大寶積經卷第五十四
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之二十大自在天授記品第十二
爾時佛告舍利子：「往昔過去大蘊如來、應、正等覺，為精進行童子廣說如是四無量法及說六波羅蜜多已，爾時彼佛復告精進行童子：『云何菩薩摩訶薩隨攝法轉？童子當知，菩薩摩訶薩具足如來四攝之法，由是法故菩薩摩訶薩恒處長夜攝諸眾生。何等為四？所謂布施、愛語、利行、同事，如是名為四種攝法。童子！云何名為如是攝法？童子！所言施者具有二種：一者財施，二者法施，是為布施。言愛語者，謂於一切諸來求乞或樂聞法，菩薩悉能愛語慰喻。言利行者，謂能滿足若自若他所有意樂。言同事者，隨己所有智及功德，為他演說攝受建立一切眾生，令其安住若智若法。復次童子！言布施者，於來乞求諸眾生所心意清淨。言愛語者，於來乞求諸眾生所善言安慰。言利行者，隨諸眾生所有義利皆令成熟。言同事者，於來乞求諸眾生所行平等心成其義利。復次童子！言布施者，謂諸菩薩發意行捨。言愛語者，方便無斷。言利行者，深心無悔。言同事者，迴向大乘。復次童子！言布施者，謂隨慈心而行於捨。言愛語者，常不捨離歡喜之心。言利行者，成就大悲，心恒欣樂利眾生事。言同事者，修捨平等無有高下，心恒迴向一切智智。復次童子！言布施者，如法求財，常思行捨拯濟貧乏。言愛語者，既施財已，重復安處令住法義。言利行者，自利利他平等攝取。言同事者，為欲利益諸眾生故，究竟發起一切智心。復次童子！言布施者，一切所有內外諸法悉皆捨離。言愛語者，於一切法功德智慧無所祕惜。言利行者，棄捨自利專務利他。言同事者，總攝財物如置掌中，隨緣惠施情無憂慼。
At that time, the Buddha said to Śāriputra: "In the past, after the Tathāgata Great Aggregate, the Worthy One, the Perfectly Enlightened One, had extensively taught the four immeasurables and the six pāramitās to the youth Vigorous Practice, that Buddha further said to the youth Vigorous Practice:
"How do bodhisattva mahāsattvas turn according to the methods of attraction? Young man, you should know that bodhisattva mahāsattvas are endowed with the Tathāgata's four methods of attraction. Because of these methods, bodhisattva mahāsattvas constantly attract sentient beings throughout the long night. What are these four? Namely, giving, loving speech, beneficial conduct, and cooperation. These are called the four methods of attraction.
Young man, what are these methods of attraction? Young man, what is called giving has two types: material giving and Dharma giving. This is giving. Loving speech refers to speaking kindly and consolingly to all those who come seeking or who enjoy hearing the Dharma. Beneficial conduct refers to fulfilling one's own and others' wishes. Cooperation refers to using one's own wisdom and virtues to expound for others, attracting and establishing all sentient beings, causing them to abide in wisdom or Dharma.
Furthermore, young man, giving means having a pure mind towards sentient beings who come seeking. Loving speech means speaking kind words of comfort to sentient beings who come seeking. Beneficial conduct means bringing to maturity all the benefits and advantages of sentient beings. Cooperation means acting with an equal mind towards sentient beings who come seeking, accomplishing their benefits.
Furthermore, young man, giving refers to bodhisattvas generating the intention to practice renunciation. Loving speech refers to unceasing skillful means. Beneficial conduct refers to having no regrets in one's deep mind. Cooperation refers to dedicating towards the Great Vehicle.
Furthermore, young man, giving refers to practicing renunciation with a mind of loving-kindness. Loving speech refers to never abandoning a joyful mind. Beneficial conduct refers to accomplishing great compassion, always delighting in benefiting sentient beings. Cooperation refers to cultivating equanimity without high or low, always dedicating towards the wisdom of all aspects.
Furthermore, young man, giving refers to seeking wealth according to the Dharma, always thinking of practicing renunciation to rescue those in poverty. Loving speech refers to, after giving wealth, further establishing them to abide in the meaning of Dharma. Beneficial conduct refers to equally attracting both self-benefit and benefiting others. Cooperation refers to ultimately generating the mind of all-knowing wisdom for the sake of benefiting all sentient beings.
Furthermore, young man, giving refers to renouncing all internal and external dharmas. Loving speech refers to not being stingy with the virtues and wisdom of all dharmas. Beneficial conduct refers to abandoning self-benefit and focusing solely on benefiting others. Cooperation refers to gathering all wealth as if placing it in one's palm, giving according to conditions without worry or sorrow."
「『復次童子！言法施者，如所聞法廣為他說。言愛語者，以無染心分別開示。言利行者，謂為於他授誦經典，乃至說法無有厭倦。言同事者，以不捨離一切智心，安置含生於正法所。復次童子！所言法施，若為往返求聽法者，如佛正教不亂宣說。言愛語者，以微妙音開示正法。言利行者，謂以衣服飲食床敷醫藥及餘隨用什物眾具，於求法者及說法者但有匱乏即便給施。言同事者，常起深心無間說法。復次童子！言法施者，由是菩薩了知法施諸施中上，常行法施。言愛語者，謂所演說利益之事。言利行者，演暢其義不依於文。言同事者，欲令圓滿一切佛法，常為眾生如應敷化。復次童子！言布施者，所謂柁那波羅蜜多。言愛語者，所謂尸羅波羅蜜多及以羼底波羅蜜多。言利行者，所謂毘利耶波羅蜜多。言同事者，所謂靜慮波羅蜜多及般若波羅蜜多。復次童子！言布施者，謂初發心一切菩薩。言愛語者，謂已發行一切菩薩。言利行者，謂不退轉一切菩薩。言同事者，所謂繫屬一生諸大菩薩。復次童子！言布施者，為欲堅固菩提根本。言愛語者，為欲成就菩提萌芽。言利行者，為欲開發菩提妙花。言同事者，為欲成熟菩提勝果。如是童子！是名菩薩摩訶薩四種攝法。菩薩摩訶薩為欲修行大菩提故，以如是等四攝之法處於長夜攝受眾生，是名菩薩摩訶薩隨攝法轉。童子！如是攝法無量無邊，皆說名為菩提之道。』
"Furthermore, young man! Dharma giving means extensively explaining to others the Dharma one has heard. Loving speech means explaining and revealing with an undefiled mind. Beneficial conduct means teaching others to recite sutras and explaining the Dharma without weariness. Cooperation means, with a mind that does not abandon all-knowing wisdom, establishing sentient beings in the true Dharma.
Furthermore, young man! Dharma giving means, for those who come and go seeking to hear the Dharma, explaining correctly according to the Buddha's teachings without confusion. Loving speech means revealing the true Dharma with a sublime voice. Beneficial conduct means providing clothing, food, bedding, medicine, and other necessary items to those seeking or explaining the Dharma when they are in need. Cooperation means constantly arising a deep mind to explain the Dharma without interruption.
Furthermore, young man! Dharma giving means that bodhisattvas, understanding that Dharma giving is supreme among all giving, constantly practice Dharma giving. Loving speech means explaining beneficial matters. Beneficial conduct means expounding the meaning without relying on the text. Cooperation means, wishing to fulfill all Buddha dharmas, constantly teaching sentient beings as appropriate.
Furthermore, young man! Giving refers to the pāramitā of giving. Loving speech refers to the pāramitās of morality and patience. Beneficial conduct refers to the pāramitā of diligence. Cooperation refers to the pāramitās of meditation and wisdom.
Furthermore, young man! Giving refers to all bodhisattvas who have first aroused the mind. Loving speech refers to all bodhisattvas who have already begun practice. Beneficial conduct refers to all non-regressing bodhisattvas. Cooperation refers to great bodhisattvas bound to one more life.
Furthermore, young man! Giving is for firmly establishing the root of enlightenment. Loving speech is for accomplishing the sprout of enlightenment. Beneficial conduct is for developing the wondrous flower of enlightenment. Cooperation is for maturing the supreme fruit of enlightenment.
Thus, young man! These are called the four methods of attraction of bodhisattva mahāsattvas. Bodhisattva mahāsattvas, in order to cultivate great enlightenment, use these four methods of attraction throughout the long night to attract sentient beings. This is called the bodhisattva mahāsattva's turning according to the methods of attraction. Young man! These methods of attraction are limitless and boundless, all called the path of enlightenment."
「舍利子！爾時薄伽梵大蘊如來、應、正等覺為是精進行童子開示如是大菩提道，時彼童子具於佛所聞是法已，又聞讚說過去未來現在諸佛，得大歡喜，即以上妙衣服肴饍飲食床敷醫藥什物眾具，持以奉獻大蘊如來及聲聞眾。如是乃經九十六拘胝歲，供養恭敬尊重讚歎，又復興菩提大願。雖作如是無量功德，而大蘊如來未與童子授於阿耨多羅三藐三菩提記。舍利子！汝謂彼時精進行童子豈異人乎？勿作餘疑，即我身是也。我於彼佛所，以諸供養奉佛及僧經爾所歲，又復起發大菩提願，然彼如來不授我記：『汝於來世當得作佛，號釋迦牟尼如來、應、正等覺。』舍利子！從大蘊如來滅度之後，經阿僧企耶劫，爾時有佛出興于世，名曰寶性如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！寶性如來有八十那庾多聲聞弟子共會說法，一切皆是大阿羅漢，諸漏已盡無復煩惱，乃至其心自在，證得第一波羅蜜。時彼世中有轉輪聖王，名曰善見，七寶來應，所謂成就金輪乃至主將兵寶。是善見王以其輪寶威四天下，正法治世名為法王，仁德育物眾所欣重，國界人民居住寬博。所治大城名曰圓滿，東西長十二踰繕那，南北廣七踰繕那，安隱豐樂人民熾盛甚可愛樂，多諸財寶資具充溢。爾時城中有大長者名曰善慧，其家巨富財寶充積，已曾供養過去諸佛殖眾德本。舍利子！時薄伽梵寶性如來觀是長者深心欲解，作是思惟：『此大長者善根已熟，堪為如是大菩薩藏法門之器，又是諸佛正法之器。』既了知已，便往其所現大神變，上住虛空結跏趺坐，為彼長者開菩提道，又復讚說過去未來現在諸佛。舍利子！爾時善慧聞佛開示大菩薩道，又聞讚說三世佛已，獲得廣大歡喜淨信，即以上妙衣服肴饍飲食及餘資具，以用奉獻寶性如來及弟子眾。經於千歲，供養恭敬尊重讚歎，又復興起阿耨多羅三藐三菩提微妙大願。雖作如是廣發眾行，然彼如來未為授記。舍利子！汝謂爾時善慧長者豈異人乎？勿餘異疑，即我身是也。我於爾時雖以種種供養奉佛及僧，并起廣大菩提勝願，然彼如來不授我記，云於來世當得作佛，號釋迦牟尼如來、應、正等覺。舍利子！自寶性如來滅度之後，經阿僧企耶劫，有佛出世，名曰放光如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。舍利子！以何義故佛名放光？舍利子！當於爾時有王出世，名曰勝怨。所都大城名盛蓮花，安隱豐樂人民熾盛，財寶眾具充積流溢。王有大臣婆羅門種，名曰光主，其家巨富，財產倉庫具足盈滿。而是大臣為勝怨王偏所愛重欣慕其德，常所見遇情無厭逆。舍利子！時勝怨王割所王國四分之一，賜此大臣封以為王。時光主王治于小國，以法御世不行邪抂。舍利子！是光主王於後異時誕生太子，形貌端正眾所樂觀，成就第一圓滿淨色，以三十二大丈夫相具足莊嚴。又於王子一切身分皆放光明，猶如日輪之所照耀，因為立號名曰放光。舍利子！時光主王召集國中諸婆羅門善占相者皆悉集已，便示王子令其相之。諸婆羅門既覩相已，便作是言：『今此王子定當作佛。』時光主王即以王子付諸養母。其後不久，身相長大聰叡明達。時淨居天處色究竟天宮，以通智力知是王子將登正覺，便於彼沒來至放光王子菩薩所止處已，右遶菩薩，即於其前說是頌曰：
Śāriputra! At that time, the Bhagavān Tathāgata Great Aggregate, the Worthy One, the Perfectly Enlightened One, revealed the great path of enlightenment to the youth Vigorous Practice. When that youth heard this teaching from the Buddha and heard praises of the past, future, and present Buddhas, he became greatly joyful. He immediately offered excellent clothing, delicious food and drink, bedding, medicine, and various utensils to the Tathāgata Great Aggregate and his assembly of disciples.
For ninety-six koṭi years, he made offerings, paid respect, honored, and praised them, and also made great vows for enlightenment. Although he performed such immeasurable meritorious deeds, the Tathāgata Great Aggregate did not give the youth a prediction of unsurpassed perfect enlightenment.
Śāriputra! Do you think that youth Vigorous Practice was someone else? Do not doubt otherwise, it was myself. At that Buddha's place, I made offerings to the Buddha and Sangha for that many years, and also made great vows for enlightenment, yet that Tathāgata did not give me a prediction, saying: "You will become a Buddha in the future, named Śākyamuni Tathāgata, Worthy One, Perfectly Enlightened One."
Śāriputra! After the Tathāgata Great Aggregate passed into nirvana, after asaṃkhyeya kalpas, a Buddha appeared in the world named Tathāgata Jewel Nature, Worthy One, Perfectly Enlightened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, Bhagavān.
Śāriputra! The Tathāgata Jewel Nature had eighty nayuta śrāvaka disciples gathered to hear the Dharma. All were great arhats who had exhausted all defilements and afflictions, up to attaining mastery of mind and realizing the foremost pāramitā.
At that time in that world, there was a wheel-turning sage king named Excellent Vision, who possessed the seven treasures, namely the golden wheel treasure up to the chief general treasure. This King Excellent Vision ruled the four continents with the wheel treasure, governed the world with right Dharma and was called a Dharma King. He nurtured beings with benevolence and virtue, was respected by all, and his kingdom and people lived in vast territories.
The great city he ruled was called Perfect. It was twelve yojanas long from east to west and seven yojanas wide from north to south. It was peaceful, prosperous, with thriving people, very delightful, and abundant in wealth and resources.
At that time, in the city there was a great elder named Good Wisdom. His family was extremely wealthy with abundant treasures. He had already made offerings to past Buddhas and planted many roots of virtue.
Śāriputra! At that time, the Bhagavān Tathāgata Jewel Nature observed this elder's deep aspiration and thought: "This great elder's roots of goodness have ripened. He is a worthy vessel for such a great Bodhisattva treasury Dharma gate, and also a vessel for the true Dharma of all Buddhas." Having understood this, he went to where the elder was, displayed great supernatural powers, sat cross-legged in the air, revealed the path of enlightenment to that elder, and also praised the Buddhas of the past, future, and present.
Śāriputra! At that time, Good Wisdom heard the Buddha reveal the great Bodhisattva path and heard praises of the Buddhas of the three times. He attained great joy and pure faith, and immediately offered excellent clothing, delicious food and drink, and other necessities to the Tathāgata Jewel Nature and his disciples. For a thousand years, he made offerings, paid respect, honored, and praised them, and also made subtle and great vows for unsurpassed perfect enlightenment. Although he performed such extensive practices, that Tathāgata did not give him a prediction.
Śāriputra! Do you think that elder Good Wisdom was someone else? Do not doubt otherwise, it was myself. At that time, although I made various offerings to the Buddha and Sangha, and made vast and excellent vows for enlightenment, that Tathāgata did not give me a prediction, saying that in the future I would become a Buddha named Śākyamuni Tathāgata, Worthy One, Perfectly Enlightened One.
Śāriputra! After the Tathāgata Jewel Nature passed into nirvana, after asaṃkhyeya kalpas, a Buddha appeared in the world named Tathāgata Light-Emitting, Worthy One, Perfectly Enlightened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, Bhagavān.
Śāriputra! Why was this Buddha named Light-Emitting? Śāriputra! At that time, there was a king who appeared in the world named Victorious Enemy. His capital city was named Flourishing Lotus, peaceful, prosperous, with thriving people, and abundant in wealth and resources.
The king had a great minister of the Brahmin caste named Light Lord, whose family was extremely wealthy, with abundant property and full storehouses. This minister was especially loved and admired by King Victorious Enemy, who always met with him without tiring.
Śāriputra! At that time, King Victorious Enemy divided his kingdom into four parts and bestowed one part to this minister, making him a king. King Light Lord ruled his small country with Dharma and did not act wrongly.
Śāriputra! Later, King Light Lord had a prince born to him. The prince's appearance was handsome and pleasing to all who saw him. He possessed the foremost perfect pure complexion, adorned with the thirty-two marks of a great man. Moreover, the prince's entire body emitted light, like the radiance of the sun, so he was named Light-Emitting.
Śāriputra! At that time, King Light Lord gathered all the Brahmins in the country who were skilled in divination. He showed them the prince and had them examine him. When the Brahmins saw his marks, they said, "This prince will definitely become a Buddha." King Light Lord then entrusted the prince to wet nurses. Not long after, the prince grew up to be intelligent and wise.
At that time, the gods of the Pure Abodes in the highest heaven of the form realm, knowing through their supernatural powers that this prince would attain perfect enlightenment, disappeared from there and came to where the Bodhisattva Prince Light-Emitting was staying. They circumambulated the Bodhisattva and spoke these verses before him:
非謂安處大王宮， 能生清淨勝功德； 要假仙幢袈裟相， 果證無上妙菩提。
It is not said that dwelling in a great royal palace Can generate pure and superior merit; One must rely on the appearance of The Immortal’s banner and kasaya robe To realize the unsurpassed wonderful enlightenment.
盛壯須臾若流逝， 迅速過於大猛風， 不可憙樂弊衰老， 摧壞世間之所愛。
Youth and vigor pass away in an instant, Swifter than a great fierce wind, One cannot delight in decrepit old age, Which destroys what the world loves.
衰老能令薄勢力， 難得欣樂趣非家， 大仙今者極盛年， 宜當及時發精進。
Old age can make one's power thin, It's hard to find joy in renouncing the home life, Great sage, now in your prime years, You should exert diligence in time.
善哉善哉大慧者， 善哉善哉大超悟， 善哉善哉速出家， 定成堅固正等覺。』
Excellent, excellent, O one of great wisdom! Excellent, excellent, O one of great awakening! Excellent, excellent, quickly leave home, You will surely attain firm and perfect enlightenment.
「舍利子！時放光菩薩摩訶薩為淨居天所開悟已，以清淨信趣於非家。當出家夜，即成阿耨多羅三藐三菩提。時彼世尊便以如是廣大名稱出現世間，號曰放光如來，十號具足，為諸天人之所讚頌。時勝怨王聞光主王子出家修行證得無上正等菩提，名曰放光，即便往告光主王言：『我聞卿子出家成佛，不審世尊大慈悲故能來降不？若不垂愍至於此者，我當嚴備四種力軍往如來所躬事奉敬。』舍利子！時光主王即集大臣守衛軍眾具宣是事。諸大臣言：『王於今者應自往詣放光如來諮問是事。大悲世尊愍眾生故，為欲往彼勝怨王所？為不往耶？』時光主王即便嚴駕，與諸大臣侍衛導從，往如來所。既到彼已頂禮佛足，即以上事具白世尊。時放光如來告父王曰：『大王當知，我今往詣勝怨王所，愍眾生故。』舍利子！時放光如來隨所樂欲別住一處勝怨王都，即與二十拘胝大阿羅漢出詣彼國。爾時父王亦備四種強力軍眾隨從佛後，辦具種種上妙衣服餚膳飲食床敷醫藥及餘資具供佛及僧，乃至隨逐如來到己王領國界之際，便禮佛足，遶無數匝，涕泣哽噎辭退而還。時勝怨王聞放光如來與諸大眾將來詣此盛蓮花城，即便嚴飾所都大城，除去一切沙礫瓦石，清淨夷坦街巷道路，掃灑修治極令華麗。又以香水重增霑灑，散布名花量齊人膝，以妙香瓶列薰於道，敷置種種微妙寶衣，於上虛空張施幡蓋，作倡伎樂騰欝充滿。舍利子！時勝怨王作如是等莊嚴綺飾盛蓮花城大王都已，又下嚴勅擊鼓宣令，於此王都城之內外，所有花鬘及塗香等，無令有人輒自受用并將出賣，一切皆當奉獻供養放光如來；若違此令當加重罰。舍利子！時勝怨王齎持種種花鬘塗香末香、珍妙衣服幢幡寶蓋，鼓擊種種諸妙音樂，又設羽儀現大嚴備，以王威勢出所都城，為欲瞻仰彼如來故，并申禮拜陳諸供養，與四種軍及王城內所有婆羅門長者居士豪族類等往詣佛所。既到彼已，時勝怨王最先頂禮彼如來足，復以種種花鬘塗香末香上妙衣服幢幡寶蓋供養如來。自供養已，復令王子大臣及諸侍衛婆羅門長者居士等亦如大王廣修供養。舍利子！時勝怨王既供養已，具歡喜心、具妙善心、具離蓋心、具適悅心，與諸群臣而隨佛後。舍利子！爾時有婆羅門名曰珍寶，住大雪山王側，五百儒童以為弟子，眾人所宗、名德遠被、善持藝術，於三毘陀經達到彼岸，又於尼揵荼書及計羅婆論、分別字論、伊底訶婆論、五分記論、隨順世論、祠祀呪論、丈夫相論，於是等論皆善通達，及以自宗師傅三明大教，曉其理趣妙識開遮。舍利子！是婆羅門有一儒童近住弟子，名曰迷伽，受學珍寶備通幽旨，藝術經論並皆明達，智與師齊堪為導首。時彼迷伽白其師曰：『大師當知，所學經論皆已通達，我今當返自所生地。云何奉酬大師恩德？』時師告曰：『伐瑳迷伽！夫為弟子欲報師恩，當以財寶方陳厚意。所謂何等？若辦五百羯利沙鉢那者，足表深心。』舍利子！爾時迷伽儒童奉師教已，致敬右遶辭退而行，遍遊村城亭館國邑王都，處處追覓謝師財寶。既具集已將陳酬報，漸漸往詣盛蓮花城，遙見王都種種嚴飾明發華麗甚可愛樂，即問傍人：『今此王都有何盛事，榮飾周布莊嚴乃爾？』傍人答曰：『卿不知耶！今日放光如來、應、正等覺與八十拘胝大阿羅漢、八萬四千諸大菩薩將入此城，其中人民當行大施當興大福。由斯事故致此莊嚴。』時迷伽儒童忽聞如是佛名之聲，獲得廣大歡喜淨信，竊自惟忖：『諸佛如來出世甚難，極難得值過烏曇花，又似盲龜難遇浮孔，百千大劫時或一遇。我今奉見甚為希有，定應以此五百羯利沙鉢那貿花散奉放光如來，當更求財用酬師德。』舍利子！當於爾時有一女人，齎持七莖殟鉢羅花從市而來。迷伽告曰：『何處得此水生花來？』女曰：『我於某處賣花鬘所，以五百羯利沙鉢那買得此花。』迷伽告曰：『今酬本價能與花不？』女曰：『不然。』又曰：『若不許者，今有五百羯利沙鉢那，汝當獨取此七莖花，二人當共，為可爾不？』女曰：『卿用此花為作何等？』告曰：『將用奉散放光如來。』女曰：『如卿所言。從今已往，於諸有趣常能降及為我夫者，當以此花持用相委。』爾時迷伽便報女曰：『止止女人！勿作是說。何以故？汝女人性掉動輕轉多諸放逸，汝之所言不足收採。又我當於阿僧企耶劫，修集佛法廣行布施，或以金銀珍寶珊瑚末尼、真珠琉璃螺貝璧玉、象馬駝驢牛羊群畜，乃至或捨大國王位車輅服飾、內宮妃后男女眷屬，或捨手足耳鼻皮肉骨髓、髻中明珠眼目頭首。大略而言，無有一切內外之物於我施門而不捨者。或復有時當捨於汝，入佛法中以信出家趣於非家。汝性掉動輕轉放逸，或當爾時於我大捨而為障礙。』其女報曰：『審如所言我為大利。縱使卿今賣我此身，乃至充一羯利沙鉢那者，終無異心於施留礙。或復割截我身段段捨施，定無留礙修集佛法。』迷伽告曰：『若能如是此則為可，宜速與花。』爾時女人持花授與，迷伽取花便即往詣放光佛所。遙見如來為無量百千拘胝那庾多眾生前後圍遶，威儀庠序導眾而前，乃至以無量百千功德莊嚴從彼而來。於世尊所心生淨信，以無量種清淨歡喜深愛重心，前詣佛所恭敬禮拜不勝欣慶。又見多人以諸大價微妙衣服，為供佛故敷施行道，便作是念：『我今雖無上妙衣服，唯有所著弊鹿皮衣，當敷道中藉如來足。』作是念已脫衣布地。爾時諸人競取皮衣遠棄他所，咸生蚩責：『云何為是含靈中寶敷設如此弊鹿皮衣？』時彼迷伽即便馳往四衢道邊泥濕之處，取鹿皮衣敷置其上，作如是念：『放光如來大慈悲者，加哀憐我，以遍照眼及遍照智賜觀所為，希願以足蹈我衣上。』爾時如來愍其所念，便以足趾蹈鹿皮衣。迷伽見已心生慶悅踊躍歡喜，即以所持殟鉢羅花用散佛上。於時復有無量天子住虛空中，以天曼陀羅花、殟鉢羅花、鉢特摩花、拘貿陀花、奔荼利花及天栴檀末香俱散佛上，作天音樂詠天清歌，遍滿虛空大興供養。時彼迷伽所散之花列住空中，乃復變成無量千數殟鉢羅花葉，皆垂下合成花蓋隨佛而行。迷伽見已倍復踊躍心生淨信，於如來前解十二年金色髮髻以布于地，便發無上菩提大願：『若我來世當成如來、應、正等覺審不虛者，唯願今者放光如來授手安慰。』又發堅固勢力弘誓，作如是言：『若使如來不以足趾蹈金色髮授手安慰，及不授我菩提記者，我終不起，即於此地乾枯命終。』舍利子！爾時放光如來、應、正等覺具遍照眼及遍照智，於三世中無事不達，知彼迷伽意欲解已，便舉足趾躡其髮上。即便右顧如龍象迴，告諸聲聞一切大眾：『汝等苾芻勿蹈其髮。所以者何？此儒童者，却後過阿僧企耶劫，當成如來、應、正等覺，號釋迦牟尼。』舍利子！是時迷伽聞佛授記歡喜踊躍，上昇虛空高七多羅樹，證得百千那庾多拘胝無動諸定，又以神通智力觀見東方過殑伽沙等無量諸佛皆為授記，作如是言：『儒童當知，汝於來世經阿僧企耶劫，當得作佛，號釋迦牟尼。』如是南西北方四維上下，周遍十方各如殑伽沙等無量如來，皆如東方諸佛授記。舍利子！迷伽儒童既蒙諸佛授記安慰已，從虛空下來詣佛所，以信捨家趣於非家，修習堅固清淨梵行。舍利子！汝今於此無生疑惑，謂彼往世迷伽儒童是餘人乎？勿作是觀，即我為彼儒童菩薩。我於爾時以是五莖青色蓮花奉散彼佛，復解金髮敷置道上，興如是行便蒙授記。是故舍利子！若有菩薩摩訶薩欲得速受如來記者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦通明義趣，廣為他說分別開示，復應修行無相正行。何以故？我憶往昔未得值遇放光佛前，無有一切白淨行法不修行者。雖作如是無量勤苦，然不蒙佛為我授記。所以者何？由修諸行皆有相故。從是已後，我方於是大菩薩藏微妙法門，隨所聞已安住正行。如是行者謂無相行、無功用行、無所得行，行如是等無相行已，放光如來乃為授記。舍利子！我憶往昔最初得見放光佛時，便得超過一切有相有功用行，又初見佛便能隨覺一切法性，又得通達一切諸法自性無生。從是已後放光如來乃為授記。作如是言：『迷伽儒童！汝於來世過阿僧企耶劫，當得作佛，號釋迦牟尼如來、應、正等覺。』舍利子！當授記時，我便證得無生法忍。舍利子！證得何等無生法忍？所謂證得一切色法無所得忍，證得受想行識法無所得忍，證得蘊界處法無所得忍。舍利子！言得忍者，是則名為忍受諸法都無所得。何以故？非於證得如是忍時世間之法而復現行，非異生法、非諸學法、非無學法、非獨覺法、非菩薩法、非諸佛法而復現行。所以者何？由一切法不現行故說名得忍，由一切法畢竟無得亦無所得，故名得忍。又是忍者，於一剎那盡一切相及諸所緣，故得名忍。又是忍者，不忍於眼、不壞於眼及諸所緣，故名得忍。不忍於耳鼻舌身意、不壞於意，如是忍者無盡境界、如是忍者非趣境界，故名得忍。是故舍利子！若有菩薩摩訶薩欲得速為如來授記證是忍者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦通達義趣，廣為他說分別開示安住正行，謂無相行、無功用行、無所得行，如是等法名為正行。」
Śāriputra! After the Bodhisattva Mahāsattva Light-Emitting was enlightened by the gods of the Pure Abodes, he turned towards renunciation with pure faith. On the night he left home, he immediately attained unsurpassed perfect enlightenment. At that time, that World-Honored One appeared in the world with such a vast reputation, known as the Tathāgata Light-Emitting, complete with the ten epithets, praised by gods and humans.
When King Victorious Enemy heard that Light Lord's son had left home, practiced, and attained unsurpassed perfect enlightenment, named Light-Emitting, he immediately went to tell King Light Lord: "I hear your son has left home and become a Buddha. I wonder if the World-Honored One, out of great compassion, might come here? If he does not show compassion by coming here, I will prepare the four kinds of powerful armies and go to the Tathāgata to pay homage and respect in person."
Śāriputra! At that time, King Light Lord immediately gathered his ministers and guard troops to announce this matter. The ministers said: "The king should now go himself to the Tathāgata Light-Emitting to inquire about this matter. Will the greatly compassionate World-Honored One, out of compassion for sentient beings, go to King Victorious Enemy's place or not?"
Then King Light Lord immediately prepared his chariot, and with his ministers, attendants, and escorts, went to where the Tathāgata was. Upon arriving, he bowed his head to the Buddha's feet and reported the above matter to the World-Honored One. The Tathāgata Light-Emitting told his father the king: "Great King, know that I will now go to King Victorious Enemy's place, out of compassion for sentient beings."
Śāriputra! At that time, the Tathāgata Light-Emitting, according to his wish, stayed separately in one place in King Victorious Enemy's capital, and then set out for that country with twenty koṭis of great arhats. At that time, the father king also prepared four kinds of powerful armies to follow behind the Buddha, providing all kinds of excellent clothing, delicious food and drink, bedding, medicine, and other necessities to make offerings to the Buddha and Sangha. He followed the Tathāgata to the border of his own kingdom, then bowed to the Buddha's feet, circumambulated him countless times, and with tears and choked sobs, took his leave and returned.
When King Victorious Enemy heard that the Tathāgata Light-Emitting was coming with a great assembly to this Flourishing Lotus City, he immediately adorned his great capital city, removing all sand, gravel, and stones, cleaning and leveling the streets and roads, sweeping and repairing to make them extremely beautiful. He also sprinkled fragrant water again, scattered famous flowers knee-deep, placed wonderful incense burners along the road, spread various subtle precious cloths, hung banners and canopies in the sky above, and filled the air with music and song.
Śāriputra! After King Victorious Enemy had thus adorned and beautified the great royal capital of Flourishing Lotus City, he further issued a strict order, beating drums to proclaim that within and without this royal capital, no one was to use or sell any garlands or perfumes for themselves. All were to be offered to the Tathāgata Light-Emitting. Those who violated this order would be severely punished.
Śāriputra! Then King Victorious Enemy, carrying various kinds of garlands, perfumes, powdered incense, precious and wonderful clothes, banners, and jeweled canopies, playing various kinds of wonderful music, and displaying great ceremony and preparation, left his capital city with royal majesty. Wishing to gaze upon that Tathāgata, pay homage, and make offerings, he went to where the Buddha was with the four kinds of armies and all the Brahmins, elders, householders, and noble clans from within the royal city. Upon arriving there, King Victorious Enemy was the first to bow his head to that Tathāgata's feet, and again made offerings to the Tathāgata with various kinds of garlands, perfumes, powdered incense, excellent clothes, banners, and jeweled canopies. After making his own offerings, he further ordered the princes, ministers, attendants, Brahmins, elders, and householders to also make extensive offerings like the great king had done.
Śāriputra! After King Victorious Enemy had made offerings, with a joyful heart, an excellent mind, a mind free from hindrances, and a delighted mind, he followed behind the Buddha with his ministers.
Śāriputra! At that time, there was a Brahmin named Precious Jewel, who lived on the side of the great Snow Mountain. He had five hundred young scholars as disciples, was revered by many, had a far-reaching reputation, and was skilled in the arts. He had mastered the three Vedas, and was also well-versed in the Nirgrantha scriptures, the Keramba treatises, the treatise on distinguishing letters, the Itihāsa treatises, the five-part treatises, the treatises conforming to the world, the treatises on sacrificial rituals, and the treatises on the characteristics of great men. He was proficient in all these treatises, as well as in the three insights and great teachings of his own lineage, understanding their principles and subtleties.
Śāriputra! This Brahmin had a young scholar disciple named Megha who lived nearby. Megha had learned from Precious Jewel and fully understood the profound meanings. He was well-versed in arts and treatises, with wisdom equal to his teacher's, worthy of being a guide. At that time, Megha said to his teacher, "Great teacher, please know that I have mastered all the scriptures and treatises I have studied. I now wish to return to my birthplace. How should I repay the great kindness of my teacher?"
The teacher replied, "Vatsa Megha! For a disciple who wishes to repay his teacher's kindness, it should be done with wealth to express deep gratitude. What do I mean? If you can provide five hundred karshapanas, it would be sufficient to show your deep appreciation."
Śāriputra! At that time, the young scholar Megha, having received his teacher's instructions, paid his respects, circumambulated him, and departed. He traveled through villages, cities, pavilions, countries, and royal capitals, everywhere seeking wealth to thank his teacher. Having collected it and intending to present it as repayment, he gradually approached the Flourishing Lotus City. From afar, he saw the royal capital adorned in various ways, bright and beautiful, extremely delightful. He asked a bystander, "What grand occasion is happening in this royal capital that it is so lavishly decorated and adorned?"
The bystander replied, "Don't you know? Today, the Tathāgata Light-Emitting, the Worthy One, the Perfectly Enlightened One, along with eighty koṭis of great arhats and eighty-four thousand great bodhisattvas, will enter this city. The people here will perform great acts of charity and generate great merit. It is because of this that the city is so adorned."
When the young scholar Megha suddenly heard the name of the Buddha, he attained great joy and pure faith. He secretly pondered, "The appearance of Buddhas and Tathāgatas in the world is extremely rare, even more difficult to encounter than an udumbara flower. It's like a blind turtle encountering a floating log's hole, perhaps meeting once in hundreds of thousands of great kalpas. For me to pay homage now is extremely rare. I should definitely use these five hundred karshapanas to buy flowers to scatter in offering to the Tathāgata Light-Emitting, and then seek wealth again to repay my teacher's kindness."
Śāriputra! At that time, there was a woman carrying seven stems of utpala flowers coming from the market. Megha asked her, "Where did you get these water-born flowers?" The woman said, "I bought these flowers from a certain flower garland seller for five hundred karshapanas." Megha said, "Will you give me the flowers if I pay you the original price?" The woman said, "No." He then said, "If you won't agree to that, I have five hundred karshapanas here. You can take them all for these seven flower stems. Shall we share them between us two?" The woman asked, "What do you want to use these flowers for?" He replied, "I will use them to scatter in offering to the Tathāgata Light-Emitting." The woman said, "As you say. From now on, in all future lives, if you can always descend and become my husband, I will entrust these flowers to you." At that time, Megha replied to the woman, "Stop, stop, woman! Do not say such things. Why? Your female nature is fickle and prone to many indulgences. Your words are not worth considering."
"Moreover, for asaṃkhyeya kalpas, I will cultivate the Buddha's teachings and practice extensive giving. I may give gold, silver, precious jewels, coral, maṇi gems, pearls, lapis lazuli, conch shells, jade, elephants, horses, camels, donkeys, cattle, sheep, and herds of animals. I may even give up the position of a great king, chariots, clothing, inner palace, consorts, male and female attendants, or give up hands, feet, ears, nose, skin, flesh, bones, marrow, the bright pearl in my topknot, eyes, and head. In short, there is nothing internal or external that I would not give up in my practice of giving. There may even come a time when I give you up, enter the Buddha's teachings with faith, leave home, and tend towards homelessness. Your nature is fickle, changeable, and indulgent. At that time, you might become an obstacle to my great renunciation."
The woman replied, "If what you say is true, it would be of great benefit to me. Even if you were to sell me now, even for just one karshapana, I would never have a different mind that would hinder your giving. Even if my body were to be cut into pieces and given away, I would definitely not hinder the cultivation of the Buddha's teachings."
Megha said, "If you can be like this, then it is good. You should quickly give me the flowers." At that time, the woman handed over the flowers, and Megha took them and immediately went to where the Buddha Light-Emitting was.
From afar, he saw the Tathāgata surrounded by countless hundreds of thousands of koṭis of nayutas of beings, moving forward with dignified deportment, leading the assembly, adorned with countless hundreds of thousands of merits. He generated pure faith in the World-Honored One, with countless kinds of pure joy and deep love and respect. He approached the Buddha, paid homage with reverence, and was overwhelmed with joy.
He also saw many people spreading precious and wonderful clothes on the road as offerings to the Buddha. He thought, "Although I don't have fine clothes, I only have this worn deerskin garment. I should spread it on the road for the Tathāgata to step on." Having thought this, he took off his garment and spread it on the ground.
At that time, people rushed to take the deerskin garment and throw it far away, all criticizing, "How can one spread such a worn deerskin garment for the Treasure among all beings?" Then Megha quickly went to a muddy place at a crossroads, took the deerskin garment, and spread it there, thinking, "May the Tathāgata Light-Emitting, the greatly compassionate one, have pity on me and observe my actions with his all-seeing eyes and all-knowing wisdom. I hope he will step on my garment with his foot."
At that time, the Tathāgata, out of compassion for his thoughts, stepped on the deerskin garment with his toe. When Megha saw this, his heart was filled with joy and delight, and he immediately scattered the utpala flowers he was holding over the Buddha. At that time, countless devas in the sky also scattered heavenly mandārava flowers, utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and heavenly sandalwood powder over the Buddha, played heavenly music, sang heavenly pure songs, and filled the sky with great offerings.
The flowers scattered by Megha remained suspended in the air, then transformed into countless thousands of utpala flower petals, all hanging down to form a flower canopy that followed the Buddha as he walked. Seeing this, Megha was even more elated and generated pure faith. Before the Tathāgata, he untied his golden hair that he had grown for twelve years and spread it on the ground. He then made a great vow for unsurpassed enlightenment: "If in the future I am to become a Tathāgata, Arhat, Perfectly Enlightened One, and if this is not false, I only wish that the Tathāgata Light-Emitting would now place his hand on me in comfort."
He also made a firm and powerful vow, saying, "If the Tathāgata does not step on my golden hair with his toe, place his hand on me in comfort, and give me a prediction of enlightenment, I will never rise, but will dry up and die right here on this spot."
Śāriputra! At that time, the Tathāgata Light-Emitting, Arhat, Perfectly Enlightened One, possessing the all-seeing eyes and all-knowing wisdom, understanding all things in the three times, knew Megha's intentions and desires. He then raised his foot and stepped on his hair. He then looked to the right like an elephant turning, and said to all the disciples and the great assembly: "Bhikṣus, do not step on his hair. Why? This young scholar, after asaṃkhyeya kalpas have passed, will become a Tathāgata, Arhat, Perfectly Enlightened One, named Śākyamuni."
Śāriputra! At that time, when Megha heard the Buddha's prediction, he was overjoyed and elated. He rose into the air to the height of seven tāla trees and attained hundreds of thousands of nayutas of koṭis of unwavering concentrations. With his supernatural powers and wisdom, he observed innumerable Buddhas in the eastern direction, as numerous as the sands of the Ganges, all giving him predictions, saying: "Young scholar, know that in a future life, after asaṃkhyeya kalpas, you will become a Buddha named Śākyamuni." Similarly, in the south, west, north, the four intermediate directions, above and below, throughout the ten directions, innumerable Tathāgatas as numerous as the sands of the Ganges all gave predictions like the Buddhas in the east.
Śāriputra! After the young scholar Megha received predictions and comfort from all the Buddhas, he descended from the air and came to where the Buddha was. With faith, he left home for homelessness and cultivated firm and pure brahmacarya.
Śāriputra! You should have no doubts about this, thinking that the young scholar Megha from that past life was someone else. Do not view it that way. I was that young scholar bodhisattva. At that time, I offered those five blue lotus flowers to that Buddha, and also untied my golden hair and spread it on the road. Because of such actions, I received the prediction.
Therefore, Śāriputra! If there are bodhisattva mahāsattvas who wish to quickly receive a prediction from the Tathāgata, they should earnestly listen to, receive, hold, read, recite, understand the meaning of, extensively explain and elucidate for others such a subtle Dharma gate of the great Bodhisattva treasury, and they should also practice the correct practice of non-characteristics. Why? I remember that before I encountered the Buddha Light-Emitting in the past, there was no pure practice that I did not cultivate. Although I made such immeasurable diligent efforts, I did not receive a prediction from the Buddha. Why? Because all the practices I cultivated had characteristics. After that, I then abided in the correct practice according to what I heard from this subtle Dharma gate of the great Bodhisattva treasury. Such practices are the practice of non-characteristics, the practice without effort, the practice of non-attainment. After practicing such non-characteristic practices, the Tathāgata Light-Emitting then gave me a prediction.
Śāriputra! I remember that when I first saw the Buddha Light-Emitting in the past, I immediately transcended all practices with characteristics and effort. Also, upon first seeing the Buddha, I was able to realize the nature of all dharmas and penetrate that all dharmas are unborn by nature. After this, the Tathāgata Light-Emitting then gave me a prediction, saying: "Young scholar Megha! In a future life, after asaṃkhyeya kalpas, you will become a Buddha named Śākyamuni Tathāgata, Worthy One, Perfectly Enlightened One."
Śāriputra! At the time of receiving the prediction, I attained the patience of the non-arising of dharmas. Śāriputra! What patience of the non-arising of dharmas did I attain? Namely, I attained the patience of non-attainment of all form dharmas, the patience of non-attainment of feeling, perception, formation, and consciousness dharmas, the patience of non-attainment of the dharmas of aggregates, elements, and sense bases.
Śāriputra! To say one has attained patience means to accept that all dharmas are utterly unattainable. Why? Because when one attains such patience, worldly dharmas no longer arise, nor do the dharmas of ordinary beings, learners, non-learners, pratyekabuddhas, bodhisattvas, or all Buddhas arise. Why? Because all dharmas do not arise, it is called attaining patience. Because all dharmas are ultimately unattainable and there is nothing to be attained, it is called attaining patience.
Furthermore, this patience, in a single moment, exhausts all characteristics and all objects, therefore it is called patience. Also, this patience neither tolerates the eye nor destroys the eye and its objects, therefore it is called attaining patience. It neither tolerates nor destroys the ear, nose, tongue, body, or mind. Such patience has an inexhaustible realm, such patience is not a realm to be pursued, therefore it is called attaining patience.
Therefore, Śāriputra! If there are bodhisattva mahāsattvas who wish to quickly receive a prediction from the Tathāgata and attain this patience, they should earnestly listen to, receive, hold, read, recite, understand the meaning of, extensively explain and elucidate for others such a subtle Dharma gate of the great Bodhisattva treasury, and abide in the correct practice, namely the practice of non-characteristics, the practice without effort, the practice of non-attainment. Such dharmas are called the correct practice.
爾時大眾中有長者子名那羅達多，從薄伽梵聞說如是大菩薩藏微妙法門，又聞讚歎諸佛菩薩勝功德已，即從坐起，披一肩衣，以右膝輪安置于地，向佛合掌頂禮恭敬，而白佛言：「世尊先為諸長者等廣說諸法相續不絕，如是開示如是教導，皆令證得阿羅漢果，即於此生盡老死際，而未聞說大菩薩藏微妙法門讚歎諸佛菩薩功德。我幸大利今具得聞，竊生是念：『如是大乘為尊為勝、為上為妙、為無有上，更無過上，所謂阿耨多羅三藐三菩提。』我今現前親聞佛說受持領悟開顯諸法，如是法者分別諸法無所依執、無我我所、無有攝受。世尊！我作是念：『如是妙法為尊為勝、為上為妙、為無有上，更無過上，如是法者我當修集。』世尊！我今思惟一切乘中為無上者，所謂佛乘。諸佛如來亦說此乘，置為第一、最為無上。我從今日發起無上正等覺心，為欲利安多眾生故，為欲悲愍諸世間故，利益安樂無量天人，如佛建立諸大菩薩所有學處，我今皆當悉依隨學。」
At that time, among the great assembly, there was a son of an elder named Naradatta. After hearing the Bhagavān explain such a subtle Dharma gate of the great Bodhisattva treasury, and hearing the praise of the superior merits of all Buddhas and Bodhisattvas, he rose from his seat, arranged his robe over one shoulder, placed his right knee on the ground, joined his palms towards the Buddha, bowed respectfully, and said to the Buddha:
"World-Honored One, you have previously extensively explained the Dharma to the elders continuously without interruption, thus revealing and guiding, causing them all to attain the fruit of Arhatship, ending old age and death in this very life. However, we had not yet heard the explanation of the subtle Dharma gate of the great Bodhisattva treasury or the praise of the merits of all Buddhas and Bodhisattvas. I am fortunate to have fully heard it now, and I secretly think: 'Such a Great Vehicle is noble, supreme, exalted, wonderful, unsurpassed, and nothing surpasses it, namely anuttara-samyak-sambodhi.'"
"Now, I have personally heard the Buddha explain, receive, understand, and reveal all dharmas. Such dharmas distinguish all dharmas without clinging to dependence, without self or possession of self, without grasping. World-Honored One, I think: 'Such wonderful Dharma is noble, supreme, exalted, wonderful, unsurpassed, and nothing surpasses it. I should cultivate such Dharma.'"
"World-Honored One, I now consider that among all vehicles, the unsurpassed one is the Buddha Vehicle. All Buddhas and Tathāgatas also speak of this vehicle, placing it as the first and most unsurpassed. From today onwards, I give rise to the mind of unsurpassed perfect enlightenment, for the sake of benefiting and pacifying many sentient beings, for the sake of compassion for all worlds, for the benefit and happiness of countless gods and humans. Just as the Buddha has established all the training precepts for great Bodhisattvas, I will now follow and learn them all."
說是語已，爾時世尊告長者子：「善哉善哉！善男子！阿耨多羅三藐三菩提甚難證信、甚難修習，汝今乃能深發是意。」
After these words were spoken, the World-Honored One said to the son of the elder: "Excellent, excellent! Good man! Anuttara-samyak-sambodhi is extremely difficult to have faith in and extremely difficult to cultivate. You are now able to deeply generate this intention."
時長者子白佛言：「世尊！無上菩提雖復甚難證信修集，然我今者發起如是勇猛精進，必當修集阿耨多羅三藐三菩提，不以為難。又我於此阿耨多羅三藐三菩提，奉修牢強定無退轉。世尊！我於今者發大弘誓，假使發菩提心如殑伽沙數方證無上正等覺者，我於是事彌增精進，乃至如上一一發心經如殑伽沙等劫，乃至隨是發菩提心，一一所發要由斬截殑伽沙等身分頭首方能起者是菩提心，雖復經履如是勤苦，我於是中倍加精進，終不放捨無上菩提。何以故？縱逢如是諸苦難事猶應修集，藉斯緣故必證菩提，何況為證無上菩提受諸安樂而不修學？所以者何？阿耨多羅三藐三菩提其性高廣，具足周大無上佛法，不可思議、不可稱量、無有涯際、不可宣說，雖復諸佛無障礙智，經歷百千拘胝那庾多劫，以諸言音說此菩提非易可盡。」
Then the son of the elder said to the Buddha: "World-Honored One! Although unsurpassed bodhi is extremely difficult to have faith in and cultivate, I have now aroused such courageous diligence that I will certainly cultivate anuttara-samyak-sambodhi, and do not consider it difficult. Moreover, regarding this anuttara-samyak-sambodhi, I will cultivate it firmly and without regression.
World-Honored One! I now make a great vow: Even if one must generate the bodhi mind as many times as there are grains of sand in the Ganges before attaining unsurpassed perfect enlightenment, I would increase my diligence in this matter. Even if for each generation of the bodhi mind, one must pass through as many kalpas as there are grains of sand in the Ganges, and even if for each generation of the bodhi mind, one must cut off as many body parts and heads as there are grains of sand in the Ganges to be able to arouse this bodhi mind, although encountering such hardships, I would redouble my efforts in this, and never abandon unsurpassed bodhi.
Why? Even if encountering such difficulties and hardships, one should still cultivate. Because of these conditions, one will certainly attain bodhi. How much more so should one cultivate to attain unsurpassed bodhi while experiencing comfort? Why is this? Anuttara-samyak-sambodhi is by nature lofty and vast, fully encompassing the unsurpassed Buddha Dharma. It is inconceivable, immeasurable, limitless, and indescribable. Even if all Buddhas, with their unobstructed wisdom, were to spend hundreds of thousands of koṭis of nayutas of kalpas using various languages to explain this bodhi, it would not be easily exhausted."
爾時長者子那羅達多即於佛前而說頌曰：
At that time, the son of the elder, Naradatta, spoke these verses before the Buddha:
百千拘胝劫， 乃發菩提心， 雖眾苦所逼， 不捨含生界。
For hundreds of thousands of koṭi kalpas, Only then do I generate the bodhi mind, Though pressed by myriad sufferings, I do not abandon the realm of sentient beings.
隨發菩提心， 要斷諸身首， 聚量高迷樓， 我亦能堪忍。
As I generate the bodhi mind, Even if I must cut off my body and head, Piled as high as Mount Meru, I can also endure it.
我安住菩提， 利樂含生故， 願我於來世， 如今日世尊。
I abide in bodhi, For the benefit and happiness of sentient beings, I wish in my future life, To be like the World-Honored One today.
遠彼聲聞乘， 兼濟下乘者， 願我於來世， 如今日世尊。
Far from the Śrāvaka vehicle, Also saving those of the lower vehicle, I wish in my future life, To be like the World-Honored One today.
此乘為大乘， 最上佛稱讚， 我觀無與等， 故欣樂菩提。
This vehicle is the Great Vehicle, The supreme one praised by the Buddha, I see nothing equal to it, Thus I delight in bodhi.
為拔濟危厄， 為脫三惡趣， 為求是如來， 出世現成佛。」
To rescue those in peril, To liberate from the three evil destinies, To seek to be such a Tathāgata, Appearing in the world as a realized Buddha.
爾時長者子那羅達多說是頌已，便自思惟：「我今明達廣大佛法，如何不以教化妻子諸眷屬等？此非我宜。」作是念已即從坐起，頂禮佛足右遶三匝，速疾還家。嚴辦種種諸供養具，與其七妻男女奴婢各有七人，齎持千雙上妙衣服，及諸花香供養之具，又與五百樂人相隨，疾出王舍大城，為欲奉見薄伽梵故。
At that time, after the elder's son Naradatta spoke these verses, he thought to himself: "I now understand the vast Buddha Dharma. How can I not teach my wives, children, and other family members? This is not right for me." Having thought this, he rose from his seat, bowed to the Buddha's feet, circumambulated him three times, and quickly returned home.
He prepared various offerings and, with his seven wives and seven male and female servants for each, carried a thousand pairs of excellent clothes and various flowers and incense for offerings. He was also accompanied by five hundred musicians as he quickly left the great city of Rājagṛha to see the Bhagavān.
時王舍城有多人眾，見長者子與其眷屬速疾馳出，因而問曰：「汝等今者有何怱遽？與諸眷屬將往何所？」
At that time, many people in the city of Rājagṛha saw the elder's son hurriedly leaving with his family and asked: "Why are you in such a hurry today? Where are you going with your family?"
長者子言：「諸善男子豈不知乎？今者如來、應、正等覺止鷲峯山，無量百千天人大眾前後圍遶，無數方便為諸眾生分別開示廣大佛法故。我今者率領眷屬將往佛所，為求如是廣大佛法，為欲成辦不可思議不可稱量諸佛智慧，為欲種殖無上正等菩提善根。汝等若欲成就廣大諸佛法者，可共同詣彼如來所，當共種是廣大佛法無上善根。」爾時王舍城中人民之類，聞長者子說是語已，有十千人皆樂隨從往至佛所。
The elder's son said: "Good men, do you not know? The Tathāgata, Worthy One, Perfectly Enlightened One is now staying on Vulture Peak, surrounded by countless hundreds of thousands of gods and humans, using countless skillful means to explain and reveal the vast Buddha Dharma for all sentient beings. I am now leading my family to go to where the Buddha is, to seek such vast Buddha Dharma, to accomplish the inconceivable and immeasurable wisdom of all Buddhas, and to plant the roots of goodness for unsurpassed perfect enlightenment. If you wish to accomplish the vast Buddha Dharma, you can come together to where the Tathāgata is, and we should plant together these vast roots of goodness of the unsurpassed Buddha Dharma." At that time, among the people in the city of Rājagṛha, after hearing these words from the elder's son, ten thousand people were happy to follow him to where the Buddha was.
時長者子那羅達多與其眷屬，及以隨從滿十千人，同時見佛，頂禮佛足却住一面。時長者子與諸俱來所有大眾，齎持花鬘塗香末香衣蓋幢幡，作倡伎樂歌詠讚歎供養如來，復以千雙淨妙珍服以覆佛上。時長者子作是奉已歡喜無量，即於佛前說伽他讚。其頌曰：
Then the elder's son Naradatta, with his family and the ten thousand followers, all saw the Buddha at the same time, bowed their heads to the Buddha's feet, and stood to one side. The elder's son and all those who came with him carried garlands, perfumes, powdered incense, clothes, canopies, banners, and flags. They made music, sang praises, and made offerings to the Tathāgata. They also covered the Buddha with a thousand pairs of pure and wonderful precious garments. After making these offerings, the elder's son was filled with immeasurable joy and immediately spoke verses of praise before the Buddha. The verses said:
第一有情微妙者， 成清淨行上菩提， 能發無邊勝智見， 如是我今修供養。
To the foremost and most wondrous being, Who has accomplished pure conduct and supreme enlightenment, Who can generate boundless excellent wisdom and insight, To such a one I now make offerings.
昔無量劫多修行， 為利眾生求大覺， 證法自在現成佛， 如是我今修供養。
In countless past kalpas, practicing extensively, Seeking great enlightenment for the benefit of sentient beings, Realizing the mastery of Dharma and manifesting as a Buddha, To such a one I now make offerings.
我與妻子眷屬眾， 為利含識求菩提， 并及多千人民等， 同共歸依大覺者。」
I, along with my wives, children, and retinue, Seek enlightenment for the benefit of all sentient beings, Together with many thousands of people, We all take refuge in the Great Enlightened One.
爾時長者子說是伽陀讚歎佛已，便白佛言：「世尊！我今與此諸有情等至如來所，皆已安住阿耨多羅三藐三菩提，唯願世尊哀愍此等復為說法，當令一切於阿耨多羅三藐三菩提不復退轉。又我今者欲於佛所種諸善根，唯願世尊現為我證，當使如是善根力故，令諸眾生平等速證阿耨多羅三藐三菩提，又獲無量廣大佛法，亦如今者現在世尊。」時長者子與諸眷屬、五百樂工、十千人眾，一心同聲白佛言：「世尊！我等今者於如來前，同共至誠歸依於佛、歸依於法、歸依於僧，唯願世尊憶持我等是鄔波索迦，始從今日乃至壽終，寧棄身命不捨歸趣清淨信心。又復世尊憶持我等，始從今日乃至菩提，為阿耨多羅三藐三菩提故，發起增上勇猛之心。又復世尊憶持我等，唯願速證阿耨多羅三藐三菩提，為諸眾生宣說正法，亦如今者如來無異。又復世尊憶持我等，唯願來世成佛之時，大眾圍遶如今無異。又復世尊憶持我等，唯願來世度脫無量苦逼眾生，如今無異。」時長者子及諸來眾并五百樂工作是誓已，復以種種微妙音樂供養如來，右遶三匝。
After the elder's son spoke these verses praising the Buddha, he said to the Buddha: "World-Honored One! I and these sentient beings have come to the Tathāgata, and have all abided in anuttara-samyak-sambodhi. I only wish that the World-Honored One, out of compassion for them, would teach the Dharma again, causing all to never regress from anuttara-samyak-sambodhi. Moreover, I now wish to plant roots of goodness before the Buddha. I only wish that the World-Honored One would bear witness for me, so that by the power of these roots of goodness, all sentient beings may equally and quickly realize anuttara-samyak-sambodhi, and also obtain immeasurable and vast Buddha Dharma, just like the present World-Honored One."
Then the elder's son, along with his retinue, five hundred musicians, and ten thousand people, with one mind and one voice said to the Buddha: "World-Honored One! We now, before the Tathāgata, together sincerely take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. We only wish that the World-Honored One would remember us as upāsakas, from this day until the end of our lives, willing to give up our bodies and lives but not abandoning our refuge and pure faith. Moreover, World-Honored One, please remember us, from this day until enlightenment, for the sake of anuttara-samyak-sambodhi, we generate a superior and courageous mind. Furthermore, World-Honored One, please remember us, we only wish to quickly realize anuttara-samyak-sambodhi and expound the true Dharma for all sentient beings, just like the Tathāgata does now. Additionally, World-Honored One, please remember us, we only wish that when we become Buddhas in the future, we will be surrounded by great assemblies just as it is now. Lastly, World-Honored One, please remember us, we only wish that in the future we will liberate countless suffering sentient beings, just as it is now."
After the elder's son and all those who came, including the five hundred musicians, made these vows, they again made offerings to the Tathāgata with various kinds of wonderful music and circumambulated him three times to the right.
爾時世尊愍此等故，上昇虛空結加趺坐。時五百樂工既覩如來現此神變，於世尊所倍生淨信。以佛威力，諸音樂器不假攝持自然上踊，住在空中無所憑據，作眾伎樂繁會充溢右遶如來。時長者子俱來大眾，咸覩神變歎未曾有，心生慶悅踊躍歡喜，皆共合掌致敬如來。爾時空中周匝正等一踰繕那，復有無量百千音樂，亦無執持自然而現，猶如蜂房懸處虛空，作倡伎樂發微妙音。爾時長者子與其眷屬及五百樂工、十千城人，及以先來聽法眾內六十千人，諸苾芻眾千二百五十人，佛威力故皆踊空中。又佛神力於上空中五百樂臺自然出現，是諸臺中皆說妙法。又有四大樂臺現於佛前，莊嚴彫飾窮世瓌異。又有無量百千拘胝諸天子眾列住空中，以天曼陀羅花而散佛上。佛神力故，所散之花於虛空中變成八萬高妙花臺。時諸大眾。覩上臺中有如是等廣大莊嚴，於如來所倍生淨信愛敬之心，歎未曾有。
At that time, the World-Honored One, out of compassion for them, ascended into the air and sat cross-legged. When the five hundred musicians saw the Tathāgata display this supernatural power, they generated twice as much pure faith in the World-Honored One. By the Buddha's power, the musical instruments rose up naturally without being held, remained suspended in the air without support, and played music abundantly, circling the Tathāgata to the right. The elder's son and the great assembly who came with him all witnessed this supernatural display and marveled at its unprecedented nature. Their hearts were filled with joy and delight, and they all joined their palms in reverence to the Tathāgata.
At that time, in the surrounding space of one yojana, countless hundreds of thousands of musical instruments appeared naturally without being held, like beehives suspended in the air, playing music and emitting wonderful sounds. Then, by the Buddha's power, the elder's son with his retinue, the five hundred musicians, ten thousand city people, sixty thousand people from the assembly who had come earlier to hear the Dharma, and one thousand two hundred and fifty bhikṣus all rose into the air.
Also by the Buddha's supernatural power, five hundred music pavilions naturally appeared in the sky above, all expounding the wonderful Dharma. Four great music pavilions appeared before the Buddha, adorned and carved with the rarest beauty in the world. Countless hundreds of thousands of koṭis of devaputras stood in rows in the sky, scattering heavenly mandārava flowers over the Buddha. By the Buddha's power, the scattered flowers transformed in the air into eighty thousand lofty and wonderful flower pavilions.
When the great assembly saw such vast adornments in the pavilions above, they generated twice as much pure faith and loving respect for the Tathāgata, marveling at the unprecedented sight.
爾時世尊知諸大眾其心清淨，又復了知那羅達多及俱來眾增上意已，便現微笑如前廣說，乃至其光還從頂沒。時長老阿難既覩微笑，披一肩衣，向佛合掌恭敬作禮，白佛言：「世尊！有何因緣現此微笑？我惟如來所現神相非無因緣。」
At that time, the World-Honored One, knowing that the minds of the great assembly were pure, and also understanding the superior intentions of Naradatta and those who came with him, displayed a smile as extensively described before, up to the point where the light returned and disappeared into the crown of his head. Then the Elder Ānanda, having seen the smile, arranged his robe over one shoulder, joined his palms towards the Buddha, bowed respectfully, and said to the Buddha: "World-Honored One! For what reason did you display this smile? I think that the supernatural signs displayed by the Tathāgata are not without cause and condition.”
佛告阿難：「汝今當知，此長者子那羅達多七婦男女并奴婢等三十六人，由供養我善根力故，當來之世經千拘胝劫不墮惡趣，人天往返受諸快樂。過是劫已值佛出世，名曰商主如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，於是佛所供養恭敬尊重讚歎廣修梵行，從是已後復經二十拘胝劫不墮惡道。阿難當知，是長者子七婦七女及以七婢，自此命終便捨女身得成男子，恒與那羅達多不相捨離行菩薩道，於當來世同處一劫，得成阿耨多羅三藐三菩提。阿難當知，長者子那羅達多菩薩摩訶薩當成佛時，號平等心如來、應、正等覺，出現於世，十號具足。是大菩薩所有眷屬當成佛時，皆同一號，阿若末若如來、應、正等覺，具足十號。是五百樂工以供養我善根力故，當來又經阿僧企耶劫不墮惡趣，又經於彼滿千拘胝轉輪聖王而為翼從。阿難當知，是五百樂工大略而言，於是劫中得值十千諸佛，皆得親承供養無空過者。從是已後同一劫中，得成阿耨多羅三藐三菩提，皆號美音。是十千人以供養我善根力故，中四百人當得值遇慈氏如來，於彼佛所淨修梵行，得盡諸漏便般涅槃。所餘人等，當來又經殑伽沙等如是大劫不墮惡道，漸次得值千拘胝佛，於彼佛所廣修諸行，爾後一切得成阿耨多羅三藐三菩提，皆同一號，名甚希有。阿難當知，是六萬眾中具滿千人，於我滅後正法已盡，又過於彼刀兵中劫，慈氏如來未出現前、眾生壽命漸增長時，爾時贍部當有八萬獨覺出現於世，是一千人皆得值遇供養修善，於後復值慈氏如來還得供養，從是已後經二十五拘胝那庾多劫不墮惡趣，最後人身諸善根力所覺曉故，淨信捨家趣於非家，便得證悟緣覺菩提。阿難當知，於此眾中有十千人，具生聖見。餘千人等，同發阿耨多羅三藐三菩提心。復有六十那庾多諸天子等，遠塵離垢於諸法中生淨法眼。如是阿難，誰有見斯殊特勝利，而於佛所不生淨信愛樂恭敬發希有心？唯除愚癡不肖之士。何以故？彼諸人等於如來所但修如是微細善根，乃能獲得如來大我，或復證入無上涅槃。」
The Buddha said to Ānanda: "You should know that the elder's son Naradatta, his seven wives, their children, and servants, thirty-six people in total, due to the power of the good roots from making offerings to me, will not fall into evil realms for a thousand koṭi kalpas in future lives, and will experience happiness going back and forth between human and heavenly realms. After these kalpas, they will encounter a Buddha named Tathāgata Merchant Leader, make offerings, pay respect, honor, praise, and extensively cultivate pure conduct. After that, they will not fall into evil paths for another twenty koṭi kalpas.
Ānanda, know that the seven wives, seven daughters, and seven maidservants of the elder's son will, after this life ends, abandon their female bodies and become male. They will always be inseparable from Naradatta, practicing the bodhisattva path, and in a future kalpa, they will all attain anuttara-samyak-sambodhi together.
Ānanda, know that when the elder's son Naradatta Bodhisattva Mahāsattva becomes a Buddha, he will be called Tathāgata Equal Mind, appearing in the world with all ten epithets. When his retinue becomes Buddhas, they will all have the same name: Tathāgata Ajñātamājñāta, with all ten epithets.
The five hundred musicians, due to the power of good roots from making offerings to me, will not fall into evil realms for asaṃkhyeya kalpas, and will serve as attendants to a thousand koṭi wheel-turning sage kings. Ānanda, know that these five hundred musicians will encounter ten thousand Buddhas in these kalpas, making offerings to all without exception. After that, in the same kalpa, they will attain anuttara-samyak-sambodhi and all be named Beautiful Sound.
Of the ten thousand people, due to the power of good roots from making offerings to me, four hundred will encounter Maitreya Buddha, cultivate pure conduct, exhaust all defilements, and enter parinirvāṇa. The rest will not fall into evil paths for as many great kalpas as there are sands in the Ganges, gradually encountering a thousand koṭi Buddhas, extensively cultivating practices, and finally all attaining anuttara-samyak-sambodhi with the same name: Very Rare.
Ānanda, know that among the sixty thousand in the assembly, one thousand people, after my extinction and the end of the true Dharma, after the kalpa of weapons, before Maitreya Buddha appears and when human lifespan is gradually increasing, will encounter eighty thousand pratyekabuddhas in Jambudvīpa. These thousand people will all encounter them, make offerings, and cultivate good. Later, they will encounter Maitreya Buddha and make offerings again. After that, they will not fall into evil paths for twenty-five koṭi nayuta kalpas. In their last human body, due to the power of all good roots, they will leave home with pure faith and realize pratyekabuddha enlightenment.
Ānanda, know that among this assembly, ten thousand people have generated noble views. Another thousand people have generated the mind of anuttara-samyak-sambodhi. There are also sixty nayuta devaputras who have become free from dust and defilement and generated the pure Dharma eye regarding all dharmas.
Thus, Ānanda, who, seeing these special supreme benefits, would not generate pure faith, love, respect, and a sense of rarity towards the Buddha? Only foolish and unworthy people. Why? Those people, by cultivating even such subtle good roots towards the Tathāgata, can obtain the great self of the Tathāgata or realize unsurpassed nirvāṇa."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further expound this meaning, spoke verses saying:
於佛所修諸供養， 獲得如斯勝功德， 若有希求高大果， 當於導師修供養。
Those who make offerings at the Buddha's place, Obtain such supreme merits. If one seeks a lofty and great fruit, One should make offerings to the Guide.
若佛現在修供養， 或復於佛涅槃後， 供養馱都如芥子， 常得奉侍諸如來。
Whether making offerings when the Buddha is present, Or after the Buddha's nirvana, Offering relics even as small as a mustard seed, One will always serve all Tathāgatas.
若復欲修諸供養， 如來住世或涅槃， 供養馱都如芥子， 行平等心果平等。
If one wishes to make offerings again, Whether the Tathāgata is in the world or in nirvana, Offering relics even as small as a mustard seed, With an equal mind, the fruits will be equal.
若有具修平等心， 供養平等人中上， 當成平等之勝報， 及證平等妙菩提。
If one cultivates a mind of equality, Making offerings to the Supreme One among humans, One will attain supreme rewards of equality, And realize the wondrous bodhi of equality.
若有欲攝諸善趣， 遮障絕除眾惡道， 及欲趣向涅槃路， 如是獲得不為難。
If one wishes to gather all good destinies, Obstruct and eliminate all evil paths, And wishes to tend towards the path of nirvana, Attaining this is not difficult.
佛具最勝淨尸羅， 佛具最勝三摩地， 若生最勝淨信已， 當獲最勝如來果。
The Buddha possesses the supreme pure precepts, The Buddha possesses the supreme samadhi. If one generates supreme pure faith, One will attain the supreme fruit of Tathāgata.
若修最勝諸供養， 速登最勝之善道， 及證最勝尊正見， 能宣最勝微妙法。
If one makes the supreme offerings, One will swiftly ascend the supreme good path, And realize the supreme noble right view, Able to expound the supreme subtle Dharma.
若樂人中聰叡者， 親持諸佛清淨法， 當修猛利正欲樂， 多聞如理正思惟。
If one delights in being wise among humans, Personally upholding the pure Dharma of all Buddhas, One should cultivate fierce and correct aspirations, With much learning and proper reflection.
有得轉輪之聖主， 或為帝釋梵天王， 廣修無量勝功德， 定趣無餘大寂滅。」
Some become wheel-turning sage kings, Or Śakra or Brahma kings, Extensively cultivating immeasurable supreme merits, Certainly tending towards the great extinction without remainder.
爾時世尊說是頌已，告長老舍利子：「若有安住大乘諸善男子及善女人，欲疾證得阿耨多羅三藐三菩提者，當於如是大菩薩藏微妙法門，發生猛利清淨欲樂殷重聽聞，受持讀誦通達義趣，廣為他說分別開示。何以故？若於是經受持讀誦，乃至為他分別說者，能令三寶永不斷絕，常不遠離四無量行，常勤修習六到彼岸，恒正方便以四攝法攝化眾生。舍利子！如是大乘大菩薩藏微妙法門，當知即是諸菩薩道。所以者何？是經典者善能攝持阿耨多羅三藐三菩提故。舍利子！是經乃是諸菩薩等聖珍寶藏，我依是經正修學已，畢竟證得生死永斷，又證一切波羅蜜多。由證是故，即號無上正等覺者。舍利子！如來於一切波羅蜜多皆已畢竟，如來於一切所作皆已靜息，如來於無量諸地皆已證得，又復更證無邊之地。何以故？由佛證是諸波羅蜜多故，而能究竟安住一切到彼岸法。是故諸菩薩摩訶薩應當於是大菩薩藏微妙法門，精進修行如我所證。」
At that time, after the World-Honored One spoke these verses, he said to the Elder Śāriputra: "If there are good men and good women abiding in the Great Vehicle who wish to quickly realize anuttara-samyak-sambodhi, they should generate fierce and pure aspirations to earnestly listen to, receive, hold, read, recite, understand the meaning of, and extensively explain and elucidate for others such a subtle Dharma gate of the great Bodhisattva treasury.
Why? If one receives, holds, reads, and recites this sutra, and even explains it for others, it can cause the Three Jewels to never be cut off, to never be far from the four immeasurables, to always diligently cultivate the six pāramitās, and to constantly use the four methods of attraction to attract and transform sentient beings.
Śāriputra! Know that this subtle Dharma gate of the great Bodhisattva treasury of the Great Vehicle is the path of all bodhisattvas. Why? Because this sutra can well uphold anuttara-samyak-sambodhi.
Śāriputra! This sutra is the holy precious treasury of all bodhisattvas. I have correctly studied and practiced according to this sutra and ultimately realized the permanent end of birth and death, and also realized all pāramitās. Because of realizing this, I am called the Unsurpassed Perfectly Enlightened One.
Śāriputra! The Tathāgata has completed all pāramitās, the Tathāgata has quieted all actions, the Tathāgata has realized all the innumerable grounds, and has further realized boundless grounds. Why? Because the Buddha has realized these pāramitās, he can ultimately abide in all dharmas that have reached the other shore.
Therefore, all bodhisattva mahāsattvas should diligently practice this subtle Dharma gate of the great Bodhisattva treasury, just as I have realized."
爾時世尊而說頌曰：
At that time, the World-Honored One spoke these verses:
於業應知業， 於報應知報， 無業亦無報， 是安隱涅槃。
Regarding karma, one should know karma, Regarding results, one should know results. Without karma, there are also no results, This is the peace of nirvāṇa.
諸有為皆苦， 於中無有智， 是故智生已， 有為皆解脫。」
All conditioned things are suffering, Within them there is no wisdom. Therefore, when wisdom arises, All conditioned things are liberated.
爾時世尊說是頌已，長老舍利子及大苾芻，并諸天、人、健達縛、阿素洛等一切眾生，聞佛所說，皆大歡喜，信受奉行。
At that time, after the World-Honored One spoke these verses, the Elder Śāriputra and the great bhikṣus, along with all beings including devas, humans, gandharvas, and asuras, having heard what the Buddha said, were all greatly delighted, believed, accepted, and respectfully practiced it.
大寶積經卷第五十四