深深執著在五種欲樂上，為了這些人的緣故才宣說涅槃。這種人如果聽到了，就會相信領受。
化城喻·五百由旬險道
「打個比方：有一條五百由旬那麼長、艱險難行的凶惡道路，空曠隔絕、荒無人煙、令人怖畏的地方。如果有一大群人，想要通過這條道路到達珍寶所在的地方。有一位導師，聰明智慧、通達明白，善於了知這條險道通行阻塞的種種情況，帶領著眾人想要通過這條險難。他所帶領的人眾走到半路上，心生懈怠、想要退回去，向導師稟白說：『我們疲累到了極點，而且又害怕，沒有辦法再前進了；前面的路還很遠，如今想要退回去了。』導師有著許多方便善巧，便這樣想著：『這些人真可憐愍，怎麼可以捨棄了大珍寶而想要退回去呢？』這樣想了以後，便用方便善巧的力量，在險道當中、過了三百由旬的地方，變化出一座城，告訴眾人說：『你們不要害怕，不要退回去。如今這座大城，你們可以在裡面停留休息，隨自己的意願去做想做的事。如果進入這座城，很快就能得到安穩。如果能夠前往到達寶所，也是可以再走的。』這時候疲累到極點的眾人，心裡非常歡喜，讚歎從不曾有過：『我們如今免除了這條凶惡的道路，很快得到了安穩。』於是眾人便前進、進入了這座變化出來的城，生起了已經度過險道的念想、生起了安穩的念想。那時候導師，知道這些人眾已經得到了休息，不再疲倦了。便隱滅了這座變化出來的城，告訴眾人說：『你們走吧，寶所就在附近了。方才那座大城，是我變化出來的，只是為了讓你們休息罷了。』
法合·二涅槃如化城
「眾位比丘啊！如來也是同樣這樣，如今為你們作大導師，知道種種生死煩惱的凶惡道路又艱險又難行、又漫長又遙遠，是應該離開、應該度脫的。如果眾生只聽到這一佛乘，那麼他們就不想見到佛，不想親近佛，便會這樣想：『佛道漫長遙遠，要長久地受盡辛勤勞苦才可以成就。』佛知道這種心怯弱下劣，便用方便善巧的力量，為了讓他們在半路上休息的緣故，宣說了兩種涅槃（聲聞、緣覺的涅槃）。如果眾生停留在這兩種地位上，如來那時候便隨即為他們宣說：『你們所應作的事還沒有辦成，你們所停留的地位，已經接近佛的智慧了，應當觀察思量：所證得的涅槃並不是真實的。這只是如來方便善巧的力量，在這一佛乘當中分別開來宣說成三乘罷了。』就好像那位導師，為了讓大家休息的緣故，變化出一座大城。等到知道大家已經休息了，便告訴他們說：『寶所就在附近了，這座城不是真實的，是我變化出來的罷了。』」
重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「大通智勝佛，
十劫坐在成道的道場，
佛法卻不顯現在眼前，
沒有能夠成就佛道。
眾位天神、龍王、
阿修羅眾等等，
常常降下天上的花，
來供養那位佛。
眾位天神擂擊天鼓，
並且演奏種種伎樂，
香風吹去凋萎的花，
再降下新鮮美好的花。
過了十小劫以後，
才得以成就佛道，
眾位天神以及世間的人，
心裡全都懷著踊躍歡喜。
那位佛的十六個兒子，
全都連同他們的眷屬，
有千萬億人圍繞著，
一同前行來到佛的處所，
用頭面頂禮佛足，
而請佛轉動法輪：
『願聖者如獅子般降下法雨，
來充潤我以及一切眾生。』
世尊實在非常難以遇到，
久久遠遠時才出現一次，
為了覺悟眾位眾生，
而震動了一切世界。
東方的眾位世界，
五百萬億個國土，
梵天的宮殿光明照耀，
是從前所不曾有過的。
眾位梵天看見了這相狀，
循著光明來到佛的處所，
散下花來供養，
並且奉獻上自己的宮殿，
請佛轉動法輪，
用偈頌來讚歎。
佛知道時機還沒到，
接受了請求便默然安坐。
三方以及四維（四個角落）、
上方、下方也都是這樣，
散下花、奉獻宮殿，
請佛轉動法輪：
『世尊實在非常難以遇到，
惟願您用大慈大悲，
廣泛地開啟甘露之門，
轉動這無上的法輪。』
有著無量智慧的世尊，
接受了那些眾人的請求，
為他們宣說種種法：
『這是四諦、十二因緣，
從無明一直到老死，
都是從出生為緣而有的。
像這樣的種種過患，
你們應當要知道。』
宣揚暢說這個法的時候，
有六百萬億姟（極大的數）那麼多的人，
得以窮盡種種痛苦的邊際，
全都成就了阿羅漢。
第二次宣說法的時候，
有千萬恆河沙那麼多的眾生，
對於種種法都不執取，
也證得了阿羅漢。
從這以後得道的人，
那數目沒有限量，
就算用萬億劫來計算，
也沒有辦法算出它的邊際。
那時候十六位王子，
出家作了沙彌，
全都一同請求那位佛，
演說大乘的法：
『我們以及隨從的眷屬，
全都應當成就佛道，
願我們得以像世尊一樣，
有著最清淨的第一慧眼。』
佛知道這些童子的心，
以及他們宿世所修行的，
便用無量的因緣、
種種的比喻，
宣說六波羅蜜（布施、持戒、忍辱、精進、禪定、智慧六種到彼岸的行門），
以及種種神通的事。
分別解說真實的法、
菩薩所修行的道，
宣說這部法華經，
偈頌多得像恆河沙一樣。
那位佛宣說完這部經以後，
便在靜室進入禪定，
專一心、在同一處安坐，
坐了八萬四千劫。
這些沙彌們，
知道佛在禪定中還沒有出來，
便為無量億的大眾，
宣說佛的無上智慧。
各自坐在法座上，
宣說這部大乘經，
在佛安然寂靜（入定）以後，
宣揚弘布、幫助推行佛的教化。
每一位沙彌，
所度化的種種眾生，
有六百萬億、
恆河沙那麼多的大眾。
那位佛滅度以後，
這些聽了法的人，
在在處處的種種佛國土裡，
常常與導師一同出生。
這十六位沙彌，
圓滿具足地修行佛道，
如今現今在十方，
各自證得了正覺。
那時候聽了法的人，
各自在眾位佛的處所，
其中還停留在聲聞地位的，
便漸漸用佛道來教導他們。
我就在這十六位當中，
也曾經為你們宣說過，
所以用方便善巧，
引導你們趣向佛的智慧。
憑著這宿世的本因緣，
如今宣說這部法華經，
使你們進入佛道，
千萬不要心懷驚慌恐懼。
打個比方：有一條凶惡的道路，
遙遠隔絕、多有毒獸，
又沒有水草，
是令人怖畏的地方。
有無數千萬的大眾，
想要通過這條險道，
那條路非常空曠遙遠，
要經過五百由旬。
那時候有一位導師，
見識廣博、有智慧，
心地明白透徹、意志堅定，
在險難中救濟眾人的災難。
眾人全都疲累困倦了，
便向導師稟白說：
『我們如今疲乏極了，
在這裡想要退回去。』
導師便這樣想著：
『這一輩人真是可憐愍，
怎麼可以想要退回去，
而失去了大珍寶呢？』
便當即思量方便善巧，
應當施展神通的力量，
變化出一座大城郭，
把種種房舍宅第莊嚴裝點，
四周環繞著園林，
有溝渠、流水以及浴池，
有重重的門、高高的樓閣，
男男女女都充滿其中。
當即這樣變化出來以後，
便安慰眾人說不要害怕：
『你們進入這座城裡，
各自可以隨自己的喜好去做。』
眾人既然進入了城，
心裡全都非常歡喜，
全都生起了安穩的念想，
自己認為已經度過險道了。
導師知道大家休息夠了，
便召集眾人而告訴他們說：
『你們應當繼續前進，
這只是變化出來的城罷了。
我看你們疲累到極點，
半路上想要退回去，
所以用方便善巧的力量，
權且變化出這座城。
你們要勤奮精進，
應當一同到達寶所。』
我也是同樣這樣，
作為一切眾生的導師。
看見那些追求道的人，
半路上心生懈怠、荒廢下來，
沒有辦法度過生死、
煩惱的種種險道。
所以用方便善巧的力量，
為了讓他們休息而宣說涅槃。
說：『你們的痛苦滅除了，
所應作的事全都已經辦成了。』
等到知道他們到達了涅槃、
全都證得了阿羅漢，
這才召集大眾，
為他們宣說真實的法。
諸佛用方便善巧的力量，
分別開來宣說三乘，
其實只有這一佛乘，
為了讓大家有休息的地方才宣說二乘。
『如今為你們宣說真實的法：
你們所證得的並不是真正的滅度，
為了證得佛的一切智，
你們應當發起廣大的精進。
等你們親證了一切智、
十力（佛的十種智力）等等佛的法，
具足了三十二相（佛身莊嚴的三十二種殊勝相），
那才是真實的滅度。』
諸佛作為導師，
為了讓大家休息才宣說涅槃，
等到知道大家已經休息了，
便引導他們進入佛的智慧。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Great-Penetrating Wisdom-Supreme Buddha · Dust-Point Aeons
佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」 「不也，世尊！」 「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」 爾時世尊欲重宣此義，而說偈言： 「我念過去世，無量無邊劫，
有佛兩足尊，名大通智勝。
如人以力磨，三千大千土，
盡此諸地種，皆悉以為墨。
過於千國土，乃下一塵點，
如是展轉點，盡此諸塵墨。
如是諸國土，點與不點等，
復盡末為塵，一塵為一劫。
此諸微塵數，其劫復過是，
彼佛滅度來，如是無量劫。
如來無礙智，知彼佛滅度，
及聲聞菩薩，如見今滅度。
諸比丘當知！佛智淨微妙，
無漏無所礙，通達無量劫。」
The Buddha told the monks: “In a past long gone—immeasurable, boundless, inconceivable incalculable aeons ago—there was a buddha named Great-Penetrating Wisdom-Supreme Tathāgata: Worthy of Offerings, worthy to receive the offerings of devas and humans; Truly and Universally Knowing, truly knowing all dharmas everywhere; Perfect in Wisdom and Conduct, complete in both wisdom and virtuous practice; Well-Gone, one who has gone well into nirvāṇa and will never fall back; Knower of the World, one who thoroughly understands everything in the world; Unsurpassed One, with no one able to surpass him; Tamer of Those to Be Tamed, the great person able to discipline and transform sentient beings; Teacher of Devas and Humans, the guide of devas and human beings; Buddha, the Awakened One; World-Honored One, honored throughout the world. His land was named Well-Accomplished, and the aeon was named Great Mark. Monks! Since that buddha entered cessation, an exceedingly long time has passed.
“Imagine that someone ground all the earth throughout a three-thousand-great-thousand world—the vast realm taught and transformed by one buddha—into ink. Traveling eastward, he would pass through a thousand lands before placing one dot as small as a mote of dust. After another thousand lands, he would place another dot. In this way he would continue from land to land until all the ink made from that earth had been used. What do you think? Could a master calculator or that calculator’s disciple reach the limit of all those lands and know their number?”
The monks answered: “No, World-Honored One!”
The Buddha said: “Monks! Take all the lands that person passed through, whether marked by a dot or not, and grind every one of them into dust. Count each mote of dust as one aeon. Since that buddha entered cessation, immeasurable and boundless hundreds of thousands of millions of incalculable aeons beyond even that number have passed. Through the power of the Tathāgata’s knowing-and-seeing, I regard that distant past as though it were today.”
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“I remember a past life, immeasurable and boundless aeons ago. There was a buddha, honored among those with two feet, named Great-Penetrating Wisdom-Supreme. It is as if someone exerted himself to grind the earth of a three-thousand-great-thousand world, grinding all the soil throughout that whole earth and using every bit of it to make ink. Only after passing through a thousand lands would he place one ink-dot as small as a mote of dust. In this way, placing dots one after another, he would exhaust all that dust-made ink. Take all the lands traversed in this way, those marked with a dot and those left unmarked alike, and once again grind every one of them into dust, counting one mote as one aeon. The number of those motes of dust is already vast, yet the number of aeons exceeds even that. Since that buddha entered cessation, immeasurable aeons such as these have passed. With unobstructed wisdom, the Tathāgata knows that buddha’s entry into cessation, as well as his listeners and bodhisattvas, as clearly as if he saw him enter cessation today. Monks, you should understand! A buddha’s wisdom is pure and subtle, without contaminants and without any obstruction, penetrating all that occurred through immeasurable aeons.”
Great-Penetrating Wisdom-Supreme Buddha Sits at the Place of Awakening for Ten Lesser Aeons · The Sixteen Princes Leave Home
佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至于滅度亦復如是。 「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰： 「『大威德世尊，為度眾生故，
於無量億劫，爾乃得成佛，
諸願已具足，善哉吉無上。
世尊甚希有，一坐十小劫，
身體及手足，靜然安不動。
其心常惔怕，未曾有散亂，
究竟永寂滅，安住無漏法。
今者見世尊，安隱成佛道，
我等得善利，稱慶大歡喜。
眾生常苦惱，盲瞑無導師，
不識苦盡道，不知求解脫。
長夜增惡趣，減損諸天眾，
從冥入於冥，永不聞佛名。
今佛得最上、安隱無漏道，
我等及天人，為得最大利，
是故咸稽首、歸命無上尊。』
「爾時十六王子偈讚佛已，勸請世尊轉於法輪，咸作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言： 「『世雄無等倫，百福自莊嚴，
得無上智慧，願為世間說。
度脫於我等、及諸眾生類，
為分別顯示，令得是智慧。
若我等得佛，眾生亦復然。
世尊知眾生，深心之所念，
亦知所行道，又知智慧力，
欲樂及修福，宿命所行業。
世尊悉知已，當轉無上輪。』」
The Buddha told the monks: “Great-Penetrating Wisdom-Supreme Buddha’s lifespan was five hundred and forty myriads of millions of nayutas—an immensely great number—of aeons. At first, that buddha sat at the place of awakening. He had already defeated Māra’s hosts and was on the verge of attaining unsurpassed, complete, perfect awakening—the consummate fruit of buddhahood—yet the dharmas realized by all buddhas did not appear before him. One lesser aeon passed, and then as many as ten lesser aeons. All the while he remained seated cross-legged, body and mind unmoving, yet the dharmas of the buddhas still did not appear before him.
“At that time, the devas of Trāyastriṃśa—the Heaven of the Thirty-Three—had already spread a lion seat beneath the bodhi tree for that buddha. The seat was one yojana high, a yojana being a measure of distance traditionally compared to a day’s journey by ox cart. Upon this seat the Buddha was to attain unsurpassed, complete, perfect awakening. As soon as he sat down, the Brahmā kings rained many kinds of heavenly flowers over an area one hundred yojanas wide. From time to time, fragrant winds came, blowing away the wilted flowers, and fresh flowers rained down in their place. Without interruption for ten full lesser aeons, they made this offering to the Buddha; down to his entry into cessation, these flowers always continued to rain. To make offerings to the Buddha, the devas of the Four Great Kings constantly beat heavenly drums, while the other devas performed celestial music. For ten full lesser aeons, and down to his entry into cessation, their offerings likewise continued.
“Monks! When ten lesser aeons had passed, the dharmas of the buddhas at last appeared before Great-Penetrating Wisdom-Supreme Buddha, and he attained unsurpassed, complete, perfect awakening. Before that buddha left the household life, he had sixteen sons. The first was named Accumulation of Wisdom. Each prince possessed many precious, unusual, delightful things for play. When they heard that their father had attained unsurpassed, complete, perfect awakening, they all relinquished what they treasured and went to where the Buddha was. Their mothers followed them, weeping as they saw them off. Their grandfather, a wheel-turning sage-king—a great king who rules the four quarters through the true Dharma—came with one hundred ministers and hundreds of thousands of millions of other people. All gathered around the princes and followed them to the place of awakening. They wished to draw near to Great-Penetrating Wisdom-Supreme Tathāgata, make offerings to him, revere and honor him, and praise him. On arriving, they bowed their heads and faces to his feet and circumambulated him. Then, with single-mindedly joined palms, they gazed up at the World-Honored One and praised him in verse:
“‘World-Honored One of great majesty and virtue, for the sake of liberating sentient beings, you practiced for immeasurable millions of aeons and only now have attained buddhahood. All your vows are completely fulfilled. How excellent—this is the highest good fortune! The World-Honored One is exceedingly rare. Once seated, you remained for ten lesser aeons; your body, hands, and feet rested quietly and did not move. Your mind was always tranquil and serene, and never once became distracted. Ultimately, completely, and forever at peace, you abide in uncontaminated Dharma. Now we see the World-Honored One securely accomplish the buddha-way. We have gained excellent benefit and rejoice, acclaiming this with great joy. Sentient beings constantly suffer distress; blind and sightless, they have no guide. They do not recognize the path that ends suffering and do not know to seek liberation. Through the long night, evil destinies increase, while the hosts of devas diminish. From darkness they enter into darkness, never hearing even the name of a buddha. Now the Buddha has attained the unsurpassed, secure, uncontaminated path. We, the devas, and the human beings have thereby gained the greatest benefit. Therefore, we all bow our heads and entrust our lives to the Unsurpassed Honored One.’
“After the sixteen princes had praised the Buddha in verse, they urged the World-Honored One to turn the Dharma-wheel. They all said: ‘When the World-Honored One teaches the Dharma, he brings abundant security, compassion, and enriching benefit to devas and human beings.’ They then spoke again in verse:
“‘Hero of the world, without equal, adorned with the hundred blessings, you have attained unsurpassed wisdom; may you teach it for the world. Liberate us and all the many kinds of sentient beings. Distinguish and reveal it for us, causing us to attain this wisdom. If we are able to become buddhas, sentient beings will likewise be able to do so. The World-Honored One fully knows what sentient beings think in the depths of their hearts. You know the paths they practice, and you also know the power of their wisdom, their desires and delights, the merit they cultivate, and the actions performed in their former lives. World-Honored One, having fully known all this, you should turn the unsurpassed Dharma-wheel.’”
Brahmā Kings in the Ten Directions See the Light · They Offer Their Palaces and Request the Turning of the Dharma-Wheel
佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，咸作是言：『此中云何忽生眾生，又其國界、諸天宮殿乃至梵宮，六種震動，大光普照，遍滿世界，勝諸天光？』 「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言： 「『我等諸宮殿，光明昔未有，
此是何因緣，宜各共求之。
為大德天生，為佛出世間，
而此大光明，遍照於十方。』
「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；并以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『世尊甚希有，難可得值遇，
具無量功德，能救護一切。
天人之大師，哀愍於世間，
十方諸眾生，普皆蒙饒益。
我等所從來，五百萬億國，
捨深禪定樂，為供養佛故。
我等先世福，宮殿甚嚴飾，
今以奉世尊，唯願哀納受。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言： 「『世雄兩足尊，唯願演說法，
以大慈悲力，度苦惱眾生。』
「爾時大通智勝如來默然許之。 「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言： 「『是事何因緣，而現如此相？
我等諸宮殿，光明昔未有。
為大德天生？為佛出世間？
未曾見此相，當共一心求。
過千萬億土，尋光共推之，
多是佛出世，度脫苦眾生。』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王即於佛前，一心同聲以偈頌曰： 「『聖主天中王，迦陵頻伽聲，
哀愍眾生者，我等今敬禮。
世尊甚希有，久遠乃一現，
一百八十劫，空過無有佛。
三惡道充滿，諸天眾減少，
今佛出於世，為眾生作眼。
世間所歸趣，救護於一切，
為眾生之父，哀愍饒益者。
我等宿福慶，今得值世尊。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王一心同聲而說偈言： 「『大聖轉法輪，顯示諸法相，
度苦惱眾生，令得大歡喜。
眾生聞此法，得道若生天，
諸惡道減少，忍善者增益。』
「爾時大通智勝如來默然許之。 「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言： 「『我等諸宮殿，光明甚威曜，
此非無因緣，是相宜求之。
過於百千劫，未曾見是相，
為大德天生？為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『世尊甚難見，破諸煩惱者，
過百三十劫，今乃得一見。
諸飢渴眾生，以法雨充滿，
昔所未曾見，無量智慧者，
如優曇鉢花，今日乃值遇。
我等諸宮殿，蒙光故嚴飾，
世尊大慈悲，唯願垂納受。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王一心同聲以偈頌曰： 「『唯願天人尊，轉無上法輪，
擊于大法鼓，而吹大法螺，
普雨大法雨，度無量眾生。
我等咸歸請，當演深遠音。』
「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。 「爾時上方五百萬億國土諸大梵王，皆悉自覩所止宮殿光明威曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰尸棄，為諸梵眾而說偈言： 「『今以何因緣，我等諸宮殿，
威德光明曜，嚴飾未曾有。
如是之妙相，昔所未聞見，
為大德天生？為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，并以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『善哉見諸佛，救世之聖尊，
能於三界獄，勉出諸眾生。
普智天人尊，哀愍群萌類，
能開甘露門，廣度於一切。
於昔無量劫，空過無有佛，
世尊未出時，十方常暗冥，
三惡道增長，阿修羅亦盛，
諸天眾轉減，死多墮惡道。
不從佛聞法，常行不善事，
色力及智慧，斯等皆減少。
罪業因緣故，失樂及樂想，
住於邪見法，不識善儀則，
不蒙佛所化，常墮於惡道。
佛為世間眼，久遠時乃出，
哀愍諸眾生，故現於世間。
超出成正覺，我等甚欣慶，
及餘一切眾，喜歎未曾有。
我等諸宮殿，蒙光故嚴飾，
今以奉世尊，唯垂哀納受。
願以此功德，普及於一切，
我等與眾生，皆共成佛道。』
「爾時五百萬億諸梵天王偈讚佛已，各白佛言：『唯願世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言： 「『世尊轉法輪，擊甘露法鼓，
度苦惱眾生，開示涅槃道。
唯願受我請，以大微妙音，
哀愍而敷演，無量劫習法。』
The Buddha told the monks: “When Great-Penetrating Wisdom-Supreme Buddha attained unsurpassed, complete, perfect awakening, five hundred myriads of millions of buddha-worlds in each of the ten directions shook in six ways. In the dark and hidden places between those lands, where the powerful light of the sun and moon could not shine, everything became brilliantly illuminated. The sentient beings there could see one another, and they all said: ‘How have sentient beings suddenly appeared here?’ The borders of those lands, the palaces of the devas, and even the palaces of Brahmā shook in six ways. A great light shone everywhere, filling the whole world and surpassing the light of the devas.
“At that time, throughout five hundred myriads of millions of lands in the east, the palaces of Brahmā shone with twice their usual light. Each Brahmā king thought: ‘This light in our palaces has never existed before. What cause and condition has made this sign appear?’ The Brahmā kings then went to visit one another and discussed the matter together. In that assembly was a great Brahmā king named Saving All, who spoke in verse for the Brahmā hosts:
“‘The light shining from our palaces has never existed before. What cause and condition has brought this about? We should all seek the answer together. Has a deva of great virtue been born, or has a buddha appeared in the world, causing this great radiance to shine throughout the ten directions?’
“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled westward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas—celestial musicians—kiṃnaras—singers shaped like humans but bearing horns—mahoragas—great serpent spirits—humans, nonhumans (beings who resemble humans but are not human), and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.
“The Brahmā kings at once bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru, the great mountain at the center of the world. They also offered them to the Buddha’s bodhi tree, which stood ten yojanas tall. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:
“‘The World-Honored One is exceedingly rare and difficult to encounter. Possessing immeasurable qualities, you can rescue and protect all beings. Great Teacher of devas and humans, you regard the world with compassion. Sentient beings throughout the ten directions all receive your enriching benefit. We have come here from five hundred myriads of millions of lands. We have relinquished the joy of deep meditation for the sake of making offerings to the Buddha. Through merit cultivated in former lives, our palaces are splendidly adorned. Now we offer them to the World-Honored One; may you compassionately accept them.’
“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One turn the Dharma-wheel, liberate sentient beings, and open the path to nirvāṇa.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:
“‘Hero of the world, honored among those with two feet, may you teach the Dharma. Through the power of great loving-kindness and compassion, liberate sentient beings who suffer distress.’
“Great-Penetrating Wisdom-Supreme Tathāgata silently assented.
“Again, monks! The great Brahmā kings throughout five hundred myriads of millions of lands in the southeast each saw his palace shine with a light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together. In that assembly was a great Brahmā king named Great Compassion, who spoke in verse for the Brahmā hosts:
“‘What cause and condition has brought about the appearance of such a sign? The light shining from our palaces has never existed before. Has a deva of great virtue been born? Or has a buddha appeared in the world? We have never seen such a sign; we should seek its source together with one mind. Let us pass through myriads of millions of lands and follow the light together to discover its cause. Most likely a buddha has appeared in the world to liberate suffering sentient beings.’
“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled northwestward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.
“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:
“‘Sacred Lord and King among the devas, your voice is like that of the kalaviṅka bird (a bird of wondrous voice). You who regard sentient beings with compassion, we now bow to you in reverence. The World-Honored One is exceedingly rare and appears only after a very long time. For one hundred and eighty aeons, the time passed empty, without any buddha. The three evil destinies (hell beings, hungry ghosts, and animals) became crowded, while the hosts of devas diminished. Now the Buddha has appeared in the world to serve as the eye of sentient beings. You are the refuge toward which the world turns, rescuing and protecting all beings. You are the father of sentient beings, regarding them with compassion and enriching benefit. Through the blessings of merit from former lives, we have now encountered the World-Honored One.’
“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One regard all beings with compassion, turn the Dharma-wheel, and liberate sentient beings.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:
“‘Great Sage, turn the Dharma-wheel and reveal the marks of the many dharmas. Liberate sentient beings who suffer distress and cause them to gain great joy. When sentient beings hear this Dharma, some attain the path and others are born among the devas. The evil destinies diminish, while those patient in goodness increase.’
“Great-Penetrating Wisdom-Supreme Tathāgata silently assented.
“Again, monks! The great Brahmā kings throughout five hundred myriads of millions of lands in the south each saw his palace shine with a light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together: ‘What cause and condition has made our palaces shine in this way?’ In that assembly was a great Brahmā king named Wondrous Dharma, who spoke in verse for the Brahmā hosts:
“‘Our palaces shine with majestic radiance. This is not without a cause or condition; we should seek the reason for this sign. Through hundreds of thousands of aeons, we have never seen such a sign. Has a deva of great virtue been born? Or has a buddha appeared in the world?’
“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled northward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.
“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:
“‘The World-Honored One is exceedingly difficult to see; you are the one who breaks through every affliction. After one hundred and thirty aeons, only now have we been able to see you once. Sentient beings, hungry and thirsty, are filled by your rain of Dharma. One of immeasurable wisdom, never seen before, you are like the udumbara flower, said to bloom only at exceedingly rare intervals, and encountered only today. Our palaces are splendidly adorned because they have been bathed in your light. World-Honored One of great loving-kindness and compassion, may you graciously accept them.’
“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One turn the Dharma-wheel, causing all the devas, Māras, Brahmās, renunciants who have left the household life, and brahmins of the priestly and religious class throughout the world to gain security and attain liberation.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:
“‘Honored One among devas and humans, may you turn the unsurpassed Dharma-wheel, beat the great Dharma-drum, and blow the great Dharma-conch. Let the great Dharma-rain fall everywhere and liberate immeasurable sentient beings. We all return to you and make this request: may you proclaim the profound and far-reaching sound.’
“Great-Penetrating Wisdom-Supreme Tathāgata silently assented. From the southwest through the nadir, the same events occurred in each direction (the great Brahmā kings came from every direction to offer their palaces and request the Dharma).
“At that time, the great Brahmā kings throughout five hundred myriads of millions of lands in the zenith all saw the palaces in which they dwelled shine with majestic light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together: ‘What cause and condition has brought this light to our palaces?’ In that assembly was a great Brahmā king named Śikhin, who spoke in verse for the Brahmā hosts:
“‘What cause and condition now makes our palaces shine with majestic and virtuous radiance, adorned as they have never been before? Such a wondrous sign as this has never before been heard of or seen. Has a deva of great virtue been born? Or has a buddha appeared in the world?’
“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled downward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.
“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:
“‘How excellent that we have seen a buddha, the Sacred Honored One who saves the world, able, within the prison of the three realms— the desire, form, and formless realms—to draw sentient beings out. Universally wise, honored among devas and humans, you regard the many kinds of beings with compassion. You can open the gateway of deathless nectar (the wondrous Dharma of deathlessness), broadly liberating all beings. Through immeasurable aeons in the past, the time passed empty, without any buddha. Before the World-Honored One appeared, the ten directions were constantly dark and obscure. The three evil destinies grew and spread, and the asuras—the contentious non-devas—flourished as well. The hosts of devas gradually diminished, and after death most beings fell into evil destinies. They could not hear the true Dharma from a buddha and constantly performed unwholesome deeds. Their complexion, strength, and wisdom all diminished. Because of the causes and conditions of wrongdoing, they lost both joy and the thought of joy. They abided in dharmas of wrong view and did not recognize wholesome rules of conduct. Without receiving a buddha’s transformation, they constantly fell into evil destinies. A buddha is the eye of the world and appears only after a very long time. Because you regard sentient beings with compassion, you have appeared in the world. You have transcended all and attained perfect awakening; we rejoice with the deepest gladness. All other sentient beings as well joyfully praise what has never existed before. Our palaces are splendidly adorned because they have been bathed in your light. Now we offer them to the World-Honored One; may you graciously accept them with compassion. May the merit of this offering extend universally to all sentient beings. May we, together with all sentient beings, all alike accomplish the buddha-way.’
“After praising the Buddha in verse, each of the five hundred myriads of millions of Brahmā kings addressed him: ‘May the World-Honored One turn the Dharma-wheel, bringing abundant security and liberating multitudes of sentient beings.’ The Brahmā kings then spoke in verse:
“‘World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of deathless nectar. Liberate sentient beings who suffer distress and open the path to nirvāṇa. May you accept our request and, with your vast and subtle voice, compassionately unfold and proclaim the Dharma cultivated through immeasurable aeons.’
The Dharma-Wheel in Three Turnings and Twelve Aspects
「爾時大通智勝如來受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及餘世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。 「佛於天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞眾無量無邊不可稱數。
“At that time, Great-Penetrating Wisdom-Supreme Tathāgata accepted the request of the Brahmā kings from the ten directions and of the sixteen princes. He immediately turned the Dharma-wheel in three turnings and twelve aspects—turning each of the Four Truths through displaying its mark, exhorting its cultivation, and bearing witness to its realization, making twelve aspects in all. This was a wheel that no renunciant or brahmin, no deva, Māra, or Brahmā, and no other being in the world could turn.
“He proclaimed: this is suffering, the truth of pain; this is the arising of suffering, the cause from which pain comes; this is the cessation of suffering, the ending of pain; and this is the path to the cessation of suffering, the road that brings pain to an end. He also broadly taught the twelve links of dependent arising. Conditioned by ignorance—the darkness that does not understand the truth—formations, the karmic activities of construction, arise. Conditioned by formations, consciousness, the mind that discerns, arises. Conditioned by consciousness, name-and-form, mind and body, arise. Conditioned by name-and-form, the six entrances—the faculties of eye, ear, nose, tongue, body, and mind—arise. Conditioned by the six entrances, contact among faculty, object, and consciousness arises. Conditioned by contact, feeling—painful, pleasant, or neutral—arises. Conditioned by feeling, craving and thirst arise. Conditioned by craving, appropriation and grasping pursuit arise. Conditioned by appropriation, becoming—the karma that brings about further existence—arises. Conditioned by becoming, birth in a future life arises. Conditioned by birth, aging, death, sorrow, grief, suffering, and distress arise.
“When ignorance ceases, formations cease. When formations cease, consciousness ceases. When consciousness ceases, name-and-form cease. When name-and-form cease, the six entrances cease. When the six entrances cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, appropriation ceases. When appropriation ceases, becoming ceases. When becoming ceases, birth ceases. When birth ceases, aging, death, sorrow, grief, suffering, and distress cease.
“When the Buddha taught this Dharma amid the assembly of devas and humans, six hundred myriads of millions of nayutas of people, because they did not grasp at any dharma, gained liberation of mind from the many contaminants. They all attained profound and subtle meditative concentration, the three knowledges—knowledge of former lives, the divine eye, and the exhaustion of contaminants—the six higher knowledges (six forms of supernormal knowledge), and the eight liberations, eight progressive releases from attachment based upon meditative concentration. When he taught the Dharma a second, third, and fourth time, myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges likewise gained liberation of mind from the contaminants because they did not grasp at any dharma. From then onward, the multitude of listener-disciples became immeasurable, boundless, and beyond all counting.
The Sixteen Novices Request the Great Vehicle · The Buddha Teaches the Lotus Sutra
「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明了，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提——俱白佛言：『世尊！是諸無量千萬億大德聲聞皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。 「爾時彼佛受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住於禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。 「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌甚為希有，諸根通利，智慧明了，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。』」
“At that time, all sixteen princes left home while still boys and became novices—newly ordained monastics who observed the ten precepts. Their faculties were keen, their wisdom lucid, and in the past they had already made offerings to hundreds of thousands of millions of buddhas. They cultivated the pure life of holy practice and sought unsurpassed, complete, perfect awakening. Together they addressed the Buddha: ‘World-Honored One! These immeasurable myriads of millions of listeners of great virtue have all attained accomplishment. The World-Honored One should also teach us the Dharma of unsurpassed, complete, perfect awakening. Once we have heard it, we will all cultivate and study it together. World-Honored One! We aspire to the Tathāgata’s knowing-and-seeing. What we think in the depths of our hearts, the Buddha personally realizes and knows.’
“Among the assembly led by the wheel-turning sage-king were eighty myriads of millions of people. When they saw the sixteen princes leave home, they too requested permission to do so. The king immediately gave his consent.
“At that time, the Buddha accepted the novices’ request. After twenty thousand aeons had passed, he taught the fourfold assembly—monks, nuns, laymen, and laywomen—a Great Vehicle sutra named the Lotus of the Wondrous Dharma, a Dharma that teaches bodhisattvas and that buddhas guard and keep in mind. When he had taught this sutra, all sixteen novices received and upheld it for the sake of unsurpassed, complete, perfect awakening, reciting it until they were thoroughly fluent. As this sutra was taught, all sixteen bodhisattva novices accepted it in faith. Among the multitude of listeners, there were also some who believed and understood. All the other myriads of millions of kinds of sentient beings gave rise to doubt.
“The Buddha taught this sutra for eight thousand aeons without ever pausing or abandoning it. After teaching the sutra, he entered a quiet chamber and remained in meditative concentration for eighty-four thousand aeons. At that time, the sixteen bodhisattva novices knew that the Buddha had entered the chamber and was dwelling silently in meditation. Each ascended a Dharma seat and, likewise for eighty-four thousand aeons, broadly taught and explained the Lotus of the Wondrous Dharma to the fourfold assembly. Each novice brought to liberation six hundred myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges, revealing, teaching, benefiting, and gladdening them, and causing them to arouse the aspiration for unsurpassed, complete, perfect awakening.
“After eighty-four thousand aeons, Great-Penetrating Wisdom-Supreme Buddha rose from samādhi (meditative absorption), went to the Dharma seat, and sat down serenely. He proclaimed to the entire assembly: ‘These sixteen bodhisattva novices are exceedingly rare. Their faculties are keen, and their wisdom is lucid. In the past they have already made offerings to immeasurable myriads of millions of buddhas. In the presence of those buddhas, they constantly cultivated the pure life, received and upheld buddha-wisdom, revealed it to sentient beings, and caused them to enter it. All of you should draw near and make offerings to them again and again. Why is this? If listeners, pratyekabuddhas—those who awaken independently through contemplating causes and conditions—or bodhisattvas can believe the sutra-Dharma taught by these sixteen bodhisattvas, receive and uphold it without damaging it, all such people shall attain unsurpassed, complete, perfect awakening and the wisdom of the Tathāgata.’”
The Sixteen Novices Have All Now Become Buddhas · Their Lands in the Ten Directions
佛告諸比丘：「是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，于今不盡。 「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛於娑婆國土成阿耨多羅三藐三菩提。』
The Buddha told the monks: “These sixteen bodhisattvas constantly delight in teaching the Lotus of the Wondrous Dharma. The six hundred myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges whom each bodhisattva taught were born together with that bodhisattva, life after life. Hearing the Dharma from him, they all came to believe and understand. Through this cause and condition, they encountered four hundred myriads of millions of buddhas, World-Honored Ones, and this has not yet come to an end even now.
“Monks! I now tell you: ‘Those sixteen novices, disciples of that buddha, have all now attained unsurpassed, complete, perfect awakening. They presently teach the Dharma in lands throughout the ten directions, with immeasurable hundreds of thousands of millions of bodhisattvas and listeners as their retinues.
“‘Two of the novices became buddhas in the east: the first is named Akṣobhya and dwells in the Land of Joy; the second is named Sumeru-Peak. In the southeast are two buddhas: the first is named Lion-Voice and the second Lion-Mark. In the south are two buddhas: the first is named Space-Dwelling and the second Ever-Cessation. In the southwest are two buddhas: the first is named Imperial-Mark and the second Brahmā-Mark. In the west are two buddhas: the first is named Amitābha and the second Liberator from All the Sufferings and Afflictions of the World. In the northwest are two buddhas: the first is named Tamālapatra-Sandalwood-Fragrance-Supernormal-Power and the second Sumeru-Mark. In the north are two buddhas: the first is named Cloud-Sovereign and the second Cloud-Sovereign-King. In the northeast is a buddha named Destroyer of All Worldly Fear. The sixteenth is I, Śākyamuni Buddha, who attained unsurpassed, complete, perfect awakening in the Sahā land—this world of endurance.’
A Bond Formed in Former Lives · Only through the One Buddha-Vehicle May Cessation Be Attained
「諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，于今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。 「諸比丘！若如來自知涅槃時到，眾又清淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說於涅槃。是人若聞，則便信受。
“Monks! When we were novices, each of us taught immeasurable hundreds of thousands of millions of sentient beings as numerous as the sands of the Ganges. They heard the Dharma from me for the sake of unsurpassed, complete, perfect awakening. Among those sentient beings are some who now remain at the stage of listeners. I constantly teach and transform them through unsurpassed, complete, perfect awakening. Through this Dharma, these people should gradually enter the buddha-way. Why is this? The Tathāgata’s wisdom is difficult to believe and difficult to understand.
“The immeasurable beings as numerous as the sands of the Ganges whom I taught at that time are you monks, as well as my listener-disciples in future ages after I enter cessation. After I enter cessation, there will also be disciples who do not hear this sutra, who neither know nor discern the path practiced by bodhisattvas. Regarding the qualities they themselves have attained, they will conceive the thought that these are cessation (ultimate quiescence) and will be about to enter nirvāṇa. I will become a buddha in another land under a different name. Although these people conceive the thought of cessation and enter nirvāṇa, in that land they will seek buddha-wisdom and come to hear this sutra. Only through the Buddha-Vehicle may cessation be attained; there is no other vehicle, apart from the Dharma taught through the skillful means of the tathāgatas (the provisionally established three vehicles).
“Monks! When a tathāgata himself knows that the time for his nirvāṇa has arrived, and when the assembly is pure, firm in faith and understanding, thoroughly comprehends the Dharma of emptiness, and has entered deeply into meditative concentration, he gathers the bodhisattvas and the multitude of listeners and teaches them this sutra. In the world, there are no two vehicles (the vehicles of listeners and solitary awakeners) by which cessation may be attained; only through the One Buddha-Vehicle may cessation be attained. Monks, you should understand! The Tathāgata’s skillful means penetrate deeply into the natures of sentient beings. He knows that their aspirations delight in lesser dharmas and that they are deeply attached to the five desires. For the sake of such people, he teaches nirvāṇa. When they hear of it, they are then able to believe and accept it.
The Parable of the Conjured City · The Perilous Road of Five Hundred Yojanas
「譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多眾，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導眾人欲過此難。所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何捨大珍寶而欲退還？』作是念已，以方便力，於險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，歎未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。向者大城，我所化作，為止息耳。』
“It is like a perilous and difficult evil road five hundred yojanas long, desolate and isolated, without any people—a fearful place. A great multitude wishes to cross this road and reach a place where precious treasures are kept. There is a guide, intelligent, wise, lucid, and understanding. He knows well where the perilous road is open and where it is blocked, and he leads the people who wish to cross this danger.
“Halfway along, the people he is guiding grow weary and begin to retreat. They tell the guide: ‘We are utterly exhausted and frightened as well. We cannot go any farther. The road ahead is still long, and now we want to turn back.’ The guide possesses many skillful means and thinks: ‘These people are pitiable. How can they abandon the great treasure and wish to turn back?’
“Having thought this, through the power of skillful means he conjures forth a city at a point more than three hundred yojanas along the perilous road. He tells the people: ‘Do not be afraid, and do not turn back. You may stop within this great city and do whatever you please. If you enter this city, you will quickly gain security. If you are able to travel on to the treasure-place, you will also be able to reach it.’
“At that time, the utterly exhausted people rejoice greatly and praise what they have never known before: ‘Now we are free from this evil road and have quickly gained security.’ The people go forward and enter the conjured city. They conceive the thought that they have already crossed over and the thought that they are secure.
“The guide then sees that the people have rested and are no longer weary. He immediately makes the conjured city disappear and tells them: ‘Go on. The place of treasure is close. That great city just now was something I conjured forth only to give you rest.’
Application of the Parable · The Two Nirvāṇas Are Like the Conjured City
「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道險難長遠，應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受懃苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地，近於佛慧，當觀察籌量所得涅槃非真實也。但是如來方便之力，於一佛乘分別說三。』如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」
“Monks! The Tathāgata is just the same. He now serves as your great guide. He knows that the evil road of birth-and-death and the afflictions is perilous, difficult, long, and distant, and that it should be left behind and crossed over. If sentient beings hear only of the One Buddha-Vehicle, they do not wish to see the Buddha and do not wish to draw near to him. Instead, they think: ‘The buddha-way is long and distant. It can be accomplished only after enduring hardship for a very long time.’
“The Buddha knows that this mind is timid and weak. Through the power of skillful means, and in order to give them rest midway, he teaches the two nirvāṇas—the nirvāṇa of listeners and the nirvāṇa of solitary awakeners. If sentient beings abide at these two stages, the Tathāgata then immediately tells them: ‘What you had to do is not yet finished. The stage where you dwell is close to the Buddha’s wisdom. You should look closely and consider: the nirvāṇa you have attained is not real. It is only the Tathāgata’s power of skillful means, distinguishing and teaching three within the One Buddha-Vehicle.’
“It is like the guide, who conjures forth a great city in order to give the group rest. Once he knows they have rested, he tells them: ‘The place of treasure is close. This city is not real; I conjured it forth.’”
Proclaiming the Meaning Again
爾時世尊欲重宣此義，而說偈言： 「大通智勝佛，十劫坐道場，
佛法不現前，不得成佛道。
諸天神龍王、阿修羅眾等，
常雨於天華，以供養彼佛。
諸天擊天鼓，并作眾伎樂，
香風吹萎華，更雨新好者。
過十小劫已，乃得成佛道，
諸天及世人，心皆懷踊躍。
彼佛十六子，皆與其眷屬，
千萬億圍繞，俱行至佛所，
頭面禮佛足，而請轉法輪：
『聖師子法雨，充我及一切。』
世尊甚難值，久遠時一現，
為覺悟群生，震動於一切。
東方諸世界，五百萬億國，
梵宮殿光曜，昔所未曾有。
諸梵見此相，尋來至佛所，
散花以供養，并奉上宮殿，
請佛轉法輪，以偈而讚歎。
佛知時未至，受請默然坐。
三方及四維、上下亦復爾，
散花奉宮殿，請佛轉法輪：
『世尊甚難值，願以大慈悲，
廣開甘露門，轉無上法輪。』
無量慧世尊，受彼眾人請，
為宣種種法：『四諦十二緣，
無明至老死，皆從生緣有。
如是眾過患，汝等應當知。』
宣暢是法時，六百萬億姟，
得盡諸苦際，皆成阿羅漢。
第二說法時，千萬恒沙眾，
於諸法不受，亦得阿羅漢。
從是後得道，其數無有量，
萬億劫算數，不能得其邊。
時十六王子，出家作沙彌，
皆共請彼佛，演說大乘法：
『我等及營從，皆當成佛道，
願得如世尊，慧眼第一淨。』
佛知童子心，宿世之所行，
以無量因緣、種種諸譬喻，
說六波羅蜜，及諸神通事。
分別真實法，菩薩所行道，
說是法華經，如恒河沙偈。
彼佛說經已，靜室入禪定，
一心一處坐，八萬四千劫。
是諸沙彌等，知佛禪未出，
為無量億眾，說佛無上慧。
各各坐法座，說是大乘經，
於佛宴寂後，宣揚助法化。
一一沙彌等，所度諸眾生，
有六百萬億，恒河沙等眾。
彼佛滅度後，是諸聞法者，
在在諸佛土，常與師俱生。
是十六沙彌，具足行佛道，
今現在十方，各得成正覺。
爾時聞法者，各在諸佛所，
其有住聲聞，漸教以佛道。
我在十六數，曾亦為汝說，
是故以方便，引汝趣佛慧。
以是本因緣，今說法華經，
令汝入佛道，慎勿懷驚懼。
譬如險惡道，逈絕多毒獸，
又復無水草，人所怖畏處。
無數千萬眾，欲過此險道，
其路甚曠遠，經五百由旬。
時有一導師，強識有智慧，
明了心決定，在險濟眾難。
眾人皆疲惓，而白導師言：
『我等今頓乏，於此欲退還。』
導師作是念：『此輩甚可愍，
如何欲退還，而失大珍寶？』
尋時思方便，當設神通力，
化作大城郭，莊嚴諸舍宅，
周匝有園林，渠流及浴池，
重門高樓閣，男女皆充滿。
即作是化已，慰眾言勿懼：
『汝等入此城，各可隨所樂。』
諸人既入城，心皆大歡喜，
皆生安隱想，自謂已得度。
導師知息已，集眾而告言：
『汝等當前進，此是化城耳。
我見汝疲極，中路欲退還，
故以方便力，權化作此城。
汝等勤精進，當共至寶所。』
我亦復如是，為一切導師。
見諸求道者，中路而懈廢，
不能度生死，煩惱諸險道。
故以方便力，為息說涅槃。
言：『汝等苦滅，所作皆已辦。』
既知到涅槃，皆得阿羅漢，
爾乃集大眾，為說真實法。
諸佛方便力，分別說三乘，
唯有一佛乘，息處故說二。
『今為汝說實，汝所得非滅，
為佛一切智，當發大精進。
汝證一切智，十力等佛法，
具三十二相，乃是真實滅。』
諸佛之導師，為息說涅槃，
既知是息已，引入於佛慧。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“Great-Penetrating Wisdom-Supreme Buddha sat at the place of awakening for ten aeons. Yet the Buddha-Dharma did not appear before him, and he was not able to accomplish the buddha-way. The many devas and spirits, the dragon-kings, the hosts of asuras, and the others constantly rained down heavenly flowers to make offerings to that buddha. The devas beat heavenly drums and performed many kinds of music. Fragrant winds blew away the wilted flowers, and fresh, beautiful flowers rained down in their place. Only after ten lesser aeons had passed was he able to accomplish the buddha-way. The devas and the people of the world all leaped for joy within their hearts. That buddha’s sixteen sons, together with all their retinues, surrounded by myriads of millions of people, traveled together to where the Buddha was. They bowed their heads and faces to the Buddha’s feet and asked him to turn the Dharma-wheel: ‘Sacred Lion, let your rain of Dharma fill us and all sentient beings.’ The World-Honored One is exceedingly difficult to encounter and appears only after a very long time. In order to awaken the many sentient beings, he shook all the worlds. Throughout the worlds in the east, in five hundred myriads of millions of lands, the palaces of Brahmā shone with a radiance that had never existed before. When the Brahmās saw this sign, they followed the light to where the Buddha was. They scattered flowers as offerings and presented their palaces as well. They asked the Buddha to turn the Dharma-wheel and praised him in verse. The Buddha knew that the time had not yet arrived; accepting their request, he sat in silence. In the other three cardinal directions, the four intermediate directions, and above and below, the same events occurred. They scattered flowers and presented their palaces, asking the Buddha to turn the Dharma-wheel: ‘The World-Honored One is exceedingly difficult to encounter; may you, with great loving-kindness and compassion, open wide the gateway of deathless nectar and turn the unsurpassed Dharma-wheel.’ The World-Honored One of immeasurable wisdom accepted the request of that multitude and proclaimed many kinds of Dharma for them: ‘These are the Four Truths and the twelve links of dependent arising. From ignorance through aging and death, all come to be through conditions. You should understand all these many faults and afflictions.’ When he broadly proclaimed this Dharma, six hundred myriads of millions of gai—an immense number—of people reached the end of every form of suffering and all became arhats. When he taught the Dharma a second time, sentient beings as numerous as myriads of Ganges sands did not grasp at any of the many dharmas and likewise attained arhatship. From then onward, those who attained the path were without measure in number. Even calculating for myriads of millions of aeons, no one could reach their limit. At that time, the sixteen princes left home and became novices. Together they asked that buddha to proclaim the Dharma of the Great Vehicle: ‘We and all our attending retinues shall all accomplish the buddha-way. May we attain, like the World-Honored One, the foremost and purest wisdom-eye.’ The Buddha knew the minds of those young boys and the practices they had cultivated in former lives. Through immeasurable causes and conditions and many kinds of parables, he taught the six perfections—giving, ethical conduct, patience, diligence, meditation, and wisdom— and the many kinds of supernormal powers. He distinguished and explained the real Dharma and the path practiced by bodhisattvas. He taught this Lotus Sutra in verses as numerous as the sands of the Ganges. After that buddha had taught the sutra, he entered a quiet chamber and settled into meditation. With one mind, he sat in one place for eighty-four thousand aeons. Those novices knew that the Buddha had not yet emerged from meditation. For an assembly of immeasurable millions, they taught the Buddha’s unsurpassed wisdom. Each sat upon a Dharma seat and taught this Great Vehicle sutra. After the Buddha had entered serene stillness, they proclaimed and spread the teaching, assisting his work of transformation. Each of those novices liberated multitudes of sentient beings: six hundred myriads of millions as numerous as the sands of the Ganges. After that buddha entered cessation, those who had heard the Dharma were constantly born together with their teacher in one buddha-land after another. Those sixteen novices cultivated the buddha-way to complete fulfillment. Now, present throughout the ten directions, each has attained perfect awakening. Those who heard the Dharma at that time are now each in the presence of those buddhas. Those who still remain at the stage of listeners are gradually taught through the buddha-way. I was numbered among those sixteen and once taught you as well. Therefore, through skillful means, I now guide you toward buddha-wisdom. Because of this original cause and condition, I now teach the Lotus Sutra, causing you to enter the buddha-way. Take care never to harbor alarm or fear. It is like a perilous and evil road, remote, isolated, and filled with venomous beasts. It has no water and no grass; it is a place people fear. Countless myriads of people wish to cross this perilous road. The road is exceedingly desolate and long, extending for five hundred yojanas. At that time, there is a guide of broad knowledge and wisdom, lucid in mind and firm in resolve, who rescues the multitude from dangers along the perilous road. The people all become weary and exhausted and tell the guide: ‘We are utterly worn out now; here we wish to turn back.’ The guide then thinks: ‘These people are truly pitiable. How can they wish to turn back and thereby lose the great treasure?’ At once he considers a skillful means and resolves to exercise the power of supernormal mastery. He conjures forth a great walled city and magnificently adorns its many houses. Gardens and groves surround it, with channels, flowing waters, and bathing pools. It has many gates and lofty towers, and is filled with men and women. As soon as he has produced this conjuration, he reassures the people and tells them not to fear: ‘Enter this city, and each of you may do as you please.’ Once the people enter the city, their hearts all rejoice greatly. They all conceive the thought that they are secure and take themselves to have already crossed over. The guide knows that they have rested enough, so he gathers them and tells them: ‘You should continue onward; this is only a conjured city. I saw that you were utterly exhausted and wished to turn back midway. Therefore, through the power of skillful means, I provisionally conjured forth this city. Be diligent and vigorous; together you should reach the treasure-place.’ I am likewise just the same, serving as the guide of all sentient beings. I see those who seek the path grow weary and abandon their effort midway. They cannot cross the many perilous roads of birth-and-death and the afflictions. Therefore, through the power of skillful means, I teach nirvāṇa to give them rest, saying: ‘Your suffering has been ended; everything you had to do has been completed.’ Once I know that they have reached nirvāṇa and all attained arhatship, only then do I gather the assembly and teach them the real Dharma. Through the power of skillful means, the buddhas distinguish and teach three vehicles. In truth there is only the One Buddha-Vehicle; the two are taught only as places of rest. ‘Now I teach you the real: what you have attained is not true cessation. For the sake of a buddha’s knowledge of all modes, you should arouse great diligence. When you personally realize the knowledge of all modes, the ten powers—the ten forms of a buddha’s wisdom-power—and the other buddha-dharmas, and fully possess the thirty-two marks that adorn a buddha’s body, only then is there true cessation.’ The buddhas, guides of sentient beings, teach nirvāṇa in order to give them rest. Once they know that this rest has been gained, they lead them onward into buddha-wisdom.”
五百弟子受記品第八Chapter 8 · The Five Hundred Disciples Receive Their Predictions
全文五層 →Full five layers →富樓那領解·佛讚說法第一
那時候，富樓那彌多羅尼子，從佛那裡聽聞了這樣智慧與方便善巧、隨著眾生所適合而宣說的法，又聽見佛給諸位大弟子授記將證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），再聽聞了往昔宿世的因緣種種事情，又聽聞諸佛有廣大自在的神通之力，得到了從來不曾有過的體會，內心清淨、踊躍歡喜。他當下就從座位上起身，來到佛的面前，用頭面頂禮佛的雙足，退到一旁站立，瞻望仰視著世尊尊貴的面容，眼睛一刻也捨不得移開，心裡這樣想著：「世尊太奇妙特別了，所作所為稀有難得！隨順著世間眾生種種不同的根性，用方便善巧的知見來為他們說法，把眾生從處處的貪戀執著當中拔救出來。我們對於佛的功德，用言語沒有辦法宣說得盡，只有佛世尊才能知道我們內心深處本來的誓願。」
那時候，佛告訴眾位比丘說：「你們看見這位富樓那彌多羅尼子了嗎？我常常稱讚他在說法的人當中最為第一，也常常讚歎他種種的功德，稱讚他精進勤懇地護持、幫助宣揚我的法，能夠在四眾（比丘、比丘尼、優婆塞、優婆夷）當中，開示教導、給予利益歡喜，圓滿具足地解說佛的正法，而給同修梵行的人帶來廣大的饒益。除了如來以外，沒有誰能夠窮盡他言論的辯才。你們不要以為富樓那只能夠護持、幫助宣揚我的法，他也曾在過去九十億位諸佛的處所，護持、幫助宣揚諸佛的正法，在那些佛的說法人當中，也同樣是最第一的。又對於諸佛所說的空的法，明白透徹、通達無礙，證得了四無礙智（法、義、辭、樂說四種無礙的智慧），常常能夠審慎精確、清淨地說法，沒有半點疑惑，圓滿具足了菩薩的神通之力。隨順著他的壽命，常常修持清淨的梵行，那些佛世界的人全都說他確實是聲聞（聽佛說法而悟道的人）；然而富樓那卻用這樣的方便善巧，饒益了無量百千的眾生，又度化了無量阿僧祇（無數）的人，使他們安立於阿耨多羅三藐三菩提。為了清淨佛土的緣故，常常作種種佛事，教化眾生。
富樓那內祕菩薩行·外現聲聞
「眾位比丘啊！富樓那也曾在過去七佛的說法人當中而得第一，如今在我的說法人當中也是第一，在賢劫（此一大劫中有千佛出世，故名賢劫）當中未來的諸佛，他在說法人當中也仍舊是第一，而且全都護持、幫助宣揚佛法。他也將在未來，護持、幫助宣揚無量無邊諸佛的法，教化、饒益無量的眾生，使他們安立於阿耨多羅三藐三菩提。為了清淨佛土的緣故，常常勤懇精進地教化眾生，漸漸地圓滿具足了菩薩的道行。經過無量阿僧祇劫之後，他將要在這個國土，證得阿耨多羅三藐三菩提，佛號叫作法明如來、應供（應受人天供養）、正遍知（真正普遍地了知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善於離去、善入涅槃而不再退還）、世間解（徹底了解世間的一切）、無上士（沒有能超過他的最上之士）、調御丈夫（能調伏教化眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共尊崇的）。這位佛用像恆河沙那麼多的三千大千世界合為一個佛土，用七寶作為大地，大地平坦得像手掌一樣，沒有高山丘陵、溪谷澗流、溝渠壑坑，七寶造成的樓臺觀閣充滿在其中，諸天的宮殿就近處在虛空當中，人與天可以互相往來交接，兩方都能夠彼此相見。沒有種種的惡道，也沒有女人，一切的眾生全都是化生（無所依託、自然變化而生），沒有婬欲。他們都證得廣大的神通，身上放出光明，能夠飛行自在，志向意念堅固，精進而有智慧，全身普遍都是金色，用三十二種相好來莊嚴自身。那個國土的眾生常常以兩種食來滋養身心：一種是法喜食（因聽法歡喜而長養慧命），二種是禪悅食（因禪定安樂而滋養身心）。有無量阿僧祇千萬億那由他（極大的數目）那麼多的諸菩薩大眾，證得了廣大的神通、四無礙智，善於能夠教化眾生這一類。那些聲聞大眾，用算數計量也沒有辦法知道有多少，全都圓滿具足了六種神通、三明（宿命明、天眼明、漏盡明三種通達的智明）以及八解脫（八種能解脫定障的禪定）。那位佛的國土有像這樣種種無量的功德莊嚴成就。那個劫名叫寶明，那個國名叫善淨。那位佛的壽命有無量阿僧祇劫那麼長，正法住世非常久遠。那位佛滅度以後，全國各地都遍滿地建起七寶造成的塔。」
富樓那授記重頌·法明如來
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「眾位比丘仔細地聽！
佛子所修行的道，
因為善於學習方便善巧的緣故，
所以不可以用思慮去測度。
知道眾生喜歡小法，
而畏懼廣大的智慧，
所以諸位菩薩，
便化作聲聞、緣覺（觀因緣悟道的人），
用無數的方便善巧，
來度化眾生這一類。
自己說自己是聲聞，
距離佛道還非常遙遠，
度脫了無量的眾生，
全都使他們得以成就，
雖然眾生欲求微小、又懈怠，
也漸漸地使他們終將作佛。
內裡祕密地修行菩薩之行，
外表卻示現是聲聞，
顯得欲求微少、厭離生死，
其實暗自在清淨佛土。
向眾生示現有貪瞋癡三毒，
又示現出邪見的相狀，
我的弟子就像這樣，
用方便善巧來度化眾生。
假使我把它完全宣說出來，
種種示現變化的事，
眾生聽了這些事，
心裡便會生起疑惑。
如今這位富樓那，
在往昔千億位佛那裡，
勤懇地修行所修的道，
宣揚護持諸佛的法。
為了追求無上的智慧，
而在諸佛的處所，
示現位居弟子之上，
多聞而有智慧。
所宣說的法無所畏懼，
能夠使大眾歡喜，
不曾有過疲倦厭煩，
而用這來幫助佛事。
已經度到了廣大的神通，
具足了四無礙智，
了知眾生根機的利鈍，
常常宣說清淨的法。
演說暢演像這樣的義理，
教化了千億的眾生，
使他們安住於大乘法，
而自己清淨佛土。
未來也將供養，
無量無數的佛，
護持、幫助宣揚正法，
也自己清淨佛土。
常常用種種的方便善巧，
說法無所畏懼，
度脫了無法計算的眾生，
成就一切智（遍知一切的佛智）。
供養諸位如來，
護持正法的寶藏，
在那以後便得以成佛，
佛號名叫法明。
那個國名叫善淨，
是用七寶所合成的，
那個劫名叫寶明。
菩薩大眾非常之多，
他們的數目有無量億，
全都度到了廣大的神通，
威德的力量圓滿具足，
充滿在那個國土當中。
聲聞也是無數的，
具足三明、八解脫，
證得了四無礙智，
以這樣的大眾作為僧團。
那個國土的眾位眾生，
婬欲全都已經斷除，
純粹一律是變化而生，
具足相好莊嚴的身。
以法喜、禪悅為食，
再沒有其餘要吃東西的念頭。
沒有種種的女人，
也沒有種種的惡道。
富樓那比丘，
功德全都成就圓滿，
將得到這樣的淨土，
賢者聖者的大眾非常之多。
像這樣無量的事情，
我如今只是扼要地宣說。」
憍陳如及五百阿羅漢授記·同號普明
那時候，一千二百位阿羅漢（斷盡煩惱的聖者），心得自在的人，這樣想著：「我們歡喜，得到了從來不曾有過的體會。倘若世尊各各都給我們授記，像其餘的大弟子那樣，不也很痛快嗎！」
佛知道這些人心裡所想念的，便告訴摩訶迦葉（大迦葉）：「這一千二百位阿羅漢，我如今就當著眾人面前，依照次第給他們授阿耨多羅三藐三菩提的記。在這眾人當中，我的大弟子憍陳如比丘，將供養六萬二千億位佛，然後得以成佛，佛號叫作普明如來、應供（應受人天供養）、正遍知（真正普遍地了知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善於離去、善入涅槃而不再退還）、世間解（徹底了解世間的一切）、無上士（沒有能超過他的最上之士）、調御丈夫（能調伏教化眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共尊崇的）。那五百位阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等等，全都將證得阿耨多羅三藐三菩提，並且全都同一個佛號，名叫普明。」
憍陳如授記重頌·佛壽六萬劫
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「憍陳如比丘，
將見到無量的佛，
經過阿僧祇劫，
才成就等正覺（真正平等的圓滿覺悟）。
常常放出廣大的光明，
具足了種種的神通，
名聲遍聞於十方，
為一切眾生所敬重，
常常宣說無上的道，
所以佛號叫作普明。
他的國土清淨，
菩薩全都勇猛，
全都登上美妙的樓閣，
遊行到十方的種種國土，
用無上的供養器具，
奉獻給諸位佛。
作了這樣的供養以後，
心裡懷著巨大的歡喜，
片刻之間就回到本國，
有像這樣的神通力量。
那位佛壽命有六萬劫，
正法住世是壽命的兩倍，
像法又是正法的兩倍，
法滅盡的時候天人都憂愁。
那五百位比丘，
依照次第將要作佛，
同樣的佛號叫作普明，
輾轉遞次地為彼此授記。
『在我滅度之後，
某某人將要作佛，
他所教化的世間，
也像我今天一樣。』
國土的莊嚴清淨，
以及種種的神通力量，
菩薩、聲聞的大眾，
正法以及像法，
壽命與劫數的多少，
全都像上面所說的一樣。
迦葉你已經知道了，
這五百位得自在的人，
其餘的種種聲聞大眾，
也將同樣是這樣。
那些不在這個法會當中的人，
你應當為他們宣說。」
衣珠喻·五百阿羅漢自陳領解
那時候，五百位阿羅漢在佛面前得到授記以後，歡喜踊躍，當下就從座位上起身，來到佛的面前，用頭面頂禮佛的雙足，懺悔過失、責備自己：「世尊！我們常常這樣想著，自認為已經證得了究竟的滅度，如今才知道，自己就好比是沒有智慧的人。為什麼呢？我們本應證得如來的智慧，卻反而自己拿小智慧就當作滿足了。
「世尊！打個比方：好比有人到親友家去，喝醉了酒躺臥著。這時候親友因為公家的事情必須出行，就把一顆無價的寶珠繫在他的衣裳裡面，送給了他就離去了。那個人醉臥著，一點也不曾覺察知道。起身以後便四處遊行，到了別的國家。為了衣食的緣故，勤懇費力地求取謀生，非常艱難困苦；倘若稍微有一點所得，便以為滿足了。到後來親友剛好遇見了他，就說了這樣的話：『唉呀，大丈夫啊！怎麼為了衣食竟然落到這種地步。我從前想讓你得到安樂、五種欲樂都能隨心所欲，在某年某月某日，把一顆無價的寶珠繫在你的衣裳裡面。如今那顆珠子仍然還在，而你卻不知道。你勤勞辛苦、憂愁煩惱，用這樣的方式來求取自己活命，實在是太愚癡了。你如今可以用這顆寶珠去換取所需要的東西，就能常常稱心如意，沒有什麼欠缺短少了。』
「佛也是這樣，佛在作菩薩的時候，教化我們，使我們發起追求一切智的心。可是我們隨即就荒廢遺忘，不知不覺。既已證得了阿羅漢道，就自認為已經滅度，謀生艱難，得到一點點就以為滿足了。而追求一切智的願，仍舊還在、不曾失去。如今世尊使我們覺悟過來，說了這樣的話：『眾位比丘！你們所證得的，並不是究竟的寂滅。我很久以來就使你們種下成佛的善根，因為方便善巧的緣故，才向你們示現了涅槃的相，而你們卻以為是真實地證得了滅度。』
「世尊！我如今才知道自己實在是菩薩，得以接受阿耨多羅三藐三菩提的授記。因為這樣的因緣，我們非常歡喜，得到了從來不曾有過的體會。」
衣珠喻重頌·得佛無上慧爾乃為真滅
那時候，阿若憍陳如等人，想要把這個意思再宣說一遍，就說了偈頌：
「我們聽到了那無上的、
安穩的授記的音聲，
歡喜得從來不曾有過，
禮拜那無量智慧的佛。
如今在世尊的面前，
自己懺悔種種的過失罪咎，
在無量的佛法寶藏當中，
只得到了一點點涅槃的分，
就像沒有智慧的愚人，
便自己以為滿足了。
打個比方：好比貧窮的人，
前往到親友的家裡，
那家非常富有，
備辦陳設了種種的美味佳餚，
把一顆無價的寶珠，
繫縛在他內衣的裡面，
默默地給了他就捨下離去，
那時候他睡臥著不曾覺察知道。
這個人既然已經起身，
便遊行前往別的國家，
求取衣食來養活自己，
謀生非常艱難困苦，
得到一點點便以為滿足，
再也不希求更好的東西。
不曾覺察到內衣的裡面，
有一顆無價的寶珠。
那給他寶珠的親友，
後來遇見了這個窮人，
痛切地責備了他以後，
便指示給他所繫著的那顆珠。
窮人看見了這顆珠，
他的心裡巨大地歡喜，
富有了種種的財物，
五種欲樂都能隨心所欲。
我們也像這樣，
世尊在漫漫的長夜當中，
常常憐憫地看顧、教化我們，
使我們種下無上的誓願。
我們因為沒有智慧的緣故，
不曾覺察也不曾知道，
得到了一點點涅槃的分，
便自己滿足、不再追求其餘的。
如今佛使我們覺悟過來，
說這並不是真實的滅度，
要證得佛無上的智慧，
那才是真正的寂滅。
我如今從佛那裡聽聞，
授記與莊嚴的種種事情，
以及輾轉遞次地接受授決，
身心都遍滿了歡喜。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Pūrṇa Receives and Understands · The Buddha Praises Him as Foremost in Teaching the Dharma
爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踊躍。即從座起，到於佛前，頭面禮足，却住一面，瞻仰尊顏目不暫捨，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」 爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。
At that time, Pūrṇa Maitrāyaṇīputra heard from the Buddha this Dharma taught through wisdom and skillful means in accordance with what was fitting. He also heard the predictions that the great disciples would attain unsurpassed, complete, perfect awakening—the unsurpassed and perfectly complete fruit of buddhahood. He further heard the causes and conditions of former lives and heard that the buddhas possess great sovereign supernormal powers. Gaining what he had never known before, his mind became pure and he leapt for joy. He immediately rose from his seat, went before the Buddha, bowed his head and face at the Buddha’s feet, and withdrew to stand to one side. Gazing up at the World-Honored One’s honored countenance without letting his eyes turn away even for a moment, he thought: “The World-Honored One is truly extraordinary, and what he does is exceedingly rare! Following the many different natures of sentient beings in the world, he teaches the Dharma through the knowing-and-seeing of skillful means and draws sentient beings out of all the places where they greedily cling. We cannot proclaim the qualities of the Buddha fully in words. Only the Buddha, the World-Honored One, can know the original vows in the depths of our hearts.”
At that time, the Buddha told the monks: “Do you see this Pūrṇa Maitrāyaṇīputra? I have always praised him as foremost among those who teach the Dharma and have always praised his many qualities. Diligently and earnestly, he upholds and helps proclaim my Dharma. Amid the fourfold assembly—monks, nuns, laymen, and laywomen—he reveals and teaches, benefits and delights; fully and completely explains the Buddha’s true Dharma; and brings great benefit to those who cultivate pure conduct together. Apart from the Tathāgata, no one can exhaust the eloquence of his discourse. Do not think that Pūrṇa is able only to uphold and help proclaim my Dharma. In the presence of nine billion buddhas in the past, he likewise upheld and helped proclaim the buddhas’ true Dharma, and among the Dharma teachers of those buddhas he was likewise foremost. He clearly understood and thoroughly penetrated the Dharma of emptiness taught by those buddhas and attained the four unobstructed wisdoms—the unobstructed wisdoms of Dharma, meaning, expression, and eloquence. He was constantly able to teach the Dharma carefully, truly, and purely, without any doubt, and fully possessed the bodhisattva’s supernormal powers. Throughout each lifespan he constantly cultivated pure conduct. The people in those buddha-worlds all thought that he truly was a śrāvaka, one who awakens by hearing the Buddha teach. Yet through such skillful means Pūrṇa benefited immeasurable hundreds of thousands of sentient beings, transformed incalculable numbers of people beyond measure, and established them in unsurpassed, complete, perfect awakening. In order to purify a buddha-land, he constantly performed buddha-deeds and taught and transformed sentient beings.
Pūrṇa Inwardly Conceals the Bodhisattva’s Practice · Outwardly Appears as a Śrāvaka
「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提。為淨佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛以恒河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵谿澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。」
“Monks! Among the Dharma teachers of the seven buddhas of the past, Pūrṇa was foremost. He is now likewise foremost among those who teach the Dharma under me, and among the Dharma teachers of the future buddhas in this Fortunate Aeon—this great aeon in which a thousand buddhas appear—he will again be foremost. In every case, he will uphold and help proclaim the Buddha-Dharma. In the future as well, he will uphold and help proclaim the Dharma of immeasurable, boundless buddhas; teach, transform, and benefit immeasurable sentient beings; and establish them in unsurpassed, complete, perfect awakening. In order to purify a buddha-land, he will constantly and diligently teach and transform sentient beings and will gradually complete the bodhisattva path. After immeasurable incalculable aeons, in this very land he will attain unsurpassed, complete, perfect awakening. He will be named Dharma-Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (one who has departed well, skillfully entered nirvāṇa, and will never fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world).
“That buddha will join three-thousandfold great-thousand worlds as numerous as the sands of the Ganges into one buddha-land. The ground will be made of the seven precious things and will be as level as the palm of a hand, without mountains or hills, streams or ravines, ditches or gullies. Terraces and pavilions made of the seven precious things will fill the land. The palaces of the devas will be nearby in open space; humans and devas will come and go together, and each will be able to see the other. There will be no evil destinies and no women. Every sentient being will be born by transformation—arising naturally through transformation, without depending on anything else—and there will be no sexual desire. They will attain great supernormal powers, emit radiance from their bodies, and fly freely through the air. Their resolves and thoughts will be firm; they will possess vigor and wisdom; their bodies will all be golden and adorned with the thirty-two marks. The sentient beings of that land will constantly be sustained by two kinds of food: first, the food of joy in the Dharma, the joy born from hearing the Dharma that nourishes the life of wisdom; second, the food of meditative joy, the happiness born from meditation that nourishes body and mind. There will be immeasurable, incalculable thousands of myriads of millions of nayutas—an exceedingly great unit of number—of bodhisattvas. They will attain great supernormal powers and the four unobstructed wisdoms and will be well able to teach the many kinds of sentient beings. The śrāvaka assembly will be beyond the reach of calculation or reckoning. All will fully possess the six supernormal powers; the three knowledges—knowledge of former lives, the divine eye, and the exhaustion of contaminants; and the eight liberations—the eight meditative states that free one from obstacles to absorption. That buddha-land will be accomplished and adorned with immeasurable qualities such as these. The aeon will be named Jewel-Radiance, and the land Well-Purified. That buddha’s lifespan will be immeasurable incalculable aeons, and his Dharma will remain for an exceedingly long time. After that buddha enters extinction, stūpas made of the seven precious things will be raised throughout the whole land.”
Pūrṇa’s Prediction in Repeated Verse · Dharma-Radiance Tathāgata
爾時世尊欲重宣此義，而說偈言： 「諸比丘諦聽！佛子所行道，
善學方便故，不可得思議。
知眾樂小法，而畏於大智，
是故諸菩薩，作聲聞緣覺，
以無數方便，化諸眾生類。
自說是聲聞，去佛道甚遠，
度脫無量眾，皆悉得成就，
雖小欲懈怠，漸當令作佛。
內祕菩薩行，外現是聲聞，
少欲厭生死，實自淨佛土。
示眾有三毒，又現邪見相，
我弟子如是，方便度眾生。
若我具足說，種種現化事，
眾生聞是者，心則懷疑惑。
今此富樓那，於昔千億佛，
勤修所行道，宣護諸佛法。
為求無上慧，而於諸佛所，
現居弟子上，多聞有智慧。
所說無所畏，能令眾歡喜，
未曾有疲惓，而以助佛事。
已度大神通，具四無礙智，
知諸根利鈍，常說清淨法。
演暢如是義，教諸千億眾，
令住大乘法，而自淨佛土。
未來亦供養，無量無數佛，
護助宣正法，亦自淨佛土。
常以諸方便，說法無所畏，
度不可計眾，成就一切智。
供養諸如來，護持法寶藏，
其後得成佛，號名曰法明。
其國名善淨，七寶所合成，
劫名為寶明。菩薩眾甚多，
其數無量億，皆度大神通，
威德力具足，充滿其國土。
聲聞亦無數，三明八解脫，
得四無礙智，以是等為僧。
其國諸眾生，婬欲皆已斷，
純一變化生，具相莊嚴身。
法喜禪悅食，更無餘食想。
無有諸女人，亦無諸惡道。
富樓那比丘，功德悉成滿，
當得斯淨土，賢聖眾甚多。
如是無量事，我今但略說。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks, listen carefully!
The path practiced by sons of the Buddha,
because they have trained well in skillful means,
cannot be conceived by thought.
Knowing that sentient beings delight in a lesser Dharma
and fear great wisdom,
the bodhisattvas therefore
take the form of śrāvakas and pratyekabuddhas,
those who awaken alone by contemplating causes and conditions,
and through countless skillful means
teach and transform the many classes of sentient beings.
They themselves declare that they are śrāvakas
and stand very far from the buddha-way,
yet they deliver immeasurable beings
and cause them all to gain accomplishment.
Although those beings seek little and are indolent,
the bodhisattvas gradually cause them to become buddhas.
Inwardly they conceal the bodhisattva’s practice;
outwardly they appear as śrāvakas.
They seem to desire little and be weary of birth and death,
but in truth they purify their own buddha-lands.
They show sentient beings the three poisons
and also manifest the marks of wrong views.
My disciples act in this way,
delivering sentient beings through skillful means.
If I were to explain in full
all the different deeds they manifest and transform,
sentient beings who heard them
would harbor doubts in their minds.
This Pūrṇa, in the past,
in the presence of a hundred billion buddhas,
diligently cultivated the paths they practiced
and proclaimed and protected the Dharma of all buddhas.
In order to seek unsurpassed wisdom,
in the presence of those buddhas
he manifested as foremost among the disciples,
possessed of great learning and wisdom.
He taught without fear
and was able to bring joy to the assembly.
He was never tired or weary,
and in this way assisted in the buddhas’ work.
He had attained great supernormal powers
and fully possessed the four unobstructed wisdoms.
He knew whether the faculties of sentient beings were sharp or dull
and constantly taught the pure Dharma.
He fully unfolded meanings such as these,
taught hundreds of billions of sentient beings,
caused them to abide in the Dharma of the great vehicle,
and thereby purified his own buddha-land.
In the future he will likewise make offerings
to immeasurable, countless buddhas,
protect and help proclaim the true Dharma,
and purify his own buddha-land.
Constantly using many skillful means,
he will teach the Dharma without fear,
deliver sentient beings beyond all reckoning,
and accomplish all-knowledge, the Buddha’s wisdom that knows all.
He will make offerings to the Tathāgatas
and uphold the treasury of the Dharma-jewel.
Afterward he will attain buddhahood
and be named Dharma-Radiance.
His land will be named Well-Purified
and will be made from the seven precious things.
The aeon will be named Jewel-Radiance.
The bodhisattva assembly will be exceedingly great;
its members will number immeasurable billions.
All will have attained great supernormal powers,
fully possess the power of majestic virtue,
and fill that buddha-land.
The śrāvakas too will be beyond number,
possessing the three knowledges and eight liberations
and attaining the four unobstructed wisdoms;
such beings will form the Saṅgha.
Among all sentient beings in that land,
sexual desire will have been completely severed.
Every one will be born by transformation
and possess a body adorned with the marks and signs.
They will feed on joy in the Dharma and meditative joy,
without any thought of other food.
There will be no women
and no evil destinies.
The monk Pūrṇa
will bring all his qualities to complete fulfillment.
He shall obtain this pure land,
filled with a great assembly of worthy and noble beings.
Of immeasurable matters such as these,
I now speak only in brief.”
Kauṇḍinya and the Five Hundred Arhats Receive Predictions · All Named Universal-Radiance
爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如餘大弟子者，不亦快乎！」 佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」
At that time, the twelve hundred arhats (holy ones whose afflictions are exhausted) whose minds had attained freedom thought: “We rejoice and have gained what we never had before. If the World-Honored One were to give each of us a prediction, just as he has the other great disciples, how joyful that would be!”
The Buddha knew what these arhats were thinking and told Mahākāśyapa, the great Kāśyapa: “I will now, before this assembly, give predictions in sequence to these twelve hundred arhats that they will attain unsurpassed, complete, perfect awakening. Within this assembly, my great disciple, the monk Kauṇḍinya, will make offerings to six trillion two hundred billion buddhas and afterward attain buddhahood. He will be named Universal-Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (one who has departed well, skillfully entered nirvāṇa, and will never fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world). The five hundred arhats—Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata, and the others—will all attain unsurpassed, complete, perfect awakening. They will all bear the same name, Universal-Radiance.”
Kauṇḍinya’s Prediction in Repeated Verse · A Lifespan of Sixty Thousand Aeons
爾時世尊欲重宣此義，而說偈言： 「憍陳如比丘，當見無量佛，
過阿僧祇劫，乃成等正覺。
常放大光明，具足諸神通，
名聞遍十方，一切之所敬，
常說無上道，故號為普明。
其國土清淨，菩薩皆勇猛，
咸昇妙樓閣，遊諸十方國，
以無上供具，奉獻於諸佛。
作是供養已，心懷大歡喜，
須臾還本國，有如是神力。
佛壽六萬劫，正法住倍壽，
像法復倍是，法滅天人憂。
其五百比丘，次第當作佛，
同號曰普明，轉次而授記。
我滅度之後，某甲當作佛，
其所化世間，亦如我今日。
國土之嚴淨，及諸神通力，
菩薩聲聞眾，正法及像法，
壽命劫多少，皆如上所說。
迦葉汝已知，五百自在者，
餘諸聲聞眾，亦當復如是。
其不在此會，汝當為宣說。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“The monk Kauṇḍinya
will behold immeasurable buddhas.
Only after incalculable aeons
will he attain perfect and complete awakening.
He will constantly emit great radiance
and fully possess every supernormal power.
His renown will pervade the ten directions,
and he will be revered by all.
He will constantly teach the unsurpassed way;
for this reason he will be named Universal-Radiance.
His land will be pure,
and all its bodhisattvas will be vigorous.
They will ascend wondrous towers
and travel through the lands of the ten directions,
presenting unsurpassed offerings
to all the buddhas.
After making these offerings,
their hearts will hold great joy.
In the space of a moment they will return to their own land,
possessing supernormal powers such as these.
That buddha’s lifespan will be sixty thousand aeons.
The true Dharma will remain for twice his lifespan;
the semblance Dharma will remain for twice that duration.
When the Dharma disappears, devas and humans will grieve.
Those five hundred monks
shall become buddhas in sequence,
all bearing the name Universal-Radiance,
each in turn conferring a prediction upon the next:
‘After I enter extinction,
such-and-such a person shall become a buddha.
The world he teaches and transforms
will be just like mine today.’
The magnificent purity of the land,
its many supernormal powers,
the assemblies of bodhisattvas and śrāvakas,
the true Dharma and semblance Dharma,
the length of the lifespan and number of aeons—
all will be as stated above.
Kāśyapa, you now know
the future of these five hundred who have attained freedom.
The remaining śrāvaka assemblies
will likewise be the same.
For those not present at this Dharma assembly,
you must proclaim it to them.”
The Parable of the Jewel in the Robe · The Five Hundred Arhats Declare Their Understanding
爾時五百阿羅漢於佛前得受記已，歡喜踊躍，即從座起，到於佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。 「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。勤苦憂惱，以求自活，甚為癡也。汝今可以此寶貿易所須，常可如意，無所乏短。』 「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智願，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』 「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」
At that time, after the five hundred arhats had received their predictions before the Buddha, they leapt for joy. They immediately rose from their seats, went before the Buddha, and bowed their heads and faces at his feet. Repenting of their faults and reproaching themselves, they said: “World-Honored One! We always thought that we had attained ultimate extinction. Only now do we know that we were like people without wisdom. Why is this? We should have attained the Tathāgata’s wisdom, yet instead we were satisfied with a little wisdom.
“World-Honored One! Suppose a man visits the home of a close friend, becomes drunk, and lies down to sleep. Just then the friend must leave on official business. He fastens a priceless jewel inside the man’s robe, gives it to him, and departs. The man lies there drunk and is entirely unaware. After waking, he rises and wanders on until he reaches another country. For the sake of food and clothing, he works diligently and painfully to find a livelihood, undergoing great hardship. Whenever he gains even a little, he considers it enough. Later the friend happens to meet him and says: ‘Alas, good man! How have you fallen into such a state for the sake of food and clothing? Long ago, wishing you to live in ease and enjoy the five desires freely, on such-and-such a year, month, and day I fastened a priceless jewel inside your robe. That jewel is still present now, yet you do not know it. You labor, suffer, worry, and grieve merely to keep yourself alive—how exceedingly foolish! You may now exchange this jewel for whatever you need and always have whatever you wish, without lack or shortage.’
“The Buddha is the same. When he was a bodhisattva, he taught and transformed us and caused us to arouse the mind that seeks all-knowledge. Yet we soon abandoned and forgot it, neither knowing nor perceiving. Once we had attained the arhat path, we thought that we had entered extinction. We struggled to sustain our lives and considered a little gain enough. Yet the vow to all-knowledge still remained and was never lost. Now the World-Honored One awakens us and says: ‘Monks! What you have attained is not ultimate extinction. Long ago I caused you to plant the wholesome roots of buddhahood. Through skillful means I revealed the mark of nirvāṇa to you, but you took it to be extinction truly attained.’
“World-Honored One! Only now do we know that we truly are bodhisattvas and have received predictions of unsurpassed, complete, perfect awakening. Because of this cause and condition, we rejoice exceedingly and have gained what we never had before.”
The Parable of the Jewel in the Robe in Repeated Verse · Only Attaining the Buddha’s Unsurpassed Wisdom Is True Extinction
爾時阿若憍陳如等，欲重宣此義，而說偈言： 「我等聞無上，安隱授記聲，
歡喜未曾有，禮無量智佛。
今於世尊前，自悔諸過咎，
於無量佛寶，得少涅槃分，
如無智愚人，便自以為足。
譬如貧窮人，往至親友家，
其家甚大富，具設諸餚饍，
以無價寶珠，繫著內衣裏，
默與而捨去，時臥不覺知。
是人既已起，遊行詣他國，
求衣食自濟，資生甚艱難，
得少便為足，更不願好者。
不覺內衣裏，有無價寶珠。
與珠之親友，後見此貧人，
苦切責之已，示以所繫珠。
貧人見此珠，其心大歡喜，
富有諸財物，五欲而自恣。
我等亦如是，世尊於長夜，
常愍見教化，令種無上願。
我等無智故，不覺亦不知，
得少涅槃分，自足不求餘。
今佛覺悟我，言非實滅度，
得佛無上慧，爾乃為真滅。
我今從佛聞，授記莊嚴事，
及轉次受決，身心遍歡喜。」
At that time, Ājñāta Kauṇḍinya and the others wished to proclaim this meaning again, and spoke in verse:
“We have heard the unsurpassed,
peace-bringing voice that confers predictions.
Rejoicing as never before,
we bow to the Buddha of immeasurable wisdom.
Now, before the World-Honored One,
we ourselves repent of our many faults.
Within the immeasurable treasury of the Buddha,
we gained only a small share of nirvāṇa
and, like foolish people without wisdom,
considered that alone enough.
Suppose a poor man
visits the home of a close friend.
The household is exceedingly wealthy
and lays out a complete feast of fine foods.
The friend takes a priceless jewel
and fastens it inside the poor man’s inner robe.
He gives it silently and departs,
while the man lies asleep without awareness.
After the man rises,
he wanders on to another country.
Seeking food and clothing to sustain himself,
he lives in extreme hardship.
Whenever he gains a little, he considers it enough
and no longer wishes for anything better.
He does not perceive that inside his inner robe
there is a priceless jewel.
The close friend who gave him the jewel
later sees this poor man.
After reproaching him earnestly and sharply,
he shows him the jewel that was fastened there.
When the poor man sees the jewel,
his heart fills with great joy.
He becomes rich in many kinds of wealth
and can enjoy the five desires freely.
We too are just the same.
Throughout the long night, the World-Honored One
has constantly regarded us with compassion and taught us,
causing us to plant the unsurpassed vow.
Because we lacked wisdom,
we neither perceived nor knew it.
Gaining only a small share of nirvāṇa,
we were satisfied and sought nothing further.
Now the Buddha awakens us
and says that this is not true extinction.
Only when we attain the Buddha’s unsurpassed wisdom
will it be true extinction.
Now, from the Buddha, we hear
of our predictions and their many adornments,
and of receiving the assurance in succession;
our bodies and minds are filled with joy.”
授學無學人記品第九Chapter 9 · Predictions for Those in Training and Beyond Training
全文五層 →Full five layers →阿難羅睺羅請記·學無學二千人隨願
那時候，阿難、羅睺羅心裡這樣想著：「我們每一次都自己在思量：『假使能夠得到授記，不也很痛快嗎？』」於是就從座位上起身，來到佛的面前，把頭臉伏在地上、頂禮佛的雙足，一同對佛稟白說：「世尊！我們對於這件事情，也應當有一份，唯有如來，才是我們所歸投依靠的。再說我們是被一切世間的天、人、阿修羅（好鬥的非天）所見到、認識的人——阿難常常擔任佛的侍者，護持佛的法藏（一切教法的寶藏）；羅睺羅是佛的兒子——如果佛肯授予我們阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果）的授記，那麼我們的心願既已圓滿，大眾對我們的期望也就滿足了。」那時候，有學位、無學位（尚在修學斷惑的聖者，以及煩惱已斷、無可再學的聖者）的聲聞（聽佛說法而悟道的人）弟子共二千人，全都從座位上起身，偏袒著右邊的肩膀，來到佛的面前，專一心地合起掌來，瞻仰著世尊，如同阿難、羅睺羅所發的心願一樣，站立在一旁。
阿難授記·山海慧自在通王如來
那時候，佛告訴阿難說：「你在未來世當中，將會得以作佛，佛號叫做山海慧自在通王如來、應供（應當受人天供養）、正遍知（正確而周遍地覺知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善巧地去到彼岸而不再退墮）、世間解（透徹了解世間一切）、無上士（沒有人能超過他的最上士夫）、調御丈夫（善於調伏、駕御眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共同尊崇的）。你將會供養六十二億那麼多的諸佛，護持他們的法藏，然後才得以證得阿耨多羅三藐三菩提。你會教化二十千萬億恒河沙（多得像恆河沙一樣數不清）那麼多的種種菩薩，使他們成就阿耨多羅三藐三菩提。你的國土名叫常立勝幡，那片國土清淨無染，用琉璃當作大地。那個劫名叫妙音遍滿。這尊佛的壽命，有無量千萬億阿僧祇劫（無數的長劫）那麼久，即使有人在千萬億無量阿僧祇劫這麼長的時間當中，用算數去推算計量，也沒有辦法得知它的數目。正法（佛法教、行、證俱全的時期）住留在世間，是壽命的兩倍那麼久；像法（佛法形貌尚存、修證漸稀的時期）住留在世間，又是正法的兩倍那麼久。阿難啊！這位山海慧自在通王佛，被十方無量千萬億恒河沙那麼多的諸佛如來所共同讚歎，稱揚他的功德。」
阿難授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我如今在僧眾當中宣說：
阿難這位護持法藏的人，
將會供養種種佛，
然後才成就正覺（正確圓滿的覺悟），
佛號就叫做：
山海慧自在通王佛。
他的國土清淨無染，
名叫常立勝幡，
教化種種菩薩，
那數目多得像恆河沙。
這尊佛有廣大的威德，
好名聲傳遍十方。
壽命沒有限量，
是因為哀愍眾生的緣故，
正法住世是壽命的兩倍，
像法住世又是正法的兩倍。
像恆河沙那麼多、
無數的種種眾生，
在這尊佛的佛法當中，
種下了成就佛道的因緣。」
新發意菩薩疑·佛答空王佛所同時發心
那時候，法會當中剛剛發起道心的菩薩八千人，全都這樣想著：「我們尚且不曾聽說諸位大菩薩得到這樣的授記，是有什麼因緣，而讓這些聲聞得到這樣的授記決斷呢？」
那時候，世尊知道諸位菩薩心裡所想念的，就告訴他們說：「諸位善男子！我和阿難等人，在空王佛那裡，同一個時候發起了阿耨多羅三藐三菩提的心。阿難常常喜歡多聞（廣泛聽聞受持教法），我常常勤勉精進，因此我已經得以成就了阿耨多羅三藐三菩提，而阿難護持我的法，也護持將來諸佛的法藏，教化、成就種種菩薩大眾，他本來的誓願就是這樣，所以才獲得這樣的授記。」
阿難面對著佛的面前，親自聽到自己被授記、以及國土的莊嚴，所發的心願全都圓滿具足，心裡非常歡喜，得到了從來不曾有過的感受。當下就憶念起過去無量千萬億諸佛的法藏，通達無礙，就如同今天所聽到的一樣，也認清了自己本來的誓願。
那時候，阿難就說了偈頌：
「世尊極其稀有難得，
使我憶念起過去，
無量諸佛的法，
就如同今天所聽到的一樣。
我如今再也沒有疑惑了，
安穩地安住在佛道當中，
用方便善巧擔任侍者，
護持著諸佛的法。」
羅睺羅授記·蹈七寶華如來
那時候，佛告訴羅睺羅說：「你在未來世當中，將會得以作佛，佛號叫做蹈七寶華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。你將會供養如同十個世界磨成微塵那麼多的諸佛如來，常常給諸佛作長子，就如同你現在一樣。這位蹈七寶華佛，他的國土莊嚴，壽命的劫數，所教化的弟子，正法、像法，也都和山海慧自在通王如來沒有差別，你也將給這尊佛作長子。經過這些之後，才會得以證得阿耨多羅三藐三菩提。」
羅睺羅授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我還在作太子的時候，
羅睺就是我的長子，
我如今成就了佛道，
他領受佛法而成為法子（依法所生的兒子）。
在未來世當中，
拜見無量億那麼多的佛，
都給他們作長子，
專一心地追求佛道。
羅睺羅隱密的修行，
唯有我才能夠知道，
現今給我作長子，
用這來示現給種種眾生。
他無量億千萬那麼多的、
數也數不盡的功德，
安穩地安住在佛法當中，
用這來追求無上的道。」
學無學二千人授記·同號寶相如來
那時候，世尊看見有學位、無學位的二千人，他們的心意柔軟，寂靜清淨，專一心地觀看著佛。佛告訴阿難說：「你看見這些有學位、無學位的二千人沒有？」
阿難回答說：「是的，已經看見了。」
佛說：「阿難啊！這些人等，將會供養如同五十個世界磨成微塵那麼多的諸佛如來，恭敬他們、尊重他們，護持他們的法藏。到了最後，同一個時候在十方國土各自得以成佛，全都同一個佛號，名叫寶相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。壽命是一劫那麼久。國土的莊嚴，聲聞、菩薩，正法、像法，全都完全相同、平等一致。」
學無學二千人授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「這二千位聲聞，
如今站立在我面前，
全都給他們授記，
未來將會成佛。
所供養的種種佛，
就如同上面所說的微塵那麼多，
護持著那些佛的法藏，
往後才會成就正覺。
各自在十方的國土，
全都同一個名號，
同一個時候坐在道場，
用這來證得無上的智慧，
全都名叫寶相。
國土以及弟子，
正法與像法，
全都平等、沒有差異。
全都用種種神通，
度化十方的眾生，
好名聲普遍周遍各處，
漸漸地進入涅槃（煩惱寂滅的安穩）。」
學無學二千人歡喜偈
那時候，有學位、無學位的二千人，聽到佛的授記，歡喜得踊躍雀躍，就說了偈頌：
「世尊如智慧的明燈一樣光明，
我聽到授記的音聲，
心裡歡喜充滿，
就好像被甘露（天上不死的甜美靈液）灌注一樣。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Ānanda and Rāhula Request Predictions · Two Thousand in Training and Beyond Training Share Their Aspiration
爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到於佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。
At that time, Ānanda and Rāhula each thought: “Again and again we have privately reflected, ‘If we could receive predictions of future buddhahood, would that not be a joy?’” They immediately rose from their seats, went before the Buddha, bowed their heads and faces at his feet, and together addressed him: “World-Honored One! We too should have a share in this. The Tathāgata alone is our refuge. Moreover, we are known and recognized by the devas, humans, and asuras—the contentious nondevas—of every world. Ānanda constantly serves as the Buddha’s attendant and guards the Dharma treasury, the treasure-house of all his teachings; Rāhula is the Buddha’s son. If the Buddha would bestow upon us predictions of unsurpassed, complete, perfect awakening—the complete fruit of buddhahood—our own aspirations would be fulfilled, and the hopes of the assembly would also be satisfied.” At that time, two thousand śrāvaka disciples (those who awaken by hearing the Buddha teach), some still in training—the noble ones still training to end their afflictions—and some beyond training—the noble ones whose afflictions were ended and who had nothing further to learn—also rose from their seats. They bared their right shoulders, went before the Buddha, joined their palms single-mindedly, and gazed up at the World-Honored One. Sharing the aspiration of Ānanda and Rāhula, they stood to one side.
Ānanda’s Prediction · Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata
爾時佛告阿難：「汝於來世當得作佛，號山海慧自在通王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清淨，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。」
At that time, the Buddha told Ānanda: “In a future age you shall attain buddhahood. You will be named Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (one who has departed well, skillfully entered nirvāṇa, and will never fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world).
“You will make offerings to 6.2 billion buddhas and guard their Dharma treasuries. Only afterward will you attain unsurpassed, complete, perfect awakening. You will teach and transform twenty thousand myriads of millions of bodhisattvas, as numerous as the sands of the Ganges, and cause them to attain unsurpassed, complete, perfect awakening. Your land will be named Ever-Standing Banner of Victory. It will be pure and undefiled, with lapis lazuli for its ground. The aeon will be named Wondrous Sound Pervading All. This Buddha’s lifespan will extend through immeasurable thousands of myriads of millions of incalculable aeons. Even if someone were to reckon and calculate throughout thousands of myriads of millions of immeasurable incalculable aeons, that person could not know its measure. The true Dharma—the period in which the Buddha’s teaching, practice, and realization are all complete—will abide in the world for twice the length of his lifespan. The semblance Dharma—the period in which the outward form of the Buddhadharma remains while practice and realization gradually grow rare—will abide for twice as long as the true Dharma. Ānanda! Sovereign King of Unhindered Wisdom of Mountains and Seas Buddha will be praised in common by immeasurable thousands of myriads of millions of buddhas—the Tathāgatas of the ten directions—as numerous as the sands of the Ganges, who will extol his qualities.”
Ānanda’s Prediction · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「我今僧中說，阿難持法者，
當供養諸佛，然後成正覺，
號曰：山海慧自在通王佛。
其國土清淨，名常立勝幡，
教化諸菩薩，其數如恒沙。
佛有大威德，名聞滿十方。
壽命無有量，以愍眾生故，
正法倍壽命，像法復倍是。
如恒河沙等、無數諸眾生，
於此佛法中，種佛道因緣。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“Now, within the monastic assembly, I declare:
Ānanda, this guardian of the Dharma,
shall make offerings to many buddhas
and only afterward attain perfect awakening.
He shall be named
Sovereign King of Unhindered Wisdom of Mountains and Seas Buddha.
His land shall be pure and undefiled,
and named Ever-Standing Banner of Victory.
He shall teach and transform many bodhisattvas,
whose number shall be like the sands of the Ganges.
This Buddha shall possess great majestic virtue,
and his name shall be heard throughout the ten directions.
His lifespan shall have no measure,
because he has compassion for sentient beings.
The true Dharma shall abide twice as long as his lifespan,
and the semblance Dharma shall again abide twice as long as that.
Sentient beings as numerous
and countless as the sands of the Ganges
shall, within the Dharma of this Buddha,
plant the causes and conditions of the buddha-way.”
The Newly Aroused Bodhisattvas Doubt · The Buddha Answers That He and Ānanda Aroused the Resolve Together under Empty-King Buddha
爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」
At that time, eight thousand bodhisattvas in the assembly who had newly aroused the resolve for the Way all thought: “We have not yet even heard of great bodhisattvas receiving predictions such as this. Through what causes and conditions, then, have these śrāvakas received such a definitive prediction?”
爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」 阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。 爾時阿難而說偈言： 「世尊甚希有，令我念過去，
無量諸佛法，如今日所聞。
我今無復疑，安住於佛道，
方便為侍者，護持諸佛法。」
The World-Honored One knew what the bodhisattvas were thinking and told them: “Good sons! Ānanda and I aroused the resolve for unsurpassed, complete, perfect awakening at the same time in the presence of Empty-King Buddha. Ānanda constantly delighted in extensive learning—the broad hearing, reception, and retention of the teachings—whereas I constantly practiced with diligent vigor. Therefore I have already attained unsurpassed, complete, perfect awakening, while Ānanda guards my Dharma, will also guard the Dharma treasuries of future buddhas, and teaches, transforms, and brings assemblies of bodhisattvas to fulfillment. Such was his original vow, and therefore he has received this prediction.”
There before the Buddha, Ānanda personally heard his prediction and the adornments of his future land. His aspiration was fulfilled in every respect, his heart filled with great joy, and he gained what he had never known before. At once he recollected the Dharma treasuries of immeasurable thousands of myriads of millions of buddhas of the past. He penetrated them without obstruction, as clearly as what he had heard that very day, and he also recognized his own original vow.
At that time, Ānanda spoke in verse:
“The World-Honored One is exceedingly rare,
causing me to recollect the past:
the Dharmas of immeasurable buddhas,
just as clearly as what I have heard today.
Now I have no further doubt;
I abide securely in the buddha-way.
Through skillful means, I serve as attendant
and guard the Dharmas of all buddhas.”
Rāhula’s Prediction · Treader upon Seven-Jeweled Lotuses Tathāgata
爾時佛告羅睺羅：「汝於來世當得作佛，號蹈七寶華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。」
At that time, the Buddha told Rāhula: “In a future age you shall attain buddhahood. You will be named Treader upon Seven-Jeweled Lotuses Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. You will make offerings to as many buddhas—Tathāgatas—as there are dust motes in ten worlds, and you will constantly be the eldest son of those buddhas, just as you are now. The adornments of the land of Treader upon Seven-Jeweled Lotuses Buddha, the number of aeons in his lifespan, the disciples he teaches and transforms, and the durations of his true Dharma and semblance Dharma will not differ from those of Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata. You will also be the eldest son of that Buddha. Only after all this will you attain unsurpassed, complete, perfect awakening.”
Rāhula’s Prediction · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「我為太子時，羅睺為長子，
我今成佛道，受法為法子。
於未來世中，見無量億佛，
皆為其長子，一心求佛道。
羅睺羅密行，唯我能知之，
現為我長子，以示諸眾生。
無量億千萬，功德不可數，
安住於佛法，以求無上道。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“When I was a prince,
Rāhula was my eldest son.
Now that I have accomplished the buddha-way,
he receives the Dharma and becomes my Dharma-son (a son born through the Dharma).
In future ages he shall behold
immeasurable hundreds of millions of buddhas.
He shall be the eldest son of them all,
single-mindedly seeking the buddha-way.
Of Rāhula’s hidden practice,
I alone am able to know.
He now appears as my eldest son
in order to show this to sentient beings.
His qualities reach immeasurable hundreds of millions, thousands, and myriads;
they cannot be counted.
He abides securely within the Buddhadharma
in order to seek the unsurpassed way.”
Predictions for Two Thousand in Training and Beyond Training · All Named Jewel-Mark Tathāgata
爾時世尊見學、無學二千人，其意柔軟，寂然清淨，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」 「唯然，已見。」 「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時於十方國各得成佛，皆同一號，名曰寶相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。壽命一劫。國土莊嚴，聲聞、菩薩，正法、像法、皆悉同等。」
At that time, the World-Honored One saw the two thousand in training and beyond training. Their minds were gentle, still, and pure, and they gazed single-mindedly at the Buddha. The Buddha asked Ānanda: “Do you see these two thousand in training and beyond training?”
“Yes, I have seen them.”
The Buddha said: “Ānanda! These people will make offerings to as many buddhas—Tathāgatas—as there are dust motes in fifty worlds. They will revere and honor those buddhas and guard their Dharma treasuries. At the very end, all at the same time, each will attain buddhahood in a land in one of the ten directions. They will all bear the same name: Jewel-Mark Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. Their lifespans will each be one aeon. The adornments of their lands, their śrāvakas and bodhisattvas, and the durations of their true Dharma and semblance Dharma will all be entirely equal.”
Predictions for Two Thousand in Training and Beyond Training · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「是二千聲聞，今於我前住，
悉皆與授記，未來當成佛。
所供養諸佛，如上說塵數，
護持其法藏，後當成正覺。
各於十方國，悉同一名號，
俱時坐道場，以證無上慧，
皆名為寶相。國土及弟子，
正法與像法，悉等無有異。
咸以諸神通，度十方眾生，
名聞普周遍，漸入於涅槃。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“These two thousand śrāvakas
now stand before me.
I bestow predictions upon them all:
in the future they shall attain buddhahood.
The buddhas to whom they shall make offerings
shall be as numerous as the dust motes described above.
They shall guard those buddhas’ Dharma treasuries
and only afterward attain perfect awakening.
Each shall dwell in a land in one of the ten directions;
all shall bear one and the same name.
At the same time they shall sit at their places of awakening
and thereby realize unsurpassed wisdom.
All shall be named Jewel-Mark.
Their lands and disciples,
their true Dharma and semblance Dharma,
shall all be equal, without any difference.
All shall use many supernormal powers
to deliver sentient beings throughout the ten directions.
Their names shall be heard everywhere,
and gradually they shall enter nirvāṇa (the peace in which the afflictions are stilled).”
The Joyful Verse of the Two Thousand in Training and Beyond Training
爾時學、無學二千人，聞佛授記，歡喜踊躍，而說偈言： 「世尊慧燈明，我聞授記音，
心歡喜充滿，如甘露見灌。」
At that time, the two thousand in training and beyond training heard the Buddha bestow predictions upon them. Leaping with joy, they spoke in verse:
“The World-Honored One shines like the lamp of wisdom.
I have heard the sound of his prediction;
my heart is filled completely with joy,
as though nectar (the sweet celestial elixir of immortality) had been poured over me.”
法師品第十Chapter 10 · The Dharma Teacher
全文五層 →Full five layers →因藥王告八萬大士·一念隨喜皆與授記
那時候，世尊藉著藥王菩薩（發願以良藥救治眾生的大菩薩）這個因緣，告訴在座的八萬位大菩薩說：「藥王啊！你看見在這個大眾當中，有無量無數的諸天、龍王、夜叉（一類威猛的鬼神）、乾闥婆（不食酒肉、只尋香氣為食的天樂神）、阿修羅（好爭鬥的非天）、迦樓羅（金翅大鳥神）、緊那羅（似人而頭上有角的歌神）、摩睺羅伽（大蟒神）、人與非人，以及比丘（受具足戒的男眾出家人）、比丘尼（受具足戒的女眾出家人）、優婆塞（在家受戒的男居士）、優婆夷（在家受戒的女居士）；還有追求聲聞果（聽佛說法而斷惑證果）的人、追求辟支佛果（無師自悟的緣覺）的人、追求成佛之道的人——像這樣種種的人，只要在佛的面前，聽聞《妙法華經》哪怕只是一首偈頌、一句經文，甚至只生起一念的隨喜（隨著他人的善而心生歡喜），我都給他們授予記別（預先斷言將來必得的果報），斷言他們將來一定會證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果）。」
佛又告訴藥王說：「還有，在如來滅度（謝世入涅槃）以後，假使有人聽聞《妙法華經》，哪怕只是一首偈頌、一句經文，只生起一念的隨喜，我也一樣給他們授予阿耨多羅三藐三菩提的記別。假使又有人受持（領受並牢記奉行）、讀誦、解說、書寫《妙法華經》，哪怕只是一首偈頌，對於這部經卷恭敬瞻視，如同瞻視佛陀一般，用種種東西去供養——花、香、瓔珞（用珠玉串成的飾物）、末香（研成粉末的香）、塗香（塗在身上的香）、燒香，還有絲織的傘蓋、幢幡（旗幟）、衣服、伎樂（歌舞音樂），乃至於只是合起掌來恭敬。藥王啊！你應當知道，這些人等，過去世已經曾經供養過十萬億尊佛，在諸佛那裡成就了廣大的誓願，是為了憐愍眾生的緣故，才降生到這個人間來的。
何等眾生當得作佛·應以如來供養而供養之
「藥王啊！假使有人問說：『什麼樣的眾生，在未來世當中將會得以作佛呢？』就應當指示他說：『這些人等，在未來世當中必定會得以作佛。』為什麼這樣說呢？假使有善男子、善女人，對於《法華經》，哪怕只是一句經文，能夠受持、讀誦、解說、書寫，並且用種種東西去供養這部經卷——花、香、瓔珞、末香、塗香、燒香、絲蓋、幢幡、衣服、伎樂，乃至合掌恭敬；這樣的人，是一切世間所應當瞻仰奉事的對象，應當用供養如來的規格去供養他。你應當知道，這樣的人就是大菩薩，將要成就阿耨多羅三藐三菩提，因為哀愍眾生，發願降生到這人間來，廣泛地演說、分別解釋《妙法華經》。何況是那些能夠完完全全受持、又用種種東西供養的人呢？
如來使·自捨清淨業報生於惡世
「藥王啊！你應當知道，這樣的人，是自己捨棄了清淨的業報（本可享受的清淨果報），在我滅度以後，為了憐愍眾生的緣故，才降生到這惡濁的世間，來廣泛地演說這部經。假使這善男子、善女人，在我滅度以後，能夠私下地只為一個人講說《法華經》，哪怕只是一句；你應當知道，這樣的人就是如來的使者，是如來所差遣的人，正在替如來辦事。何況是在大眾當中，廣泛地為眾人演說呢？
毀罵輕重·呰持經者其罪甚重
「藥王啊！假使有惡人，用不善的心，在一整劫（極長的時間單位）當中，現身在佛的面前，經常詆毀辱罵佛，他的罪過還算是輕的；假使有人只用一句惡言，去毀謗辱罵那些在家、出家而讀誦《法華經》的人，他的罪過卻是極其深重的。
以佛莊嚴而自莊嚴·如來肩所荷擔
「藥王啊！凡是有讀誦《法華經》的人，你應當知道，這樣的人是用佛的莊嚴（成佛的功德妙相）來莊嚴自己，這就等於是被如來用肩膀承擔著。他所去到的地方，眾人都應當隨著他的方向頂禮，專一心地合起掌來，恭敬供養，尊重讚歎，用花、香、瓔珞，末香、塗香、燒香，絲蓋、幢幡，衣服、餚饌（精美的飲食），奏起種種伎樂，把人間最上等的供品，拿來供養他，還應當拿著天上的珍寶散在他身上，把天上的寶物聚積起來奉獻給他。這是什麼緣故呢？因為這個人歡喜地演說佛法，眾人只要片刻聽聞一下，就能夠究竟地證得阿耨多羅三藐三菩提的緣故。」
以佛莊嚴·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「假使想要安住在成佛的道路上，
成就那不假造作、自然現前的智慧，
就應當經常勤勉地供養，
那些受持《法華經》的人。
凡是想要迅速獲得，
一切種智（佛遍知一切諸法的智慧）的人，
就應當受持這部經，
並且供養受持這部經的人。
假使有人能夠受持，
《妙法華經》的人，
你應當知道他就是佛所差遣的使者，
是為了憐愍種種眾生而來。
凡是能夠受持，
《妙法華經》的人，
都是捨棄了清淨的國土，
為憐愍眾生的緣故才降生到這裡。
你應當知道這樣的人，
是自由自在、隨自己心願而降生的，
他能夠在這惡濁的世間，
廣泛地演說無上的佛法。
應當用天上的花與香，
以及天上的珍寶衣服，
還有天上的美妙寶物聚積起來，
供養那演說佛法的人。
在我滅度以後的惡世裡，
凡是能夠受持這部經的人，
都應當合起掌來禮拜恭敬，
如同供養世尊一般。
用上等的餚饌、種種甘美的滋味，
以及種種的衣服，
供養這樣的佛子，
只盼望能夠片刻聽聞他說法。
假使有人能夠在後世當中，
受持這部經的人，
那就是我差遣他到人間，
來替如來辦事。
假使有人在一整劫當中，
經常懷著不善的心，
變了臉色去辱罵佛，
他所獲得的是無量深重的罪。
而那些讀誦、受持，
這部《法華經》的人，
假使有人只片刻對他加上惡言，
他的罪過又超過了前面那個。
假使有人追求成佛之道，
在一整劫當中，
合起掌來站在我面前，
用無數的偈頌來讚歎我。
由於這樣讚佛的緣故，
得到了無量的功德，
但假使去讚歎那受持經的人，
他的福報又超過了前面那個。
在八十億劫這麼長的時間裡，
用最美妙的色與聲，
以及香、味、觸，
去供養受持經的人。
像這樣供養完了以後，
假使能夠片刻聽他說法，
那就應當自己欣喜慶幸，
說：我如今獲得了廣大的利益。
藥王啊！我如今告訴你，
在我所宣說的種種經典當中，
而在這一切經當中，
《法華經》是最為第一的。」
難信難解·諸佛祕要之藏
那時候，佛又告訴藥王菩薩摩訶薩（大菩薩）說：「我所宣說的經典有無量千萬億那麼多，已經宣說過的、如今正在宣說的、將來要宣說的，而在這其中，這部《法華經》是最為難以相信、難以理解的。
「藥王啊！這部經是諸佛祕密精要的寶藏，不可以隨便散布、輕率地授予他人；它是諸佛世尊所守護的，從往昔以來，不曾明白地宣說。而這部經，在如來現今還在世的時候，尚且有許多人怨恨嫉妒，何況是在如來滅度以後呢？
「藥王啊！你應當知道，在如來滅度以後，那些能夠書寫、受持、讀、誦、供養、又為他人講說這部經的人，如來就會用衣裳覆蓋他（庇護他），又會被他方世界現今在世的諸佛所護念（護持憶念）。這樣的人具有廣大的信力，以及志願的力量、種種善根的力量。你應當知道，這樣的人是與如來同住一處，就等於是被如來親手摩著他的頭頂（加以護念印可）。
經卷所住·起七寶塔如來全身
「藥王啊！無論在什麼地方，只要有人講說、有人讀、有人誦、有人書寫這部經，或者只要是經卷所安放的地方，都應當建起七寶（金、銀、琉璃等七種珍寶）之塔，把它造得極其高大寬廣、莊嚴華飾，不需要再安放舍利（佛遺留的靈骨）。這是什麼緣故呢？因為這塔中已經有了如來的全身（法身圓具，經在如同佛在）。這座塔，應當用一切的花、香、瓔珞，絲蓋、幢幡，伎樂、歌頌，去供養恭敬，尊重讚歎。假使有人能夠得見這座塔，向它禮拜、供養，你應當知道，這些人都已經接近阿耨多羅三藐三菩提了。
聞經修習·方善行菩薩之道
「藥王啊！有許多人，無論在家、出家而修行菩薩道，假使不能夠得以見到、聽到、讀誦、書寫受持、供養這部《法華經》，你應當知道，這樣的人還沒有善巧地修行菩薩道；假使有人能夠得以聽聞這部經典，那才算是能夠善巧地修行菩薩之道。那些追求成佛之道的眾生，假使能夠見到、或者聽到這部《法華經》，聽聞了以後又能夠信解（相信並理解）、受持，你應當知道，這樣的人就已經接近阿耨多羅三藐三菩提了。
鑿井喻·穿鑿高原見濕漸近
「藥王啊！打個譬喻：好比有人口渴缺水，很需要水喝，於是在那高原上鑿地找水，一開始只看見乾燥的土，就知道水還離得很遠；持續用功挖掘不停，漸漸看見濕潤的土，接著慢慢挖到了泥，他的心裡就篤定了，知道水必定就在附近了。菩薩也是像這樣：假使還不曾聽聞、還不曾理解、還不能夠修習這部《法華經》，你應當知道，這樣的人離阿耨多羅三藐三菩提還很遙遠；假使能夠得以聽聞理解、思惟、修習，就必定知道自己已經接近阿耨多羅三藐三菩提了。這是什麼緣故呢？因為一切菩薩的阿耨多羅三藐三菩提，全都繫屬於這部經——這部經開啟了方便的法門，顯示了真實的實相（諸法真實的本相）。這《法華經》的寶藏，深邃堅固、幽微遙遠，沒有人能夠自行到達，如今是佛在教化、成就菩薩，才為他們開啟顯示的。
驚疑怖畏·新發意菩薩與增上慢者
「藥王啊！假使有菩薩，聽到這部《法華經》，就驚駭疑惑、恐怖畏懼，你應當知道，這是剛剛發起道心的初學菩薩；假使有聲聞乘的人，聽到這部經，就驚駭疑惑、恐怖畏懼，你應當知道，這是增上慢的人（尚未證得卻自以為證得、貢高我慢的人）。
弘經三軌·入如來室著衣坐座
「藥王啊！假使有善男子、善女人，在如來滅度以後，想要為四眾（比丘、比丘尼、優婆塞、優婆夷）講說這部《法華經》，應該要怎麼講說呢？這善男子、善女人，要進入如來的房室，穿上如來的衣裳，坐上如來的座位，這樣才可以為四眾廣泛地講說這部經。所謂如來的房室，就是對一切眾生所懷的大慈悲心；所謂如來的衣裳，就是柔和忍辱的心；所謂如來的座位，就是體悟一切諸法本空。安穩地安住在這裡面，然後再用毫不懈怠的心，為諸位菩薩以及四眾廣泛地講說這部《法華經》。
遣化人集聽·忘失句逗還為說
「藥王啊！我會在其他的國土，差遣變化出來的人，去替講說《法華經》的人聚集起聽法的大眾，也差遣變化出來的比丘、比丘尼、優婆塞、優婆夷，去聽他說法。這些變化出來的人，聽聞了佛法就會信受，隨順而不違逆。假使那說法的人是在空曠寂靜的地方，我這時候就會廣泛地差遣天、龍、鬼神、乾闥婆、阿修羅等等，去聽他說法。我雖然身在別的國土，卻會時時讓那說法的人得以見到我的身相。假使他對於這部經有所遺忘、漏失了字句，我還會回過頭來為他講說，使他能夠具足完整。」
弘經三軌·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「想要捨離種種懈怠，
就應當聽聞這部經，
這部經是難以得以聽聞的，
能夠信受它的人也很稀少。
好比有人口渴需要水喝，
在那高原上鑿地找水，
起初還看見乾燥的土，
知道離水還很遙遠；
漸漸看見濕潤的土與泥，
便篤定地知道靠近水了。
藥王啊！你應當知道！
像這樣種種的人，
假使不曾聽聞《法華經》，
那就離佛的智慧極其遙遠，
假使聽聞了這部深奧的經，
就能決斷通達聲聞乘的法。
這是一切經當中的王，
聽聞了以後又能仔細地思惟，
你應當知道這樣的人等，
已經接近佛的智慧了。
假使有人要講說這部經，
就應當進入如來的房室，
穿上如來的衣裳，
並且坐上如來的座位，
安處在大眾當中毫無所畏，
廣泛地分別解說。
以大慈悲心作為房室，
以柔和忍辱作為衣裳，
以一切諸法本空作為座位，
安處在這裡面來為眾說法。
假使講說這部經的時候，
有人惡口辱罵，
乃至加上刀杖瓦石傷害，
都應當因為憶念佛而忍耐。
我在千萬億的國土當中，
示現出清淨堅固的身相，
在無量億劫這麼長的時間裡，
為眾生演說佛法。
假使在我滅度以後，
有能夠講說這部經的人，
我就差遣變化的四眾，
比丘、比丘尼，
以及清淨守信的男女居士，
去供養那位法師，
引導種種眾生，
聚集他們前來聽法。
假使有人想要加害，
用刀杖以及瓦石，
我就差遣變化出來的人，
去替他作衛護。
假使那說法的人，
獨自身在空曠寂靜之處，
寂寞冷清、沒有人聲，
讀誦這部經典，
我這時候就為他示現，
清淨光明的身相。
假使他遺忘漏失了章句，
我就為他講說，使他通達順利。
假使有人具備這樣的德行，
或者為四眾講說，
或者在空曠處讀誦這部經，
都能夠得以見到我的身相。
假使有人身在空曠寂靜之處，
我就差遣天龍王，
夜叉、鬼神等等，
去替他作聽法的大眾。
這樣的人樂於演說佛法，
分別解說毫無障礙，
因為得到諸佛護念的緣故，
能夠使大眾歡喜。
假使有人親近這位法師，
就能迅速地證得菩薩之道，
隨順著這位法師修學，
就能得以見到多如恒河沙數的佛。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Through Medicine King, the Buddha Addresses Eighty Thousand Great Beings · Even a Single Thought of Rejoicing Receives a Prediction
爾時世尊因藥王菩薩，告八萬大士：「藥王！汝見是大眾中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求佛道者，如是等類，咸於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。」 佛告藥王：「又如來滅度之後，若有人聞妙法華經，乃至一偈一句，一念隨喜者，我亦與授阿耨多羅三藐三菩提記。若復有人受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養——華、香、瓔珞、末香、塗香、燒香，繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王！當知是諸人等已曾供養十萬億佛，於諸佛所成就大願，愍眾生故，生此人間。
At that time, the World-Honored One, taking the Bodhisattva Medicine King (Bhaiṣajyarāja)—the great bodhisattva who vowed to heal sentient beings with good medicine—as the occasion, addressed the eighty thousand great bodhisattvas: “Medicine King! Do you see within this great assembly the immeasurable devas, dragon kings, yakṣas (a class of powerful spirits), gandharvas (heavenly musicians who do not eat meat or drink wine but feed only on fragrances), asuras (quarrelsome non-devas), garuḍas (great golden-winged bird spirits), kinnaras (singers with humanlike forms and horns upon their heads), mahoragas (great serpent spirits), humans and nonhumans; monks, nuns, laymen who have received the precepts, and laywomen who have received the precepts; those seeking the fruit of the śrāvaka, attained by hearing the Buddha teach and ending delusion; those seeking the fruit of the pratyekabuddha, who awakens to causes and conditions without a teacher; and those seeking the buddha-way? If any among all these kinds of beings, before the Buddha, hear even a single verse or a single sentence of the Lotus Sutra of the Wondrous Dharma, or give rise to so much as a single thought of rejoicing—rejoicing in another’s good—I give every one of them a prediction, declaring beforehand the fruit they shall attain: they will attain unsurpassed, complete, perfect awakening, the complete fruit of buddhahood.”
The Buddha again told Medicine King: “Moreover, after the Tathāgata has entered extinction—departed this life and entered nirvāṇa—if anyone hears the Lotus Sutra of the Wondrous Dharma, even a single verse or a single sentence, and gives rise to a single thought of rejoicing, I likewise give that person the prediction of unsurpassed, complete, perfect awakening. If anyone receives and upholds this sutra—accepting it, retaining it firmly, and putting it into practice—reads and recites it, explains it, or copies it, even so much as a single verse; regards this sutra scroll with reverence as though beholding the Buddha; and makes many kinds of offerings to it—flowers, incense, jeweled necklaces made from strings of gems, powdered incense, fragrant ointments, burning incense, silken canopies, standards and banners, robes, and music and performance—even if the person merely joins the palms in reverence: Medicine King, you should know that people such as these have already made offerings to ten trillion buddhas in past lives. In the presence of those buddhas they accomplished vast vows, and it is because they feel compassion for sentient beings that they have been born into this human world.
Which Beings Shall Become Buddhas? · They Should Be Honored with the Offerings Due a Tathāgata
「藥王！若有人問：『何等眾生於未來世當得作佛？』應示：『是諸人等於未來世必得作佛。』何以故？若善男子、善女人，於法華經，乃至一句，受持、讀誦、解說、書寫，種種供養經卷——華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬；是人，一切世間所應瞻奉，應以如來供養而供養之。當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍眾生，願生此間，廣演分別妙法華經。何況盡能受持、種種供養者？
“Medicine King! If someone asks, ‘What kinds of sentient beings shall become buddhas in a future age?’ one should point out people such as these and say, ‘These people will certainly become buddhas in a future age.’ Why is this? If a good man or good woman receives and upholds, reads and recites, explains, or copies even a single sentence of the Lotus Sutra; makes many kinds of offerings to the sutra scroll—flowers, incense, jeweled necklaces, powdered incense, fragrant ointments, burning incense, silken canopies, standards and banners, robes, and music and performance—and joins the palms in reverence, that person should be looked up to and served by the entire world. One should honor that person with the same offerings used to honor a Tathāgata. You should know that this person is a great bodhisattva who is to accomplish unsurpassed, complete, perfect awakening. Out of compassion for sentient beings, this bodhisattva has vowed to be born here and to unfold, distinguish, and explain the Lotus Sutra of the Wondrous Dharma far and wide. How much more is this true of one able to uphold it completely and make every kind of offering?
The Tathāgata’s Envoy · Freely Relinquishing a Pure Karmic Recompense to Be Born in an Evil Age
「藥王！當知是人自捨清淨業報，於我滅度後，愍眾生故，生於惡世，廣演此經。若是善男子、善女人，我滅度後，能竊為一人說法華經，乃至一句；當知是人則如來使，如來所遣，行如來事。何況於大眾中廣為人說？
“Medicine King! You should know that this person freely relinquishes a pure karmic recompense—the pure fruit that the person could otherwise enjoy—and, after my extinction, is born into an evil age out of compassion for sentient beings, there to proclaim this sutra far and wide. If, after my extinction, a good man or good woman can privately teach the Lotus Sutra to even one person, even so much as a single sentence, you should know that this person is an envoy of the Tathāgata, sent by the Tathāgata to perform the Tathāgata’s work. How much more is this true of one who teaches it broadly to a great assembly?
The Relative Gravity of Reviling · The Offense of Disparaging One Who Upholds the Sutra Is Exceedingly Grave
「藥王！若有惡人，以不善心，於一劫中現於佛前，常毀罵佛，其罪尚輕；若人以一惡言，毀呰在家、出家讀誦法華經者，其罪甚重。
“Medicine King! Suppose an evil person, with an unwholesome mind, appeared before the Buddha throughout an entire aeon—an immensely long span of time—and constantly disparaged and reviled the Buddha. That person’s offense would still be light. But if someone used even a single malicious word to disparage and revile a householder or renunciant who reads and recites the Lotus Sutra, that person’s offense would be exceedingly grave.
Adorned with the Buddha’s Adornments · Borne upon the Tathāgata’s Shoulder
「藥王！其有讀誦法華經者，當知是人以佛莊嚴而自莊嚴，則為如來肩所荷擔。其所至方，應隨向禮，一心合掌，恭敬供養，尊重讚歎，華、香、瓔珞，末香、塗香、燒香，繒蓋、幢幡，衣服、餚饌，作諸伎樂，人中上供，而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，即得究竟阿耨多羅三藐三菩提故。」
“Medicine King! Whenever anyone reads and recites the Lotus Sutra, you should know that this person adorns the self with the Buddha’s adornments—the wondrous marks produced by the qualities of buddhahood—and is borne upon the Tathāgata’s shoulder. Wherever this person goes, people should turn in that direction and bow, single-mindedly join their palms, make offerings with reverence, honor and praise the person, and present flowers, incense, jeweled necklaces, powdered incense, fragrant ointments, burning incense, silken canopies, standards and banners, robes, and fine food and drink. They should perform all kinds of music and offer the finest offerings found among humans. They should scatter heavenly jewels over the person and present stores of treasure from the heavens. Why is this? Because this person joyfully teaches the Dharma, and those who hear it for even a moment thereby ultimately attain unsurpassed, complete, perfect awakening.”
Adorned with the Buddha’s Adornments · Repeated in Verse
爾時世尊欲重宣此義，而說偈言： 「若欲住佛道，成就自然智，
常當勤供養，受持法華者。
其有欲疾得，一切種智慧，
當受持是經，并供養持者。
若有能受持，妙法華經者，
當知佛所使，愍念諸眾生。
諸有能受持，妙法華經者，
捨於清淨土，愍眾故生此。
當知如是人，自在所欲生，
能於此惡世，廣說無上法。
應以天華香，及天寶衣服，
天上妙寶聚，供養說法者。
吾滅後惡世，能持是經者，
當合掌禮敬，如供養世尊。
上饌眾甘美，及種種衣服，
供養是佛子，冀得須臾聞。
若能於後世，受持是經者，
我遣在人中，行於如來事。
若於一劫中，常懷不善心，
作色而罵佛，獲無量重罪。
其有讀誦持，是法華經者，
須臾加惡言，其罪復過彼。
有人求佛道，而於一劫中，
合掌在我前，以無數偈讚。
由是讚佛故，得無量功德，
歎美持經者，其福復過彼。
於八十億劫，以最妙色聲，
及與香味觸，供養持經者。
如是供養已，若得須臾聞，
則應自欣慶，我今獲大利。
藥王今告汝，我所說諸經，
而於此經中，法華最第一。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“If you wish to abide upon the buddha-way
and accomplish knowledge that naturally appears, without contrivance,
you should constantly and diligently make offerings
to those who receive and uphold the Lotus Sutra.
If anyone wishes swiftly to attain
the knowledge of all modes—the Buddha’s knowledge of all dharmas—
that person should receive and uphold this sutra
and make offerings to those who uphold it.
If anyone is able to receive and uphold
the Lotus Sutra of the Wondrous Dharma,
you should know that this person is sent by the Buddha
out of compassionate concern for sentient beings.
All those able to receive and uphold
the Lotus Sutra of the Wondrous Dharma
have relinquished a pure land
and are born here out of compassion for sentient beings.
You should know that people such as these
freely choose where they wish to be born.
Within this evil age they are able
to proclaim the unsurpassed Dharma far and wide.
With heavenly flowers and incense,
with heavenly jeweled robes,
and with wondrous stores of heavenly treasure,
one should make offerings to those who teach the Dharma.
In the evil age after my extinction,
those able to uphold this sutra
should be greeted with joined palms, bows, and reverence,
just as one makes offerings to the World-Honored One.
With the finest food and many delicious flavors,
and with many kinds of robes,
one should make offerings to this son of the Buddha,
hoping to hear the Dharma for even a moment.
If anyone in a future age
is able to receive and uphold this sutra,
I have sent that person among humans
to perform the Tathāgata’s work.
If throughout an entire aeon
someone constantly harbors an unwholesome mind,
scowls and reviles the Buddha,
that person incurs immeasurably grave offenses.
But if, toward one who reads, recites, and upholds
this Lotus Sutra,
someone utters a malicious word for even a moment,
that person’s offense exceeds the former one.
Suppose someone seeking the buddha-way
stood before me throughout an entire aeon,
joined the palms,
and praised me with countless verses.
By praising the Buddha in this way,
that person gains immeasurable qualities;
yet one who praises the upholder of this sutra
gains merit surpassing even that.
Throughout eight billion aeons,
suppose someone made offerings to the sutra’s upholder
with the most wondrous visible forms and sounds,
together with fragrances, flavors, and tangible objects.
After making offerings in this way,
if that person heard the Dharma for even a moment,
the person should rejoice and celebrate within:
‘Today I have gained a vast benefit.’
Medicine King, I now tell you:
among all the sutras I have taught,
within this whole body of sutras,
the Lotus Sutra is foremost.”
Difficult to Trust, Difficult to Understand · The Treasury of the Buddhas’ Secret Essence
爾時佛復告藥王菩薩摩訶薩：「我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最為難信難解。 「藥王！此經是諸佛祕要之藏，不可分布妄授與人；諸佛世尊之所守護，從昔已來，未曾顯說。而此經者，如來現在，猶多怨嫉，況滅度後？ 「藥王！當知如來滅後，其能書、持、讀、誦、供養、為他人說者，如來則為以衣覆之，又為他方現在諸佛之所護念。是人有大信力，及志願力、諸善根力。當知是人與如來共宿，則為如來手摩其頭。
At that time, the Buddha again told the Bodhisattva-Mahāsattva Medicine King (a great bodhisattva): “The sutras I have taught are immeasurable tens of millions of billions in number. Among those I have taught, those I teach now, and those I shall teach, this Lotus Sutra is the most difficult to trust and the most difficult to understand.
“Medicine King! This sutra is the treasury of the buddhas’ secret essence. It must not be distributed casually or recklessly entrusted to others. It is guarded by the buddhas, the World-Honored Ones, and from the distant past until now it has never been openly taught. Even while the Tathāgata is present, this sutra still meets with much resentment and jealousy; how much more will it after his extinction?
“Medicine King! You should know that, after the Tathāgata’s extinction, anyone able to copy, uphold, read, recite, make offerings to, and teach this sutra to others will be covered by the Tathāgata with his robe (protecting that person) and will also be guarded and kept in mind by the buddhas now present in other worlds. This person possesses great powers of trust, resolve and vow, and wholesome roots. You should know that this person dwells together with the Tathāgata and is touched upon the crown of the head by the Tathāgata’s own hand, under his protection and seal of affirmation.
Wherever the Sutra Scroll Abides · Raise a Seven-Jeweled Stūpa, for the Tathāgata’s Full Body Is There
「藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。此塔，應以一切華、香、瓔珞，繒蓋、幢幡，伎樂、歌頌，供養恭敬，尊重讚歎。若有人得見此塔，禮拜、供養，當知是等皆近阿耨多羅三藐三菩提。
“Medicine King! Wherever this sutra is taught, read, recited, or copied, and wherever a scroll of this sutra abides, a stūpa made of the seven treasures—gold, silver, lapis lazuli, and the other precious substances—should be raised. It should be made exceedingly tall and broad and adorned magnificently. There is no need to place relics in it. Why is this? The full body of the Tathāgata is already present within it: the Dharma-body is complete, and wherever the sutra is present, the Buddha is present. This stūpa should be honored with every kind of flower, incense, jeweled necklace, silken canopy, standard and banner, music, and song; people should make offerings to it with reverence, honor it, and praise it. If anyone sees this stūpa, bows before it, and makes offerings to it, you should know that such people have all drawn near to unsurpassed, complete, perfect awakening.
Hearing and Practicing This Sutra · Only Then Does One Skillfully Practice the Bodhisattva Path
「藥王！多有人在家、出家行菩薩道，若不能得見聞、讀誦、書持、供養是法華經者，當知是人未善行菩薩道；若有得聞是經典者，乃能善行菩薩之道。其有眾生求佛道者，若見、若聞是法華經，聞已信解受持者，當知是人得近阿耨多羅三藐三菩提。
“Medicine King! Many householders and renunciants practice the bodhisattva path. If they are unable to see or hear this Lotus Sutra, read or recite it, copy and uphold it, or make offerings to it, you should know that they have not yet learned to practice the bodhisattva path skillfully. Only those able to hear this sutra can skillfully practice the bodhisattva path. If sentient beings seeking the buddha-way see or hear this Lotus Sutra and, after hearing it, trust, understand, receive, and uphold it, you should know that they have drawn near to unsurpassed, complete, perfect awakening.
The Well-Digging Parable · Digging on a High Plain, One Sees Moist Earth and Gradually Draws Near
「藥王！譬如有人渴乏須水，於彼高原穿鑿求之，猶見乾土，知水尚遠；施功不已，轉見濕土，遂漸至泥，其心決定、知水必近。菩薩亦復如是，若未聞、未解、未能修習是法華經者，當知是人去阿耨多羅三藐三菩提尚遠；若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經——此經開方便門，示真實相。是法華經藏，深固幽遠，無人能到，今佛教化成就菩薩而為開示。
“Medicine King! Take this parable. A person is thirsty and without water, desperately needing something to drink. He digs into the earth upon a high plain in search of water. At first he sees only dry soil and knows that the water is still far away. He continues working without stopping. In time he sees moist soil, and as he digs on, he gradually reaches mud. His mind then becomes certain: he knows that water must be near. A bodhisattva is just the same. If someone has not yet heard, has not yet understood, and is not yet able to cultivate and practice this Lotus Sutra, you should know that this person is still far from unsurpassed, complete, perfect awakening. But if someone is able to hear and understand it, reflect upon it, and cultivate and practice it, that person will know with certainty that unsurpassed, complete, perfect awakening has drawn near. Why is this? The unsurpassed, complete, perfect awakening of every bodhisattva belongs entirely to this sutra. This sutra opens the gateway of skillful means and reveals the true mark—the true appearance of all dharmas. The treasury of this Lotus Sutra is deep, firm, hidden, and far-reaching; no one can arrive there unaided. Now the Buddha opens and reveals it in order to teach, transform, and bring bodhisattvas to accomplishment.
Startled, Doubtful, and Afraid · Newly Resolved Bodhisattvas and Those of Overweening Pride
「藥王！若有菩薩聞是法華經，驚疑、怖畏，當知是為新發意菩薩；若聲聞人聞是經，驚疑、怖畏，當知是為增上慢者。
“Medicine King! If bodhisattvas hear this Lotus Sutra and become startled, doubtful, frightened, and afraid, you should know that they are newly resolved bodhisattvas, beginners who have only just aroused the aspiration for awakening. If śrāvakas hear this sutra and become startled, doubtful, frightened, and afraid, you should know that they are people of overweening pride—people who have not yet realized the fruit but believe that they have.
The Three Guides for Transmitting the Sutra · Enter the Tathāgata’s Room, Put On His Robe, Sit on His Seat
「藥王！若有善男子、善女人，如來滅後，欲為四眾說是法華經者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應為四眾廣說斯經。如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。安住是中，然後以不懈怠心，為諸菩薩及四眾廣說是法華經。
“Medicine King! If, after the Tathāgata’s extinction, a good man or good woman wishes to teach this Lotus Sutra to the fourfold assembly—monks, nuns, laymen, and laywomen—how should that person teach it? This good man or good woman must enter the Tathāgata’s room, put on the Tathāgata’s robe, and sit on the Tathāgata’s seat; only then should the person teach this sutra broadly to the fourfold assembly. The Tathāgata’s room is a heart of great loving-kindness and compassion toward all sentient beings. The Tathāgata’s robe is a gentle and patiently enduring heart. The Tathāgata’s seat is the realization that all dharmas are empty. Abiding securely within these, the person should then, with a mind that never grows indolent, teach this Lotus Sutra broadly to the bodhisattvas and the fourfold assembly.
Emanated Beings Are Sent to Gather Listeners · If a Phrase Is Forgotten, the Buddha Returns to Teach It
「藥王！我於餘國遣化人為其集聽法眾，亦遣化比丘、比丘尼、優婆塞、優婆夷聽其說法。是諸化人聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身。若於此經忘失句逗，我還為說，令得具足。」
“Medicine King! From other lands I will send emanated people to gather an assembly to hear this person teach the Dharma. I will also send emanated monks, nuns, laymen, and laywomen to hear the teaching. When these emanated people hear the Dharma, they will trust and receive it, accord with it, and never oppose it. If the Dharma teacher is in an open, secluded place, I will send devas, dragons, spirits, gandharvas, asuras, and others in great numbers to hear the Dharma. Although I am in another land, from time to time I will enable the Dharma teacher to see my body. If the teacher forgets or loses any words or phrases of this sutra, I will return and teach them, enabling the teacher to possess the text in full.”
The Three Guides for Transmitting the Sutra · Repeated in Verse
爾時世尊欲重宣此義，而說偈言： 「欲捨諸懈怠，應當聽此經，
是經難得聞，信受者亦難。
如人渴須水，穿鑿於高原，
猶見乾燥土，知去水尚遠；
漸見濕土泥，決定知近水。
藥王汝當知！如是諸人等，
不聞法華經，去佛智甚遠，
若聞是深經，決了聲聞法。
是諸經之王，聞已諦思惟，
當知此人等，近於佛智慧。
若人說此經，應入如來室，
著於如來衣，而坐如來座，
處眾無所畏，廣為分別說。
大慈悲為室，柔和忍辱衣，
諸法空為座，處此為說法。
若說此經時，有人惡口罵，
加刀杖瓦石，念佛故應忍。
我千萬億土，現淨堅固身，
於無量億劫，為眾生說法。
若我滅度後，能說此經者，
我遣化四眾，比丘比丘尼，
及清信士女，供養於法師，
引導諸眾生，集之令聽法。
若人欲加惡，刀杖及瓦石，
則遣變化人，為之作衛護。
若說法之人，獨在空閑處，
寂寞無人聲，讀誦此經典，
我爾時為現，清淨光明身。
若忘失章句，為說令通利。
若人具是德，或為四眾說，
空處讀誦經，皆得見我身。
若人在空閑，我遣天龍王，
夜叉鬼神等，為作聽法眾。
是人樂說法，分別無罣礙，
諸佛護念故，能令大眾喜。
若親近法師，速得菩薩道，
隨順是師學，得見恒沙佛。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“If you wish to cast off every form of indolence,
you should listen to this sutra.
This sutra is difficult to hear,
and those able to trust and receive it are likewise difficult to find.
It is like a thirsty person in need of water,
digging upon a high plain.
While he sees only dry soil,
he knows that water is still far away;
when he gradually sees moist soil and mud,
he knows with certainty that water is near.
Medicine King, you should know!
People such as these,
if they do not hear the Lotus Sutra,
are exceedingly far from the Buddha’s wisdom.
But if they hear this profound sutra,
they gain decisive understanding of the Dharma taught to śrāvakas.
This is the king of all sutras.
If, after hearing it, they reflect upon it carefully and truly,
you should know that people such as these
have drawn near to the Buddha’s wisdom.
If anyone teaches this sutra,
that person should enter the Tathāgata’s room,
put on the Tathāgata’s robe,
and sit on the Tathāgata’s seat.
Amid the assembly, fearless,
the person should distinguish and explain it broadly.
Great loving-kindness and compassion are the room;
gentleness and patient endurance are the robe;
the emptiness of all dharmas is the seat.
Abiding here, one teaches the Dharma.
If, while this sutra is being taught,
someone reviles the teacher with malicious speech
or attacks with knives, staves, tiles, or stones,
the teacher should remember the Buddha and therefore endure.
Throughout tens of millions of billions of lands,
I manifest a pure and steadfast body.
Through immeasurable millions of aeons,
I teach the Dharma for sentient beings.
If, after my extinction,
someone is able to teach this sutra,
I will send an emanated fourfold assembly—
monks and nuns,
and men and women of pure trust—
to make offerings to the Dharma teacher,
guide many sentient beings,
and gather them to hear the Dharma.
If anyone wishes to do the teacher harm
with knives, staves, tiles, or stones,
I will send emanated people
to serve as guards and protect the teacher.
If the Dharma teacher is alone
in an open, secluded place,
where all is lonely and no human voice is heard,
reading and reciting this sutra,
I will then manifest for that person
a pure and radiant body.
If any chapter or sentence is forgotten,
I will teach it and enable the person to understand and recite it fluently.
If someone possesses these qualities,
whether teaching the fourfold assembly
or reading and reciting the sutra in an open place,
that person will in every case be able to see my body.
If someone is in an open, secluded place,
I will send devas and dragon kings,
yakṣas, spirits, and others
to form an assembly that hears the Dharma.
This person will delight in teaching the Dharma
and will distinguish and explain without obstruction.
Because the buddhas guard and keep this person in mind,
the teacher will be able to bring joy to the great assembly.
Those who draw near to the Dharma teacher
will swiftly attain the bodhisattva path;
those who follow and learn from this teacher
will behold buddhas as numerous as the sands of the Ganges.”