佛說首楞嚴三昧經

T15n0642_001

No. 642 第1卷

鳩摩羅什譯

如是我聞：

Thus have I heard.

一時，佛在王舍城耆闍崛山中，與大比丘僧三萬二千人俱，菩薩摩訶薩七萬二千——眾所知識得陀羅尼，成就辯才樂說無盡，安住三昧而不動轉，善能了知無盡之慧，得深法忍入深法門；於諸無量阿僧祇劫，所修善法皆悉成就，摧伏眾魔降諸怨敵，攝取最尊嚴淨佛土，有大慈悲諸相嚴身；於大精進得到彼岸，善知一切言辭方便，所行威儀具足清淨，悉以得住三解脫門，以無礙智通達三世，發決定心不捨一切，憶念義趣堪忍智慧，其諸菩薩德皆如是——其名曰：轉不退法輪菩薩、發心即轉法輪菩薩、無礙轉法輪菩薩、離垢淨菩薩、除諸蓋菩薩、示淨威儀見皆愛喜菩薩、妙相嚴淨王意菩薩、不誑一切眾生菩薩、無量功德海意菩薩、諸根常定不亂菩薩、實音聲菩薩、一切天讚菩薩、陀羅尼自在王菩薩、辯才莊嚴菩薩、文殊師利法王子菩薩、彌勒菩薩、須彌頂王菩薩、海德寶嚴淨意菩薩、大嚴淨菩薩、大相菩薩、光相菩薩、光德菩薩、淨意菩薩、喜王菩薩、堅勢菩薩、堅意菩薩。

One time the Buddha was on Mount Gdṛhrakūta near Rājagṛha, with thirty-two thousand great bhikṣus in attendance. There were also seventy-two thousand bodhisattva mahāsattvas there who were known to the assembly and who had mastered dhāraṇīs, were accomplished in the discrimination [of spiritual matters], and took unlimited pleasure in preaching [the Dharma]. They resided in samādhi without any vacillation, well comprehended the inexhaustible wisdoms, had achieved profound forbearance of [the inherent birthlessness of] all dharmas, had attained profound insight into the Dharma, and had completed all the training that there is to be undertaken in all the excellent dharmas during all the limitless and innumerable kalpas. They had subjugated the hordes of Māras and had vanquished their enemies. They had incorporated within themselves that which is most honored and had ornamented and purified the buddha lands. They possessed great compassion, had ornamented their bodies with the various marks [of enlightened beings], and had with great effort attained the other shore [of nirvana]. Well did they know all the verbal expedient means [of teaching], and their practice of ceremonial deportment was complete and pure. They all had achieved residence in the three emancipations and had penetrated the three periods of time with their unhindered wisdom. They had generated the determination not to abandon all [sentient beings], remembered the purport of the doctrines, and possessed the tolerant forbearance of wisdom. Such was the virtue of all these bodhisattvas. Their names were Turns the Wheel of the Dharma without Regressing Bodhisattva, Generating the Intention [to Achieve Enlightenment] That Constitutes Turning the Wheel of the Dharma Bodhisattva, Turns the Wheel of the Dharma without Hindrance Bodhisattva, Purity That Transcends Defilement Bodhisattva, Obstructions Eradicated Bodhisattva, Manifests Pure Deportment and Perceives All with Loving Joy Bodhisattva, Mind of a Wondrous and Dignified King Bodhisattva, Does Not Delude All Sentient Beings Bodhisattva, Mind Like an Ocean of Unlimited Merit Bodhisattva, Senses Always Composed and Not Disordered Bodhisattva, True Sound Bodhisattva, Praised by All the Gods Bodhisattva, Autonomous King of Dhāraṇī Bodhisattva, Ornamented with Discernment Bodhisattva, Dharma Prince Mañjuśrī Bodhisattva, Maitreya Bodhisattva, King of Mount Sumeru Bodhisattva, Pure Mind of the Ocean of Virtues and Treasured Dignity Bodhisattva, Greatly Dignified and Pure Bodhisattva, Great Characteristic Bodhisattva, Characteristic of Refulgence Bodhisattva, Pure Mind Bodhisattva, Joyous King Bodhisattva, Resolute Energy Bodhisattva, and Dṛḍhamati Bodhisattva (’Resolute Mind’).

如是等菩薩摩訶薩七萬二千人，及三千大千世界所有釋梵護世天王，并諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，眾所知識，多種善根樂大法者，皆來集會。

There were seventy-two thousand such bodhisattva mahāsattvas, plus all the Indra gods, Brahmā gods, and world-protecting heavenly kings of the great trichiliocosm, as well as gods (devas), nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, both human and nonhuman beings. All those who were recognized by the congregation, who had planted many types of good roots, and who took joy in the Mahayana had come to the assembly.

爾時堅意菩薩在大會中作是念言：「我於今者當問如來，以是所問，欲守護佛種、法種、僧種，令諸魔宮隱蔽不現，摧伏自大增上慢者，未種善根者今當令種、已種善根者當令增長，若有未發阿耨多羅三藐三菩提心者當令發心、已發心者令不退轉、已不退者當令疾得阿耨多羅三藐三菩提；計有所得住諸見者，皆悉令發捨離之心，樂小法者令不疑大法、樂大法者令生歡喜。」作是念已，即從座起，偏袒右肩右膝著地，合掌向佛，白佛言：「世尊！我今欲於如來法中少有所問，唯願聽許。」

At that time, while in the great assembly Dṛḍhamati (’Resolute Mind’) Bodhisattva had the following thought: ‘I should now ask the Tathāgata [about the Dharma]. By such inquiries will I protect the seed of the Buddha, the seed of the Dharma, and the seed of the Sangha. By rendering the palaces of the Māras invisible and subjugating [all] those with great arrogance, those who have not yet planted good roots [for spiritual growth] will be made to do so now. Those who have planted good roots will have them made to grow. Anyone who has not yet generated the intention to achieve unsurpassable and perfect enlightenment [on behalf of all sentient beings] (bodhicitta) will be induced to do so now. Those who have already generated this intention should not be allowed to regress. Those who have not regressed should be made to attain rapidly unsurpassable and perfect enlightenment. Those who presume to possess some [degree of] attainment and who are mired (lit., “reside”) in ascriptive views should all generate an attitude of detachment [from such views]. Those who take pleasure in the lesser Dharma (the Hinayana) should be made not to doubt the great Dharma (the Mahayana.) Those who take pleasure in the great Dharma should be inspired to generate joy.’ After thinking thus, [Resolute Mind Bodhisattva] arose from his seat, arranged his robe over his right shoulder, and knelt with his right knee to the ground. Holding his palms together [in añjali-mudrā], he addressed the Buddha, “World-honored One! I would like to ask a few questions regarding the Tathāgata’s teaching. I beseech you to hear my inquiries.”

佛告堅意：「隨汝所問，吾當解說，令汝歡喜。」

The Buddha told Dṛḍhamati, “I will answer your questions in a way that will give you joy [in the Dharma].”

堅意菩薩白佛言：「世尊！頗有三昧，能令菩薩疾得阿耨多羅三藐三菩提，常得不離值見諸佛，能以光明普照十方，得自在慧以破諸魔；得自在智獲自然智；得無生智能不隨他；得不斷辯才，盡未來際；得如意足，受無量命。樂聲聞者示聲聞乘，樂辟支佛者示辟支佛乘，樂大乘者為示大乘。通達聲聞法而不入聲聞道，通達辟支佛法而不入辟支佛道，通達佛法而不畢竟滅盡。示現聲聞形色威儀，而內不離佛菩提心；示現辟支佛形色威儀，而內不離佛大悲心。以如幻三昧力，示現如來形色威儀；以善根力，示現在於兜率天上，現受後身入於胞胎、初生、出家、坐佛道場，以深慧力現轉法輪，以方便力現入涅槃，以三昧力現分舍利，以本願力現法滅盡。唯然世尊！行何三昧，能令菩薩示現如是諸功德事，而不畢竟入於涅槃？」

Dṛḍhamati Bodhisattva then said to the Buddha, “World-honored One! Is there a samādhi that can cause bodhisattvas to achieve unsurpassable and perfect enlightenment rapidly, allowing them to always to see the buddhas face to face and, by illuminating all ten directions with [great] brilliance that gives one an autonomous mastery of wisdom (慧) by which the Māras may be destroyed; and that allows one to achieve an autonomous mastery of wisdom (智), to attain spontaneous wisdom (自然智), and to attain birthless wisdom, which cannot be attained from any other source? Its uninterruptible [power of] discernment should allow one to achieve the bases of supernormal power and limitless rebirths. Those who would take pleasure in being śrāvakas (Hinayana followers) will be shown the vehicle of the śrāvaka; those who would take pleasure in being pratyekabuddhas will be shown the vehicle of the pratyekabuddha; and those who would take pleasure in the Great Vehicle will be shown the Mahayana. They will penetrate the Dharma of the śrāvaka but will not enter the path of the śrāvaka; they will penetrate the Dharma of the pratyekabuddha but will not enter the path of the pratyekabuddha; they will penetrate the Dharma of the buddhas but will not proceed to ultimate and final extinction. While manifesting the form and deportment of śrāvakas, within themselves they will not depart from their intention to achieve buddhahood; while manifesting the form and deportment of pratyekabuddhas, within themselves they will not depart from the great compassion of the buddhas. Using the phantasmagorical power of samādhi they will manifest the form and deportment of tathāgatas. Using the power of their good roots they will manifest themselves residing in Tuṣita Heaven, receiving their final bodies, entering into wombs, being born, leaving home, and sitting in the places of enlightenment (Skt. bodhimaṇḍa) of buddhas. Using the power of their profound wisdom they will manifest the turning of the wheel of the Dharma; with the power of their expedient means they will manifest entry into nirvana; with the power of samādhi they will manifest the distribution of relics (Skt. śarīra); and with the power of their original vows they will manifest the final extinction of [all the multifarious] dharmas [of their personal existence]. Although it shall be so, O Worldhonored One, what samādhi should bodhisattvas practice in order to manifest these meritorious affairs without actually entering into ultimate nirvana?”

佛告堅意菩薩言：「善哉善哉！堅意！能問如來如是之義。當知汝能多所饒益安樂眾生，憐愍世間利安天人，今世後世菩薩蒙益。當知汝已深種善根，供養親近過去無量百千億佛，遍行諸道降魔怨敵；於佛法中得自在智，教化守護諸菩薩眾，已知一切諸佛法藏，曾於恒河沙等佛所，成就問答。堅意！如來於此眾會之中，不見天、龍、夜叉、乾闥婆，及諸聲聞、求辟支佛者，能作是問，唯有汝等大莊嚴者，乃能啟發如是之問。汝今諦聽，善思念之！吾當為汝說諸菩薩成就三昧，得是功德復過於此。」

The Buddha told Dṛḍhamati Bodhisattva, “Excellent, excellent! Dṛḍhamati! You can ask the Tathāgata such a question indicates that you can greatly benefit and comfort sentient beings, that you have compassion for the world, and that you will aid gods and humans. A bodhisattva is to be of benefit [to others] in both the present and the future. You should realize that to have such profound good roots you must have made offerings to and associated intimately with limitless hundreds and thousands and hundred-millions of buddhas in the past. You have practiced all the paths and subjugated the enemies; you have attained autonomous mastery of wisdom in the Dharma of the buddhas; you have taught and protected the assemblies of bodhisattvas; and you already know the Dharma treasure of all the buddhas. In the past you have engaged in dialogue before buddhas as limitless as the number of grains of sand in the Ganges River. Dṛḍhamati! In the present assembly I see no nāga, yakṣa, gandharva, śrāvaka, or pratyekabuddha that is able to ask such a question. Only those of great adornment [of the path] such as yourself are able to formulate questions such as this. You should now listen clearly and think well on this, for I will now explain for you how the bodhisattvas accomplish their samādhi so as to achieve merits even greater than those you describe.

堅意白佛言：「願樂欲聞。」

Dṛḍhamati said to the Buddha, “I beseech you to let us hear [this teaching].”

佛告堅意：「有三昧名首楞嚴，若有菩薩得是三昧，如汝所問，皆能示現於般涅槃而不永滅，示諸形色而不壞色相；遍遊一切諸佛國土，而於國土無所分別；悉能得值一切諸佛，而不分別平等法性；示現遍行一切諸行，而能善知諸行清淨；於諸天人最尊最上，而不自高憍慢放逸；現行一切魔自在力，而不依猗魔所行事；遍行一切三界之中，而於法相無所動轉；示現遍生諸趣道中，而不分別有諸道相；善能解說一切法句，以諸言辭開示其義，而知文字入平等相；於諸言辭無所分別，常在禪定而現化眾生；行於盡忍無生法忍，而說諸法有生滅相；獨步無畏猶如師子。」

The Buddha said to Dṛḍhamati, “There is a samādhi by the name of śūraṅgama (“heroic march”). All bodhisattvas who achieve this samādhi will, as you have described, be able to manifest parinirvāṇa without undergoing permanent extinction. They will be able to manifest the various forms without destroying the characteristics of form. They will be able to wander throughout all the buddha lands without any discrimination with regard to those lands. They will all be able to meet all the buddhas but without discrimination with regard to the universally equivalent (samatā) essence of the Dharma (dharmatā). They will manifest universal accomplishment of all the practices but will well realize the purity of those practices. They will be the very highest of those most honored by gods and humans but they will be without any self-conceit, pride, or laxity. They will manifest autonomous mastery of all the powers of Māra but will not depend on Māra’s practices. They will practice throughout the triple realm (the realms of desire, form, and formlessness) but will lack any vacillation with regard to the characteristics of dharmas. They will manifest rebirth in all the various modes of existence but will not discriminate with regard to the characteristics of those modes. They will be skilled in the explanation of all the phrases of the Dharma and will be able to reveal their meanings in words, but they will realize that words have (lit., “enter into”) the characteristic of universal equivalence and will have no discrimination with regard to words. They will always remain in meditation as they manifest their teachings to sentient beings. They will practice total patience of the birthlessness of all dharmas but preach that all dharmas have the characteristics of generation and extinction. They will walk alone, without fear, like lions.”

爾時會中諸釋梵護世天王一切大眾皆作是念：「我等猶尚未曾聞是三昧名字，何況得聞解說其義？今來見佛快得善利，皆共得聞說首楞嚴三昧名字。若善男子、善女人求佛道者，聞首楞嚴三昧義趣，信解不疑，當知是人必於佛道不復退轉，何況信已受持讀誦、為他人說、如說修行？」

At that time all the Indra gods, Brahmā gods, and world-protecting heavenly kings and everyone else in the great assembly had the following thought, ‘We have never before heard even the name of this samādhi; how could we have ever heard an explanation of its meaning? Now we can see the Buddha and will joyfully receive good [spiritual] benefit through hearing him preach the name of the śūraṅgama samādhi. If a good man or woman seeking the enlightenment of buddhahood were to hear the doctrine of the śūraṅgama samādhi and understand and accept it without doubt, then he or she would certainly never regress on the path to enlightenment. How much more so for those who accept it, maintain it, and recite it, and who teach it to others and practice it as it has been taught!”

時諸釋梵護世天王皆作是念：「我等今當為佛如來敷師子座、正法座、大上人座、大莊嚴座、大轉法輪座，當令如來於我此座說首楞嚴三昧。」是中人人各各自謂：「唯我為佛敷師子座，餘人不能。」

At that time the Indra gods, Brahmā gods, and world-protecting heavenly kings all had the following thought, ‘I will now prepare for the Buddha a lion seat, a seat of the true Dharma, a seat for the most exalted of persons, a great ornamented seat, a great seat for the turning of the wheel of the Dharma, so that the Tathāgata can preach the śūraṅgama samādhi on this seat prepared by me. Every one of them had the same thought, each thinking that he was the only one who was able to prepare the lion seat for the Tathāgata and that the others were unable to do so.”

爾時釋、梵、護世天王！各為如來敷師子座，莊挍清淨端嚴高顯，無量寶衣以敷其上，悉皆張施眾妙寶蓋；又以眾寶而為欄楯，於座左右無量寶樹，枝葉間錯行列相當，垂諸幢幡張大寶帳，眾寶交絡懸諸寶鈴，眾妙雜華以散其上。諸天雜香燒以熏之，金銀眾寶光明間錯，種種嚴淨靡不具有。

At that time the Indra gods, Brahmā gods, and world-protecting heavenly kings each prepared a lion seat for the Tathāgata, ornamenting it in purity and making it correct and high, draping the top with robes made with immeasurable treasures, each of them covering the seat with canopies made with many wondrous treasures. There were also handrails made with various precious things. To the right and left of each seat were matching rows of innumerable precious trees with intertwined leaves and branches. From these hung canopies that spread out together into a great cover made of treasures. From ropes made of various treasures hung many precious bells. Many types of wondrous flowers were scattered around the top of the seat, and a mixture of incense from the heavens was burning, adding its fragrance. A profusion of light gleamed from the gold, silver, and many precious things; none of the many types of pure and beautiful things were lacking.

須臾之間於如來前，有八萬四千億那由他寶師子座，悉於眾會無所妨礙。一一天子不見餘座，各作是念：「我獨為佛敷師子座，佛當於我所敷座上說首楞嚴三昧。」時諸釋、梵、護世天王敷座已竟，各白佛言：「唯願如來坐我座上說首楞嚴三昧。」

In the space of an instant there appeared before the Tathāgata eighty-four thousand billion nayutas of such precious lion seats, and none of them interfered with any of the other seats in the assembly. Each individual god was unable to see the other seats and thought, ‘I alone have prepared the lion seat for the Buddha. The Buddha will now preach the śūraṅgama samādhi on the seat I have prepared for him.’ At that time the Indra gods, Brahmā gods, and world-protecting heavenly kings, having finished preparing the seats, each addressed the Buddha, “I beg the Tathāgata to sit upon the seat I have prepared and preach the śūraṅgama samādhi.”

即時世尊現大神力，遍坐八萬四千億那由他師子座上，諸天各各見佛坐其所敷座上，不見餘座。有一帝釋語餘釋言：「汝觀如來坐我座上。」如是釋、梵、護世天王各相謂言：「汝觀如來坐我座上。」有一釋言：「如來今者但坐我座不在汝座。」爾時如來以諸釋梵護世天王宿緣應度，又欲少現首楞嚴三昧勢力，亦為成就大乘行故，令諸眾會皆見如來遍在八萬四千億那由他寶師子座。一切大眾皆大歡喜得未曾有，各從座起合掌禮佛，咸作是言：「善哉世尊！威神無量，令諸天子各滿所願。」

The World-honored One then manifested his great supernormal power and sat upon all the eighty-four thousand billion nayutas of lion seats, so that each and every god saw the Buddha sitting on the seat that he had prepared, and they did not see the other seats. One of the Indra gods said to the others, “See the Tathāgata sitting upon the seat I have prepared.” Then all the Indra gods, Brahmā gods, and world-protecting heavenly kings said to each other, “See the Tathāgata sitting upon the seat I have prepared.” One Indra said, “The Tathāgata is now sitting on the seat I have prepared, not on yours.” At that time the Tathāgata, wishing to help the many Indra gods, Brahmā gods, and world protecting-heavenly kings overcome their karmic bonds from the past (lit., “save them from past conditions”), wishing to manifest a small part of the power of the śūraṅgama samādhi, and in order to generate the practice of the Mahayana, made everyone in the assembly see that the Tathāgata was sitting on all of the eighty-four thousand billion nayutas of precious lion seats. Everyone in the assembly experienced great joy such as they had never felt before and they all arose from their seats, joined their hands, and worshiped the Buddha, saying, “Excellent, World-honored One! Your supernormal abilities are immeasurable! You have allowed the many gods to fulfill their desires!”

其諸天子所為如來施設座者，見佛神力皆發阿耨多羅三藐三菩提心，俱白佛言：「世尊！我等為欲供養如來，滅除一切眾生苦惱，守護正法不斷佛種，是故皆發阿耨多羅三藐三菩提心。願令我等於未來世作佛如是威神之力，如今如來所作變現。」

Seeing the Buddha’s divine power, the gods who had prepared seats for the Tathāgata all generated the aspiration to achieve unsurpassable and perfect enlightenment on behalf of all sentient beings. In unison, they said to the Buddha, “World-honored One! We have now generated the intention to achieve anuttarā-saṃyak-saṃbodhi on behalf of all sentient beings in order to make an offering to the Tathāgata, to eradicate all the afflictions of sentient beings, to protect the true Dharma, and to prevent the Buddha’s seed from being eradicated. We wish to be able to exercise such supernormal powers of a buddha in the future, to be able to perform transformations such as the Tathāgata has now done.”

爾時佛讚諸天子言：「善哉善哉！如汝所說，為欲利益一切眾生，發阿耨多羅三藐三菩提心，是為第一供養如來。」

The Buddha then praised the gods, saying, “Excellent, excellent! As you have said, out of the wish to benefit all sentient beings, you have now generated the aspiration to achieve anuttarā-saṃyak-saṃbodhi. This is the highest offering that can be made to the Tathāgata.”

時梵眾中有一梵王，名曰等行，白佛言：「世尊！何等如來為是真實？我座上是、餘座上是？」

At that time there was a Brahmā king within the assembly named Samatāvihārin (’Equivalent Practice’), who addressed the Buddha, “World-honored One! Which tathāgata is the real one, the one on the seat I have prepared, or one on another seat?”

佛告等行：「一切諸法皆空如幻，從和合有，無有作者，皆從憶想分別而起，無有主故隨意而出，是諸如來皆是真實。云何為實？是諸如來本自不生，是故為實；是諸如來今後亦無，是故為實；是諸如來非四大攝，是故為實；諸陰入界皆所不攝，是故為實；是諸如來如先中後等無差別，是故為實。

The Buddha told Equivalent Practice, “All the dharmas are empty, like phantasms, and only exist in conjunction with each other. They have no creator but arise entirely due to the discrimination of conceptual thought. Because there is no master [of consciousness the myriad dharmas] appear according to one’s thoughts. All the tathāgatas are real. What is real? All these tathāgatas are fundamentally not born and so they are real. All these tathāgatas will not cease to exist in the future and so they are real. These tathāgatas are not collocations of the four elements and so they are real. Nor are they collocations of the skandhas, āyatanas, and dhātus and so they are real. There are no differentiations of first, middle, and last between these tathāgatas and so they are real.

「梵王！是諸如來等無差別。所以者何？是諸如來以色如故等、以受想行識如故等，以是故等。是諸如來以過去世如故等、以未來世如故等、以現在世如故等、以如幻法故等、以如影法故等、以無所有法故等、以無所從來無所從去故等，是故如來名為平等。如一切法等，是諸如來亦復如是！如一切眾生等，是諸如來亦復如是！如諸一切世間佛等，是諸如來亦復如是！如一切世間等，是諸如來亦復如是！是故諸佛名為平等。

“Brahmā king! These tathāgatas are without differentiation. Why? The form [skandhas] of these tathāgatas are suchlike; hence they are equivalent. The feelings, perceptions, impulses, and consciousness [skandhas] of these tathāgatas are suchlike; hence they are equivalent. Because of these reasons they are equivalent. The pasts of these tathāgatas are suchlike; hence they are equivalent. Their futures are suchlike; hence they are equivalent. Their presents are suchlike; hence they are equivalent. Being like phantasmagorical dharmas, they are equivalent. Being like shadow dharmas, they are equivalent. Being dharmas that cannot exist they are equivalent. Having nowhere that they came from and nowhere that they go to, they are equivalent. For these reasons these tathāgatas are called equivalent. Just as all dharmas are equivalent, so are all these tathāgatas. Just as all sentient beings are equivalent, so are all these tathāgatas. Just as the buddhas of all the worlds are equivalent, so are all these tathāgatas. Just as all the worlds are equivalent, so are all these tathāgatas. For these reasons the buddhas are called equivalent.”

「梵王！是諸如來不過一切諸法如故，名為平等。梵王當知，如來悉知一切諸法如是平等，是故如來於一切法名為平等。」

“Brahmā king! These tathāgatas are nothing more than the suchness of all the dharmas and so they are called equivalent. You should realize, Brahmā king, that the Tathāgata knows all the myriad dharmas to be equivalent and for this reason the Tathāgata is called equivalent with regard to all the myriad dharmas.”

等行梵王白佛言：「未曾有也。世尊！如來得是諸法等已，以妙色身示現眾生。」

The Brahmā king Equivalent Practice said to the Buddha, “This is unprecedented. World-honored One! Having attained the equivalence of all the dharmas, the Tathāgata manifests it to sentient beings by means of these wondrous form bodies.”

佛言：「梵王！是皆首楞嚴三昧本行勢力之所致也。以是事故，如來得此諸法等已，以妙色身示現眾生。」說是法時，等行梵王及萬梵天，於諸法中得柔順忍。

The Buddha said, “Brahmā king! All this has been accomplished through the power of my fundamental practice of the śūraṅgama samādhi. It is thus that the Tathāgata has attained the equivalence of all dharmas and has used these wondrous form bodies to manifest [this teaching] to sentient beings.” When the Tathāgata explained this Dharma, the Brahmā king Equivalent Practice and ten thousand Brahmā gods all achieved a compliant patience of all dharmas.

爾時如來還攝神力，諸佛及座皆不復現，一切眾會唯見一佛。爾時佛告堅意菩薩：「首楞嚴三昧，非初地、二地、三地、四地、五地、六地、七地、八地、九地菩薩之所能得，唯有住在十地菩薩，乃能得是首楞嚴三昧。何等是首楞嚴三昧？謂：修治心猶如虛空(一)。觀察現在眾生諸心(二)。分別眾生諸根利鈍(三)。決定了知眾生因果(四)。於諸業中知無業報(五)。入種種樂欲，入已不忘(六)。現知無量種種諸性(七)。常能遊戲華音三昧，能示眾生金剛心三昧，一切禪定自在隨意(八)。普觀一切所至諸道(九)。於宿命智得無所礙(十)。天眼無障(十一)。得漏盡智非時不證(十二)。於色無色得等入智(十三)。於一切色示現遊戲(十四)。知諸音聲猶如響相(十五)。順入念慧(十六)。能以善言悅可眾生(十七)。隨應說法(十八)。知時非時(十九)。能轉諸根(二十)。說法不虛(二十一)。順入真際(二十二)。善能攝伏眾生之類(二十三)。悉能具足諸波羅蜜(二十四)。威儀進止未曾有異(二十五)。破諸憶想虛妄分別(二十六)。不壞法性盡其邊際(二十七)。一時現身住一切佛所(二十八)。能持一切佛所說法(二十九)。普於一切諸世間中，自在變身猶如影現(三十)。善說諸乘度脫眾生，常能護持三寶不絕(三十一)。發大莊嚴盡未來際，而心未曾有疲惓想(三十二)。普於一切諸所生處，常能現身隨時不絕(三十三)。於諸生處示有所作(三十四)。善能成就一切眾生(三十五)。善能識知一切眾生(三十六)。一切二乘不能測量(三十七)。善能具知諸音聲分(三十八)。能使一切諸法熾盛(三十九)。能使一劫作阿僧祇劫(四十)。阿僧祇劫使作一劫(四十一)。能使一國入阿僧祇國(四十二)。阿僧祇國使入一國(四十三)。無量佛國入一毛孔(四十四)。一切眾生示入一身(四十五)。了諸佛土同如虛空(四十六)。身能遍至無餘佛土(四十七)。使一切身入於法性皆使無身(四十八)。一切法性通達無相(四十九)。善能了知一切方便(五十)。一音所說悉能通達一切法性(五十一)。演說一句能至無量阿僧祇劫(五十二)。善觀一切法門差別(五十三)。善知同異略廣說法(五十四)。善知出過一切魔道(五十五)。放大方便智慧光明(五十六)。身口意業智慧為首(五十七)。無行神通常現在前(五十八)。以四無礙智能令一切眾生歡喜(五十九)。現神通力通一切法性(六十)。能以攝法普攝眾生(六十一)。解諸世間眾生語言(六十二)。於如幻法無有所疑(六十三)。一切生處遍能自在(六十四)。所須之物隨意無乏(六十五)。自在示現一切眾生(六十六)。於善惡者皆同福田(六十七)。得入一切菩薩密法(六十八)。常放光照無餘世界(六十九)。其智深遠無能測者(七十)。其心猶如地水火風(七十一)。善於諸法章句言辭，而轉法輪(七十二)。於如來地無所障礙(七十三)。自然而得無生法忍(七十四)。得如實心，諸煩惱垢所不能污(七十五)。使一切水入一毛孔不嬈水性(七十六)。修集無量福德善根(七十七)。善知一切方便迴向(七十八)。善能變化，遍行一切諸菩薩行(七十九)。佛一切法心得安隱(八十)。已得捨離宿業本身(八十一)。能入諸佛秘密法藏(八十二)。示現自恣遊戲諸欲(八十三)。聞無量法具足能持(八十四)。求一切法心無厭足(八十五)。順諸世法而不染污(八十六)。於無量劫為人說法，皆令謂如從旦至食(八十七)。示現種種癃、殘、跛、蹇、聾、盲、瘖、瘂以化眾生(八十八)。百千密跡金剛力士常隨護侍(八十九)。自然能觀知諸佛道(九十)。能於一念，示受無量無數劫壽(九十一)。現行一切二乘儀法，而內不捨諸菩薩行(九十二)。其心善寂空無有相(九十三)。於眾伎樂現自娛樂，而內不捨念佛三昧(九十四)。若見若聞及觸共住，皆能成就無量眾生(九十五)。能於念念示成佛道，隨本所化令得解脫(九十六)。示現入胎初生(九十七)。出家成就佛道(九十八)。轉於法輪(九十九)。入大滅度而不永滅(一百)。

The Tathāgata then reined in his divine power and the many buddhas and seats all disappeared, so that the entire assembly saw only one buddha. At that time the Buddha told Dṛḍhamati Bodhisattva, “The śūraṅgama samādhi cannot be attained by bodhisattvas of the first, second, third, fourth, fifth, sixth, seventh, eighth, or ninth stages. Only bodhisattvas who are in the tenth stage can attain this śūraṅgama samādhi. What is the śūraṅgama samādhi? (1) It is to cultivate the mind as if it were like space. (2) It is to observe the present mental states of sentient beings. (3) It is to discriminate the inherent abilities of sentient beings. (4) It is to comprehend the causes and results of sentient beings definitively. (5) It is to know that there is no karmic retribution within the various karmas. (6) It is to enter the various types of desire, without forgetting after entering. (7) It is to know firsthand the various types of natures. (8) It is always to be able to disport in the flower sound samādhi, to be able to demonstrate to sentient beings the adamantine mind samādhi, and to have autonomous mastery of all samādhis at will. (9) It is to see universally all the paths that beings traverse. (10) It is to attain unhindered knowledge of past karma. (11) It is for one’s divine eye to be unobstructed. (12) It is to attain extinction of the outflows and not to realize any improper occasion. (13) It is to attain the wisdom of equivalent entry into both form and the formless. (14) It is to manifest disportment in all of form. (15) It is to understand all sounds to resemble the characteristics of echoes. (16) It is to enter directly into the wisdom of mindfulness. (17) It is to make sentient beings happy with excellent speech. (18) It is to preach the Dharma according to the occasion. (19) It is to understand the proper and improper times. (20) It is to be able to transform the various roots. (21) It is to preach the Dharma without falsehood. (22) It is to enter directly into the true. (23) It is to be able to subjugate well the [different] classes of sentient beings. (24) It is to be sufficient in all the perfections. (25) It is to be without differentiation in one’s deportment of going and stopping. (26) It is to destroy the various types of rational thought and false discrimination. (27) It is to exhaust the limits of the dharma natures without destroying them. (28) It is to manifest bodies in the locations of all the buddhas simultaneously. (29) It is to be able to maintain all the dharmas preached by the Buddha. (30) It is to create physical manifestations autonomously, like shadows, throughout all the worlds. (31) It is to preach well the vehicles for saving sentient beings and to protect the Triple Jewel always and unceasingly. (32) It is to generate great ornamentation throughout the entire future without one’s mind ever having the thought of fatigue. (33) It is always to be able to manifest bodies in all the places where [sentient beings] are born, without ceasing at any time. (34) It is to manifest activities wherever one is born. (35) It is to be able to fulfill well [the roles of] all sentient beings. (36) It is to be able to understand all sentient beings well. (37) It is for the teachings of the two [Hinayana] vehicles to be immeasurable. (38) It is to be able to well and completely know the myriad sounds. (39) It is to be able to cause all the myriad dharmas to flourish brightly. (40) It is to be able to make one eon be immeasurable eons. (41) It is to be able to make immeasurable eons be a single eon. (42) It is to be able to cause a single country to enter into an immeasurable number of countries. (43) It is to be able to cause an immeasurable number of countries to enter into a single country. (44) It is for limitless buddha realms to enter into a single pore. (45) It is to manifest the entrance of all sentient beings into a single body. (46) It is to comprehend that the various buddha lands are the same, like space. (47) It is for one’s body to be able to pervade throughout the remainderless buddha lands. (48) It is to cause all bodies to enter into the dharma-natures and to cause there to be no bodies at all. (49) It is to penetrate the characterlessness of all the dharma-natures. (50) It is to be able to well comprehend all the expedient means. (51) It is to be able to penetrate all the dharma-natures with the one sound of the teaching. (52) It is to be able to expound on a single phrase of the Dharma for a countless number of immeasurable eons. (53) It is to contemplate well the differences among all the teachings. (54) It is to preach the Dharma knowing well [the occurrence of] agreement and difference [and the need for] abbreviation and dilution. (55) It is to know well how to pass beyond all the demonic ways. (56) It is to issue forth the refulgence of the great wisdom of expedient means. (57) It is to have wisdom as the primary [characteristic] of one’s actions of body, speech, and mind. (58) It is to have supernormal powers always immediately available without [intentionally] practicing them. (59) It is to use the four unhindered wisdoms to make all sentient beings happy. (60) It is to manifest the power of the supernormal abilities to penetrate all the dharma-natures. (61) It is to be able to use dharmas of collocation to universally attract (she, lit., “collocate”] sentient beings [to the Dharma]. (62) It is to understand the languages of sentient beings in all the various worlds. (63) It is to have no doubts with regard to the phantasmagorical dharmas. (64) It is to be able to maintain autonomous [freedom of action] throughout all the places of birth (or generation). (65) It is to be without want for anything one needs. (66) It is to manifest oneself to all sentient beings autonomously. (67) It is [to understand] both good and evil to be identical to the fields of blessing. (68) It is to attain entry into all the secret dharmas of the bodhisattvas. (69) It is always to issue forth a brilliant illumination throughout the remainderless worlds. (70) It is for one’s wisdom to be immeasurably profound. (71) It is for one’s mind to be like earth, water, fire, and wind. (72) It is to turn well the wheel of the Dharma using the words and phrases of all the [individual] dharmas. (73) It is to be at the stage of a tathāgata without obstruction. (74) It is to attain spontaneously the patience of the birthlessness of all dharmas. (75) It is to attain the real mind, which cannot be defiled by the impurities of the various afflictions. (76) It is to [be able to] cause all water to enter into a single pore without interfering with the nature of the water itself. (77) It is to cultivate and accumulate the immeasurable blessed and meritorious good roots. (78) It is to know well all the expedient means for the transference [of religious merit to others]. (79) It is to be able to [perform] transformations well and to undertake universally all the practices of a bodhisattva. (80) It is to have peace in one’s mind about all the dharmas of the Buddha. (81) It is to have already transcended the body [generated from] one’s own karma. (82) It is to be able to enter into the secret Dharma stores of the buddhas. (83) It is to manifest disporting at will in the various desires. (84) It is to hear immeasurable dharmas and to maintain them sufficiently. (85) It is to seek all the dharmas without any feeling of satiation. (86) It is to be in accord with worldly conventions without being defiled thereby. (87) It is to preach the Dharma for people for immeasurable eons such that they all think [the time passed as if it were the interval] from morning to the [noon] meal. (88) It is to manifest various types of illness, lameness, deafness, blindness, and dumbness in order to save sentient beings. (89) It is to have a hundred thousand invisible vajra warriors always serving and protecting one. (90) It is to be able to contemplate naturally the enlightenment of the buddhas. (91) It isto be able to manifest in a single moment of thought a life span of immeasurable countless eons. (92) It is to manifest all the elements of deportment within the two [Hinayana] vehicles without internally dispensing with the practices of a bodhisattva. (93) It is for one’s mind to be well serene, empty, and without characteristics. (94) It is to manifest pleasure in the various amusements without internally dispensing with the samādhi of the remembrance of the Buddha (nianfo sanmei). (95) It is to be able to create innumerable sentient beings that may be seen, heard, or touched without disappearing. (96) It is to manifest the achievement of the enlightenment of buddhahood in every moment of thought and to cause the attainment of emancipation in the teaching that proceeds from this basis. (97) It is to manifest entering a womb and becoming born. (98) It is to leave home and achieve the enlightenment of buddhahood. (99) It is to turn the wheel of the Dharma. (100) It is to enter parinirvāṇa without ever achieving extinction.”

「堅意！首楞嚴三昧如是無量，悉能示佛一切神力，無量眾生皆得饒益。堅意！首楞嚴三昧，不以一事一緣一義可知，一切禪定解脫三昧，神通如意無礙智慧，皆攝在首楞嚴中。譬如陂泉江河諸流皆入大海，如是菩薩所有禪定，皆在首楞嚴三昧。譬如轉輪聖王有大勇將，諸四種兵皆悉隨從。堅意！如是所有三昧門、禪定門、辯才門、解脫門、陀羅尼門、神通門、明解脫門，是諸法門悉皆攝在首楞嚴三昧，隨有菩薩行首楞嚴三昧，一切三昧皆悉隨從。堅意！譬如轉輪聖王行時七寶皆從。如是堅意！首楞嚴三昧，一切助菩提法皆悉隨從，是故此三昧名為首楞嚴。」

Dṛḍhamati! Thus does the śūraṅgama samādhi have the immeasurable ability to manifest all the supernormal powers of the Buddha, so that innumerable sentient beings may attain benefit thereby. Dṛḍhamati! The śūraṅgama samādhi cannot be understood by means of a single affair, a single condition, or a single meaning. All the meditations, emancipations, samādhis, autonomous supernormal powers, and unhindered wisdoms are all contained within the śūraṅgama samādhi. It is likened to the currents from mountain springs and rivers, which all enter the ocean. Thus are the bodhisattvas’ meditations all contained within the śūraṅgama samādhi. It is likened to the great valor of the wheel-turning sage king, which induces all the four types of soldiers to follow him. Dṛḍhamati! Thus are the teaching of samādhi, the teaching of meditation, the teaching of discrimination, the teaching of emancipation, the teaching of dhāraṇī, the teaching of supernormal powers, and the teaching of brilliant emancipation: all these teachings are contained within the śūraṅgama samādhi. Hence when a bodhisattva practices the śūraṅgama samādhi, he practices all the samādhis. Dṛḍhamati! It is likened to the seven treasures of the wheel-turning sage king that follow him wherever he goes. Thus, Dṛḍhamati! Do all the dharmas that contribute to enlightenment follow the śūraṅgama samādhi. It is for this reason that this samādhi is called śūraṅgama (’heroic march’).”

佛告堅意：「菩薩住首楞嚴三昧，不行求財而以布施，大千世界及諸大海、天宮、人間，所有寶物、飲食、衣服、象馬車乘，如是等物自在施與，此皆是本功德所致，況以神力隨意所作。是名菩薩住首楞嚴三昧檀波羅蜜本事果報。」

The Buddha told Dṛḍhamati, “When a bodhisattva abides in the śūraṅgama samādhi, he practices charity without having to seek for wealth [to donate to others]. All the treasures, food and drink, clothing, elephants and horses, and chariots within the great oceans, the heavens, and the realms of humankind within the great chiliocosm—all these objects are automatically given. All this is the achievement of the fundamental merit [of the śūraṅgama samādhi]. How much more so with the accomplishments performed at will through the divine power [of this śūraṅgama samādhi]! This is said to be the fundamental fruit of the perfection of charity of the bodhisattva residing in the śūraṅgama samādhi.”

佛告堅意：「菩薩住首楞嚴三昧，不復受戒，於戒不動，為欲化導諸眾生故，現受持戒行諸威儀，示有所犯滅除過罪，而內清淨常無闕失。為欲教化諸眾生故，生於欲界作轉輪王，諸婇女眾恭敬圍遶，現有妻子五欲自恣，而內常在禪定淨戒，善能了見三有過患。堅意！是名菩薩住首楞嚴三昧尸波羅蜜本事果報。」

The Buddha told Dṛḍhamati, “When a bodhisattva abides in the śūraṅgama samādhi, he is immovable in the precepts without having taken the precepts again. Because he wants to teach all sentient beings he may manifest the maintenance of the precepts and the various rules of deportment. He may manifest violations and the elimination of transgressions but his internal purity is always flawless. Because he wants to teach all sentient beings he may be born in the realm of desire as a wheel-turning sage king, with a harem of princesses worshipfully surrounding him. He may manifest the existence of wife and children and may be wantonly engaged in the five desires but internally he will always remain within meditation and the pure precepts, well comprehending the three disastrous transgressions. Dṛḍhamati! This is said to be the fundamental fruit of the perfection of morality of the bodhisattva residing in the śūraṅgama samādhi.”

佛告堅意：「菩薩住首楞嚴三昧，修行忍辱，畢竟盡故，眾生不生而修於忍、諸法不起而修於忍、心無形色而修於忍、不得彼我而修於忍、不念生死而修於忍、以涅槃性而修於忍、不壞法性而修於忍。菩薩如是修行忍辱，而無所修亦無不修。為化眾生生於欲界，現有瞋恨而內清淨；現行遠離而無遠近，為淨眾生壞世威儀，而未曾壞諸法之性；現有所忍而無有法，常定不壞可以忍者。菩薩成就如是忍辱，為斷眾生多瞋惡心，而常稱歎忍辱之福，亦復不得瞋恚忍辱。堅意！是名菩薩住首楞嚴三昧羼提波羅蜜本事果報。」

The Buddha told Dṛḍhamati, “When a bodhisattva abides in the śūraṅgama samādhi he completely cultivates the ultimate patience. Because of this, he cultivates patience before sentient beings are even born, he cultivates patience before the dharmas are even generated, he cultivates patience before the mind even takes form, he cultivates patience before [the discrimination of] self and other even occurs, he cultivates patience before there is even a thought of birth and death. He cultivates patience with the essence of nirvana; he cultivates patience without destroying the dharma-natures. Thus does the bodhisattva cultivate patience without there being anything that is cultivated and without anything not being cultivated. In order to teach sentient beings he is born in the realm of desire. He may manifest anger but within he is pure. He may manifest the cultivation of distant transcendence but [he knows that there actually] is no far or near. In order to purify the sentient beings he may break worldly rules of deportment but he never breaks the dharma-natures, [never goes counter to the inner realities of things]. He may manifest patience, but [in reality] there are no dharmas [that can be patient]. He is able to be patient through the indestructibility of his permanent meditation. Thus does the bodhisattva achieve patience. In order to eradicate the great anger of sentient beings he always praises the blessings of patience but he never attains either patience or anger. Dṛḍhamati, this is said to be the fundamental fruit of the perfection of patience of the bodhisattva residing in the śūraṅgama samādhi.

佛告堅意：「菩薩住首楞嚴三昧，發大精進得諸善法，而不發動身口意業，為懈怠者現行精進，欲令眾生隨効我學，而於諸法無發無受。所以者何？菩薩悉知一切諸法，常住法性不來不去，如是遠離身口意行，而能示現發行精進，亦不見法有成就者。現於世間發行精進，而於內外無所作為；常能往來無量佛國，而於身相平等不動；示現發行一切善法，而於諸法不得善惡；現行求法有所諮受，而於佛道不隨他教；現行親近和上諸師，而為一切諸天人尊；現勤請問，而內自得無障礙辯；現行恭敬，而為一切天人戴仰；現入胞胎，而於諸法無所染污；現有出生，而於諸法不見生滅；現為小兒，而身諸根悉皆具足；現行伎藝、醫方、呪術、文章、算數、工巧事能，而內先來皆悉通達；現有病苦，而已永離諸煩惱患；示現衰老，而於先來諸根不壞；示現有死，而未曾有生滅退失。堅意！是名菩薩住首楞嚴三昧精進波羅蜜本事果報。」

The Buddha told Dṛḍhamati, “When a bodhisattva resides in the śūraṅgama samādhi he generates great vigor and attains all the good dharmas but he does not generate the karma of body, speech, and mind. It is for the lazy that he manifests the practice of vigor. He wants to make sentient beings follow my teaching but he neither generates nor accepts the dharmas. Why? The bodhisattva understands that all the dharmas completely and constantly reside within the dharma-natures, without coming and going. Thus does he distantly transcend the actions of body, speech, and mind; yet he is able to manifest the practice of vigor. Nor does he consider that dharmas achieve completion. He manifests the practice of vigor within the world but is without any actions either within or without. He is always able to travel throughout the innumerable buddha realms but his body remains universally “equivalent” and does not move. He manifests the practice of all the good dharmas but never perceives the rightness or wrongness of any of the dharmas. He manifests the acceptance of teaching [from others] in his spiritual quest but never follows any teaching other than that of Buddhism. He manifests becoming intimate with the preceptors and masters but is revered by all gods and humans. He manifests earnest inquiries [about the teaching] but has attained unhindered discrimination within himself. He manifests reverence but is worshiped by all gods and humans. He manifests entry into the womb but is without defilement within all the dharmas. He manifests birth but does not perceive generation and extinction within all the dharmas. He manifests existence as a child but his physical faculties are all complete. He manifests abilities in the arts, medicine, magic, literature, mathematics, and the crafts but has already penetrated everything within himself. He manifests illness but has already permanently transcended the afflictions. He manifests old age but his senses are already indestructible. He manifests death but he has never been defeated by samsara. Dṛḍhamati! This is said to be the fundamental fruit of the perfection of vigor of the bodhisattva residing in the śūraṅgama samādhi.”

佛告堅意：「菩薩住首楞嚴三昧，雖知諸法常是定相，而示眾生諸禪差別；現身住禪化亂心者，而於諸法不見有亂；一切諸法如法性相，以調伏心於禪不動；現諸威儀來去坐臥，而常寂然在於禪定；示同眾人有所言說，而常不捨諸禪定相；慈愍眾生入於城邑、聚落、郡國，而常在定；為欲饒益諸眾生故現有所食，而常在定。其身堅牢猶若金剛，內實不虛不可破壞，其內無有生藏、熟藏、大小便利、臭穢不淨；現有所食而無所入，但為慈愍饒益眾生，於一切處無有過患；現行一切凡夫所行，而實無行已過諸行。

The Buddha told Dṛḍhamati, “When a bodhisattva resides in the śūraṅgama samādhi, although he knows that the dharmas always have the characteristic of meditation he manifests the various distinctions of dhyāna for sentient beings. He manifests abiding in dhyāna in order to teach those with confused minds but does not perceive any confusion within the dharmas. All the dharmas are as the characteristics of the dharma-natures; he subjugates his mind and is motionless in dhyāna. He manifests the various deportments of coming, going, sitting, and lying down but he is always serene within dhyāna. He manifests agreement with what the majority say but never rejects the characteristics of the various dhyānas. Out of compassion for sentient beings he enters the cities, villages, and countries but he is always in dhyāna. He manifests eating out of a desire to benefit sentient beings but he is always in dhyāna. His body is hard, like vajra; inside it is substantial, not empty, and indestructible. Within it there are no growing organs or mature organs and none of the impure and malodorous defilements of defecation and urination. He manifests eating but [the food] does not enter him. [He sustains himself] only through his compassion to benefit sentient beings; although he has no faults in any of his [physical or sensory] functions he manifests behavior like that of all ordinary people. However, he is actually without any activity that transgresses against the various [Buddhist] practices.

「堅意！菩薩住首楞嚴三昧，現在空閑聚落無異；現在居家、出家無異；現為白衣而不放逸；現為沙門而不自高。於諸外道出家法中，為化眾生而無所出家，不為一切邪見所染，亦不於中謂得清淨；現行一切外道儀法，而不隨順其所行道。

“Dṛḍhamati! When a bodhisattva abides in the śūraṅgama samādhi he manifests no distinction between open space and villages. He manifests no distinction between living as householder or monk. He may manifest the white robes [of the householder layperson] but he is not lax. He may manifest [the form of] a monk but he is not arrogant. He will not become a monk within the dharmas of the non-Buddhist teachings so as to teach sentient beings. He is not affected by all the heterodox views and he does not claim to achieve purity within them. He may manifest practice of all the non-Buddhist rituals but he does not follow their practice of the path.”

「堅意！譬如導師將諸人眾過嶮道已，還度餘人。如是堅意！菩薩住首楞嚴三昧，隨諸眾生所發道意，若聲聞道、若辟支佛道、若發佛道，隨宜示導令得度已，即復來還度餘眾生，是故大士名為導師。譬如牢船從於此岸，度無量人令至彼岸，至彼岸已還度餘人。如是堅意！菩薩住首楞嚴三昧，見諸眾生，墮生死水四流所漂，為欲度脫令得出故，隨其所種善根成就，若見可以緣覺度者，即為現身示涅槃道；若見可以聲聞度者，為說寂滅共入涅槃。首楞嚴三昧力故，還復現生度脫餘人，是故大士名為船師。

“Dṛḍhamati! It is like a guide who has led a group of people over a steep road only to return to save other people. It is thus, Dṛḍhamati! The bodhisattva residing in the śūraṅgama samādhi acts in accordance with the spiritual aspirations of sentient beings. [Sentient beings] may aspire to the path (i.e., enlightenment) of the śrāvaka, or the path of the pratyekabuddha, or the path of the Buddha; he teaches them and leads them to salvation as appropriate and then returns to save other sentient beings. Therefore, he is called a guide. It is like a ferry that carries innumerable people from this shore to the other shore. When it reaches the other shore it returns to carry (i.e., save) more people. Thus, Dṛḍhamati! The bodhisattva who resides in the śūraṅgama samādhi perceive sentient beings. He lets himself be carried along by the four currents of the river of birth and death only because he wants to help others escape. He accomplishes this according to the good roots sown by those sentient beings. If he sees that someone can be saved as a pratyekabuddha, he manifests for that person the enlightenment of nirvana in his own body. If he sees that someone can be saved as a śrāvaka, he preaches extinction to that person and enters nirvana together with him. Because of the power of the śūraṅgama samādhi he manifests birth once again and saves more people. Thus is the bodhisattva called the ferryman.

「堅意！譬如幻師，於多眾前自現身死，膖脹爛臭、若火所燒、鳥獸所食。於眾人前如是現身，得財物已而便還起，以其善能學幻術故。菩薩如是住首楞嚴三昧，為化眾生示現老死，而實無有生老病死。堅意！是名首楞嚴三昧禪波羅蜜本事果報。」

“Dṛḍhamati! It is like a magician who manifests his own death, dismemberment, and immolation before an audience. He may manifest to his audience that he is burned by fire and eaten by birds but after receiving payment [from the audience] he will be revived. [The magician] is able to do so because he is proficient in magic. The bodhisattva who thus resides in the śūraṅgama samādhi manifests old age and death in order to teach sentient beings but actually there is no birth, old age, disease, and death. Dṛḍhamati! This is said to be the fundamental fruit of the perfection of dhyāna of the bodhisattva residing in the śūraṅgama samādhi.”

佛告堅意：「菩薩住首楞嚴三昧，修行智慧諸根猛利，未曾見有眾生之性，為欲化故說有眾生；不見壽者命者，說有壽者命者；不得業性及業報性，而示眾生有業業報；不得生死諸煩惱性，而說當知見生死煩惱；不見涅槃而說至涅槃；不見諸法有差別相，而說諸法有善不善；已能度至無礙智岸，現生欲界而不著欲界；現行色界禪而不著色界；現入無色定而生於色界；現行色界禪而生於欲界；現於欲界而不行欲界行。悉知諸禪及知禪分，自在皆能入禪出禪，為化眾生隨意所生，一切生處悉能受身。常能成就深妙智慧，除斷一切眾生諸行，為化眾生現有所行，而於諸法實無所行。皆已出過一切諸行，久已滅除我我所心，而示現受諸所須物。菩薩成就如是智慧，有所施作皆隨智慧，而未曾為業果所污，為化眾生示現瘖瘂，而內實有微妙梵音，通達語言經書彼岸。不先思量當說何法，隨所至眾所說皆妙，悉能令喜心得堅固，隨其所應而為說法，而是菩薩智慧不減。

The Buddha told Dṛḍhamati, “When a bodhisattva resides in the śūraṅgama samādhi his senses are sharp in his cultivation of wisdom. Never perceiving the existence of the essences (“natures”) of sentient beings, he preaches the existence of sentient beings in order to save them. Never perceiving longevity and life span, he preaches that there are [such things as] longevity and life span. Never perceiving karma and karmic retribution, he indicates to sentient beings that there are [such things as] karma and karmic retribution. Never perceiving the essences of the afflictions (Skt. kleśa) of samsara, he preaches that one should understand the afflictions of samsara. Never perceiving nirvana, he preaches that one proceeds to nirvana. Never perceiving the distinguishing characteristics possessed by dharmas, he preaches that there are good and bad dharmas. Thereby is he able to carry [sentient beings] to the other shore of unhindered wisdom. He manifests birth in the realm of desire but is not attached to the realm of desire. He manifests the practice of dhyāna of the realm of form but is not attached to the realm of form. He enters into the dhyānas of the formless [realm] but is born in the realm of form. He manifests the dhyānas of the realm of form but is born in the realm of desire. He manifests himself in the realm of desire but does not practice the practices of the realm of desire. He knows all the various dhyānas and he knows their [proper] portions. He can freely enter into and leave dhyāna. In order to teach sentient beings he can be born any place at will. He is always able to accomplish the profound and wondrous wisdom and to eradicate all the various activities (saṃskāra) of sentient beings. In order to teach sentient beings he manifests the occurrence of activities but he is actually without activity with regard to the various dharmas. He has completely gone beyond all the various activities and has long since eradicated the illusions of self and personal possession, even though he manifests the receipt of the various things that are required. When a bodhisattva accomplishes wisdom such as this, everything that he does derives from that wisdom and is never defiled by the results of karma. In order to teach sentient beings he manifests being deaf and dumb but subtle pure sounds actually occur within him. He comprehends the spoken word, the scriptures, and mathematics and he does not have to stop to consider what Dharma to preach [on any given occasion]. Wherever he goes, audiences always consider his preaching wonderful and he can always make [his listeners] to be joyful and attain resolute [faith]. He preaches the Dharma as the occasion arises and the wisdom of this bodhisattva does not decrease.”

「堅意！譬如男女若大若小，隨所持器行詣水所，若泉、若池、渠、河、大海，隨器大小各滿而歸，而此諸水無所減少。如是堅意！菩薩住首楞嚴三昧，隨所至眾，若剎利眾、婆羅門眾，若居士眾、釋眾、梵眾，至是諸眾不加心力，能以善言皆令喜悅，隨宜所應而為演法，然其智辯無所減少。堅意！是名菩薩住首楞嚴三昧般若波羅蜜本事果報。」

“Dṛḍhamati! It is like men and women who are either large or small, who carry vessels to a place where there is water, such as a spring, a lake, a river, or the ocean. They fill the large and small vessels and return but the various bodies of water do not decrease. Thus, Dṛḍhamati! The bodhisattva who resides in the śūraṅgama samādhi appear to audiences anywhere, whether of kṣatriyas or brahmans, whether laypeople, monks, or gods. He appears to all these various congregations without any mental effort and is able to make them all joyous through his good words. He preaches the Dharma wherever it is appropriate to do so but his wisdom is never lessened. Dṛḍhamati! This is said to be the fundamental fruit of the prajñāpāramitā of the bodhisattva residing in the śūraṅgama samādhi.”

佛告堅意：「菩薩住首楞嚴三昧，眾生見者皆得度脫，有聞名字、有見威儀、有聞說法、有見默然，而皆得度。堅意！譬如大藥樹王名為憙見，有人見者病皆得愈。如是堅意！菩薩住首楞嚴三昧，眾生見者，貪恚癡病皆得除愈。如大藥王名曰滅除，若鬪戰時用以塗鼓，諸被箭射刀矛所傷，得聞鼓聲箭出毒除。如是堅意！菩薩住首楞嚴三昧，有聞名者，貪恚癡箭自然拔出，諸邪見毒皆悉除滅，一切煩惱不復動發。

The Buddha told Dṛḍhamati, “When a bodhisattva abides in the śūraṅgama samādhi those sentient beings who see him all attain emancipation. Those who hear his name, observe his ritual deportment, hear him preach the Dharma, or see him in silence—all these attain emancipation. Dṛḍhamati! It is like a great medicine tree king named Joyous Vision—all those who see him are healed of illness. Thus it is, Dṛḍhamati! With the bodhisattva who abides in the śūraṅgama samādhi. The illnesses of greed, anger, and stupidity of any sentient being who sees him will be eradicated. It is like the great medicine king named Eradication. If [this medicine] is painted on one’s drums during wartime the sound of the drum will pull the arrow, sword, or lance out and eliminate the poison from any injuries suffered from the arrows and the like. Thus it is, Dṛḍhamati! With the bodhisattva who abides in the śūraṅgama samādhi , the arrows of greed, anger, and stupidity will naturally come out of those who hear his name and the poison of wrong views will be completely eliminated, so that all the afflictions will operate no more.”

「堅意！譬如藥樹名為具足。有人用根病得除愈，莖、節、心、皮、枝葉、花果皆能除愈，若生、若乾、若段段截，悉能除愈眾生諸病。菩薩住首楞嚴三昧亦復如是，於諸眾生無時不益，常能滅除一切眾患，謂以說法兼行四攝諸波羅蜜，令得度脫。若人供養、若不供養、有益無益，而是菩薩皆以法利令得安隱；乃至身死有食肉者，若諸畜生二足、四足及諸鳥獸、人與非人，是諸眾生皆以菩薩戒願力故，死得生天，常無病痛衰惱諸患。堅意！住首楞嚴三昧菩薩，猶如藥樹。」

Dṛḍhamati! It is like the medicine tree named Sufficient. If a person uses its root his illness will be healed. His illness will be healed by the stems, knots, core, bark, twigs, leaves, flowers, or fruit, which may be fresh, dried, or ground—any form [of the tree] may be used to heal the illnesses of sentient beings. The bodhisattva who abides in the śūraṅgama samādhi is also like this. There is no time at which he does not benefit sentient beings—he is always able to eliminate all the afflictions. While preaching the Dharma, he concurrently practices the four embrasures (she), [charity, loving speech, beneficial action, and homologous behavior] and the various perfections, so that [sentient beings] attain emancipation. Whether a person makes offerings or not, and whether or not there is benefit [to him], the bodhisattva always uses the advantage of the Dharma so that the person will attain peace. When he dies and his body is eaten—whether by animals with two legs or four, or by birds, or by humans or nonhumans—due to the power of the bodhisattva’s preceptual vows, when these sentient beings die they are reborn in heaven and are forever without the calamities of illness, pain, old age, and the afflictions. Resolute Mind, thus is the bodhisattva who resides in the śūraṅgama samādhi like a medicine tree.”

佛告堅意：「菩薩住首楞嚴三昧，六波羅蜜世世自知不從他學，舉足下足入息出息，念念常有六波羅蜜。何以故？堅意！如是菩薩身皆是法、行皆是法。堅意！譬如有王若諸大臣，百千種香搗以為末。若有人來索中一種，不欲餘香共相熏雜。堅意！如是百千眾香末中，可得一種不雜餘不？」

The Buddha told Dṛḍhamati, “When a bodhisattva abides in the śūraṅgama samādhi, for lifetime after lifetime he automatically understands the six perfections without having to study them from anyone else. Lifting his foot and lowering his foot, breathing in and breathing out, he is in possession of the six pāramitās with each moment of thought. Why? Dṛḍhamati! The entire body of a bodhisattva like this is the Dharma, and his entire activities are the Dharma. Dṛḍhamati! He is likened to a king and his great ministers who have a hundred thousand varieties of incense ground together into powder. If someone searches for one particular variety [of incense] whose fragrance has not been mixed up with the other [varieties of] incense. Dṛḍhamati! Within these hundred thousand varieties of incense powder, will he be able to separate one from the others?

「不也，世尊！」

“No, World-Honored One!”

「堅意！是菩薩以一切波羅蜜熏身心故，於念念中常生六波羅蜜。堅意！菩薩云何於念念中生六波羅蜜？堅意！是菩薩一切悉捨心無貪著，是檀波羅蜜；心善寂滅畢竟無惡，是尸波羅蜜；知心盡相於諸塵中而無所傷，是羼提波羅蜜；勤觀擇心知心離相，是毘梨耶波羅蜜；畢竟善寂調伏其心，是禪波羅蜜；觀心知心通達心相，是般若波羅蜜。堅意！菩薩住首楞嚴三昧，如是法門念念皆有六波羅蜜。」

Dṛḍhamati! Since the bodhisattva has perfumed his body and mind with all the pāramitās, he always generates the six pāramitās in every moment of thought. Dṛḍhamati! How can the bodhisattva generate the six pāramitās in every moment of thought? Dṛḍhamati! The bodhisattva has complete equanimity and is without attachment; this is the perfection of charity (dāna-pāramitā). His mind is serene and ultimately without any wrong; this is the perfection of morality (śīla-pāramitā). He understands that the mind exhausts [all] characteristics and exists unharmed within [the realms of]sensory data; this is the perfection of patience (kṣānti-pāramitā). He strives in contemplation and selects [advantageous states of] mind but understands that the mind transcends characteristics; this is the perfection of energy (vīrya-pāramitā). He is ultimately serene and has controlled his mind; this is the perfection of meditation (dhyāna-pāramitā). He contemplates the mind and understands the mind, penetrating the characteristics of the mind; this is the perfection of wisdom (prajñā-pāramitā). Dṛḍhamati! A bodhisattva who resides in the śūraṅgama samādhi possesses the six pāramitās in every moment of thought as given in this teaching.”

爾時堅意菩薩白佛言：「未曾有也。世尊！菩薩成就首楞嚴三昧，其所施行不可思議。世尊！若諸菩薩欲行佛行，當學是首楞嚴三昧。何以故？世尊！是菩薩現行一切諸凡夫行，而於其心無貪恚癡。」

At this time Dṛḍhamati Bodhisattva addressed the Buddha saying, “Never before, World-honored One, [have I heard such a teaching]! The activities of a bodhisattva who has achieved the śūraṅgama samādhi are inconceivable! World-honored One, if the bodhisattvas wish to practice the practice of the buddhas they should study this śūraṅgama samādhi. Why? World-honored One! Such bodhisattvas manifest the practice of all the various activities of ordinary people but in their minds they are without greed, anger, and stupidity.”

於時眾中有大梵王名曰成慈，白佛言：「世尊！若菩薩欲行一切諸凡夫行，當學首楞嚴三昧。何以故？是菩薩現行一切諸凡夫行，而心無有貪恚癡行。」

At that time within the audience there was a great Brahmā king named Maitrīsaṃpanna (’Creating Sympathy’). He addressed the Buddha saying, “World-honored One! If a bodhisattva wishes to practice all the activities of ordinary people he should study the śūraṅgama samādhi. Why? Such a bodhisattva manifests the practice of all the various activities of ordinary people but in his mind he is without the activities of greed, anger, and stupidity.”

佛言：「善哉善哉！成慈！如汝所說。若菩薩欲行一切諸凡夫行，當學首楞嚴三昧，不念一切諸所學故。」

The Buddha said, “Excellent, excellent! Creating Sympathy! It is as you have said. If a bodhisattva wishes to practice all the activities of ordinary people he should study the śūraṅgama samādhi, because he will not think about all that has to be learned.”

堅意菩薩白佛言：「世尊！菩薩欲學首楞嚴三昧，當云何學？」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-honored One! If a bodhisattva wishes to study the śūraṅgama samādhi, what should he study?”

佛告堅意：「譬如學射，先射大準；射大準已，學射小準；射小準已，次學射的；學射的已，次學射杖；學射杖已，學射百毛；射百毛已，學射十毛；射十毛已，學射一毛；射一毛已，學射百分毛之一分；能射是已，名為善射，隨意不空。是人若欲於夜闇中所聞音聲，若人非人，不用心力射之皆著。如是堅意！菩薩欲學首楞嚴三昧，先當學愛樂心，學愛樂心已當學深心，學深心已當學大慈，學大慈已當學大悲，學大悲已當學四聖梵行，所謂慈、悲、喜、捨。學四聖梵行已，當學報得最上五通常自隨身，學是通已，爾時便能成就六波羅蜜；成就六波羅蜜已，便能通達方便；通達方便已，得住第三柔順忍；住第三柔順忍已，得無生法忍；得無生法忍已，諸佛授記；諸佛授記已，能入第八菩薩地；入第八菩薩地已，得諸佛現前三昧；得諸佛現前三昧已，常不離見諸佛；常不離見諸佛已，能具足一切佛法因緣；具足一切佛法因緣已，能起莊嚴佛土功德；能起莊嚴佛土功德已，能具生家種姓；能具生家種姓已，入胎出生；入胎出生已，能具十地；具十地已，爾時便得受佛職號；受佛職號已，便得一切菩薩三昧；得一切菩薩三昧已，然後乃得首楞嚴三昧；得首楞嚴三昧已，能為眾生施作佛事，而亦不捨菩薩行法。

The Buddha told Dṛḍhamati, “It is likened to the study of archery, in which one first shoots at a large target. When one can hit the large target he or she shoots at a small target. When one can hit the small target, he or she shoots at the bull’s-eye. When one can hit the bull’s-eye, he or she shoots at an [arrow]-shaft. When one can hit the shaft, he or she shoots at [a bundle of] one hundred hairs. When one can hit the [bundle of] one hundred hairs, he or she shoots at [a bundle of] ten hairs. When one can hit the [bundle of] ten hairs, he or she shoots at a single hair. When one can hit the single hair, he or she shoots at a hundredth of a hair. When one can hit a hundredth of a hair, he or she may be called a good archer. He or she [can shoot] unerringly and at will. Such a person can shoot without mental effort, with complete accuracy, on the basis of a sound heard in the dark of night, or when a human or nonhuman incautiously strikes at him. Thus, Dṛḍhamati! The bodhisattva who wishes to study the śūraṅgama samādhi should first study the mind of ecstasy. After studying the mind of ecstasy (愛樂), he or she should study the profound mind. After studying the profound mind, he or she should study great loving-kindness. After studying great loving-kindness, he or she should study great compassion. After studying great compassion, he should study the four pure practices (brahmavihāras): loving-kindness, compassion, joy, and equanimity. After studying the four pure practices, he or she should study the five highest penetrations (the divine eye, the divine ear, clairvoyance, knowledge of others’ past lives, and knowledge of anything at will), which have the highest benefit, always maintaining mastery of them. When he or she has studied the penetrations he or she can then accomplish the six pāramitās. When he or she has accomplished the six pāramitās, he or she will be able to penetrate expedient means. When he or she has penetrated expedient means, he or she will be able to reside in the third compliant patience. When he or she can reside in the third compliant patience, he or she will attain the patient tolerance of the birthlessness of dharmas. When he or she has attained the patience of the birthlessness of dharmas, the buddhas will confer a prediction of enlightenment on him or her. When the buddhas have conferred the prediction of enlightenment, he or she will be able to enter the eighth bodhisattva stage. When he or she has entered the eighth bodhisattva stage, he or she will attain the samādhi of presence before the buddhas. When he or she has attained the samādhi of presence before the buddhas, he or she will never be without a vision of the buddhas. When he or she is never without a vision of the buddhas, he or she will be able to fulfill all the causes and conditions of the Buddhist Dharma. When he or she can fulfill all the causes and conditions of the Buddhist Dharma, he or she will be able to activate the merit of ornamenting the buddha lands. When he or she can activate the merit of ornamenting the buddha lands, he or she will be provided with a house and family into which to be born. When he or she is provided with a house and family into which to be born, he or she will enter a womb and be born. When he or she enters a womb and is born, he or she has fulfilled the tenth [bodhisattva] stage. When he or she has fulfilled the tenth stage, he or she will then attain a title for his or her career as a buddha. When he or she attains a title for his career as a buddha, he or she will attain all the bodhisattva samādhis. After he or she has attained all the bodhisattva samādhis, he or she will be able to attain the śūraṅgama samādhi. When he or she has attained the śūraṅgama samādhi he or she will be able to perform the affairs of a buddha on behalf of sentient beings but will not dispense with the practices of the bodhisattva.

「堅意！菩薩若學如是諸法，則得首楞嚴三昧。菩薩已得首楞嚴三昧，則於諸法無所復學。何以故？先已善學一切法故。譬如學射能射一毛分，不復學餘。所以者何？先已學故。如是堅意！菩薩住首楞嚴三昧，於一切法無所復學，一切三昧、一切功德皆已學故。」

Dṛḍhamati! If a bodhisattva studies the dharmas like this, then he or she will attain the śūraṅgama samādhi. Once a bodhisattva has attained the śūraṅgama samādhi, he or she has nothing more to study in all the dharmas. Why? Because he or she has already well studied all the dharmas. It is likened to being able to hit a portion of a hair [in archery], after which there is nothing more to be studied. Why is this? Because he or she has already studied [everything]. Thus it is, Dṛḍhamati! With the bodhisattva who resides in the śūraṅgama samādhi, there is nothing more for him or her to study in all the dharmas, because he or she has already studied all the samādhis and all the [forms of] merit.”

爾時堅意菩薩白佛言：「世尊！我今欲說譬喻，唯願聽許。」

At that time Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-honored One! I will now explain a metaphor, to which I would beseech you to listen for a moment.”

佛言：「便說。」

The Buddha said, “Go ahead and speak.”

「世尊！譬如三千大千世界大梵天王，自然普能遍觀三千大千世界不加功力。如是菩薩住首楞嚴三昧，於一切法自然能觀不用功力；又亦能知一切眾生心心所行。」

“World-honored One! It is likened to a great Brahmā king of the trichiliocosm, whose contemplation automatically and effortlessly extends throughout the entire trichiliocosm. Thus is the bodhisattva who resides in the śūraṅgama samādhi automatically and effortlessly able to contemplate all the dharmas. Also, he or she is able to understand the minds and mental activities of all sentient beings.”

佛告堅意：「如汝所說。若菩薩住首楞嚴三昧者，悉知一切諸菩薩法、一切佛法。」

The Buddha told Dṛḍhamati, “It is as you have spoken. If a bodhisattva resides in the śūraṅgama samādhi, he or she understands all the dharmas of the bodhisattvas and all the dharmas of the buddhas.”

Indra King Meruśikharadhara (’Holding Mount Sumeru’)

爾時會中有天帝釋，名持須彌頂，於此三千大千世界最在邊外，白佛言：「世尊！譬如住於須彌山頂，悉能覩見一切天下。菩薩如是，住首楞嚴三昧，於諸聲聞、辟支佛行及諸一切眾生之行，自然能觀。」

At that time there was in the audience an Indra king named Meruśikharadhara (’Holding Mount Sumeru’), who resided at the farthest extremity of the entire trichiliocosm. He addressed the Buddha saying, “World-Honored One! It is likened to living on the top of Mount Sumeru and being able to look at the entire world. Thus is the bodhisattva who resides in the śūraṅgama samādhi automatically able to see the activities of the śrāvakas, pratyekabuddhas, and all sentient beings.”

爾時堅意菩薩問是持須彌頂釋言：「汝從何許四天下來？住何須彌山頂？」

At that time Dṛḍhamati Bodhisattva asked the Indra king Meruśikharadhara, “Would you tell us from which of the four continents you have come? Where on Mount Sumeru do you reside?”

是釋報言：「善男子！若有菩薩得首楞嚴三昧，不應問其所住處也。所以者何？如此菩薩一切佛國皆是住處，而不著住處、不得住處、不見住處。」

The Indra king replied, “Kulaputra! A bodhisattva who has attained the śūraṅgama samādhi would not have to ask where I reside. Why is this? For such a bodhisattva, all the buddha realms are his residence, yet he is not attached to any residence. He attains no residence and perceives no residence.”

堅意問言：「仁者得是首楞嚴三昧耶？」

Dṛḍhamati asked, “Have you, sir, attained the śūraṅgama samādhi?”

釋言：「是三昧中寧復有得不得相耶？」

The Indra replied, “Could the characteristics of ‘attain’ and ‘not attain’ exist within this samādhi?”

堅意言：「不也。」

Dṛḍhamati replied, “No.”

釋言：「善男子！當知菩薩行是三昧，於諸法中都無所得。」

The Indra king said, “Kulaputra! You should understand that when a bodhisattva practices this samādhi, there is nothing that is attained in any of the dharmas.”

堅意言：「如汝辯者，必已得是首楞嚴三昧。」

Dṛḍhamati said, “Since your understanding is like this, you must have already attained the śūraṅgama samādhi.”

釋言：「善男子！我不見法有所住處，於一切法無所住者，乃得首楞嚴三昧。善男子！住是三昧則於諸法都無所住，若無所住即無所取；若無所取即無所說。」

The Indra said, “Kulaputra! I do not perceive that the dharmas have any place of residence. He who has no residence in all the dharmas has attained the śūraṅgama samādhi. Kulaputra! to reside in this samādhi is to be completely without residence in all the dharmas. If one is without residence, then one is without grasping. If one is without grasping, one is also without preaching.”

爾時佛告堅意菩薩：「汝見是持須彌山釋不？」

At this time the Buddha said to Dṛḍhamati Bodhisattva, “Do you see the Indra king Meruśikharadhara?”

「已見。世尊！」

“I see, World-Honored One!”

「堅意！是釋自然隨意，能得首楞嚴三昧，住是三昧，於此三千大千世界，諸帝釋宮皆能現身。」

“Dṛḍhamati! This Indra king has automatically and of his own will attained the śūraṅgama samādhi. Residing in this samādhi, he is able to manifest himself in all the palaces of the Indra kings throughout the trichiliocosm.”

爾時此間釋提桓因白佛言：「世尊！若持須彌山釋於諸釋宮能現身者，我於一切帝釋處所，何故不見？」

At this time the Indra king of this realm, Devendra, addressed the Buddha saying, “World-Honored One! If Indra king Meruśikharadhara is able to manifest himself in all the palaces of the Indra kings, why is it that I cannot see him in all the locations of the Indra kings?”

爾時持須彌山釋語此釋言：「憍尸迦！若我今以實身示汝，汝於宮殿不復喜樂，我常至汝所住宮殿，汝不見我。」

At this time the Indra king Meruśikharadhara replied to the Indra king [of this world system], “Kauśika! If I were to reveal my real body to you now, you would no longer take joy in your palace. I am always in the palace in which you reside, but you do not see me.”

爾時釋提桓因白佛言：「世尊！我欲見此大士成就妙身。」

At this time Indra king Devendra addressed the Buddha, “World-Honored One! I wish to see the wondrous body achieved by this bodhisattva.”

佛言：「憍尸迦！汝欲見耶？」

The Buddha said, “Kauśika! Do you want to see it?”

「世尊！願樂欲見。」

“World-Honored One! I beseech you to let me see it.”

佛語持須彌山釋言：「善男子！汝示此釋真實妙身。」彼釋即現真實妙身。爾時，會中其諸釋梵護世天王、聲聞、菩薩，不得首楞嚴三昧者，身皆不現猶若聚墨。持須彌山釋身如須彌山王，高大巍巍光明遠照，爾時佛身倍更明顯。

The Buddha said to Indra king Meruśikharadhara, “Kulaputra! Reveal your true, wondrous body to this Indra king.”

Indra king [Meruśikharadhara] then manifested his true, wondrous body. At that time, the bodies of all the Indra gods, Brahmā gods, and world-protecting [heavenly] kings, śrāvakas, and bodhisattvas within the audience who had not attained the śūraṅgama samādhi became invisible, as if they were a collection of ink spots. The body of Indra king Holding Mount Sumeru became tall and imposing, like Mount Sumeru, the king of mountains itself, with brilliant light shining into the distance. At that time the body of the Buddha became even brighter and more apparent.”

釋提桓因白佛言：「未曾有也。世尊！今此大士身色清淨殊妙難及，是諸釋梵護世天王身皆不現，猶如聚墨。世尊！我於須彌山善妙堂上，著釋迦毘楞伽摩尼瓔珞，以是光明，一切天眾身皆不現。我今以此大士光明，身不復現，所著寶瓔珞亦無光色。」

Indra king Devendra addressed the Buddha saying, “Unprecedented, World-Honored One! The body of this bodhisattva is incomparably pure and wondrous. And the bodies of all the Indra gods, Brahmā gods, and world-protecting [heavenly] kings have all become invisible, like a collection of ink spots. World-Honored One! When in the Hall of Good Wonders atop Mount Sumeru I put on the śakrābhilagna maṇi pearl necklace, the brilliance of it is such that the bodies of the entire assembly of gods become invisible. Now I have become invisible through the brilliant light of this bodhisattva and there is also no light from the precious necklace I am wearing!”

佛告釋提桓因：「憍尸迦！若此三千大千世界，滿中釋迦毘楞伽摩尼珠，更有照明諸天摩尼珠，能令此珠皆不復現。憍尸迦！若此三千大千世界滿中照明諸天摩尼珠，更有金剛明摩尼珠，能令此珠皆不復現。憍尸迦！若此三千大千世界，滿中金剛明摩尼珠，更有諸明集摩尼珠，能令此珠皆不復現。憍尸迦！汝見是釋所著諸明集摩尼珠不？」

The Buddha told Indra king Devendra, “Kauśika! Even if the entire trichiliocosm were filled with śakrābhilagna maṇi pearls, the brightly shining maṇi pearls of all the gods would render the [śakrābhilagna] pearls invisible. Kauśika! Even if the entire trichiliocosm were filled with the brightly shining maṇi pearls of all the gods, there is yet a bright vajra maṇi pearl that can render all the other pearls invisible. Kauśika! Even if the entire trichiliocosm were filled with bright vajra maṇi pearls, there is yet a maṇi pearl embodying all the brilliance that can render the other pearls invisible. Kauśika! Do you see the maṇi pearl embodying all the brilliance worn by this king?”

「已見。世尊！但為此珠其光猛盛，我眼不堪。」

“I see it, World-Honored One! But the brilliance of this pearl is so intense my eyes cannot stand it.”

佛告憍尸迦：「若有菩薩得首楞嚴三昧或作帝釋，皆著如是摩尼瓔珞。」

The Buddha told Kauśika, “Bodhisattvas who attain the śūraṅgama samādhi may become Indra kings who always wear maṇi pearl necklaces such as this.”

爾時釋提桓因白佛言：「世尊！諸有不發阿耨多羅三藐三菩提心者，不得如是清淨妙身，亦復失是首楞嚴三昧。」

At this time Indra king Devendra addressed the Buddha, “World-Honored One! Will those who have not generated the intention to achieve anuttarā-saṃyak-saṃbodhi on behalf of all sentient beings attain a pure and wondrous body such as this? Also, can one lose this śūraṅgama samādhi [after having attained it]?”

於時瞿域天子語釋提桓因言：「諸聲聞人已入法位，雖復稱歎愛樂佛道無能為也，已於生死作障隔故。若人已發阿耨多羅三藐三菩提心者，今發當發，是人則應愛樂佛道，能得如是上妙色身。譬如有人從生而盲，雖復稱歎愛樂日月，然其不蒙日月光明。如是聲聞入法位者，雖復稱歎愛樂佛法，而佛功德於身無益。是故若欲得此妙身大智慧者，當發無上佛菩提心，便得如是上妙色身。」

At this time the god Gopaka, [who had been Siddhartha’s mistress Gopā before being born into the Heaven of the Thirty-three Gods,] said to Indra king Devendra, “The śrāvakas have entered into the stage of Dharma (i.e., entered into extinction) and although they have repeatedly extolled and delighted in the enlightenment of buddhahood they cannot accomplish it. This is because they have created obstacles for themselves within samsara. If a person generates the intention to achieve anuttarā-saṃyak-saṃbodhi on behalf of all sentient beings, he or she should generate it now as it should be generated. Such a person will love the path of the Buddha and will be able to attain the wondrous form body just revealed. It is likened to a person who is blind from birth. Although he may praise and love the sun and moon, he has never experienced their brilliant light. Thus it is with the śrāvakas who have entered the stage of Dharma. Although they extol and delight in the enlightenment of buddhahood, the Buddha’s merit has had no physical benefit for them. For this reason, those of great wisdom who wish to attain this wondrous body should generate the Buddha’s unsurpassable intention to achieve enlightenment. They will then be able to attain the wondrous form body just revealed.”

瞿域天子說是語時，萬二千天子發阿耨多羅三藐三菩提心。

When the god Gopaka spoke these words, twelve thousand gods generated the intention to achieve anuttarā-saṃyak-saṃbodhi.”

爾時堅意菩薩問瞿域天子言：「行何功德轉女人身？」

At this time, Dṛḍhamati Bodhisattva asked the god Gopaka, “What merit should a woman cultivate to transform her body?”

答言：「善男子！發大乘者不見男女而有別異。所以者何？薩婆若心不在三界，有分別故有男有女。仁者所問，行何功德轉女人身？昔事菩薩心無諂曲。」

[Gopaka] replied saying, “Kulaputra! Those who generate [the intention to achieve enlightenment in] the Mahayana do not perceive differences of male and female. Why? The mind of omniscience (sarvajñā) does not exist in the three realms. It is through discrimination that there is male and female. If your question is what merit a woman should cultivate in order to transform her body, then from the past she should serve the bodhisattva[s] and be without deviation.”

「云何而事？」

“How should she serve?”

答言：「如事世尊！」

[Gopaka] replied saying, “As if serving the World-Honored One!”

「云何其心而不諂曲？」

“What is it for one’s mind to be without deviation?”

答言：「身業隨口，口業隨意，是名女人心無諂曲。」

[Gopaka] replied saying, “Physical karma should follow verbal actions, and verbal actions should follow the mind. [When this is the case] it is said that the woman’s mind is without deviation.”

問言：「云何轉女人身？」

[Dṛḍhamati] asked, “How is the female body transformed?”

答言：「如成。」

[Gopaka] replied saying, “As it is formed.”

問言：「云何如成？」

[Dṛḍhamati] asked, “What does ‘as it is formed’ mean?”

答言：「如轉。」

[Gopaka] replied saying, “As it is transformed”

問言：「天子此語何義？」

[Dṛḍhamati] asked, “What does the godling mean?”

答言：「善男子！一切諸法中不成不轉，諸法一味，謂法性味。善男子！我隨所願有女人身，若使我身得成男子，於女身相不壞不捨。善男子！是故當知，是男是女俱為顛倒，一切諸法及與顛倒，悉皆畢竟離於二相。」

[Gopaka] replied saying, “Kulaputra! Within all the dharmas there is no forming, no transforming. All the dharmas have one flavor, which is known as the taste of the Dharma. Kulaputra! Through my vows I had the body of a woman. Even if I had wanted my body to be transformed into that of a man, the characteristics of the female body would have been neither destroyed nor dispensed with. Kulaputra! For this reason you should understand that male and female are both misconceptions. All the dharmas and misconceptions ultimately transcend these two characteristics (or, duality).”

堅意菩薩問瞿域言：「汝於首楞嚴三昧，知少分耶！」

Dṛḍhamati Bodhisattva asked Gopaka, “Do you understand some small part of this śūraṅgama samādhi?”

答言：「善男子！我知他得，身自不證。我念過世釋迦牟尼佛，在淨飯王家為菩薩時，於宮殿內眾采女中夜半清淨。爾時東方恒河沙等諸梵王來，有問菩薩乘者、有問聲聞道者，菩薩各隨所問而答。於梵眾中有一梵王，不解菩薩所行方便，而作是言：『仁者乃有如是智慧善答所問，云何貪愛王位色欲？』餘諸梵王了知菩薩智慧方便，語此梵言：『菩薩不貪王位色欲，將為教化成就眾生，處在居家現為菩薩，而今他方成就佛道轉妙法輪。』是梵聞已而作是言：『得何三昧能作如是自在神變？』餘梵謂言：『是首楞嚴三昧勢力。』善男子！我於爾時而作是念：『菩薩住三昧，神力感應至未曾有，處在愛欲領理國事，而能不離如是三昧。』我聞此已倍加恭敬，於菩薩所生世尊想，深發阿耨多羅三藐三菩提心，願於來世亦當成就如是功德。善男子！我所見者如是少分，我唯知此首楞嚴三昧，當有無量不可思議功德勢力。」

[Gopaka] replied, “Kulaputra! What I know has been gained from others; I have not realized it myself. I remember clearly one night in the past when Śākyamuni Buddha was a bodhisattva in the house of King Śuddhodana, and he was in the palace among the princesses. At that time Brahmā kings as numerous as the sands of the Ganges River came from the east [to receive his teachings]. Some of them inquired about the bodhisattva vehicle, some of them inquired about the śrāvaka vehicle, and the bodhisattva answered each of them according to their questions. Within this group, one of the Brahmā kings did not understand the expedient means practiced by bodhisattvas. He said, “If you are so wise, please answer my questions. How can you lust for royal rank and sensual pleasures?” The other Brahmā kings, who comprehended the bodhisattva’s wisdom and expedient means, spoke to this one Brahmā king, “The bodhisattva does not lust for royal rank or sensual pleasure. In order to teach sentient beings and [bring them to the ultimate] accomplishment, he has manifested himself as a bodhisattva residing in the home. At present, in other locations, he has accomplished the enlightenment of buddhahood and is turning the wondrous wheel of the Dharma.” On hearing this, the first Brahmā [king] said, “What samādhi has he attained that makes him autonomously capable of such divine transformations?” The other Brahmā [kings] said to him, “It is the power of the śūraṅgama samādhi. Kulaputra! At that time I thought as follows: ‘When a bodhisattva resides in samādhi his divine power is able to respond in ways that are unprecedented. He may reside within desires and may administer affairs of state but he never departs from his samādhi.” When I heard this [dialogue between the Brahmā kings] my reverence doubled and there, at the bodhisattva’s [palace], I generated the thought of the World-honored One as well as the profound intention to seek anuttarā-saṃyak-saṃbodhi. [I vowed,] “In the future may I be able to create merit such as this.” Kulaputra! That which I have perceived is only this small portion. All I know is that this śūraṅgama samādhi has a power for merit that is immeasurable and inconceivable.”

堅意白佛言：「希有世尊！是瞿域天子深心說此，皆是如來為作善知識常所守護故。世尊！瞿域天子不久亦當住首楞嚴三昧，得是自在神變勢力，如今世尊所為無異。」

Dṛḍhamati addressed the Buddha saying, “Unprecedented, World-Honored One! For someone to speak as profoundly as has the god Gopaka! This is entirely the accomplishment of the Tathāgata, because he has always been protected by spiritual compatriots. World-Honored One! Not long from now the god Gopaka will certainly reside in the śūraṅgama samādhi and attain the autonomous power of divine transformations identical to that of the Tathāgata.”

堅意菩薩白佛言：「世尊！今此會中寧有得是首楞嚴三昧者不？」爾時會中有天子名現意，語堅意菩薩言：「譬如賈客入於大海，而作是言：『此大海中有摩尼珠，可持去不？』汝語似是。所以者何？於今如來大智海會，其中菩薩成就法寶發大莊嚴，汝在中坐而作是問：『於此會中寧有菩薩得是首楞嚴三昧者不？』堅意！今此會中自有菩薩得首楞嚴三昧現帝釋身，有現梵王身，有現諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽身；有得首楞嚴三昧現比丘、比丘尼、優婆塞、優婆夷身；有得首楞嚴三昧以諸相好而自嚴身；自有菩薩為化眾生，現作女身形色相貌、有現聲聞形色相貌、有現辟支佛形色相貌。堅意！如來自在隨所至眾，若剎利眾、婆羅門眾、若居士眾、釋眾、梵眾、諸護世眾，隨是諸眾普能示現形色相貌，當知皆是首楞嚴三昧本事果報。堅意！若見如來所說法處，當知此中則有無量諸大菩薩，大智自在發大莊嚴、於一切法自在行者，能隨如來轉法輪者。」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-Honored One! Are there others within this assembly who have attained the śūraṅgama samādhi?”

At that time there was a god in the assembly called Matyabhimukha (’Manifest Mind’), who said to Dṛḍhamati Bodhisattva, “You are like a stupid traveling businessman who enters the ocean saying, ‘Are there any maṇi pearls within this ocean that I can take with me?’ Your words resemble this. Why? Within this assembly of the great ocean of the Tathāgata’s wisdom there are bodhisattvas who have created the Dharma treasure and who have generated great ornamentation [of it], and yet you sit here and ask such a question as ‘Are there others within this assembly who have attained the śūraṅgama samādhi?’! Dṛḍhamati, there are within this assembly bodhisattvas who have attained the śūraṅgama samādhi and who manifest the bodies of Indra gods, who manifest the bodies of Brahmā kings, who manifest the bodies of gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. There are those who have attained the śūraṅgama samādhi who manifest the bodies of monks and nuns and male and female novices. There are those who have attained the śūraṅgama samādhi who manifest bodies ornamented by themselves with the various auspicious physical marks [of enlightened beings]. In order to teach sentient beings, there are bodhisattvas who manifest themselves in the bodies and forms of women, or who manifest themselves in the bodies and forms of śrāvakas, or who manifest themselves in the bodies and forms of pratyekabuddhas. Dṛḍhamati! The Tathāgata has the autonomous ability to manifest himself in any body and form, according to the manner of the group he is teaching: kṣatriyas, brahmans, laypeople, Indra gods, Brahmā gods, or world-protecting [heavenly kings]. You should understand that this is entirely the fundamental fruit of the śūraṅgama samādhi. Dṛḍhamati! When you see that the Tathāgata is preaching the Dharma somewhere, you should understand that there are innumerable bodhisattvas there whose great wisdom automatically generates great ornamentation, who operate autonomously within all the dharmas, and who accompany the Tathāgata whenever he turns the wheel of the Dharma.”

堅意菩薩白佛言：「世尊！我今謂是現意天子得此首楞嚴三昧，如其智慧辯才無礙神通如是。」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-Honored One! I now suggest that this god Matyabhimukha has attained the śūraṅgama samādhi, since his wisdom discriminates without hindrance and his supernormal abilities are such.”

佛言：「堅意！如汝所說，是現意天子已住首楞嚴三昧，通達是三昧故能作是說。」

The Buddha said, “Dṛḍhamati! It is as you have said. This god Matyabhimukha resides in the śūraṅgama samādhi. He is able to preach thus because he has penetrated this samādhi.”

爾時佛告現意天子：「汝可示現首楞嚴三昧本事少分？」

At that time the Buddha said to the god Matyabhimukha, “You may now manifest a small portion of the fundamentals of the śūraṅgama samādhi.”

現意天子語堅意言：「仁者！欲見首楞嚴三昧少勢力不？」

The god Matyabhimukha said to Dṛḍhamati, “Do you wish to see a small [portion of the] power of the śūraṅgama samādhi?”

答言：「天子！願樂欲見」。

[Dṛḍhamati] replied, “Devaputra! I would like to see it.”

現意天子善得首楞嚴三昧力故，即現變應，令眾會者皆作轉輪聖王，三十二相而自莊嚴，及諸眷屬七寶侍從。天子問言：「汝見何等？」

As the god Matyabhimukha had well attained the power of the śūraṅgama samādhi, he manifested transformations so that everyone in the assembly was adorned with the thirty-two marks of wheel-turning sage kings, each with attendants carrying the seven precious things. The god asked, “What do you see?”

堅意答言：「我見眾會皆作轉輪聖王，色相、眷屬、七寶侍從。」

Dṛḍhamati replied saying, “I see that everyone in the assembly is adorned with the physical marks of wheel-turning sage kings, each with attendants carrying the seven precious things.”

爾時天子復現眾會，皆作釋提桓因處忉利宮，百千天女作眾伎樂圍遶娛樂；復以神力普令眾會皆作梵王色相威儀，在於梵宮行四無量。又問堅意：「汝見何等？」

At that time the god manifested everyone in the assembly as Indra kings within Kauśika [Devendra]’s Palaces of the Thirty-three, where a hundred thousand goddesses danced around them to their delight. Then again, using his divine power, he made everyone in the assembly take on the physical characteristics and deportment of Brahmā kings, residing in Brahmā palaces and practicing the four unlimited states (i.e., brahmavihāras). He asked Dṛḍhamati once again, “What do you see?”

答言：「天子！我見眾會皆是梵王。」

[Dṛḍhamati] replied, “Devaputra! I see everyone in the assembly as Brahmā kings.”

復現神力，普令眾會皆作長老摩訶迦葉形色相貌，執持衣鉢入諸禪定，行八解脫皆無有異；復現神力，普令眾會皆如釋迦牟尼佛身相好威儀，各有比丘眷屬圍遶。又問：「堅意！汝見何等？」

Again through magical power, everyone in the assembly took on the physical appearance of the elder Mahākāśyapa, holding his robe and bowl, entering into various meditations, and practicing the eight emancipations, without any [manifestation] differing [from the others in appearance]. And again through magical power, everyone in the assembly took on the physical characteristics and deportment of Śākyamuni Buddha, each surrounded by monks and attendants. He asked again, “Dṛḍhamati! What do you see?”

答言：「天子！我見大眾皆是釋迦牟尼佛身相好威儀，各有比丘眷屬圍遶。」

[Dṛḍhamati] replied, “Devaputra! I see that everyone in the assembly has taken on the physical characteristics and deportment of Śākyamuni Buddha, each surrounded by monks and attendants.”

現意天子謂堅意言：「是為首楞嚴三昧自在勢力如是！堅意！菩薩得首楞嚴三昧，能以三千大千世界入芥子中，令諸山河日月星宿現皆如故，而不迫迮示諸眾生。堅意！首楞嚴三昧不可思議勢力如是！」

The god Matyabhimukha said to Dṛḍhamati, “ Such is the inherent power of the śūraṅgama samādhi. Dṛḍhamati! When bodhisattvas attain the śūraṅgama samādhi, they are able to insert the trichiliocosm into a mustard seed, with the mountains, rivers, sun, moon, and stars appearing unchanged, and to manifest all this to all sentient beings without frightening them. Dṛḍhamati! Such is the inconceivable power of the śūraṅgama samādhi!”

爾時諸大弟子，及諸天、龍、夜叉、乾闥婆、釋、梵、護世天王，同聲白佛言：「世尊！若人得是首楞嚴三昧，是人功德不可思議。所以者何？是人則為究竟佛道，成就智慧神通諸明。我等今日於一座上，普見眾會種種色相若干變現，我等惟念：『若人不聞首楞嚴三昧，當知是為魔所得便；若得聞者，當知是人諸佛所護，何況聞已隨說行者。』世尊！菩薩若欲通達佛法至於彼岸，當一心聽首楞嚴三昧，受持讀誦為他人說。世尊！菩薩若欲普現一切形色威儀，欲悉普知一切眾生心心所行，又欲普知一切眾生隨病與藥，當善聽是三昧法寶受持讀誦。世尊！若人得是首楞嚴三昧，當知是人入佛境界智慧自在。」

At that time the great disciples, along with the gods, nagas, yakṣas, gandharvas, Indra gods, Brahmā gods, and world-protecting [heavenly] kings all addressed the Buddha in unison saying, “World-Honored One! The merit of one who attains the śūraṅgama samādhi is inconceivable. Why? Such a person achieves the ultimate enlightenment of buddhahood and accomplishes the various brilliances (vidyā) of wisdom and the supernormal powers. While sitting here today we have seen this assembly in various physical forms and several different transformations, and [after] consideration [we suggest] that those who have not heard of the śūraṅgama samādhi must be understood as being controlled by Māra. [On the other hand,] you must understand that those who have heard [of the śūraṅgama samādhi] are protected by the buddhas. How much more so for those who hear it and are able to practice it as preached. World-honored One! If bodhisattvas want to penetrate the Dharma of the Buddha and reach the other shore [of nirvana], they should single-mindedly listen to [this teaching of] the śūraṅgama samādhi, then remember it, recite it, and preach it to others. World-Honored One! If a bodhisattva wishes to manifest all the physical forms and deportments, he or she should comprehensively understand all the activities (saṃskāra) of the minds and mental attributes of sentient beings. Also, if he or she wants to understand comprehensively how to apply medicine to all the illnesses of sentient beings, he or she should listen well to the Dharma treasure of this samādhi, then remember and recite it. World-Honored One! One should realize that if a person attains this śūraṅgama samādhi, he or she will enter into the realm of the buddhas with autonomous wisdom.”

佛言：「如是如是，如汝等說。若人不得首楞嚴三昧，不得名為深行菩薩，如來不謂此人具足布施、持戒、忍辱、精進、禪定、智慧。是故汝等若欲遍行一切道者，當學得是首楞嚴三昧，不念一切諸所學故。」

The Buddha said: “It is so, it is so. It is as you have spoken. He who has not attained the śūraṅgama samādhi cannot be called a bodhisattva of profound practice. The Tathāgata would not describe such a person as sufficient in charity, morality, forbearance, energy, meditation, and wisdom. For this reason, if all of you wish to practice all the paths, you should study this śūraṅgama samādhi. You should not think about all the teachings to be learned.”

爾時堅意菩薩問現意天子言：「菩薩若欲得是三昧，當修行何法？」

At this time Dṛḍhamati Bodhisattva asked the god Matyabhimukha, “If a bodhisattva wishes to attain this samādhi, what dharmas should he or she cultivate?”

天子答言：「菩薩若欲得是三昧，當修行凡夫法。若見凡夫法、佛法不合不散，是名修集首楞嚴三昧。」

The god replied saying, “If a bodhisattva wishes to attain this samādhi, they should cultivate the dharmas of ordinary people. If they perceive the dharmas of ordinary people, the dharmas of the Buddha will be neither conjoined nor dispersed. This is called cultivation of the śūraṅgama samādhi.”

堅意問言：「於佛法中有合散耶？」

Dṛḍhamati asked, “What conjoining and dispersing are there in the dharmas of the Buddha?”

天子答言：「凡夫法中尚無合散，何況佛法？」

The god answered, “Conjoining and dispersing do not exist even in ordinary dharmas, how much less so [do they exist] in the dharmas of the Buddha!”

「云何名修行？」

[Dṛḍhamati asked,] “What is cultivation?”

「若能通達，諸凡夫法、佛法無二，是名修集。而實此法無合無散。善男子！一切法集，無生相故；一切法集，無壞相故；一切法集，虛空相故；一切法集，無受相故。」

[The god answered,] “If one penetrates [the fact] that there is no difference between ordinary dharmas and the dharmas of the Buddha, this is called cultivation. But in fact, there is neither conjoining nor dispersing in these dharmas. Kulaputra! This is because there is no characteristic of birthlessness in all accumulations of dharmas; Because there is no characteristic of disintegration in all accumulations of dharmas; Because all accumulations of dharmas have the characteristic of emptiness, and because there is no characteristic of acceptance in all accumulations of dharmas.”

堅意復問：「首楞嚴三昧去至何所？」

Dṛḍhamati again asked, “To what locations does the śūraṅgama samādhi extend?”

天子答言：「首楞嚴三昧去至一切眾生心行，而亦不緣心行取相；去至一切諸所生處，而亦不為生處所污；去至一切世界佛所，而不分別佛身相好；去至一切音聲語言，而不分別諸文字相；普能開示一切佛法，而不至於畢竟盡處。善男子！問是三昧至何處者？隨佛所至，是三昧者亦如是至。」

The god replied, “The śūraṅgama samādhi extends to the mental activities (saṃskāra) of all sentient beings but it does not depend on the characteristic of grasping of those mental activities. It extends to all places of birth but it is not defiled by those places of birth. It extends to the locations of the buddhas in all the worlds but it does not discriminate the buddhas’ extraordinary physical characteristics. It extends to all sounds and speech but it does not discriminate the characteristics of words. It can reveal all the dharmas of the Buddha but it does not extend to absolutely all locations. Kulaputra! If you ask to what locations this samādhi extends, [the answer is that] this samādhi extends to wherever the Buddha goes.”

堅意問言：「佛至何處？」

Dṛḍhamati asked, “To what locations does the Buddha go?”

天子答言：「佛如如故至無所至。」

The god answered, “Since the Buddha is suchlike, he arrives where there is no arriving.”

又問：「佛不至涅槃耶？」

[Dṛḍhamati ] asked again, “Does the Buddha arrive at nirvana?”

答言：「一切諸法究竟涅槃，是故如來不至涅槃。所以者何？涅槃性故不至涅槃。」

[The god] answered, “All the dharmas are ultimately nirvana. Therefore, the Tathāgata does not arrive at nirvana. Why? Due to the nature of nirvana there is not arriving at nirvana.”

又問：「過去恒河沙等諸佛，不至涅槃耶？」

[Dṛḍhamati ] asked again, “Did the buddhas of the past, who were as numerous as the sands of the Ganges River, not arrive at nirvana?”

答言：「恒沙諸佛為是生耶？」

[The god] answered, “Were they born, these buddhas as numerous as the sands of the Ganges River?”

堅意言：「如來所說，恒沙諸佛生已滅度。」

Dṛḍhamati replied, “The Tathāgata has preached that these buddhas, as numerous as the sands of the Ganges River, were born and then passed into extinction.”

天子言：「善男子！如來不云一人出世多所饒益安樂眾生。於意云何？如來為定得諸眾生有生滅耶？」

The god said, “Kulaputra! The Tathāgata has not [ever] said that [even] a single person came into the world to bring great benefit and peace to sentient beings. What do you think? Has the Tathāgata definitively attained [a realization that] sentient beings have birth and extinction?”

答言：「天子！如來於法不得生滅。」

[Dṛḍhamati] answered, saying, “Devaputra! The Tathāgata has not attained birth and extinction in the dharmas.”

「善男子！當知如來雖說諸佛出於世間，於如來相而實無生；雖說諸佛至於涅槃，於如來相而實無滅。」

[The god said,] “Kulaputra! You should understand that although the Tathāgata preaches that the buddhas appear in the world, the characteristics of the Tathāgata are in reality without birth. Although he preaches that the buddhas proceed to nirvana, the characteristics of the Tathāgata are really without extinction.”

又問：「今現無量如來得成道不？」

[Dṛḍhamati] asked again, “Have all the innumerable tathāgatas [existing] at present attained enlightenment?”

答言：「如來無生無滅相如是成道。善男子！若諸佛出、若入涅槃，無有差別。所以者何？如來通達一切諸法是寂滅相，是名為佛。」又問：「若一切法畢竟寂滅，涅槃相者可通達耶？」

[The god] replied saying, “The tathāgatas, the characteristics of whom are without birth and without extinction, have thus attained enlightenment. Kulaputra! There is no distinction as to whether the buddhas have come into [the world] or whether they have entered nirvana. Why? The tathāgatas have penetrated [the truth that] all the dharmas have the characteristic of extinction. Thus they are called buddhas.”

[Dṛḍhamati] questioned further, “If all the dharmas are ultimately extinguished, how can the characteristic of nirvana be penetrated?”

答言：「如一切法畢竟寂滅同涅槃相，通達相者亦復如是。善男子！如來不以生住滅出，無生住滅是名佛出。」

[The god] answered, “As all the dharmas are characterized as ultimately extinguished, this is identical to the characteristic of nirvana, and the penetration of that characteristic is also like this. Kulpaputra! The tathāgatas do not come into [the world] on the basis of birth, residing, and extinction. The absence of birth, residing, and extinction is called “coming into [the world] of the buddhas.”

堅意問言：「汝住首楞嚴三昧，能作如是說耶？」

Dṛḍhamati asked, “Is it because you reside in the śūraṅgama samādhi that you are able to explain this way?”

答言：「善男子！於意云何？如來化人，住何法中而有所說？」

[The god] answered, “Kulaputra! What do you think? When the Tathāgata transforms himself into a human, in what dharmas does he reside while explaining?”

堅意答言：「乘佛神力能有所說。」

Dṛḍhamati answered, saying, “He is able to explain by utilizing his divine power as a buddha.”

又問：「佛住何處而作化人？」

[The god] asked again, “In what location does the Buddha abide when he transforms himself into a human?”

答言：「佛住不二神通而作化人。」

[Dṛḍhamati] answered, “The Buddha transforms himself into a human while abiding in the nondual supernormal powers.”

天子言：「如如來住不住法而作化人，諸化人亦住不住法而有所說。」

The god said, “Just as the Tathāgata abides in the non-abiding dharmas while he transforms himself into a human, so does the human thus transformed also reside in the non-abiding dharmas while explaining.”

堅意言：「若無所住，云何有說？」

Dṛḍhamati said, “If there is no place of abiding, how can there be explaining?”

天子言：「如無所住，說亦如是！」

The god said, “Just as there is no place of abiding, so it is with explanation.”

又問：「菩薩云何具足樂說辯才？」

[Dṛḍhamati] asked again, “How can a bodhisattva be sufficient in the discriminative ability to explain pleasantly?”

答言：「菩薩不以我相、不以彼相、不以法相而有所說，是名具足樂說辯才。隨所說法，文字相不盡、法相亦不盡。如是說者不以二說，是名具足樂說辯才。又善男子！若菩薩不捨諸法幻相，於諸音聲不捨響相，是名具足樂說辯才。又如諸文字音聲語言，無處、無方、無內、無外，無有所住，從眾緣有。一切諸法亦復如是，無處、無方、無內、無外，亦無所住，非是過去未來現在，不為文字言辭所表，內自通達而有所說，是名具足樂說辯才。譬喻如響，一切音聲皆隨響相而有所說。」

[The god] replied saying, “The bodhisattva uses neither the characteristic of self, nor the characteristic of other, nor the characteristic of the Dharma, yet there is explanation. This is called being sufficient in the discriminative ability of joyous explanation. In accordance with such explanation of the Dharma, neither the characteristics of words nor the characteristics of the Dharma are extinguished. If one thus explains without using dualities, this is called being sufficient in the discriminative ability of joyous explanation. Also, Kulaputra! If the bodhisattva does not dispense with the phantasmagorical characteristics of the dharmas and does not reject the characteristics of echoes among the sounds, this is called being sufficient in the discriminative ability for joyous explanation. Also, just as the letters, sounds, and words are without place, without location, without interior, and without exterior but are based on a multiplicity of conditions and exist without any place of abiding, so [in truth] are all the dharmas, which are without place, without location, without interior, and without exterior, and without any place of abiding. The [dharmas] are without past, present, and future; they cannot be expressed with letters and words. They must be penetrated within oneself; yet there is explanation. This is called being sufficient in the discriminative ability of joyous explanation. It is likened to an echo. All the sounds are preached in accordance with the characteristics of echoes.”

堅意問言：「隨義云何？」

Dṛḍhamati asked, “What is the meaning of ‘in accordance with’?”

「善男子！隨虛空是隨義。如虛空無所隨，一切說法亦無所隨。諸法無比無有譬喻，為有得者言有所隨。」

“Kulaputra! The meaning of “in accordance with” is “in accordance with space.” Just as there is nothing that is in accordance with space, so is there nothing that is in accordance with the explanation of dharmas. All dharmas are without comparison, without metaphors or similes. It is said to be “in accordance with” in order that there [may appear to be the] attainment [of realization].”

爾時世尊讚天子言：「善哉善哉！如汝所說。菩薩於此不應驚怖。所以者何？若有所隨，不得阿耨多羅三藐三菩提。」

At this time the World-Honored One praised the god saying, “Excellent, excellent! It is as you have explained. Bodhisattvas should not become afraid regarding this. Why? If there were being “in accordance with” there would be no attainment of anuttarā-saṃyak-saṃbodhi.”

堅意菩薩白佛言：「世尊！是現意天子！從何佛土來至此間？」

Resolute Mind Bodhisattva addressed the Buddha, “World-honored One! From which buddha land did the god Matyabhimukha (’Manifest Mind’) come?”

天子謂言：「問作何等？」

The god said, “Why do you ask?”

堅意答言：「我今欲何彼方作禮，以是大士遊行住處？」

Dṛḍhamati answered, “I would like to do reverence in the direction of that [land], since it is the location in which this bodhisattva wanders and abides.”

天子謂言：「若人手得是首楞嚴三昧者，一切世間諸天人民皆應禮敬。」

The god answered, “One who holds this śūraṅgama samādhi in their hands will be personally reverenced by all the gods and people of all the worlds.”

爾時佛告堅意菩薩：「是現意天子！從阿閦佛妙喜世界來至於此，是人於彼常說首楞嚴三昧。堅意！一切諸佛無有不說首楞嚴三昧者。堅意！是現意天子於此娑婆世界當得成佛，是人欲斷此五濁惡，取淨佛土教化眾生，修習增長首楞嚴故來至於此。」

At this time the Buddha told Dṛḍhamati Bodhisattva, “The god Matyabhimukha has come here from the Wondrous Joy world of Akṣobhya Buddha. There he always preaches the śūraṅgama samādhi. Dṛḍhamati! All the buddhas never fail to preach the śūraṅgama samādhi! Dṛḍhamati! This god Matyabhimukha will achieve the enlightenment of buddhahood in this sahā world! He wishes to eradicate the five tainted wrongs [prevalent in] this [world] and to teach sentient beings in the pure buddha land, and he has come here in order to increase his practice of the śūraṅgama [samādhi].

堅意白佛言：「今此天子幾時當於此間世界得成佛道？其號云何？世界何名？」

Dṛḍhamati said to the Buddha, “When will this god achieve the enlightenment of buddhahood in this world? What will be his title? And what will be the name of his world?”

佛言：「是天子者，過是賢劫千佛滅已，六十二劫無復有佛，中間但有百千萬億辟支佛出，其中眾生得種善根。過是劫已，當得成佛，號淨光稱王如來。世界爾時名為淨見。於時淨光稱王如來，能令眾生心得清淨，世界眾生不為貪欲、瞋恚、愚癡所覆，得法淨信皆行善法。堅意！是淨光稱王佛壽十小劫，以三乘法度脫眾生，其中無量無邊菩薩得首楞嚴三昧，於諸法中得自在力。爾時魔若魔民，皆修大乘慈愍眾生。其佛國土無三惡道及諸難處，莊嚴清淨如欝單越，無眾魔事離諸邪見。佛滅度後，法住千萬億歲。堅意！是天子者當於如是清淨國土而成佛道。」

The Buddha said, “After the extinction of a thousand buddhas during this good eon, sixty-two kalpas will pass without a buddha. There will only be a hundred thousand ten-thousand hundred-million pratyekabuddhas [during this time]. The sentient beings during this period will plant good roots, so that [this god] will be able to achieve buddhahood after the end of these [sixty-two] kalpas. His title will be King Praised for Pure Brilliance Tathāgata. The world at that time will be named Pure Vision. At that time King Praised for Pure Brilliance Tathāgata will be able to make the minds of sentient beings attain purity. The [minds of the] sentient beings of that world will not be obscured by greed, anger, and stupidity but will attain pure faith in the Dharma and will all practice good dharmas. Dṛḍhamati! The life of King Praised for Pure Brilliance Tathāgata will be ten short kalpas. He will emancipate sentient beings with the dharmas of the three vehicles. Of these, the śūraṅgama samādhi will be attained by immeasurable and innumerable bodhisattvas, who will gain the power of autonomy within the dharmas. At that time Māra and his followers will all cultivate the Mahayana and have compassion for sentient beings, and that buddha land will be without the three lower modes of existence and the various difficult locations (i.e., hells). It will be ornamented with purity, like [the far-off continent] Uttarakuru. It will be without demonic affairs and heterodox views. After the extinction of that buddha, the Dharma will reside for a thousand ten-thousand hundred-million years. Dṛḍhamati! This god will achieve the enlightenment of buddhahood in a pure land such as this!”

爾時堅意菩薩謂天子言：「汝得大利，如來授汝阿耨多羅三藐三菩提記。」

At that time Dṛḍhamati Bodhisattva addressed the god, “You will attain great benefit! The Tathāgata has conferred on you the prediction of anuttarā-saṃyak-saṃbodhi!”

天子答言：「善男子！於一切法若無所得，是名大利，於法有得是則無利。善男子！是故當知，若不得法是名大利。」

The god replied, “Kulaputra! To be without anything that is attained in all the dharmas is called “great advantage.” To attain anything in the dharmas is no advantage. Kulaputra! For this reason you should understand that not to attain the dharmas is called “great benefit.”

說是法時，二萬五千天子，曾於先世殖眾德本，皆發阿耨多羅三藐三菩提心；有萬菩薩得無生忍。

When this Dharma was preached, twenty-five thousand gods who had previously planted virtuous roots all generated the intention to achieve anuttarā-saṃyak-saṃbodhi, and ten thousand bodhisattvas attained the patient tolerance of the birthlessness of all dharmas.

PART TWO

爾時舍利弗白佛言：「世尊！未曾有也，今說首楞嚴三昧，而是惡魔不來嬈亂。」

At that time Śāriputra addressed the Buddha saying, “World-Honored One! Never before [has anything like this occurred]. You are now explaining the śūraṅgama samādhi, but the evil Māra has not come to disturb us.”

佛告舍利弗：「汝欲見魔衰惱事不？」

The Buddha told Śāriputra, “Do you wish to see what is troubling Māra?”

「唯然欲見。」

[Śāriputra said,] “I would like to see that.”

爾時佛放眉間白毫大人相光，一切眾會皆見惡魔被五繫縛，不能自解。佛告舍利弗：「汝見惡魔被五縛不？」

The Buddha then emitted from the space between his eyebrows a light [showing] the form of a giant person. The entire assembly saw Māra bound up five times over (i.e., both arms, both legs, and the head), unable to escape. The Buddha asked Śāriputra, “Do you see Māra bound up five times over?”

「唯然已見。此惡魔者為誰所縛？」

[Śāriputra said], “I see him. Who has bound up the evil Māra?”

佛言：「是首楞嚴三昧威神之力。在所佛土說首楞嚴三昧，其中諸魔欲以惡心作障礙者，首楞嚴三昧及與諸佛威神力故，其諸惡魔皆自見身被五繫縛。舍利弗！在所說首楞嚴三昧處，若我現在、若我滅後，其中所有諸魔、魔民，及餘人眾懷惡心者，以首楞嚴三昧威神力故，皆被五縛。」

The Buddha said, “This [was done by] the divine power of the śūraṅgama samādhi. When the śūraṅgama samādhi is preached in any buddha land, any Māra there with an evil wish to impede it will perceive their own bodies to be bound up five times over through the divine power of the śūraṅgama samādhi and the buddhas. Śāriputra! Wherever the śūraṅgama samādhi is explained, whether while I am in the world or after my extinction, any Māra or followers of the Māra and anyone else harboring evil intentions will be bound up five times over by the divine power of the śūraṅgama samādhi.

爾時會中天、龍、夜叉、乾闥婆等白佛言：「世尊！我等於此三昧，心無有疑，不為障礙，我等不欲身被五縛。世尊！我等恭敬此三昧故，皆當往護說是法者，於是三昧生世尊想。」

At that time the gods, nagas, yakṣas, and gandharvas in the assembly addressed the Buddha saying, “World-Honored One! Our minds are without doubt regarding this samādhi. We will not impede it because we do not wish to see ourselves bound up five times over. World-Honored One! Because of our reverence for this samādhi, we will all go and protect anyone who preaches this Dharma so that the samādhi will then [inspire them to] generate the thought of the World-Honored One.”

佛告諸天、龍、神：「汝以是故，當於十二見縛而得解脫。何等十二？我見縛、眾生見縛、壽命見縛、人見縛、斷見縛、常見縛、我作見縛、我所見縛、有見縛、無見縛、此彼見縛、諸法見縛，是為十二。汝等當知，若有眾生於佛法中起瞋恨心、欲毀壞者，皆以住是十二見縛。若人信解隨順不逆，於此十二見縛當得解脫。」

The Buddha told the gods, nagas, and spirits, “Because you [have pledged] to do this you will attain emancipation from the twelve bonds of [mistaken] views. What are these twelve? They are the bond of the view of self, the bond of the view of sentient beings, the bond of the view of life span, the bond of the view of person, the bond of the view of sevrence, the bond of the view of permanence, the bond of the view of agency, the bond of the view of possession, the bond of the view of being, the bond of the view of nonbeing, the bond of the view of [discrimination into] this and that, and the bond of the view of the dharmas. These are the twelve. You should understand that any sentient being who wishes out of anger to damage the Buddhist Dharma resides in these twelve bonds of [mistaken] views. If a person has faithful understanding and is obedient and not contrary [to the Dharma] he or she will attain emancipation from these twelve bonds of [mistaken] views.”

爾時舍利弗白佛言：「世尊！惡魔於今得聞說此首楞嚴三昧名不？」

Śāriputra then addressed the Buddha saying, “World-Honored One! Is the evil Māra now able to hear you explain the name of the śūraṅgama samādhi, [as we can]?”

佛言：「亦聞，以被縛故，不能得來。」

The Buddha said, “He can hear it, but being bound, he is unable to come.”

舍利弗言：「如來何不以威神力，令魔不聞說首楞嚴三昧名字？」

Śāriputra said, “Why do you not use your divine power to make Māra unable to hear the preaching of the name of the śūraṅgama samādhi?”

佛言：「且止，勿作此語。假使恒河沙等世界滿中大火，為聞說此首楞嚴三昧，當從中過。何以故？若人但聞說首楞嚴三昧，我說此人大得善利，勝得四禪、生四梵處。舍利弗！若使惡魔今得聞說首楞嚴三昧名字，以此因緣，當得出過一切魔事；若以被縛而得聞者，亦當於此十二見縛而得解脫。是故舍利弗！邪見惡人入魔網者，尚應聞此首楞嚴三昧，何況淨心歡喜欲聞！」

The Buddha said, “Cease! Do not say that! Even if worlds as numerous as the sands of the Ganges River were filled with a great fire, anyone hearing the preaching of the śūraṅgama samādhi would [be able to] escape. Why? I say that merely to hear an explanation of the śūraṅgama samādhi is to attain great benefit, superior to attaining the four states of dhyāna or the four brahmavihāras. Śāriputra! Because Māra can hear the preaching of the name of the śūraṅgama samādhi now the causes and conditions for his escape from the entire predicament (lit., “all the affairs”) of being Māra will form. If he is bound up but able to hear, he will also be able to attain emancipation from the twelve bonds of [mistaken] views. It is for this reason, Śāriputra! Evil people of heterodox views who have entered the web of Māra should be able to hear this śūraṅgama samādhi. How much more so those who are pure of mind and who joyfully wish to hear!”

Māragocarānupalipta Bodhisattva (’Practicing Nondefilement in Māra’s Realm’)

爾時會中有一菩薩名魔界行不污，白佛言：「唯然世尊！我今當現於魔界中，以自在神力，令魔得住首楞嚴三昧。」

At that time there was in the assembly a bodhisattva named Māragocarānupalipta (’Practicing Nondefilement in Māra’s Realm’), who addressed the Buddha saying, “Thus it is, World-honored One! I should now manifest [myself] in Māra’s realm and with my autonomous divine power cause him to reside in the śūraṅgama samādhi

佛言：「隨意」。

The Buddha said, “As you wish.”

時魔界行不污菩薩，即於會中忽然不現，現於魔宮，語惡魔言：「汝寧不聞佛說首楞嚴三昧，無量眾生皆發阿耨多羅三藐三菩提心，出汝境界；亦皆當復度脫餘人，出汝境界？」

Then Māragocarānupalipta Bodhisattva suddenly disappeared from the assembly and reappeared in Māra’s palace, where he spoke to the evil Māra saying, “Why do you not listen to the Buddha explaining the śūraṅgama samādhi? Innumerable sentient beings have generated the intention to achieve anuttarā-saṃyak-saṃbodhi and are escaping your realms. They are also helping others to become emancipated and escape your realms.”

魔即報言：「我聞佛說首楞嚴三昧名字，以被五縛，不能得往。所謂兩手、兩足及頭。」

Māra replied, “I hear the Buddha explaining the name of the śūraṅgama samādhi but I have been bound up five times over and am unable to attend. That is, my two arms, two legs, and my head [are bound].

又問惡魔：「誰繫汝者？」

[The bodhisattva] asked Māra again, “Who has bound you?”

魔即答言：「我適發心欲往壞亂聽受首楞嚴三昧者，即被五縛。我適復念：『諸佛菩薩有大威德，難可壞亂，我若往者，或當自壞，不如自住於此宮殿。』作是念已，即於五縛而得解脫。」

Māra replied, “Just as I decided to go disrupt those listening to the [preaching of the] śūraṅgama samādhi, I was bound up five times over. Thereupon, I thought, ‘The buddhas and bodhisattvas have great virtue that is impossible to disrupt. If I go I will myself be destroyed, not simply [bound up and] kept in this palace.’ When I had this thought, I gained liberation from my five-fold bonds.”

菩薩答言：「如是一切凡夫憶想分別，顛倒取相，是故有縛；動念戲論，是故有縛；見聞覺知，是故有縛。此中實無縛者、解者。所以者何？諸法無縛，本解脫故；諸法無解，本無縛故；常解脫相，無有愚癡。如來以此法門說法，若有眾生得知此義，欲求解脫，勤心精進，則於諸縛而得解脫。」

The bodhisattva answered replied saying, “Thus it is that all ordinary persons, in their discriminative thinking, mistakenly grasp at characteristics, making themselves bound. Their bonds exist because they think actively and theorize argumentatively; their bonds exist because they see, hear, perceive, and know. Here there actually is no being bound and emancipated. Why? Because the dharmas are without bonds and are fundamentally emancipated, and because the dharmas are without emancipation and are fundamentally without bonds, [therefore the dharmas] permanently possess the characteristic of emancipation, and [therefore sentient beings are permanently] without stupidity. The Tathāgata preaches the Dharma using this teaching. Any sentient being who understands the meaning of this and energetically strives in order to achieve emancipation will attain emancipation from all bonds.

時魔眾中七百天女，以天香華、末香、塗香及諸瓔珞，散魔界行不污菩薩，而作是言：「我當何時於魔境界而得解脫？」

At that time there were in Māra’s assembly seven hundred goddesses who scattered heavenly flowers, incense, and necklaces before Māragocarānupalipta Bodhisattva, and then asked, “When will we attain emancipation from Māra’s realm?”

菩薩報言：「汝等若能不壞魔縛，則得解脫。」

The bodhisattva answered, “You will attain emancipation when you are able not to destroy your bonds to Māra.”

「云何名為魔縛？」

[They inquired,] “What are our bonds to Māra?”

「謂六十二見。若人不壞此諸見者，即於魔縛而得解脫。」

[He replied,] “The sixty-two [mistaken] views. If you do not destroy the [mistaken] views, then you will attain emancipation from your bonds to Māra.”

天女復言：「云何名為不壞諸見而得解脫？」

The goddesses again asked, “How can you say that we will attain emancipation by not destroying our bonds to Māra?”

答言：「諸見本無所從來、去無所至，若知諸見無去來相，即於魔縛而得解脫；諸見非有非無，若不分別有無，即於魔縛而得解脫；若無所見，是為正見，如是正見，無正無邪，若法無正無邪、無作無受，即於魔縛而得解脫；是諸見者，非內非外、亦非中間，如是諸見亦復不念，則於魔縛而得解脫。」

[The bodhisattva] replied saying, “The [mistaken] views are fundamentally without coming and without going. If you understand the characteristic of the non-coming and nongoing of the views, then you will attain emancipation from your bonds to Māra. The [mistaken] views are neither being nor nonbeing, [so] if you do not discriminate being and nonbeing you will then attain emancipation from your bonds to Māra. To be without views is the correct view, but such a correct view is not correct and heterodox. If [you understand] the Dharma to be not correct and heterodox, without action and without influence, you will then attain emancipation from your bonds to Māra. [If you understand that] these [mistaken] views are neither within, nor without, nor in any intermediate location, [and if] you thus do not think about the [mistaken] views any more, you will then attain emancipation from your bonds to Māra.”

七百天女聞說此法，即得順忍，而作是言：「我等亦當於魔界中，行無所污，度脫一切魔所縛者。」

On hearing this explanation, the seven hundred goddesses attained the patient tolerance of being in accordance [with the Dharma] and said, “We also should ‘practice nondefilement in Māra’s realm’ (Māragocarānupalipta ) and save everyone who has been bound by Māra.”

爾時魔界行不污菩薩語惡魔言：「汝諸眷屬已發阿耨多羅三藐三菩提心，汝作何等？」

Māragocarānupalipta Bodhisattva then spoke to evil Māra saying, “Your attendants have generated the intention to achieve anuttarā-saṃyak-saṃbodhi. What are you going to do?”

惡魔答言：「我被五縛，不知所作。」

Evil Māra replied saying, “I am bound up five times over and do not know what to do.”

菩薩答言：「汝發阿耨多羅三藐三菩提心，當從此縛而得解脫。」

The bodhisattva replied, “You should generate the intention to achieve anuttarā-saṃyak-saṃbodhi, so that you attain emancipation from these bonds.”

時諸天女慈愍魔故，皆作是言：「可發阿耨多羅三藐三菩提心，勿於安隱生怖畏想；勿於樂中而生苦想；勿於解脫而生縛想。」

Through their compassion for Māra, the goddesses then said in unison, “You should definitely generate the intention to achieve anuttarā-saṃyak-saṃbodhi. Do not create thoughts of fear where there is peace. Do not create thoughts of suffering in the midst of happiness. Do not create thoughts of bondage in emancipation.”

爾時惡魔生諂曲心，而作是言：「若汝捨離菩提心者，我當發心。」

At that moment the evil Māra decided to try to deceive [the goddesses], saying, “If you give up the intention to achieve bodhi awakening, I will then generate the intention.”

時諸天女以方便力，而謂魔言：「我等皆已捨離此心，汝便可發阿耨多羅三藐三菩提心。若一菩薩發菩提心，一切菩薩亦同是心。所以者何？心無差別，於諸眾生心皆平等。」

Then all the goddesses used their power of expedient means and said to Māra, “We have all given up our intentions. You can now generate the intention to achieve anuttarā-saṃyak-saṃbodhi. If a single bodhisattva generates the intention to achieve awakening, then all bodhisattvas will have the same intention. Why? The minds [of bodhisattvas] are without distinction; they are all universally “equivalent” with regard to the minds of sentient beings.”

爾時惡魔謂魔界行不污菩薩言：「我今當發阿耨多羅三藐三菩提心，以是善根，令我縛解。」說此言已，即自見身從縛得解。

Māra then said to Māragocarānupalipta Bodhisattva, “I will now generate the intention to achieve anuttarā-saṃyak-saṃbodhi. Because of the good roots [of merit of this action], release my bonds.”

When he finished saying this, he saw himself released from his bonds.

時魔界行不污菩薩，以神通力放大光明，現淨妙身，照於魔宮，魔自見身無有威光，猶如墨聚。

Using his supernormal power, Māragocarānupalipta Bodhisattva then emanated a great brilliance, revealing his pure and wondrous body and illuminating Māra’s palace. Māra saw that his own body was without brilliance, like an ink spot.

時魔眾中二百天女，深著婬欲，見此菩薩身色端正，起染愛心，各作是言：「是人若能與我從事，我等皆當隨順其教。」

Then two hundred goddesses within Māra’s assembly, being deeply attached to lustful desire, generated a defiled feeling of love upon seeing the beauty of the bodhisattva’s body. They said, “If you could stay with us, we would all follow your teachings.”

時此菩薩知諸天女宿緣應度，即時化作二百天子，色貌端嚴，如身無異；又作二百寶交露臺，勝魔宮觀。是諸天女，皆自見身在此寶臺，各各自謂與此菩薩共相娛樂，所願得滿，婬欲意息，皆生深心，愛敬菩薩。菩薩即時隨其所應而為說法，皆發阿耨多羅三藐三菩提心。

Understanding that the past [karmic] conditions of the goddesses made them ready for salvation, the bodhisattva created [for them] two hundred gods who were imposing in countenance and physically no different [from himself]. He also created two hundred Māra-defeating palaces with jewel-bedecked towers. The goddesses all saw themselves in these jeweled towers and each said to herself, ‘I will share great pleasure through being with this bodhisattva. I hope never to be able to satiate my lustful desires.’ All of them generated a profound reverence for the bodhisattva, who then preached the Dharma for them according to their needs, so that they all generated the intention to achieve anuttarā-saṃyak-saṃbodhi.”

時魔界行不污菩薩謂惡魔言：「汝可詣佛。」

At that time Māragocarānupalipta Bodhisattva said to Māra, “You may approach the Buddha.”

魔作是念：「我縛已解，當詣佛所壞亂說法。」爾時惡魔，眷屬圍遶，行詣佛所，白言：「世尊！勿復說是首楞嚴三昧。所以者何？說是三昧，我身即時被五繫縛，唯願如來更說餘事。」

Māra had this thought, ‘My bonds have been released, so I can approach the Buddha and disrupt his preaching of the Dharma.’ With his attendants all round, Māra then approached the Buddha and said, “World-Honored One! Do not explain this śūraṅgama samādhi any more. Why? When you explain this samādhi, my body was immediately bound up five times over. I beseech the Tathāgata to explain something else.”

時堅意菩薩謂惡魔言：「誰解汝縛。」

Then Dṛḍhamati Bodhisattva addressed Māra and said, “Who released your bonds?”

答言：「魔界行不污菩薩！解我繫縛。」

[He] answered, “Māragocarānupalipta Bodhisattva released my bonds.”

「汝許何事，而得解縛？」

Dṛḍhamati asked], “What did you do such that your bonds were released?”

魔言：「我許發阿耨多羅三藐三菩提心。」

Māra answered, “I generated the intention to achieve anuttarā-saṃyak-saṃbodhi.”

爾時佛告堅意菩薩：「今是惡魔為解縛故，發菩提心，非清淨意。如是堅意！我滅度後後五百歲，多有比丘為利養故發菩提心，非清淨意。堅意！汝觀首楞嚴三昧勢力，佛法威神。是諸比丘、比丘尼、優婆塞、優婆夷，以輕戲心、貪利養心、隨逐他心，聞是三昧而發菩提心。我皆知此心，與阿耨多羅三藐三菩提，得作因緣，何況聞是首楞嚴三昧，能以淨心發阿耨多羅三藐三菩提？當知此人，於佛法中已得畢定。」

At that time the Buddha told Dṛḍhamati Bodhisattva, “Because Māra generated the intention to achieve awakening in order to have his bonds released, his intentions were not pure. Thus it is, Dṛḍhamati! In the last period of five hundred years after my extinction there will be many monks who will generate the intention to achieve awaknening for [their own] benefit and with impure intentions. Dṛḍhamati! You should observe the power of the śūraṅgama samādhi and the spirit of the Buddha’s Dharma: monks, nuns, laymen, and laywomen who hear about this samādhi may generate the intention to achieve awakening lightheartedly, with a desire for [self-]benefit, or under the influence of some other person. I understand that such attitudes may form the causes and conditions for the generation of the intention to achieve anuttarā-saṃyak-saṃbodhi. How much more sovthose who hear about the śūraṅgama samādhi and generate the intention to achieve anuttarā-saṃyak-saṃbodhi with a pure mind! You should understand that such people will attain the ultimate and definite [attainment] (i.e., buddhahood) within the Buddha’s Dharma!”

堅意菩薩白佛言：「世尊！今此惡魔，聞說首楞嚴三昧，為解縛故發菩提心，亦得具足佛法因緣耶？」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-Honored One! The evil Māra has heard the preaching of the śūraṅgama samādhi and has generated the intention to achieve awakening in order to be released from his bonds. Will this also constitute sufficient causes and conditions [for attaining emancipation in] the Buddha’s Dharma?”

佛言：「如汝所說。惡魔以是三昧福德因緣，及發菩提心因緣故，於未來世，得捨一切魔事、魔行、魔諂曲心、魔衰惱事。從今已後，漸漸當得首楞嚴三昧力，成就佛道。」

The Buddha said, “It is as you have spoken. Due to the fortunate causes and conditions of this samādhi and the causes and conditions of generating the intention to achieve awakening, in the future he will be able to reject all demonic affairs, demonic practices, demonic deceit, and demonic troublemaking. From now on, he will gradually attain the power of the śūraṅgama samādhi and will accomplish the enlightenment of buddhahood.”

堅意菩薩謂惡魔言：「如來今已與汝授記。」

Dṛḍhamati Bodhisattva said to Māra, “The Tathāgata has now conferred on you the prediction [of future enlightenment].”

魔言：「善男子！我今不以清淨心發阿耨多羅三藐三菩提，如來何故與我授記？如佛言曰：『從心有業、從業有報。』我自無心求菩提道，如來何故與我授記？」

Māra said, “Kulaputra! I have at present not generated the intention to achieve anuttarā-saṃyak-saṃbodhi with a pure mind. Why has the Tathāgata conferred this prediction on me? As the Buddha has said, karma proceeds from the mind, and retribution proceeds from karma. I myself have no intention of seeking awakening, so why has the Tathāgata conferred this prediction on me?”

時佛欲斷眾會疑故，告堅意言：「菩薩授記凡有四種。何謂為四？有未發心而與授記、有適發心而與授記、有密授記、有得無生法忍現前授記，是謂為四。唯有如來能知此事，一切聲聞、辟支佛所不能知。

Wishing to eradicate the doubts of those in the assembly, the Buddha then told Dṛḍhamati, “There are four types of predictions of awakening that are conferred on bodhisattvas. What are these four? They are the prediction of awakening before the intention to achieve awakening has been generated, the prediction of the awakening of those who are about to generate the intention to achieve awakening, the secret prediction of awakening, and the prediction of awakening at the moment someone attains the patient tolerance of the birthlessness of all dharmas. These are the four. [This teaching] is only understandable to the tathāgatas; the śrāvakas and pratyekabuddhas are all unable to understand it.

「堅意！云何名為有未發心而與授記？或有眾生往來五道，若在地獄、若在畜生、若在餓鬼、若在天上、若在人間，諸根猛利，好樂大法；佛知是人，過此若干百千萬億阿僧祇劫，當發阿耨多羅三藐三菩提心；又於若干百千萬億阿僧祇劫，行菩薩道，供養若干百千萬億那由他佛，教化若干百千萬億無量眾生，令住菩提；又過若干百千萬億阿僧祇劫，當得阿耨多羅三藐三菩提，號字如是、國土如是、聲聞眾數壽命如是、滅後法住歲數如是。佛告堅意！如來悉能了知此事，復過於是，是名未發心而與授記。」

Dṛḍhamati! What is it to confer the prediction of awakening before the intention to achieve awakening has been generated? There may be a sentient being who has wandered throughout the five modes of existence. He or she may be in the hells, may be an animal, may be a hungry ghost, may be a god, or may be a human, but if his or her senses are sharp and he or she takes pleasure in the great Dharma, the Buddha will know that this person will generate the intention to achieve anuttarā-saṃyak-saṃbodhi in a few hundred thousand ten-thousand hundred-million immeasurable kalpas. During those hundred thousand ten-thousand hundred-million immeasurable kalpas this person will practice the bodhisattva path, making offerings to several hundred thousand ten-thousand hundred-million nayutas of buddhas and teaching several hundred thousand ten-thousand hundred million sentient beings, causing them to reside in awakening. Also, after several hundred thousand ten-thousand hundred-million immeasurable kalpas, this person will attain anuttarā-saṃyak-saṃbodhi, after which he or she will have such-and-such a title and have such-and-such a buddha land. His or her life span and congregation of śrāvakas will be such-and-such. After his or her extinction the Dharma will remain for such-and-such a length of time. The Buddha told Dṛḍhamati! The tathāgatas are able to understand all such things, even in cases exceeding this one. This is called conferring the prediction of awakening before the intention to achieve awakening has been generated.”

爾時長老摩訶迦葉前白佛言：「從今以後，我等當於一切眾生，生世尊想。所以者何？我等無有如是智慧，何等眾生有菩薩根？何等眾生無菩薩根？世尊！我等不知如是事故，或於眾生生輕慢心，則為自傷。」

At that time the elder Mahākāśyapa came forward and addressed the Buddha saying, “From now on, we should generate the thought of the World-honored One with regard to all sentient beings. Why? We do not have the wisdom [to know] which sentient beings have the roots of bodhisattvahood and which sentient beings do not. World-Honored One! Because we do not know such things we might belittle such sentient beings, only to our own disadvantage.”

佛言：「善哉善哉！迦葉！快說此言。以是事故，我經中說：『人則不應妄稱量眾生。所以者何？若妄稱量於他眾生，則為自傷。唯有如來！應量眾生及與等者，以是因緣，若諸聲聞及餘菩薩，於諸眾生，應生佛想。』

The Buddha said, “Excellent, excellent! Kāśyapa! You have spoken well. It is because of this that I have preached in the sutras that people should not falsely evaluate sentient beings. Why? If you falsely evaluate other sentient beings, it will be to your own disadvantage. Only the tathāgatas should evaluate sentient beings and others. It is thus that the śrāvakas and other bodhisattvas should think of other sentient beings as buddhas (lit., “generate the thought of a buddha regarding sentient beings”).”

「適發心已得受記者，或自有人，久殖德本，修習善行，勤心精進，諸根猛利，好樂大法，有大悲心，普為眾生求解脫道。是人發心，即住阿惟越致，入菩薩位，墮畢定數，出過八難。如是等人，適發心時，諸佛即與授阿耨多羅三藐三菩提記，名號如是、國土如是、壽命如是。如是等人，如來知心而與授記，是名發心即與授記。

Now to the prediction of the awakening of those who are about to generate the intention to achieve awakening. For example, there may be a person who has long planted meritorious roots and who has cultivated good practices, who is diligent and energetic, with sharp senses, who takes joy in the great Dharma with a mind of great compassion, and who seeks the awakening of emancipation for all sentient beings. When such a person generates the intention [to achieve awakening], he or she will reside in the stage of nonregression and enter the stage of a bodhisattva. He or she will be counted among those [whose buddhahood] is assured and will escape the eight situations in which it is difficult [to encounter the Buddha’s teaching (i.e., rebirth in the hells, as a hungry ghost, as an animal, as a god, in the joyous continent of Uttarakuru, as a deaf or blind person, as one who has worldly wisdom, or before or after the lifetime of the Buddha). When it is appropriate for such a person to generate the intention [to achieve awakening], the Buddha will confer on that person a prediction of anuttarā-saṃyak-saṃbodhi, with a title of such-and-such, with such-and-such a land, and a life span of such-and-such. For such a person, the Tathāgata will confer the prediction of awakening through understanding his or her mind. This is called generating the intention [to achieve awakening] and conferring the prediction [of future awakening].

「密授記者，自有菩薩未得受記，而常精勤求阿耨多羅三藐三菩提。樂種種施，樂一切施；受法堅固，持戒不捨；深發莊嚴，有大忍力，等心眾生；勤行精進，求諸善法，身心不懈，如救頭然；行念安隱，能得四禪；樂求智慧，行佛菩提。久行六度，有成佛相。時餘菩薩、天、龍、夜叉、乾闥婆等，皆作是念：『如此菩薩，勤心精進，實為希有，幾時當得阿耨多羅三藐三菩提？其號云何？國土何名？聲聞眾數多少云何？』佛為斷此眾生疑故，而與授記，普令眾會皆得聞知，唯是菩薩獨不得聞。佛神力故，令一切眾知是菩薩，成佛號字、國土如是、聲聞眾數多少如是。眾所疑者，時悉決了，於此菩薩生世尊想，而是菩薩不能自知我為得記、為未得記？是為菩薩密得受記。

The secret conferring of the prediction [of future awakening] is for bodhisattvas who are constantly diligent in seeking anuttarā-saṃyak-saṃbodhi but who have not yet received a prediction. [Such a bodhisattva] takes joy in the various types of giving; he or she takes joy in all [types of] giving. He or she has a firm understanding of the Dharma, maintains the precepts without omission, and generates profound ornamentation. He or she has great power of patience and empathizes with sentient beings. With diligence and energy, he or she seeks the various good dharmas. He or she is never lazy in either body or mind [and strives as energetically] as if his or her head were on fire. Such a person practices mindfulness in peace and is able to attain the four dhyānas. He or she seeks wisdom joyfully and practices the enlightenment of buddhahood. Long does he or she practice the six perfections, and he or she has the characteristic of achieving buddhahood. The other bodhisattvas, nagas, yakṣas, and gandharvas of that time will all have the following thought, ‘Such a bodhisattva, who is diligent and energetic like this, is truly rare! How long will it take him to attain anuttarā-saṃyak-saṃbodhi? What will his title be? What will his land be called? What will be the size of his assembly of śrāvakas?” In order to eradicate the doubts of these sentient beings, the Buddha confers the prediction so that the entire assembly is able to hear it. Only the bodhisattva himself is unable to hear it, because of the Buddha’s divine power. All the other sentient beings are made to know the bodhisattva’s title as a buddha, the name of his land, and the size of his assembly of śrāvakas. All their doubts are resolved and they think of him (lit., “generate thoughts regarding him”) as a World-Honored One, but the bodhisattva himself does not know whether or not he has already received the prediction [of future awakening]. This is the secret reception of the prediction [of future awakening] of bodhisattvas.”

「現前受記者，有菩薩久集善根，無不見得，常修梵行，觀無我空，於一切法得無生忍。佛知此人，功德智慧悉已具足，則於一切天、人、魔、梵、沙門、婆羅門大眾之中，現前授記，作是言：『善男子！汝過若干百千萬億劫，當得成佛，號字如是、國土如是、聲聞眾數、壽命如是。』時無數人隨効是人，皆發阿耨多羅三藐三菩提心。是人佛前得受記已，身昇虛空，高七多羅樹。堅意！是名第四現前受記」。

The present reception of the prediction [of future awakening] is for bodhisattvas who have long accumulated good roots with unremitting [true] perception. Constantly cultivating pure practices and contemplating the emptiness of selflessness, [such a bodhisattva] attains the patient tolerance of the birthlessness of all dharmas. Knowing that such a person’s virtue and wisdom are sufficient, the Buddha confers the prediction [of future awakening] upon him or her in the presence of a great assembly of all the gods, humans, demons, Brahmā gods, monks, and brahmans: “Kulaputra! You will attain buddhahood after passing through several hundred thousand ten-thousand hundred-million kalpas. Your title will be such-and-such. Your land will be such-and-such. Your congregation of śrāvakas and your longevity will be such-and-such.” At that time innumerable people will be inspired by his or her example to generate the intention to achieve anuttarā-saṃyak-saṃbodhi. After receiving the prediction [of future awakening] in the presence of the Buddha, the bodhisattva’s body will ascend into space to the height of seven tāla trees. Dṛḍhamati! This is called the fourth, or receiving the prediction in the presence.”

爾時堅意菩薩白佛言：「今此會中，寧有菩薩以此四事得受記不？」

Dṛḍhamati Bodhisattva then addressed the Buddha saying, ““Are there any bodhisattvas in the present assembly who have received the prediction [of future awakening] in these four ways?”

佛答言：「有。」

The Buddha replied saying, “There are.”

「世尊！誰是？」

“World-Honored One! What are they?”

佛言：「此師子吼王菩薩、樂欲居士子，是未發心而得受記，如是等他方世界無數菩薩，亦未發心而得受記。復有寂滅菩薩、大德法王子菩薩、文殊師利法王子菩薩，如是無量諸菩薩等，適發心時即與授記，皆住阿惟越致地中。是中復有智勇菩薩、益意菩薩，如是無量諸菩薩等，密與授記。堅意！我及彌勒、賢劫千菩薩，皆得無生法忍，現前受記。」

The Buddha said, “Siṃhanādanādin (’Lion King’) Bodhisattva, son of the layman Enjoys Desires, received a prediction [of future awakening] before he generated the intention [to achieve awakening]. In the same fashion, innumerable bodhisattvas of other worlds have received a prediction [of future awakening] before they generated the intention [to achieve awakening]. There are also Śāntimat (’Serene Extinction’) Bodhisattva, Dharma Prince Kumārabhūta (’Great Merit’) Bodhisattva, Dharma Prince Mañjuśrī Bodhisattva, and innumerable other bodhisattvas, upon whom the prediction [of future awakening] was conferred when they were ready to generate the intention [to achieve awakening]. They all reside at the stage of nonregression. Here also are Jñānaśūra (’Wise Valiance’) Bodhisattva and Viśeṣamati (’Beneficial Mind’) Bodhisattva. There are innumerable bodhisattvas like these who have had a prediction [of future awakening] conferred on them secretly. Dṛḍhamati, I, Maitreya, and all the thousand bodhisattvas of this Bhadra Kalpa all attained the patient tolerance of the birthlessness of all dharmas and received the prediction [of future awakening] in the presence [of a buddha].”

堅意菩薩白佛言：「希有世尊！菩薩所行不可思議，受記亦不可思議，一切聲聞，諸辟支佛尚不能知，況餘眾生。」

Dṛḍhamati addressed the Buddha saying, “Unprecedented, World-Honored One! The practices of the bodhisattvas are inconceivable. Their receipt of the prediction [of future awakening] is also inconceivable. The śrāvakas and pratyekabuddhas are all unable to understand this; how much more so the other sentient beings!”

佛言：「堅意！菩薩所行、所發精進、威神勢力，不可思議。」

The Buddha said, “Dṛḍhamati! The vigor and awesome spiritual powers practiced and generated by bodhisattvas are all inconceivable.”

爾時魔界行不污菩薩所化天女令發阿耨多羅三藐三菩提心者，各以天華散於佛上，白佛言：「世尊！我等不樂密得受記，我等願得無生法忍，現前受記。唯願世尊！於今與我授阿耨多羅三藐三菩提記。」

At that time the goddesses taught by Māragocarānupalipta Bodhisattva and made to generate the intention to achieve anuttarā-saṃyak-saṃbodhi all scattered heavenly flowers above the Buddha and addressed him saying, “World-Honored One! We do not wish to receive a prediction [of our future awakening] secretly. We wish to attain the patient tolerance of the birthlessness of all dharmas and receive the prediction [of future awakening] in your presence. We beseech you, World-Honored One! Grant us a prediction of anuttarā-saṃyak-saṃbodhi now!

佛時微笑，口出種種妙色光明，照諸世界，還從頂入。阿難白佛言：「世尊！何因故笑？」

The Buddha then smiled delicately, and from his mouth appeared a wondrous refulgence of variegated colors that illuminated all the world and then returned to enter him through the crown of his head. Ānanda addressed the Buddha saying, “World-Honored One! Why do you smile?”

佛告阿難：「汝今見是二百天女，合掌敬禮如來者不？」

The Buddha told Ānanda, “Do you now see these two hundred goddesses reverently holding their palms together in front of the Tathāgata?”

「已見。世尊！」

“I see them, World-Honored One!”

「阿難！是諸天女！已曾於昔五百佛所，深種善根，從是已去，當復供養無數諸佛，過七百阿僧祇劫已，皆得成佛，號曰淨王。阿難！是諸天女命終之後，得轉女身，皆當生於兜率天上，供養奉事彌勒菩薩！」

“Ānanda! These goddesses have already deeply planted good roots before five hundred buddhas of the past. From this time forth they will make offerings to innumerable buddhas. After seven hundred immeasurable kalpas they will all achieve buddhahood and have the titles of Pure King [such-and-such]. Ānanda! After the end of these goddesses’ lifetimes they will be converted to the form of [human] females and be born in Tuṣita Heaven, where they will make offerings to and serve Maitreya Bodhisattva.”

爾時惡魔聞諸天女得受記已，白佛言：「世尊！我今自於所有眷屬不得自在，以聞說是首楞嚴三昧故，況餘聞者？若人得聞首楞嚴三昧，即得畢定住佛法中。」

At that time, when Māra heard that the goddesses had already received a prediction [of future awakening], he addressed the Buddha saying, “World-Honored One! I am now unable to exercise autonomy over my own attendants because [they] have heard you preach the śūraṅgama samādhi. How much less [is my power over] others who have also heard! If a person is able to hear the [preaching of the] śūraṅgama samādhi he will definitely attain residence within the Buddha’s Dharma.”

爾時天女，以無怯心語惡魔言：「汝勿大愁，我等今者，不出汝界。所以者何？魔界如即是佛界如，魔界如、佛界如不二不別，我等不離是如。魔界相即是佛界相，魔界法、佛界法不二不別，我等於此法相不出不過。魔界無有定法可示，佛界亦無定法可示，魔界、佛界不二不別，我等於此法相不出不過。是故當知，一切諸法，無有決定。無決定故，無有眷屬、無非眷屬。」

Then the goddesses spoke fearlessly to Māra saying, “You should not lament so. We have not now left your realm. Why? Māra’s realm is suchlike, just as the realm of the buddhas is suchlike. The suchness of Māra’s realm and the suchness of the realm of the buddhas are identical and not separate, and we will not transcend this suchness. The characteristics of Māra’s realm are the characteristics of the realm of the buddhas. The dharmas of Māra’s realm and the dharmas of the realm of the buddhas are identical and not separate, and we will not leave or escape this characteristic of the dharmas. Māra’s realm is without any fixed dharmas that can be manifested; likewise is the realm of the buddhas without any fixed dharmas that can be manifested. Māra’s realm and the realm of the buddhas are not different and not separate, and we will not leave or escape this characteristic of the dharmas. Therefore, you should understand that all the dharmas are indeterminate. Since they are indeterminate, you have no attendants and there are none who are not your attendants.”

爾時惡魔憂愁苦惱，欲還天上。魔界行不污菩薩謂惡魔言：「汝欲何去？」

At that time the evil Māra became despondent and distraught and wished to return to his heaven, but Māragocarānupalipta Bodhisattva (’Practicing Nondefilement in Māra’s Realm’) addressed him, “Where do you wish to go?”

魔言：「我今欲還所住宮殿。」

Māra said, “I wish to return to the palace where I reside.”

菩薩謂言：「不離是眾，即是汝宮殿。」爾時惡魔即自見身處本宮殿。菩薩語言：「汝見何等？」

The bodhisattva said, “You may be in your palace without leaving this assembly.”

Māra then saw himself within his own palace.

The bodhisattva said, “What do you see?”

惡魔答言：「我自見身處本宮殿，好林園池，是我所有。」

The evil Māra replied, “I see myself within my own palace. The pleasant grove, garden, and lake are mine.”

菩薩語言：「汝今可以奉上如來？」

The bodhisattva said, “You may now donate it all to the Tathāgata.”

魔言：「可爾！」適作是語，即見如來、聲聞、菩薩、一切大眾，皆在其中，說首楞嚴三昧。

Māra said, “So it shall be!” When he said this he saw the Tathāgata, śrāvakas, bodhisattvas, and the entire great assembly within [the palace listening to the] explanation of the śūraṅgama samādhi.

爾時阿難白佛言：「世尊！佛所住處說首楞嚴三昧、有施食已佛得成道，此二施主，何者福多？」

Then Ānanda addressed the Buddha saying, “World-Honored One! In the present location you are explaining the śūraṅgama samādhi. Previously, you attained enlightenment after being given food. Of the blessings received by the two donors, which is greater?”

佛言：「阿難！施佛食已，佛成阿耨多羅三藐三菩提、食已轉法輪、食已說首楞嚴三昧，此三食福，無有差別。阿難！我於何處得阿耨多羅三藐三菩提，當知其處即是金剛，過去、未來、現在諸佛皆於其中得成佛道，隨所住處說首楞嚴三昧，等無差別，及有讀誦書寫之處，亦復如是！阿難！施佛食已，初轉法輪。若有法師得施食已，讀誦說是首楞嚴三昧，此二施福，等無有異。又復阿難！佛住精舍，以十八種神通變化度脫眾生；復有精舍，於中讀誦說是首楞嚴三昧，此二施處，其福不異。」

The Buddha said, “Ānanda! After the Buddha is given food, the Buddha achieved anuttarā-saṃyak-saṃbodhi; after having eaten, I turned the Dharma Wheel; after having eaten, I explain the śūraṅgama samādhi. There is no distinction among the blessings of these three foods. Ānanda! Where was I when I attained anuttarā-saṃyak-saṃbodhi? You should understand that that location was the vajrāsana, where all the buddhas of the past, present, and future attain the Way of the Buddha, and in their location they explain the śūraṅgama samādhi identically and without any difference, and it is the same with the locations in which it is recited or copied! Ānanda! As to the offering of food made to me prior to the first turning of the wheel of the Dharma, if a Dharma master recites or preaches this śūraṅgama samādhi after receiving an offering of food, the blessings accruing from these two offerings will be identical and not different. Also, Ānanda, as to when I reside in the monastery and use the eighteen types of supernormal transformations to lead sentient beings to emancipation, if someone recites or preaches this śūraṅgama samādhi in another monastery [after receiving an offering of food], the blessings accruing from these two offerings will be identical and not different.”

爾時阿難語惡魔言：「汝得大利，能以宮殿施佛令住。」

Then Ānanda spoke to the evil Māra saying, “You have attained great benefit, since you have been able to donate your palace and have had the Buddha reside therein.”

魔言：「是魔界行不污菩薩恩力所致。」

Māra said, “This was the effect of the compassionate power of Māragocarānupalipta Bodhisattva.”

堅意菩薩白佛言：「世尊！是魔界行不污菩薩住首楞嚴三昧，神力自在乃如是乎？」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-Honored One! This autonomous mastery of divine power of Māragocarānupalipta Bodhisattva—is it due to his residence in the śūraṅgama samādhi?

佛言：「堅意！如汝所說，今此菩薩住是三昧，能以神力隨意自在示現一切，行魔界行而能不為魔行所污，與諸天女現相娛樂而實不受婬欲惡法。是善男子！住首楞嚴三昧，現入魔宮而身不離於佛會。現行魔界遊戲娛樂，而以佛法教化眾生。」

The Buddha said, “Dṛḍhamati! It is as you have said. This bodhisattva now resides in this samādhi and is thus able to have autonomous mastery of divine power. He manifests the practice of all the practices of Māra’s realm but is able to remain undefiled by those demonic practices. He manifests pleasure with the goddesses but is actually never influenced by the evil dharmas of lust. This good youth resides in the śūraṅgama samādhi and manifests entry into Māra’s palace but his body never leaves my assembly. He manifests amusement in the pleasures of Māra’s realm but teaches sentient beings with the Dharma of the buddhas.”

堅意菩薩白佛言：「世尊！如來住是首楞嚴三昧，能現幾所自在神力？善哉世尊！願少演說。」

Dṛḍhamati Bodhisattva addressed the Buddha saying, “World-Honored One! Does the Tathāgata reside in the śūraṅgama samādhi, able to manifest various types of autonomous divine power? Most excellent, World-Honored One! Could you explain this briefly?”

佛言：「堅意！我今住此首楞嚴三昧，於此三千大千世界，百億四天下、百億日月、百億四天王處、百億忉利天、百億夜摩天、百億兜率陀天、百億化樂天、百億他化自在天，乃至百億阿迦膩吒天、百億須彌山王、百億大海，是名三千大千世界。堅意！我住首楞嚴三昧，於此三千大千世界，或於閻浮提現行檀波羅蜜；或於閻浮提現行尸波羅蜜；或於閻浮提現行羼提波羅蜜；或於閻浮提現行毘梨耶波羅蜜；或於閻浮提現行禪波羅蜜；或於閻浮提現行般若波羅蜜；或於閻浮提現為五通神仙；或於閻浮提現在居家；或於閻浮提現行出家；或於四天下現在兜率天，一生補處；或於四天下現為轉輪聖王；或為釋提桓因；或為梵王；或為四天王；或為夜摩天王；或為兜率陀天王；或為化樂天王；或為他化自在天王；或現長者；或現居士；或復現為小王大王；或為剎利；或為婆羅門；或為薩薄。或於四天下，欲從兜率下生世間；或現入胎；或現處胎；或現欲生；或現生已而行七步，舉手自稱：『天上天下唯我為尊！』或現處宮與采女俱；或現出家；或現苦行；或現取草；或現坐道場；或現降魔；或現成佛；或現觀樹王；或現釋梵請轉法輪；或現轉法輪；或現捨壽；或現入涅槃；或現燒身；或現全身舍利；或現散身舍利；或現法欲滅；或現法已滅；或現壽命無量；或現壽命短促；或現國土無惡道名；或現有諸惡道；或現閻浮提清淨嚴飾如天宮殿；或現弊惡；或現上中下。

The Buddha said, “Dṛḍhamati! I am now residing in the śūraṅgama samādhi throughout the Three Thousand Great Thousand World-System, in the hundred hundred-million [worlds] beneath the fourfold heavens, the hundred hundred-million suns and moons, the hundred hundred-million places of the heavenly kings, the hundred hundred-million Heavens of the Thirty-three [Gods], the hundred hundred-million Yāma heavens, the hundred hundred-million Tuṣita heavens, the hundred hundred-million Joyous heavens, the hundred hundred-million Autonomous Transformation of Others’ [Pleasures] heavens, etc., up until the hundred hundred-million Ultimate in Materiality heavens, the hundred hundred-million Mount Sumerus, and the hundred hundred-million great oceans, [all of which] is called the Three Thousand Great Thousand World-System. Dṛḍhamati! I reside in the śūraṅgama samādhi throughout the Three Thousand Great Thousand World-System. I may manifest the practice of the perfection of charity in [this continent of] Jambudvīpa, or I may manifest the practice of the perfection of morality in Jambudvīpa, or I may manifest the practice of the perfection of patience in Jambudvīpa, or I may manifest the practice of the perfection of energy in Jambudvīpa, or I may manifest the practice of the perfection of meditation in Jambudvīpa, or I may manifest the practice of the perfection of wisdom in Jambudvīpa, or I may manifest myself as an immortal god with the five supernormal powers in Jambudvīpa, or I may manifest myself as a householder in Jambudvīpa, or I may manifest myself as a monk in Jambudvīpa. I may manifest myself in the location of the penultimate birth in Tuṣita Heaven, or I may manifest myself as a wheel-turning sage king throughout [the world] beneath the fourfold heavens, or I may become an Indra king, or a Brahmā king, or one of the four heavenly kings, or the king of Yāma Heaven, or the king of Tuṣita Heaven, or the king of Joyous Heaven, or the king of Teaching Others Autonomy Heaven. I may manifest myself as an elder, or I may manifest myself as a layman, or I may manifest myself as a minor prince or a great king, or I may become a kṣatriya, or I may become a brahman, or I may become a bodhisattva. Or, within [the world] beneath the fourfold heavens, I may wish to be reborn from Tuṣita Heaven into the world below and manifest entry into a womb, or manifest location in a womb, or manifest a desire to be born. I may manifest being born, walking seven steps, raising my hand, and saying, “On earth and in the heavens, only I am worthy of honor.” I may manifest being in a palace accompanied by princesses, or I may manifest leaving home, or I may manifest ascetic practices, or I may manifest taking grass [for a seat], or I may manifest sitting on the seat of enlightenment (bodhimaṇḍa), or I may manifest subjugating Māra, or I may manifest achieving buddhahood, or I may manifest seeing the tree king (i.e., the god within the tree behind the bodhimaṇḍa), or I may manifest being asked by Indra and Brahmā to turn the Wheel of the Dharma, or I may manifest turning the Wheel of the Dharma, or I may manifest dispensing with my life, or I may manifest entering nirvana, or I may manifest having my body cremated, or I may manifest my entire body as relics, or I may manifest having my physical relics scattered (i.e., divided and distributed). I may manifest the imminent extinction of the Dharma or I may manifest the extinction of the Dharma. I may manifest an immeasurable life span or I may manifest a very short life span. I may manifest a land without the names of any evil modes of existence or I may manifest the existence of the evil modes. I may manifest [the continent of]Jambudvīpa pure and ornamented like a heavenly palace, or I may manifest the evils, or I may manifest superior, intermediate, and inferior [realms].

「堅意！是皆首楞嚴三昧自在神力，菩薩示現入於涅槃，不畢竟滅，而於三千大千世界，能現如是自在神力，示現如是諸莊嚴事。堅意！汝觀如來於此四天下轉法輪，餘閻浮提未成佛道，或有閻浮提現入滅度，是名首楞嚴三昧所入法門。」

Dṛḍhamati! All this is [done through the] autonomous divine power of the śūraṅgama samādhi. When a bodhisattva manifests entry into nirvana he does not undergo ultimate extinction but rather is able to manifest such an autonomous divine power throughout the Three Thousand Great Thousand World-System, manifesting ornamentations [of the Dharma] such as these. Dṛḍhamati! You see me now [in this world] underneath the fourfold heavens turning the wheel of the Dharma, but elsewhere in Jambudvīpa I have not yet achieved buddhahood, and yet elsewhere in Jambudvīpa I have already manifested entry into extinction. This is known as the Dharma Door entered [by means of] the śūraṅgama samādhi.”

爾時會中諸天、龍、夜叉、乾闥婆等，諸菩薩大弟子，咸作是念：「釋迦牟尼佛但能於此三千大千世界有是神力？於餘世界亦有是力？」

At that time the various gods, nagas, yakṣas, and gandharvas within the assembly, as well as the bodhisattvas and great disciples, all had the following thought: “Is it only in this Three Thousand Great Thousand World-System that Śākyamuni Buddha has this divine power, or does he also have this power in other worlds?”

時文殊師利法王子知眾會意，欲斷所疑，白佛言：「世尊！我所遊行諸佛國土，於是世界上過六十恒河沙土，有佛世界名一燈明，佛於其中為人說法。我至其所，頭面禮足，問言：『世尊！號字何等？我等云何奉持佛名？』彼佛答我：『汝詣釋迦牟尼佛！自當答汝。』世尊！彼佛國土功德莊嚴，說之一劫猶不可盡。復過於是，彼國無有聲聞、辟支佛名，但有諸菩薩僧，常說不退轉法輪。唯願世尊！說此佛名一燈明土講說法者！」

Dharma Prince Mañjuśrī, knowing the thoughts of those in the assembly and wanting to eradicate their doubts, then addressed the Buddha saying, “World-Honored One! In my wandering throughout the buddha lands I have been to a buddha land that is more than sixty times as many worlds above our world as there are grains of sand in the Ganges River. The name of this buddha land is Brilliance of a Single Lamp and there is a buddha there who preaches the Dharma on behalf of people. I went to him, reverenced him by placing my head on his feet, and asked, ‘World-honored One, what is your title? How should I address you as a buddha?’ The buddha there answered me, ‘You should proceed to Śākyamuni Buddha. He will answer you.’ World-honored One! If one were to speak of the merit and splendor of that buddha land, one would not finish in an entire kalps. Even more than this, that land lacks the names śrāvaka and pratyekabuddha; there are only bodhisattva-monks [to whom that buddha] constantly turns the wheel of the Dharma, explanation without [ever] regressing. I beseech you, World-honored One! Please tell us the name of this buddha, please tell us about the buddha who is preaching the Dharma in the [buddha] land Brilliance of a Single Lamp!”

爾時佛告文殊師利法王子：「汝等善聽，勿懷恐怖，而生疑悔。所以者何？諸佛神力不可思議，首楞嚴三昧勢力亦不可思議。文殊師利！彼一燈明土講說法者，佛號示一切功德自在光明王。文殊師利！一燈明土，示一切功德自在光明王佛，則是我身於彼國土現佛神力，我於彼土說不退轉法輪，是我宿世所修淨土。文殊師利！汝今當知，我於無量無邊百千萬億那由他土，盡有神力，一切聲聞、辟支佛所不能知。文殊師利！此則皆是首楞嚴三昧勢力。菩薩常於無量世界示現神變，於此三昧而不動轉。文殊師利！譬如日月，自於宮殿初不移動，而現一切城邑、聚落。菩薩如是，住首楞嚴三昧，初不移動，而能遍於無量世界示現其身，隨眾所樂而為說法。」

At that time the Buddha told Dharma Prince Mañjuśrī:, “Listen well! Do not be afraid or have doubts! Why? The divine power of the Buddha is inconceivable. The power of the śūraṅgama samādhi is also inconceivable. Mañjuśrī! He who preaches the Dharma in the Brilliance of a Single Lamp [buddha] land is a buddha with the title Sarvaguṇdharmasaṃdarśakavikurvaṇaprabhārāja (’ King of Brilliance That Autonomously Manifests All Merit’). Mañjuśrī! The [buddha] land of Sarvaguṇdharmasaṃdarśakavikurvaṇaprabhārāja Buddha is actually [one of] my own bodies, which I have manifested in that land through my divine power as a buddha. It is I who constantly turns the wheel of the Dharma, preaching without [ever] regressing. This is a pure land cultivated by me in past lives. Mañjuśrī! You should now understand that I have this divine power throughout the immeasurable and innumerable hundred ten thousand-thousand hundred-million nayutas of other lands. The śrāvakas and pratyekabuddhas are unable to understand this. Mañjuśrī! This is entirely the power of the śūraṅgama samādhi. The bodhisattva always manifests his divine transformations in immeasurable worlds but there is no movement or change in the samādhi [itself]. Mañjuśrī! It is likened to the sun and moon in their own palaces, which manifest all the cities, towns, and villages without ever themselves moving. Likewise does the bodhisattva reside in the śūraṅgama samādhi: without ever himself moving he is able to manifest his bodies throughout the immeasurable worlds, explaining the Dharma according to the pleasure of his congregations.”

爾時眾會，得未曾有，皆大歡喜，踊躍無量，合掌恭敬，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，以真珠華、雜色妙華、末香、塗香，散於佛上。皆作諸天所有伎樂，供養如來及諸弟子；亦各脫上衣，奉上於佛、諸菩薩等！以妙色華，大如須彌，并眾雜香、末香、塗香、珍寶、瓔珞，散於佛上。皆作是言：「唯然世尊！若有說首楞嚴三昧處，其地則為金剛；若人得聞說是三昧，信受讀誦，為人演說不驚不畏，當知此人亦是金剛，成不壞忍，深住於信，諸佛所護，厚種善根，得大善利，降魔怨敵，斷諸惡趣，為善知識之所守護。世尊！如我解佛所說義，若有眾生聞是首楞嚴三昧，即能信受、讀誦解義、為人演說、如說修行，當知是人得住佛法畢定不退。」

At that time those in the assembly had [an experience they had] never had before. They all leaped up in great and immeasurable joy, holding their palms together in reverence. The gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas scattered pearl-flowers, wondrous flowers of variegated colors, incense powder, and unguents around and over the Buddha, [meanwhile] performing the dances of their heavens and making offerings to the Tathāgata. The disciples took off their upper robes and offered them to the Buddha and the bodhisattvas then scattered over the Buddha [a mass of] wondrously colored flowers the size of Mount Sumeru, as well as various types of incense powder, unguents, and jeweled necklaces, all saying, ‘Thus it should be, World-honored One—if the śūraṅgama samādhi is explained somewhere, that place should be [as firm as] vajra. If someone hears an explanation of this samādhi, believes in it, recites it, and preaches it for others without their being shocked or afraid, it should be understood that such a person will have the forbearance of adamantine indestructibility. Profoundly residing in his or her faith, he or she will be protected by the buddhas. Having extensively planted good roots, he or she will attain great benefit. Subjugating the demons and enemies, he or she will eradicate [the influence of] the evil modes of existence and will be protected by spiritual compatriots. World-honored One! This is how we understand the meaning of what the Buddha has explained. If a sentient being hears this śūraṅgama samādhi and has faith in it, reciting it and understanding its doctrines, preaching it for people and practicing it according to how you have preached it, then such a person will reside in the Dharma of the buddhas and will attain the ultimately certain [attainment] without regressing.”

佛言：「如是如是，如汝等說。若人不厚種諸善根，聞首楞嚴三昧不能信受。少有眾生聞首楞嚴三昧能信受者，多有眾生不能信受。善男子！人有四法，聞是三昧能得信受。何等為四？一者曾於過去諸佛聞是三昧，二者為善知識所護深樂佛道，三者善根深厚好樂大法，四者身自得證大乘深法。有是四法，則能信受如是三昧。善男子！復有滿願阿羅漢，及具足正見者、信行見行者，是人信順如來語故，信是三昧而身不證。所以者何？是三昧者，一切聲聞、辟支佛所不能通達，況餘眾生！」

The Buddha said, “So its, so it is. It is as you have said. There will be some who do not extensively plant good roots, who hear the śūraṅgama samādhi but are unable to believe in it. There will be fewer who hear the śūraṅgama samādhi and are able to believe in it, and more who are unable to believe. Kulaputra! There are four types of people who can hear and have faith in this samādhi. What are these four? The first are those who have heard this samādhi from buddhas in the past. The second are those who are protected by spiritual compatriots and who long for the enlightenment of the buddhas. The third are those with good roots that are deep and wide and who love the great Dharma. The fourth are those who have themselves realized the profound Dharma of the Mahayana. These are the four types of people who are able to believe in a samādhi such as this. Kulaputra! There are also arhats who have completed their vows, those who believe and practice as they have been taught, and those who practice the Dharma according to their own understanding. Since these people believe in and follow my words, they will believe in this samādhi but not realize it themselves. Why? This samādhi cannot be understood by any of the śrāvakas and pratyekabuddhas— how much less [could it beunderstood] by other sentient beings!”

爾時長老摩訶迦葉白佛言：「世尊！譬如從生盲人，夢中得眼，見種種色，心大歡喜，即於夢中，與有眼者，共住共語。是人覺已，不復見色。我等亦爾！未聞是首楞嚴三昧時，心懷歡喜，謂得天眼，與諸菩薩共住共語，論說義理。世尊！我今從佛聞是三昧，不知其事，如生盲人，不能得知諸佛菩薩所行之法。我等從今已往，自視其身如生盲人，於佛深法無有智慧，不知不見世尊所行。我等從今已往，知諸菩薩真得天眼，能得如是諸深智慧。世尊！若人無有薩婆若心，誰當自謂：『我是智者、我是福田。』」

At that time, the elder Mahākāśyapa addressed the Buddha saying, “World-Honored One! It is likened to a person who is blind from birth. In his dreams he may see various forms with his eyes and be greatly happy and he may reside with and talk with sighted people in his dreams. When he awakes, however, he will not see form. We are also like this! Not having heard of this śūraṅgama samādhi, our hearts were happy and we declared that we had attained the Divine Eye. We resided together with the bodhisattvas and spoke with them, discussing the doctrines. World-Honored One! Now that we have heard of this samādhi from you [we realize that] we did not understand. Like those who are blind from birth, we were unable to understand the dharmas practiced by the buddhas and bodhisattvas. From now on we will think of our former selves as if we had been blind from birth, with no wisdom regarding your profound Dharma and neither understanding nor [even] perceiving your practices. From now on we will understand that it was the bodhisattvas who have really attained the Divine Eye and who have been able to attain such profound wisdoms. World-Honored One! If a person is without omniscience, who can he say “I am wise, I am a field of blessings”?

佛言：「如是如是。迦葉！如汝所說。菩薩所得諸深智慧，聲聞、辟支佛所不能及。」

The Buddha said, “So it is, so it is. Kāśyapa! It is as you have spoken. The śrāvakas and pratyekabuddhas are unable to attain to the profound wisdoms attained by the bodhisattvas.”

摩訶迦葉說是語時，八千眾生皆發阿耨多羅三藐三菩提心。

When Mahākāśyapa spoke these words, eight thousand sentient beings all generated the intention to achieve anuttarā-saṃyak-saṃbodhi.

爾時堅意菩薩問文殊師利法王子言：「文殊師利！所言福田，云何名為福田？」

Then Dṛḍhamati Bodhisattva inquired of Mañjuśrī, Dharma Prince, saying, “Mañjuśrī! That which is called a ‘field of blessings,’ what is called a ‘field of blessings?”

文殊師利言：「有十法行，名為福田。何等為十？住空無相、無願解脫門，而不入法位；見知四諦而不證道果；行八解脫而不捨菩薩行；能起三明而行於三界；能現聲聞形色威儀，而不隨音教從他求法；現辟支佛形色威儀，而以無礙辯才說法；常在禪定而能現行一切諸行；不離正道而現入邪道；深貪染愛而離諸欲一切煩惱；入於涅槃而於生死不壞不捨。有是十法，當知是人真實福田。」

Mañjuśrī said, “There are ten dharma practices that are known as ‘fields of blessings.’ What are these ten? (1) to abide in the liberations of emptiness, characteristiclessness, and wishlessness yet not entering into the absolute; (2) to understand the Four Noble Truths without realizing the fruit of enlightenment; (3) to practice the eight liberations without dispensing with the practice of the bodhisattva; (4) to be able to generate the three wisdoms and yet practice throughout the triple realm; (5) to be able to manifest the form and dignified comportment of a śrāvaka yet not following the teaching of another in seeking the Dharma; (6) to manifest the form and dignified comportment of a pratyekabuddha and yet explain the Dharma with unhindered discrimination; (7) to remain constantly in dhyāna meditation and yet manifest the practice of all the various practices; (8) to never depart from the correct path but to manifest entry into the heterodox paths; (9) to have profound greed and the stain of lust but to transcend the desires and all the afflictions; and (10) to enter into nirvana yet neither destroy nor dispense with samsara. These are the ten. You should understand that a person [versed in the śūraṅgama samādhi] is a true field of blessings.

爾時堅意菩薩問須菩提言：「長老須菩提！世尊說汝第一福田，汝為得在是十法不？」

Dṛḍhamati Bodhisattva then asked Subūhti, “Elder Subūhti! The World-Honored One has explained that you are a foremost field of blessings. Have you attained these ten?”

須菩提言：「我於是法尚無其一，何況有十！」

Subūhti said, “I do not have even one of them, not to mention having ten!?”

堅意言：「汝以何名第一福田？」

Dṛḍhamati said, “Why are you called a foremost field of blessings?”

須菩提言：「我不於佛諸菩薩中第一福田，佛說我於聲聞、辟支佛中第一福田。堅意！譬如邊地小王亦名為王；若轉輪聖王至於邊地，諸小王等不名為王，爾時唯有轉輪聖王，聖王威德殊妙勝故。堅意！隨有國土、城邑、聚落，無菩薩處，我於其中得為福田；若有佛處，有大菩薩，我於其中不名福田。諸菩薩有薩婆若心，是故勝我。」

Subūhti said, “I am not a foremost field of blessings among buddhas and bodhisattvas. The Buddha has explained that I am a foremost field of blessings among śrāvakas and pratyekabuddhas. Dṛḍhamati! It is like the prince of a marginal region who is called king. If a wheel-turning sage king went to that marginal region the prince would no longer be called king—there would then be only that wheel-turning sage king. This is because the virtue of that sage king is particularly wondrous and excellent. Dṛḍhamati! Since there are places in the countries, cities, towns, and villages where there are no bodhisattvas, I may be said to be a field of blessings in that context. However, where the Buddha and bodhisattvas are, I may not be called a field of blessings. The bodhisattvas possess omniscience and are therefore superior to me.

爾時佛讚須菩提言：「善哉善哉！如汝所說，是無增上慢大弟子之所言也！」

At this time the Buddha praised Subūhti saying, “Excellent, excellent! It is as you have said. These are the words of a great disciple who is without arrogance.”

堅意菩薩復問文殊師利法王子言：「文殊師利！所說多聞，云何名為多聞？」

Dṛḍhamati Bodhisattva again inquired of Mañjuśrī, Dharma Prince, saying, “Mañjuśrī! To be well versed (lit., “greatly heard”), what is it to be called well versed?

文殊師利言：「若人得聞一句之法，即解其中千萬億義，百千萬劫敷演解說，智慧辯才不可窮盡，是名多聞。復次堅意菩薩！若聞十方無量諸佛所說，盡能受持；無有一句先所不聞，凡所聞者皆是先聞；隨所聞法能持不忘，為眾生說而無眾生，身與眾生及所說法無有差別。是名多聞。」

Mañjuśrī said, “To hear a single phrase of the Dharma, to understand within it the thousand ten-thousand hundred-million meanings, and to explain it extensively for a hundred thousand ten-thousand kalpas, with one’s wisdom and discrimination inexhaustible: this is called “well versed.” Also, Dṛḍhamati Bodhisattva! To listen to and be able to maintain [remember and recite] everything explained by all the innumerable buddhas of the ten directions, so that there is not a single phrase one has not heard—so that every [phrase of the Dharma] that one hears, one would thus have heard before—and to be able to maintain all the Dharma that one has heard without forgetting, to be able to explain [the Dharma] to sentient beings without there being sentient beings, and without any distinction between self, sentient beings, and the Dharma being explained: this is called “well versed.”

Vimalacandragarbha Devaputra (’Stainless Moon Treasury’)

爾時會中有菩薩天子名淨月藏，作是念：「佛說阿難於多聞中為最第一，如文殊師利所說多聞，阿難今者寧有是不？」作是念已，問阿難言：「如來說汝於多聞中為最第一，汝之多聞，寧如文殊師利所說者不？」

At that time there was in the assembly a bodhisattva god named Vimalacandragarbha (’Stainless Moon Treasury’), who thought, ‘The Buddha has taught that Ānanda was foremost among those well versed. But is Ānanda well versed in the manner that has just been explained by Mañjuśrī?’ And having this thought, inquired of Ānanda saying, “The Tathāgata has taught that you are foremost among those well versed. Are you well versed in the manner just explained by Mañjuśrī?”

阿難答言：「如文殊師利所說多聞，我無是事。」

Ānanda answered, “I am not well versed in the manner explained by Mañjuśrī.”

淨月藏言：「如來云何常稱說汝，於多聞中為最第一？」

Vimalacandragarbha said, “Then why did the Tathāgata declare you to be foremost among those well versed?”

阿難答言：「佛諸弟子，隨逐音聲而得解脫，於是人中說我第一，非謂我於無量智海、無等大慧、無礙辯才諸菩薩中多聞第一。天子！譬如以有日月光明，閻浮提人見諸形色，得有所作。我亦如是，但以如來智慧光明，得受持法，我於其中自無有力，當知皆是如來神力。」

Ānanda answered, “I am said to be foremost among those disciples of the Buddha who have become liberated by following the sound [of the Buddha’s teachings]. This is not to say that I am foremost in being well versed among the bodhisattvas, who have oceans of immeasurable wisdom, unequaled great sagacity, and unhindered discrimination. Devaputra! It is like the brilliance of the sun and moon, by which the people of Jambudvīpa see various forms and perceive their own activities. I am like this. Only by the brilliance of the wisdom of the Tathāgata may [I] maintain the dharmas. I am powerless of myserf in this regard. You should understand that this is entirely the spiritual power of the Tathāgata.”

爾時世尊讚阿難言：「善哉善哉！如汝所說，汝所受持誦念諸法，當知則是如來神力。」

The World-Honored One then praised Ānanda saying, “Excellent, excellent! It is as you have said. You should understand that all the dharmas that you maintain and recite are all [due to] the spiritual power of the Tathāgata.”

爾時佛告淨月藏言：「阿難所持諸法甚少，所不誦者無量無邊。天子！我於道場所得諸法，百千億分不說其一，我所說者，阿難於中百千億分不持其一。天子！如來但於一日一夜，十方世界諸釋、梵王、護世天王、天、龍、夜叉、乾闥婆等天子菩薩與之說法。以智慧力而作偈頌，說修多羅、因緣、譬喻，眾生所行諸波羅蜜，及說聲聞、辟支佛乘、佛無上乘，攝大乘法，毀訾生死，稱讚涅槃。假使閻浮提內所有眾生，成就多聞皆如阿難，於百千劫不能受持。天子！以是因緣，當知如來所說諸法無量無邊，阿難所持甚為少耳！」

Then the Buddha told Vimalacandragarbha, “The dharmas maintained by Ānanda are extremely few; those he does not recite are immeasurable and infinite. Devaputra! Of the dharmas I attained at the site of enlightenment (bodhimaṇḍa), I have preached not even a single hundred thousand hundred-millionth part. And of those that I have preached, Ānanda maintains not even a single hundred-thousand hundred-millionth part. Devaputra! In just a single day and night I preach the Dharma to all the Indra gods, Brahmā gods, world-protecting [heavenly] kings, gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and bodhisattvas in all the worlds of the ten directions. With the power of my wisdom I compose verses and preach the sutras, stories, and parables, as well as [explanations of the] perfections to be practiced by sentient beings. I also preach the dharmas of the śrāvaka and pratyekabuddha vehicles. The unsurpassable vehicle of the buddhas encompasses the teaching of the Mahayana. I decry samsara and praise nirvana. Even if all the sentient beings within Jambudvīpa were as well versed as Ānanda, they would be unable to maintain [all these dharmas] for a hundred thousand kalpas. Devaputra! Because of this, you should understand that the dharmas explained by the Tathāgata are innumerable and infinite and that the portion maintained by Ānanda is extremely small!”

爾時淨月藏天子即以十萬七寶華蓋奉上如來。其蓋即時遍住虛空，所覆眾生皆作金色。奉上蓋已，作如是言：「唯然世尊！願以是福，普使眾生辯才說法，當如世尊！能受持法，如文殊師利法王子！」

At that point, the devaputra Vimalacandragarbha offered to the Tathāgata a canopy made of a hundred thousand flowers of the seven precious things. The canopy immediately spread out throughout space, imparting a golden color onto all the sentient beings it covered. After offering this canopy, [Vimalacandragarbha ] said: Thus it is, World-Honored One! With this merit, I beseech you to grant all sentient beings the discrimination to explain the Dharma like you and to be able to maintain the dharmas like Mañjuśrī, the Dharma Prince!.”

時佛知是菩薩天子深樂佛道，與授阿耨多羅三藐三菩提記，而作是言：「今是天子，過四百四十萬劫，當得作佛，號一寶蓋。國名一切眾寶莊嚴。」

The Buddha then knew that this bodhisattva god longed profoundly for the Way of the Buddha and conferred on him a prediction of the achievement of anuttarā-saṃyak-saṃbodhi and said, “Now you are devaputra, but after four million four hundred thousand kalpas, you will attain buddhahood and be called Single Treasured Canopy. Your [buddha] land will be named Ornamented with All the Treasures.”

說是法時，二百菩薩生懈怠心：「諸佛世尊其法甚深，阿耨多羅三藐三菩提如是難得，我等不能具足是事，不如但以辟支佛乘入於涅槃。所以者何？佛說菩薩若有退轉，或作辟支佛、或作聲聞。」

When the Buddha said this, two hundred bodhisattvas became discouraged, [thinking:] ‘The Dharma of the Buddhas, the World-Honored Ones, is extremely profound and anuttarā-saṃyak-saṃbodhi is this difficult to achieve. We will not be able to complete the task! This is worse than if we had just entered nirvana as pratyekabuddhas. Why? The Buddha has explained that if bodhisattvas regress they will become either a pratyekabuddha or a śrāvaka.”

爾時文殊師利法王子知此二百菩薩有懈退心，欲還發起令得阿耨多羅三藐三菩提，亦欲教化會中天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等故，白佛言：「世尊！我念過去劫名照明，我於其中三百六十億世，以辟支佛乘入於涅槃。」

At that time Mañjuśrī, the Dharma Prince, knew that these two hundred bodhisattvas had become discouraged. Wishing to rekindle their intention to achieve anuttarā-saṃyak-saṃbodhi, and also wishing to teach the gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas in the assembly, he addressed the Buddha saying, “World-Honored One! I remember a kalpa in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddha in thirty-six billion lifetimes.”

爾時一切眾會，心皆生疑：「若入涅槃，不應復還生死相續。今文殊師利何故作如是言：『世尊！我念過世劫名照明，我於其中三百六十億世，以辟支佛乘入於涅槃』，是事云何？」

Everyone in the assembly then became doubtful, [thinking,] “Someone who enters nirvana should not return to the succession of birth and death. How can Mañjuśrī say, “World-honored One, I remember a kalpa in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddha in thirty-six billion lifetimes.” How could this be?

爾時舍利弗承佛神旨，白佛言：「世尊！若人已得入於涅槃，不應復有生死相續。云何文殊師利入涅槃已，還復出生？」

Śāriputra, taking up the Buddha’s divine intent, then addressed the Buddha saying, “World-Honored One! Someone who enters nirvana should not return to the succession of birth and death. How could Mañjuśrī have entered nirvana and then return to be born?”

佛言：「汝可問之，文殊師利自當答汝。」

The Buddha said, “You may ask Mañjuśrī. He will answer you himself.”

時舍利弗問文殊師利言：「若人已得入於涅槃，於諸有中不復相續。汝今云何而作是說：『世尊！我念過去照明劫中，三百六十億世，以辟支佛乘入於涅槃』，此義云何？」

Śāriputra then asked Mañjuśrī, “Anyone who enters nirvana should not return to the realms of existence. Why did you say ‘World-Honored One! I remember an eon in the past called Luminous Brilliance, during which I entered nirvana as a pratyekabuddha in thirty-six billion lifetimes’? What do you mean by this?”

文殊師利言：「如來現在，是一切知者、一切見者、真實語者、不欺誑者、世間天人無能誑者。我所說者，佛自證知。我若異說，則為誑佛。舍利弗！彼時照明劫中，有佛出世，號曰弗沙，利益世間諸天人已，入於涅槃。是佛滅後，法住十萬歲。法滅之後，其中眾生，於辟支佛有度因緣。假使百千億佛為之說法，不信不受，唯皆可以辟支佛身威儀法則，而得度脫。是諸眾生皆共志求辟支佛道，是時無有辟支佛出，是諸眾生無處得種善根因緣。我於爾時為教化故，自稱我身是辟支佛。隨諸國土、城邑、聚落，皆知我身是辟支佛。我時皆為現辟支佛形色威儀，是諸眾生深心恭敬，皆以飲食供養於我。我受食已，觀其本緣所應聞法，為解說已，身飛虛空，猶如鴈王。是時眾生，皆大歡喜，以恭敬心，頭面禮我，而作是言：『願使我等於未來世，皆得法利，如今是人。』舍利弗！以是因緣，成就無量無數眾生，令種善根。我時觀察，知諸人眾，供養我食，生懈厭心，即時告言：『我涅槃時至。』百千眾生聞是語已，各持華香、雜香、蘇油，來至我所。我於爾時入滅盡定，以本願故，不畢竟滅。是諸眾生謂我命終，供養我故，以香薪[卄/積]而燒我身，謂我實滅。我時復至異國大城，自稱我是辟支佛身，其中眾生亦以飲食來供養我。我於其中示入涅槃，亦謂我滅，皆來供養，共燒我身。如是舍利弗！我於爾時滿一小劫，三百六十億世，作辟支佛身，示入涅槃。於諸大城，一一皆以辟支佛乘，度脫三十六億眾生。舍利弗！菩薩如是以辟支佛乘，入於涅槃而不永滅。」

Mañjuśrī said, “The Tathāgata is now [in the world]. He is the all-knowing one, the all-seeing one, the one who speaks the truth, the one who does not deceive, the one who cannot be deceived by the gods and people of this world. What I have said the Buddha realizes to be true. If I have spoken incorrectly, then it would be to deceive the Buddha. Śāriputra, at that time in the Luminous Brilliance kalpa there was a buddha in the world named Puṣya, who entered nirvana after benefiting the gods and people of that world. The Dharma lasted for one hundred thousand years after the extinction of [Puṣya] Buddha. After the extinction of the Dharma there were sentient beings there who had the karmic connections (lit., “causes and conditions”) to be saved as pratyekabuddhas; but even if a hundred thousand hundred-million buddhas had preached the Dharma to them they would not have believed it or accepted it—they could only achieve emancipation through [the impact of seeing] the body and deportment of a pratyekabuddha. Since these sentient beings all longed for the enlightenment of pratyekabuddhas, they would have had no opportunity (lit., “causes and conditions”) to plant good roots if no pratyekabuddha had appeared. In order to teach [those sentient beings] I then declared my body to be that of a pratyekabuddha. Throughout all the countries, cities, towns, and villages everyone knew that my body was that of a pratyekabuddha and I always manifested the physical form and deportment of a pratyekabuddha. The sentient beings there had profound reverence and they all made offerings of food and drink to me. After accepting [these offerings] and partaking of them, I considered how their [various] karmic dispositions (lit., “fundamental conditions”) would make them responsive to hearing the Dharma. After preaching [the Dharma] to them I had my body fly up into the sky, like the king of geese. Those sentient beings all became very happy at this, bowing their heads in obeisance to me with reverential minds and saying, “We wish that in the future we may all attain benefit in the Dharma such as you have!” Śāriputra, through these causes and conditions immeasurable and innumerable sentient beings planted good roots. When I realized that the people had developed feelings of laziness through offering me food [and were no longer striving for their own enlightenment], I announced that “the time for my nirvana has arrived.” On hearing this, a hundred thousand sentient beings came to where I was, carrying flowers, incense, and oil. However, when I then entered the meditation of extinction (nirodha-samāpatti), because of my original vow I did not undergo final extinction [even though] the sentient beings there said that my life had ended. In order to make offerings to me they cremated my body with fragrant wood, saying that I had really undergone extinction. I then proceeded to a great city in another country, where I proclaimed myself to be a pratyekabuddha. The sentient beings there came to make offerings of food and drink to me and I manifested entry into nirvana there [as well]. They too said that I had undergone extinction and they all came to make offerings and to cremate my body. Thus, Śāriputra! I passed a single small kalpa, for thirty-six billion lifetimes taking on the body of a pratyekabuddha and manifesting entry into nirvana. In those great cities I led three billion six hundred million sentient beings to salvation using the vehicle of the pratyekabuddha. Śāriputra, thus does a bodhisattva use the vehicle of the pratyekabuddha to enter nirvana without undergoing permanent extinction.”

文殊師利說是語時，三千大千世界六種震動，光明遍照，千億諸天供養文殊師利法王子，雨諸天華，皆作是言：「是實希有！我等今日得大善利，見佛世尊及見文殊師利法王子，又聞說是首楞嚴三昧。世尊！文殊師利法王子成就如是未曾有法，住何三昧，能現如是未曾有法？」

When Mañjuśrī spoke these words, the six types of vibrations shook the Three Thousand Great Thousand World-System and a brilliant light illuminated everywhere. A trillion gods made offerings to Dharma Prince Mañjuśrī, raining heavenly flowers upon him, saying, “This is truly rare! We have today attained great benefit by seeing the Buddha, the World-Honored One, by seeing Mañjuśrī, the Dharma Prince, and by hearing the preaching of the śūraṅgama samādhi. World-Honored One! Dharma Prince Mañjuśrī has accomplished such an unprecedented Dharma! In what samādhi does he reside that he is able to manifest this unprecedented Dharma?”

佛告諸天：「文殊師利法王子住首楞嚴三昧，能作如是希有難事。菩薩住此三昧，為作信行，而不隨他信。亦作法行，而於法相轉於法輪，不退不失。亦作八人，於諸無量阿僧祇劫，為八邪者而行於道。作須陀洹，為生死水漂流眾生不入法位。作斯陀含，遍現其身於諸世間。作阿那含，亦復來還教化眾生。作阿羅漢，亦常精進求學佛法。亦作聲聞，以無礙辯為人說法。作辟支佛，為欲教化因緣眾生，示入涅槃，三昧力故還復出生。諸天子、菩薩住是首楞嚴三昧，皆能遍行諸賢聖行；亦隨其地有所說法，而不住中。」

The Buddha told the gods, “Mañjuśrī, the Dharma Prince, abides in the śūraṅgama samādhi, capable of accomplishing such rare and difficult feats. When bodhisattvas abide in this samādhi they perform the practice of faith for [sentient beings] yet do not follow any other faith. They also perform the practice of the Dharma and, with regard to the characteristic of the Dharma, neither regress nor fail in the turning of the wheel of the Dharma. They also transform into eight [different types of] people and cultivates enlightenment during countless immeasurable kalpas on behalf of those beings [misled by] the eight heterodoxies (i.e., the opposites of the eightfold noble path). They become stream-enterers but, for the behalf of sentient beings immersed in the waters of samsara, they do not enter the absolute. They become a seldom-returner and manifest bodies throughout the worlds. They become once-returners and return again to teach sentient beings. They become arhats and study the Dharma of the buddhas with constant energy. They become śrāvakas and explain the Dharma with unhindered discrimination. They become a pratyekabuddha and in order to teach sentient beings who have [appropriate] aptitudes (lit., “causes and conditions”), they manifest entry into nirvana and then, through the power of samādhi, return to be born once again. Devaputra, bodhisattvas who reside in this śūraṅgama samādhi are all pervasively able to practice the practices of the sages. In accordance with their stages they also preach the Dharma, although they do not reside therein.”

諸天聞佛說如是義，悉皆涕淚，而作是言：「世尊！若人已入聲聞、辟支佛位，永失是首楞嚴三昧。世尊！人寧作五逆重罪，得聞說是首楞嚴三昧，不入法位作漏盡阿羅漢。所以者何？五逆罪人，聞是首楞嚴三昧，發阿耨多羅三藐三菩提心已，雖本罪緣墮在地獄，聞是三昧善根因緣，還得作佛。世尊！漏盡阿羅漢猶如破器，永不堪任受是三昧。世尊！譬如有人施蘇油蜜，多有人眾持種種器，中有一人用心不固，破所持器，雖詣所施蘇油蜜所，無所能益但得自飽，不能持還施與餘人。是中有人持器完堅，既得自飽亦持滿器施與他人。蘇油蜜者，是佛正法。所持器破，但得自足不能持還施他人者，即是聲聞及辟支佛。持完器者，即是菩薩，身自得足，亦能持與一切眾生。」

When the gods heard the Buddha explain the meaning of this, they all burst into tears, saying, “World-Honored One! If someone has already entered the rank of a śrāvaka or a pratyekabuddha, he or she [must] lose forever this śūraṅgama samādhi. However, World-honored One! Even if someone has committed [any of] the five major transgressions, if he or she hears the preaching of this śūraṅgama samādhi he or she will become an arhat with his or her impurities exhausted and without entering into the absolute (i.e., extinction). Why? Even if someone has committed [any of] the five major transgressions, after hearing this śūraṅgama samādhi and generating the intention to achieve anuttarā-saṃyak-saṃbodhi, even though his or her original transgression would [ordinarily lead him or her to being] cast into the hells, by the good roots and the causes and conditions of hearing this samādhi he or she will instead achieve buddhahood. World-Honored One! An arhat with impurities exhausted is still like a broken vessel [because he or she is] permanently unable to receive this samādhi. World-Honored One! This is likened to an offering of ghee and honey to be carried in various vessels by many people. One of these people may be careless and break the vessel [he or she is carrying], so that even though he or she arrives at the location where the ghee and honey is to be donated, it is of no benefit. Although this person can satisfy himself he cannot carry any [ghee or honey] back to give to others. Another person who carries a vessel that remains intact and strong is able to satisfy himself and carry the filled vessel back to give to others. The ghee and honey stands for the correct Dharma of the buddhas. Those who break the vessels they carry, who satisfy themselves without being able to carry any [ghee and honey] back to give to others, are the śrāvakas and pratyekabuddhas. Those carrying the intact vessels are the bodhisattvas who are able to satisfy themselves and also carry [the Dharma] back to all sentient beings.”

是時二百天子，心欲退轉於阿耨多羅三藐三菩提者，從諸天子聞是語已，及聞文殊師利法王子不可思議功德勢力，更以深心發阿耨多羅三藐三菩提，不復隨先退轉之心，皆白佛言：「我等乃至危害失命，不捨是心，亦終不捨一切眾生。世尊！唯願我等聞是首楞嚴三昧善根因緣，當得菩薩十力。何等十？於菩提心得堅固力、於不可思議佛法得深信力、多聞得不忘力、往來生死得無疲力、於諸眾生得堅大悲力、於布施中得堅捨力、於持戒中得不壞力、於忍辱中得堅受力、魔不能壞得智慧力、於諸深法得信樂力。」

Thereupon, two hundred devaputras who were about to regress from the intention to achieve anuttarā-saṃyak-saṃbodhi, on hearing the words of these gods and hearing of the inconceivable power of the merit of Dharma Prince Mañjuśrī, experienced a profound intention to achieve anuttarā-saṃyak-saṃbodhi. Dispensing with their previous inclinations to regress, they addressed the Buddha saying, “We will never forsake this intention, even at the cost of personal injury or loss of life, and we will never forsake all sentient beings. World-Honored One! We only wish that we might hear the good roots and causes and conditions of this śūraṅgama samādhi and that we might attain the ten powers of the bodhisattva. What are these ten? [They are] (1) the power of firm resolve in the intention to achieve enlightenment, (2) the power to attain profound faith in the inconceivable Dharma of the buddhas, (3) the power to be well versed in and not forget [the Dharma], (4) the power to travel tirelessly throughout samsara, (5) the power of resolute great compassion for all sentient beings, (6) the power of resolute equanimity in charity, (7) the power of indestructibility in morality, (8) the power of resolute acceptance in patient tolerance, (9) the power of wisdom indestructible by Mara, and (10) the power of joy of faith in the profound dharmas.”

爾時佛告堅意菩薩：「若有眾生，於今現在、若我滅後，聞是首楞嚴三昧能信樂者，當知是人悉皆得是菩薩十力。」

The Buddha then told Dṛḍhamati Bodhisattva, “You should understand that any sentient beings who hear this śūraṅgama samādhi and are able to have faith and take joy in it, whether during my presence or after my extinction, will all attain these ten powers of a bodhisattva.”

Nāmamati Bodhisattva (’Mind of Name’)

爾時會中，有菩薩名曰名意，白佛言：「世尊！若欲得福者，應供養佛；欲得慧者，應勤多聞；欲生好處者，應勤持戒；欲大富者，應加布施；欲得妙色者，應修忍辱；欲得辯才者，應敬師長；欲得陀羅尼者，應離增上慢；欲得智者，應修正憶念；欲得樂者，應捨一切惡；欲利益眾生者，應發菩提心；欲得妙音聲者，應修實語；欲得功德者，應樂遠離；欲求法者，應近善知識；欲坐禪者，應離憒閙；欲思慧者，應修思惟；欲生梵世者，應修無量心；欲生天人，應修十善。世尊！若人欲得福德者、欲得慧者、欲生好處者、欲大富者、欲妙色者、欲辯才者、欲陀羅尼者、欲得智者、欲得樂者、欲利益眾生者、欲妙音聲者、欲功德者、欲求法者、欲坐禪者、欲思慧者、欲生梵世者、欲生天人者、欲得涅槃者、欲得一切功德者，當聞首楞嚴三昧，受持讀誦，為他人說，如說修行。世尊！菩薩云何修是三昧？」

At that time there was within the assembly a bodhisattva named Nāmamati (’Mind of Name’), who addressed the Buddha saying, “World-Honored One! Those who desire blessings should make offerings to the buddhas. Those who desire wisdom should strive to be well versed [in the Dharma]. Those who desire favorable rebirth should strive in morality. Those who desire great fortune should perform charity. Those who desire to attain a wondrous physical form should cultivate patient tolerance. Those who desire eloquence should honor teachers. Those who desire dhāraṇīs should transcend arrogance. Those who desire wisdom should cultivate correct mindfulness. Those who desire joy should dispense with all [that is] wrong. Those who desire to benefit sentient beings should generate the intention to achieve awakening. Those who desire wondrous sounds should cultivate true speech (honesty). Those who desire merit should take pleasure in transcendence. Those who desire to seek the Dharma should associate with spiritual friends. Those who desire [to practice] seated meditation should separate themselves from disturbance. Those who desire understanding should cultivate meditation. Those who desire rebirth in the realms of Brahmā should cultivate the unlimited states of mind. Those who desire rebirth as gods or humans should cultivate the ten forms of good. World-honored One! Those who desire good fortune, those who desire wisdom, those who desire favorable rebirth, those who desire great fortune, those who desire to attain a wondrous physical form, those who desire discrimination, those who desire dhāraṇīs, those who desire wisdom, those who desire joy, those who desire to benefit sentient beings, those who desire wondrous sounds, those who desire merit, those who desire to seek the Dharma, those who desire [to practice] seated meditation, those who desire understanding, those who desire rebirth in the realms of Brahmā, those who desire rebirth as gods or humans, those who desire nirvana, those who desire the attainment of all forms of merit—such people should hear the śūraṅgama samādhi, remember it, recite it, explain it to others, and practice it as it has been explained. World-Honored One! How should a bodhisattva cultivate this samādhi?”

佛言：「名意！菩薩若能觀諸法空，無所障礙，念念滅盡，離於憎愛，是名修是三昧。復次名意！學是三昧，不以一事。所以者何？隨諸眾生心心所行，是三昧者有是諸行；隨諸眾生心心所入，是三昧者有是諸入；隨諸眾生諸根入門，是三昧者有是入門；隨諸眾生所有名色，得是三昧菩薩亦示若干名色；能如是知，是名修是三昧。隨一切佛名色相貌，得是三昧菩薩亦示若干名色相貌；能如是知，是名修是三昧。隨見一切諸佛國土，菩薩亦自成是國土，是名修是首楞嚴三昧。」

The Buddha said, “Nāmamati! If a bodhisattva is able to contemplate the dharmas as empty and unobstructed, with each moment of thought completely extinguished and transcending like and dislike, this is to cultivate this samādhi. Furthermore, Nāmamati! One cannot study this samādhi by one approach alone. Why? In accordance with the habits (saṃskāra) of the minds and mental attributes (citta-caitta) of sentient beings, this samādhi has various practices. In accordance with the sensory realms (āyatana) of the minds and mental attributes of sentient beings, this samādhi has various realms. In accordance with the entryways of the senses of sentient beings, this samādhi has various entryways. In accordance with the names and forms of sentient beings, bodhisattvas who have attained this samādhi also manifest a variety of names and forms. To be able to understand thus is to cultivate this samādhi. In accordance with all the names and forms and physical characteristics of the buddhas, bodhisattvas who have attained this samādhi also manifest a variety of names and forms and physical characteristics. To be able to understand thus is to cultivate this samādhi. In accordance with [their] vision of all the buddha lands, bodhisattvas are also able to create such lands. This is to cultivate this samādhi.”

名意菩薩白佛言：「世尊！是三昧者修行甚難？」

Nāmamati Bodhisattva addressed the Buddha saying, “World-Honored One! It is extremely difficult to cultivate this samādhi.”

佛告名意：「以是事故，少有菩薩住是三昧，多有菩薩行餘三昧。」

The Buddha told Nāmamati, “It is because of this that few bodhisattvas reside in this samādhi, while many bodhisattvas practice other samādhis.”

爾時名意菩薩白佛言：「世尊！此彌勒菩薩一生補處，次於世尊當得阿耨多羅三藐三菩提。彌勒得是首楞嚴三昧耶？」

Then Nāmamati Bodhisattva addressed the Buddha saying, “World-Honored One! “Maitreya Bodhisattva, who is now in the location of his penultimate birth [in Tuṣita Heaven] and who is to succeed you, must have attained anuttarā-saṃyak-saṃbodhi. Has Maitreya attained the śūraṅgama samādhi?”

佛言：「名意！其諸菩薩得住十地、一生補處受佛正位，悉皆得是首楞嚴三昧。」

The Buddha said, “Nāmamati! Those bodhisattvas who reside in the tenth stage, who are in the location of their penultimate birth [in Tuṣita Heaven], and who have attained the true rank of buddhahood—everyone of these [bodhisattvas] has attained this śūraṅgama samādhi.”

彌勒菩薩即時示現如是神力，名意菩薩及諸眾會，見此三千大千世界諸閻浮提，其中皆是彌勒菩薩！或見在天上；或見在人間；或見出家；或見在家；或見侍佛，皆如阿難；或見智慧第一，如舍利弗；或見神通第一，如目犍連；或見頭陀第一，如大迦葉；或見說法第一，如富樓那；或見樂戒第一，如羅睺羅；或見持律第一，如優波離；或見天眼第一，如阿那律；或見坐禪第一，如離婆多。如是一切諸第一中，皆見彌勒！或見入諸城邑聚落乞食；或見說法；或見坐禪。

Maitreya Bodhisattva then manifested divine power as such before Nāmamati Bodhisattva and the rest of the assembly, who saw all the Jambudvīpa [continents in all the worlds of] the Three Thousand Great Thousand World-System and a Maitreya Bodhisattva in the center of each [Jambudvīpa]!! Or in the heavens, or among humans, or as a monk, or as a householder, or as an attendant to the Buddha like Ānanda, or as one foremost in wisdom like Śariputra, or as one foremost in supernormal powers like Maudgalyāyana, or as one foremost in asceticism like Mahākāśyapa, or as one foremost in preaching the Dharma like Pūrṇa, or as one foremost in the precepts (or esoteric practices) like Rāhula, or as one foremost in maintaining the Vinaya like Upāli, or as one foremost in the heavenly eye like Aniruddha, or as one foremost in seated meditation like Revata. Thus did they see Maitreya in the form of those foremost in all [aspects of the Dharma]. They saw him entering into the cities, towns, and villages begging, or preaching the Dharma, or in seated meditation.

名意菩薩及諸大眾，一切皆見彌勒菩薩現首楞嚴三昧神通勢力，見已大喜，白佛言：「世尊！譬如真金，雖復鍛磨，不失其性。是諸大士亦復如是，隨所試處，皆能示現不可思議法性。」

Everything that was seen by Nāmamati Bodhisattva and the great assembly was manifested by Maitreya Bodhisattva through the power of the supernormal abilities [achieved through] the śūraṅgama samādhi. After seeing all this, [Nāmamati] addressed the Buddha in great joy saying, “World-Honored One! It is like real gold, which is not altered in nature even when refined! All these bodhisattvas can do likewise: in whatever they attempt they are able to manifest the inconceivable dharma-nature!”

爾時名意菩薩白佛言「世尊！我謂菩薩若能通達首楞嚴三昧，當知通達一切道行，於聲聞乘、辟支佛乘及佛大乘，皆悉通達。」

Nāmamati Bodhisattva then addressed the Buddha saying, “World-Honored One! I suggest that if a bodhisattva is able to penetrate the śūraṅgama samādhi, one should understand that he or she penetrates all Ways of practice. He or she penetrates the vehicle of the śrāvaka, the vehicle of the pratyekabuddha, and the Great Vehicle (Mahayana) of the Buddha.”

佛言：「如是如是，如汝所說。菩薩若能通達首楞嚴三昧，則能通達一切道行。」

The Buddha said, “Thus it is, thus it is. It is as you have spoken. If a bodhisattva is able to penetrate the śūraṅgama samādhi, he or she penetrates all Ways of practice.”

爾時長老摩訶迦葉白佛言：「世尊！我謂文殊師利法王子！曾於先世已作佛事，現坐道場，轉於法輪，示諸眾生入大滅度。」佛言：「如是如是，如汝所說。迦葉！過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號龍種上如來、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。於此世界南方過於千佛國土，國名平等，無有山河、沙礫、瓦石、丘陵、堆阜，地平如掌，生柔軟草，如迦陵伽。龍種上佛於彼世界，得阿耨多羅三藐三菩提，初轉法輪，教化成就七十億數諸菩薩眾，八十億人成阿羅漢，九萬六千人住辟支佛因緣法中，其後續有無量聲聞僧。迦葉！龍種上佛壽命四百四十萬歲，度天人已，入於涅槃，散身舍利，流布天下，起三十六億塔，眾生供養。其佛滅後，法住十萬歲。龍種上佛臨欲涅槃，與智明菩薩授記莂言：『此智明菩薩！次於我後，當得阿耨多羅三藐三菩提，亦號智明。』迦葉！汝謂爾時平等世界龍種上佛，豈異人乎？勿生此疑。所以者何？即文殊師利法王子是。迦葉！汝今且觀首楞嚴三昧勢力，諸大菩薩以是力故，示現入胎、初生、出家、詣菩提樹、坐於道場、轉妙法輪、入般涅槃、分布舍利，而亦不捨菩薩之法，於般涅槃，不畢竟滅。」

At that time the elder Mahākāśyapa addressed the Buddha saying, “World-Honored One! I suggest that Dharma Prince Mañjusri has already been a buddha in a past life. He has himself sat in the seat of enlightenment and turned the wheel of the Dharma, and he has manifested entry into parinirvāṇa to sentient beings.

The Buddha said, “So it is, so it is. It is as you have said. Kāśyapa! Long in the distant past, an immeasurable and innumerable [number of] inconceivable immeasurable eons ago, there was a buddha called Nāgavaṃśāgra (’Paragon of the Nagas’) Tathāgata, arhat, Of Correct and Universal Understanding, Sufficient in Wise Practice, Well Gone, He Who Understands the World, the Unsurpassed One, He Who Disciplines Humans, Teacher of Humans and Gods, and World-honored Buddha. A thousand buddha lands south of this world there was a country called Samā (’Universal Equivalence’), which had no mountains or rivers, no stones or rocks, no hills or dales. The land there was as flat as the palm of one’s hand and on it grew a soft grass, like that in Kaliṅga. When Nāgavaṃśāgra Buddha attained anuttarā-saṃyak-saṃbodhi and first turned the wheel of the Dharma in that world, he created an assembly of seven billion bodhisattvas through his teaching. Eight billion people became arhats and ninety-six thousand people resided as pratyekabuddhas (lit., “resided within the dharmas of the causes and conditions of pratyekabuddhas”). Afterward there was also an immeasurable number of śrāvaka monks. Kāśyapa! The life span of Nāgavaṃśāgra Buddha was four million and four hundred thousand years, during which time he saved humans and gods and then entered nirvana. His physical relics were divided and distributed around the world and thirty-six hundred million stupas were built, at which sentient beings made offerings to him. After that buddha died the Dharma remained for ten thousand years. When Nāgavaṃśāgra Buddha was about to enter nirvana he conferred a prediction [of future enlightenment] on Jñānaprabha Bodhisattva (’Brilliance of Wisdom’) “After I am gone, this Jñānaprabha Bodhisattva will achieve anuttarā-saṃyak-saṃbodhi. He will again be called Jñānaprabha [Buddha].” Kāśyapa! Could that buddha Nāgavaṃśāgra of the [buddha] world Samā be anyone else? You must have no doubt! Why? It was none other than Mañjuśrī, the Dharma Prince. Kāśyapa! You should now perceive the power of the śūraṅgama samādhi. Through its power the great bodhisattvas manifest entry into the womb, are born, leave home, proceed to the bodhi tree, sit upon the seat of enlightenment, turn the wondrous wheel of the Dharma, enter parinirvāṇa, and distribute their relics without ever dispensing with the Dharma of the bodhisattva and not entering final extinction in parinirvāṇa.”

爾時長老摩訶迦葉語文殊師利言：「仁者乃能施作如此希有難事，示現眾生。」

The elder Mahākāśyapa then asked Mañjuśrī, “Is the Venerable able to perform such rare and difficult things to manifest for sentient beings?”

文殊師利言：「迦葉！於意云何？是耆闍崛山，誰之所造？是世界者，亦從何出？」

Mañjuśrī said, “Kāśyapa! What do you think? This Mount Gṛdhrakūṭa, who created it? This world, from what did it arise?”

迦葉答言：「文殊師利！一切世界水沫所成，亦從眾生不可思議業因緣出。」

Kāśyapa replied, “Mañjuśrī ! All the worlds are created out of foam, and they are derived from the causes and conditions of the inconceivable karma of sentient beings.”

文殊師利言：「一切諸法，亦從不可思議業因緣有。我於是事，無有功力。所以者何？一切諸法，皆屬因緣，無有主故，隨意所成。若能解此，所為不難。迦葉！若人未見四諦，聞如是事能信解者，此則為難。見四諦已，得諸神通，聞此能信，不足為難。」

Mañjuśrī said, “All the dharmas also exist in dependence on the causes and conditions of inconceivable karma. I have no power to effect such things. Why? The dharmas are all based on causes and conditions. Since they are without any [ultimate] master they may be created at will. If one understands this, such actions [as those described above] are not difficult. Kāśyapa! It would be difficult for someone who does not know of the Four Noble Truths to hear and believe in such things. Once one understands the Four Noble Truths and attains the supernormal powers, however, it is not difficult to hear and believe this.”

爾時世尊身升虛空，高七多羅樹，結加趺坐，身出光明，遍照十方無量世界。一切眾會，皆見十方無量諸佛，悉皆說是首楞嚴三昧不增不減，悉遙得聞。十方諸佛亦升虛空，高七多羅樹，結加趺坐，身放光明，遍照十方無量世界。彼諸眾生，亦見釋迦牟尼佛身升虛空，結加趺坐。彼諸眾會，悉皆以華，遙散釋迦牟尼佛！皆見眾華於上空中，合成華蓋。此土菩薩及諸天、龍、夜叉、乾闥婆等，悉亦以華散彼諸佛，皆於佛上化成華蓋。

At that time the World-Honored One sent his body up into space to the height of seven tāla trees. Seated [in the air] in full lotus position, he emitted a refulgence from his body that illuminated throughout [all] the immeasurable worlds in the ten directions. The entire assembly saw the immeasurable buddhas of the ten directions and from afar heard them all preaching the śūraṅgama samādhi, without increase and without decrease. Those buddhas of the ten directions also sent their bodies up into space to the height of seven tāla trees. Seated [in the air] in full lotus position, they emitted refulgences from their bodies that illuminated throughout [all] the immeasurable worlds in the ten directions. The sentient beings in those [other worlds] also saw the body of Śākyamuni Buddha up in the air, sitting in full lotus position. Then those assemblies [listening to the other buddhas] all took flowers and scattered them over Śākyamuni Buddha from afar, and everyone saw the collections of flowers combine in the air to form a flowered canopy. The bodhisattvas, gods, nagas, yakṣas, and gandharvas of this land all scattered flowers over the other buddhas; everywhere flowered canopies were formed over the heads of the buddhas.

爾時釋迦牟尼佛還攝神足，坐於本座，告堅意言：「是為如來神通之力，為令眾生功德增益，是故如來示現是事。」

Śākyamuni Buddha then reined in his supernormal ability of levitation, sat back down on his original seat, and told Dṛḍhamati, “This is the power of the supernormal abilities of the Tathāgata. The Tathāgata has manifested thus in order to increase the merit of sentient beings.”

佛現神通力時，八千天人發阿耨多羅三藐三菩提心。又說是首楞嚴三昧垂欲竟時，堅意菩薩及五百菩薩，得首楞嚴三昧，悉皆得見十方諸佛所有神力，於佛深法得智光明，住第十地，受佛職位。三千大千世界六種震動，放大光明遍照世界，千萬伎樂同時俱作，諸天空中雨種種華。

When the Buddha manifested his supernormal abilities, eight thousand gods generated the intention to achieve anuttarā-saṃyak-saṃbodhi. Also, as the explanation of the śūraṅgama samādhi was about to come to an end, Dṛḍhamati and five hundred [other] bodhisattvas attained the śūraṅgama samādhi. All of them had seen the divine power of the buddhas of the ten directions, had attained the brilliance of wisdom in the profound Dharma of the buddhas, resided in the tenth stage, and received the rank of buddhas. [All] the worlds of the Three Thousand Great Thousand World-System [shook] with the six types of vibration and a great refulgence was released that illuminated throughout [all] the worlds. A thousand ten-thousand dancers performed at once and the gods rained various types of flowers down from the sky.”

爾時佛告阿難：「汝當受是首楞嚴三昧，持諷誦讀，廣為人說。」

The Buddha then told Ānanda, “You should accept this śūraṅgama samādhi, recite it, and preach it extensively for people.”

時持須彌山頂釋白佛言：「世尊！阿難智慧憶念有量，聲聞人者，隨他音聲，何故以是三昧法寶囑累阿難？」持須彌山頂釋發至誠言：「若我能於今世、來世，廣宣流布是寶三昧，無有虛者，於此耆闍崛山中樹，悉皆當如佛菩提樹，其諸樹下皆有菩薩。」持須彌山頂釋作是語已，即見諸樹，如菩提樹，一一樹下，皆見菩薩。諸菩提樹，皆出是言：「如持須彌山頂釋所言為實，是人必能令此三昧廣宣流布。」

Indra king Meruśikharadhara then addressed the Buddha saying, “World-Honored One! There is a limit to Ānanda’s wisdom and memory. Since śrāvakas follow the [teaching] of objectified sound, why do you confer this Dharma treasure of this samādhi on Ānanda?” Meruśikharadhara declared in utter sincerity, “If I am truly be able to disseminate this precious samādhi now and in the future, then let all the trees here on Mount Gṛdhrakūṭa appear as bodhi trees with a bodhisattva beneath each one!”

After Indra king Meruśikharadhara said this, all the trees were seen to be like bodhi trees, with a bodhisattva visible beneath each and every tree. The bodhi trees all uttered the following words, “It is as Indra king Meruśikharadhara has said. Truly, this person must be able to disseminate this samādhi widely!”

爾時諸天、龍、夜叉、乾闥婆等，同聲白佛言：「世尊！假使如來住壽一劫，不為餘事以聲聞乘為人說法，一一說法，皆悉如初轉法輪時所度眾生，說是首楞嚴三昧所度眾生，此則為勝。所以者何？是諸眾生皆以聲聞乘度，於菩薩乘，百分不及一、百千萬億分，乃至算數譬喻所不能及。如是首楞嚴三昧，有是無量勢力，能成就諸菩薩，使得具足佛法。」

At that time the gods, nagas, yakṣas, and gandharvas addressed the Buddha in unison saying, “World-Honored One! Even if your lifetime were an entire kalpa you should do nothing other [than preach the śūraṅgama samādhi]. Rather than preaching the Dharma for people using the vehicle of the śrāvakas— [even though you] preach the Dharma for each and every one so that you are always able to save sentient beings, just as at the time of your first turning of the wheel of the Dharma—it would be better if you were to save people by preaching this śūraṅgama samādhi. Why? The [number of] sentient beings who could be saved by the śrāvaka vehicle is not even one part in a hundred of [those who could be saved by] the bodhisattva vehicle, [nor even] one part in a hundred thousand ten-thousand hundred-million, nor even [one part in] any number that could be described metaphorically. Thus does the śūraṅgama samādhi have immeasurable power to make all bodhisattvas achieve [their goals] and become sufficient in the Dharma of the buddhas.”

爾時堅意菩薩白佛言：「世尊實壽幾何？幾時當入畢竟涅槃？」

Dṛḍhamati Bodhisattva then addressed the Buddha, “What will the life span of the World-Honored One truly be? How long until you finally enter nirvana?”

佛言：「堅意！東方去此世界三萬二千佛土，國名莊嚴，是中有佛，號照明莊嚴自在王如來、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，今現在說法。堅意！如照明莊嚴自在王佛壽命，我所壽命亦復如是！」

The Buddha said, “Dṛḍhamati! Thirty-two thousand buddha lands to the east of this world there is a country named Pratimaṇḍitā (’Ornamentation’). There is a buddha there called Vairocanaraśmipratimaṇḍitāvikurvaṇarāja (’King of Autonomous Illumination and Ornamentation’), Tathāgata, He Who Should Receive Offerings, Of Correct and Universal Understanding, Sufficient in Wise Practice, Well Gone, He Who Understands the World, the Unsurpassed One, He Who Disciplines Humans, Teacher of Humans and Gods, and World-honored Buddha. He is now explaining the Dharma. Dṛḍhamati, my life span is the same as that of Vairocanaraśmipratimaṇḍitāvikurvaṇarāja.

「世尊！是照明莊嚴自在王佛壽命幾所？」

[Dṛḍhamati asked], “World-Honored One! What is the life span of this Vairocanaraśmipratimaṇḍitāvikurvaṇarāja Buddha?”

佛告堅意：「汝自往問，自當答汝。」

The Buddha told Dṛḍhamati, “You may go ask him yourself; he will answer you.”

即時堅意承佛神力，又以首楞嚴三昧力故，及自善根神通力故，如一念頃，到彼莊嚴世界。頭面禮彼佛足，右遶三匝，却住一面，白佛言：「世尊壽命幾時？當入涅槃？」

At that instant, the Buddha imparted his divine power to Dṛḍhamati, who, through the power of the śūraṅgama samādhi and through the power of the supernormal abilities [deriving from] his own good roots, arrived in a single moment in that world Pratimaṇḍitā. [Dṛḍhamati] placed his head on that buddha’s feet in worship, walked around him three times, then faced that buddha and addressed him, “World-Honored One! What is your life span? When will you enter into nirvana?”

彼佛答言：「如彼釋迦牟尼佛壽命，我所壽命，亦復如是！堅意！汝欲知者，我壽七百阿僧祇劫，釋迦牟尼佛壽命亦爾！」

That Buddha replied saying, “My life span is the same as that of Śākyamuni Buddha. Dṛḍhamati! If you wish to know my life span is seven hundred immeasurable kalpas. The life span of Śākyamuni Buddha is the same.”

爾時堅意菩薩心大歡喜，即還娑婆世界，白佛言：「世尊！彼照明莊嚴自在王佛，壽七百阿僧祇劫。而告我言：『如我壽命，釋迦牟尼佛壽命，亦復如是！』」

Then Dṛḍhamati Bodhisattva felt great joy, then returned to this Sahā World and addressed the Buddha saying, “World-Honored One! Vairocanaraśmipratimaṇḍitāvikurvaṇarāja Buddha has a life span of seven hundred immeasurable kalpas. He told me your life span is the same as his.”

爾時阿難從座而起，偏袒右肩，合掌向佛，白佛言：「世尊！如我解佛所說義，我謂世尊於彼莊嚴世界，以異名字利益眾生。」

At that time Ānanda arose from his seat, placed his robe over his right shoulder, held his palms together, and faced the Buddha. He addressed the Buddha saying, “World-Honored One! According to my understanding of the meaning you have explained, I suggest that it is you who, under a different name, benefits sentient beings in that Pratimaṇḍitā World.”

爾時世尊讚阿難言：「善哉善哉！汝以佛力，能知是事。彼佛身者即是我身，以異名字於彼說法，度脫眾生。阿難！如是神通自在力者，皆是首楞嚴三昧勢力。」

The World-Honored One then praised Ānanda saying, “Excellent, excellent! You are able to understand this by the power of the buddhas. The body of that buddha is my body; under a different name do I explain the Dharma and save sentient beings there. Ānanda! Such autonomous power in the supernormal abilities is entirely the power of the śūraṅgama samādhi.”

爾時佛告堅意菩薩：「堅意！以是事故，當知我壽七百阿僧祇劫，乃當畢竟入於涅槃。」

The Buddha then told Dṛḍhamati Bodhisattva, “Dṛḍhamati! Because of this, you should understand that my life span is seven hundred immeasurable eons, after which I will finally enter nirvana.”

時會大眾，聞佛所說，壽命如是不可思議，皆大歡喜得未曾有，白佛言：「世尊！諸佛神力至未曾有，一切所行不可思議，於此現壽如是短命，而實於彼七百阿僧祇劫。世尊！願使一切眾生具足如是不可思議壽命。」

Hearing that the life span of the Buddha was so inconceivably [long], everyone in the great assembly experienced great joy and attained [an experience they] had never had before. They addressed the Buddha saying, “World-Honored One! The divine power of the buddhas is utterly unprecedented. All of their activities are inconceivable. You manifest such a brief life span in this [world], yet your real [life span] is seven hundred immeasurable eons. World-Honored One! We beseech you to allow all sentient beings to have inconceivably long life spans such as this!”

爾時世尊復告堅意：「是首楞嚴三昧，隨在郡國、城邑、聚落、精舍、空林，其中諸魔魔民，不得其便。」

The World-Honored One then further said to Dṛḍhamati, “The Māras and Māra people within the countries, cities, towns, villages, and empty forests will not be able to gain mastery of this śūraṅgama samādhi.”

又告堅意：「若有法師，書寫、讀誦、解說是首楞嚴三昧，於人、非人無有恐怖，復得二十不可思議功德之分。何等二十福德不可思議？其智不可思議、其慧不可思議、方便不可思議、辯才不可思議、法明不可思議、總持不可思議、法門不可思議、憶念隨義不可思議、諸神通力不可思議、分別眾生諸所語言不可思議、深解眾生心之所樂不可思議、得見諸佛不可思議、所聞諸法不可思議、教化眾生不可思議、自在三昧不可思議、成就淨土不可思議、形色最妙不可思議、功德自在不可思議、修治諸波羅蜜不可思議、得不退轉佛法不可思議。是為二十。

He also told Dṛḍhamati, “Any Dharma master who copies, recites, and explains this śūraṅgama samādhi should have no fear of humans or nonhumans but will attain twenty forms of inconceivable merit. What are these twenty forms of inconceivable merit? [They are]: inconceivable wisdom, inconceivable sagacity, inconceivable expedient means, inconceivable discrimination, inconceivable wisdom in the Dharma (faming), inconceivable dhāraṇīs, inconceivable Dharma Doors , inconceivable memory [of anything] at will, inconceivable power in the supernormal abilities, inconceivable discrimination of the words of sentient beings, inconceivable profound understanding of the longings of sentient beings, inconceivable attainment of vision of the buddhas, inconceivable hearing of the dharmas, inconceivable teaching of sentient beings, inconceivable autonomous mastery of samādhi, inconceivable creation of pure lands, inconceivable most wondrous physical form, inconceivable autonomous mastery of merit, inconceivable cultivation of the perfections, and inconceivable attainment of the Dharma of the buddhas without regression. These are the twenty.”

「堅意！若人書寫、讀誦是首楞嚴三昧，得是二十不可思議功德之分。是故堅意！若人欲得今世來世諸利，當書寫讀誦、解說修行是首楞嚴三昧。

Dṛḍhamati! Anyone who copies or recites this śūraṅgama samādhi will attain these twenty forms of inconceivable merit. For this reason, Dṛḍhamati! Anyone who wants to attain any of the benefits in this lifetime or the next should copy, recite, explain, and practice according to this śūraṅgama samādhi.

「堅意！若求佛道善男子、善女人，於千萬劫勤心修行六波羅蜜，若有聞是首楞嚴三昧，即能信受，心不退沒，不驚不畏，福勝於彼，疾至阿耨多羅三藐三菩提；何況聞已受持讀誦，如說修行，為人解說？若有菩薩！欲聞諸佛不思議法，不驚不畏，欲於一切諸佛法中現了自知，不從他教，應當修集行是三昧；若欲得聞所未聞法，信受不逆，應當聞是首楞嚴三昧。」

“Dṛḍhamati! If good men and women who seek the enlightenment of buddhahood and are engaged in the thousand ten-thousand eons of diligent cultivation of the six perfections hear this śūraṅgama samādhi, are able to accept it in faith without becoming discouraged, and are not upset or frightened by it, the blessings [accruing from this] will surpass those of anything else and they will rapidly attain anuttarā-saṃyak-saṃbodhi. How much more so for those who hear it, accept it, recite it, practice according to it, and explain it for people! Any bodhisattva who wishes to hear the inconceivable Dharma of the buddhas without being upset or frightened, who wishes to realize his or her own understanding of all the dharmas of the buddhas without being dependent on any other teaching, should cultivate and practice this samādhi. If you wish to hear a Dharma you have not heard before and accept [the Dharma] in faith and without disagreement, you should hear this śūraṅgama samādhi.”

說是首楞嚴三昧經時，無量眾生發阿耨多羅三藐三菩提心，復倍是數，住阿惟越致地；復倍是數，得無生法忍。萬八千菩薩，得是首楞嚴三昧；萬八千比丘、比丘尼，不受諸法故，漏盡解脫，得阿羅漢。二萬六千優婆塞、優婆夷，於諸法中得法眼淨。三十那由他諸天，得入聖位。

When this Śūraṅgama-samādhi-sūtra was explained, innumerable sentient beings generated the intention to achieve anuttarā-saṃyak-saṃbodhi. Twice that number [were able to] reside in the stage of nonregression, and twice that number attained the patient tolerance of the birthlessness of all dharmas. Eighteen thousand bodhisattvas attained the śūraṅgama samādhi and eighteen thousand monks and nuns, because they were not influenced by the dharmas, [achieved] the emancipation of the extinction of impurities (lit., “outflows”) and attained arhatship. Twenty-six thousand laymen and laywomen attained the purity of the Dharma-eye with regard to the dharmas, and thirty nayutas of gods attained the rank of sage.

佛說經已！文殊師利法王子、堅意菩薩等一切諸菩薩摩訶薩，及諸聲聞大弟子，一切諸天、龍、神、乾闥婆、阿修羅等世間人民，聞佛所說，歡喜信受。

After the Buddha had preached this sutra! Dharma Prince Mañjuśrī, Dṛḍhamati Bodhisattva, all the great bodhisattvas, śrāvakas, and great disciples, and all the gods, dragons, gandharvas, asuras, and people of the world, having heard what the Buddha had preached, joyously believed in and accepted it.