大寶積經

T11n0310_008

密迹金剛力士會第三之一

[Tathāgatācintyaguhyanirdeśa]

西晉三藏竺法護奉　詔譯

Translated by imperial decree by Dharmarakṣa, Tripiṭaka Master of the Western Jin

[0042b08] 聞如是：

It was heard thus:

[0042b08] 一時佛遊王舍城靈鷲山，與大比丘眾俱四萬二千，菩薩八萬四千。一切大聖神通以達，各在十方異佛國會故來集此，皆得法忍至不退轉、一生補處，逮致總持辯才無礙，周流十方無數佛土神通自娛，棄諸外學降伏眾魔消諸怨敵，等心眾生，覩一切原，曉了三界眾生根本，普入一切諸度無極。常處閑靜，善權方便靡所不通。諸佛諮嗟宣揚其德，修無數劫奉開士行，積功累德億載兆姟，從無限世心平如地，諸佛土境不可限量。所行清淨，棄眾罣礙除諸陰蓋。其身堅強猶如鉤鎖，得金剛志致道聖性。大師子吼獨步眾會，體解所入得無所畏，光蔽日月闡曜真法。等于三世，去來今得寤惑決疑。深入微妙，下於緣起開化剛強，捐捨斷滅有常之想。一切禪思三昧正受，將護暢達處處所入。十方聞聲受無重問，不斷三寶訓誨言教，積德無量興隆道寶，過諸聲聞緣覺之地。行無盡慈遵無極哀，攝四梵行，四恩普濟隨時開度，過三脫門至三達智。周旋三界猶如日月，往來四域如轉輪聖王，以勇猛慧度生老死，出入五趣如炬照冥，心無所著猶如蓮華生於污埿，行無增損猶如虛空無所增愛。頒宣三藏如國明君賜報印綬拜與官號，超俗八法不以慼忻，遊入八難化眾危厄，以慧成就轉不退輪，解眾廢亂顯示正真本無之法。發訓超分至一切智，三界為震。佛十八法誨諸愚冥，離於三毒如吹浮雲，以道法舟往度眾生，勸十二海脫生死輪，往來三處濟十二因。諸會菩薩具足功勳，其名曰：月施菩薩、月英菩薩、寂英菩薩、首英菩薩、光英菩薩、光首菩薩，首積、首寂、鉤鎖、龍忻、龍施、執像蜜天、緣勝、緣手、常舉手、常下手、寶印手、寶掌、普世、宿王、金剛意、金剛步、不動行迹、過三世度、無量迹、無量意、海意、堅意、上意、持意、增意、常慘、常笑、喜根、善照威、離垢、棄惡趣、去眾蓋、極精進、智積、常觀、光世音、大勢至、山頂、虛空藏、不眴、不慕樂、寶上、寶心、善思、善思義、珠結總、豪王、淨王、嚴土、寶事、恩施、帝天、水天、帝罔、明罔、喻天、積快、臂善、白象、香手、眾香手、師子、英普、利意、妙御、大御、寂意、慈氏、普首、童真，其八萬四千菩薩號各如是。

At one time, the Buddha was staying at Vulture Peak in the city of Rājagṛha, accompanied by 42,000 great bhikṣus and 84,000 bodhisattvas. All these great sages had attained supernatural powers and had come from various Buddha lands in the ten directions to gather here. They had all attained the dharma patience of non-retrogression and were destined to become Buddhas in their next life. They had attained dhāraṇīs and unobstructed eloquence, and traveled to countless Buddha lands in the ten directions, enjoying themselves with their supernatural powers. They had abandoned all non-Buddhist teachings, subdued the hordes of māras, eliminated all enemies, and regarded all beings equally. They perceived the origin of all things, understood the roots of sentient beings in the three realms, and had fully entered all the pāramitās. They always dwelled in tranquility, and were skilled in expedient means, understanding everything. All Buddhas praised and proclaimed their virtues. They had practiced the bodhisattva path for countless eons, accumulating merits and virtues for billions of kalpas. For limitless lifetimes, their minds had been as level as the earth. The Buddha lands they traversed were immeasurable. Their conduct was pure, having abandoned all hindrances and removed all obscurations. Their bodies were as firm as interlocking hooks, having attained the adamantine resolve and saintly nature of the path. They roared the great lion's roar and walked alone among the assembly. Having fully understood and entered, they attained fearlessness. Their radiance outshone the sun and moon as they illuminated the true Dharma. They were equal throughout the three times, resolving doubts about past, present and future. They deeply entered the subtle, descended to teach about dependent origination, and transformed the stubborn. They abandoned notions of annihilation and eternalism. They had mastered all meditations and samādhis, guiding and penetrating everywhere they went. Their voices were heard in the ten directions without repeated questioning. They never ceased teaching the Three Jewels, accumulated immeasurable virtues to promote the treasure of the path, and surpassed the stages of śrāvakas and pratyekabuddhas. They practiced inexhaustible loving-kindness and supreme compassion, embodied the four pure abodes, universally aided beings with the four means of embracing, and taught according to the times. They transcended the three gates of liberation and reached the three kinds of knowledge. They moved through the three realms like the sun and moon, and traveled to the four continents like a wheel-turning sage king. With courageous wisdom they crossed over birth, old age and death. They entered and exited the five destinies like a torch illuminating darkness. Their minds were unattached like lotuses growing from the mud. Their actions neither increased nor decreased, like empty space without increase or attachment. They expounded the Tripiṭaka like a wise ruler bestowing official seals and titles. They transcended the eight worldly dharmas without sorrow or joy. They entered the eight difficulties to transform beings in peril. With wisdom they accomplished the irreversible wheel, resolved all confusion, and revealed the true nature of emptiness. They went beyond all divisions to reach omniscience, shaking the three realms. With the Buddha's eighteen unique qualities they instructed the ignorant. They departed from the three poisons like blowing away floating clouds. Using the ship of the Dharma they crossed over beings, encouraged them to transcend the twelve seas of saṃsāra, traveled to the three places to aid beings trapped in the twelve links of dependent origination.

The bodhisattvas in the assembly who had perfected their merits were named: Bodhisattva Moonlight Giver, Bodhisattva Lunar Splendor, Bodhisattva Tranquil Splendor, Bodhisattva Foremost Splendor, Bodhisattva Radiant Splendor, Bodhisattva Radiant Crown, Crown of Accumulation, Tranquil Crown, Interlocking, Joyful Dragon, Generous Dragon, Holding Image Honey Deva, Victorious Conditions, Condition Hand, Ever Raised Hand, Ever Lowered Hand, Jeweled Seal Hand, Jeweled Palm, Universal World, Constellation King, Vajra Mind, Vajra Steps, Immovable Traces, Transcending the Three Times, Immeasurable Traces, Immeasurable Mind, Ocean Mind, Firm Mind, Supreme Mind, Sustaining Mind, Increasing Mind, Ever Sorrowful, Ever Joyful, Joyful Root, Majestically Illuminating, Free from Defilement, Abandoning Evil Destinies, Removing All Obscurations, Supreme Diligence, Accumulated Wisdom, Constant Contemplation, Avalokiteśvara, Mahāsthāmaprāpta, Mountain Peak, Ākāśagarbha, Unwinking, Not Craving Pleasure, Supreme Jewel, Jewel Mind, Good Thoughts, Good Thought Meaning, Pearl Garland, Eminent King, Pure King, Adorning Lands, Jeweled Affairs, Bestowing Kindness, Celestial King, Water Deva, Net of Gods, Bright Net, Metaphor Deva, Accumulating Joy, Skillful Arm, White Elephant, Fragrant Hand, Many Fragrant Hands, Lion, Universal Hero, Sharp Mind, Wondrous Charioteer, Great Charioteer, Śāntamati (’Tranquil Mind’), Maitreya, Universal Leader, and Ever Youthful. The 84,000 bodhisattvas each had names such as these.

[0042c21] 爾時於是三千大千佛土，大尊巍巍釋、梵、四天王，諸天、龍、神、阿須輪、迦留羅、真陀羅、摩休勒、揵沓惒，諸王官屬咸來集會。阿耨達龍王、和輪龍王、摩那斯龍王、多朱龍王、雪色龍王、無量色龍王、須深龍王，及餘無數百千龍王，并其官屬皆來在會。閑居阿須輪、須摩質阿須輪、決河阿須輪、順樹阿須輪、瓔珞阿須輪、狂惑阿須輪、斷絕阿須輪、執鬼阿須輪，各與無數眷屬圍旋，皆來在會。摩竭國王萍沙及宮人眷屬，皆來在會。諸比丘、比丘尼、清信士、清信女，主天地神、欲行天、色行天、淨居天，悉來在會。

At that time, in the three thousand great thousand Buddha lands, the great and majestic Śakra, Brahmā, and Four Heavenly Kings, along with various devas, nāgas, spirits, asuras, garuḍas, kinnaras, mahoragas, and gandharvas, as well as kings and their retinues, all gathered for the assembly. The Nāga Kings Anavatapta, Harmonious Wheel, Manasvin, Many Jewels, Snow-colored, Infinite Colors, and Sushena, along with countless hundreds of thousands of other dragon kings and their retinues, all came to the assembly. The asuras Leisurely Dweller, Sumati, River Cutter, Tree Follower, Garland Wearer, Deluder, Destroyer, and Ghost Holder, each surrounded by countless retinues, all came to the assembly. King Bimbisāra of Magadha, along with his palace attendants and retinue, all came to the assembly. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, earth and sky deities, devas of the desire realm, devas of the form realm, and devas of the pure abodes, all came to the assembly.

[0043a02] 彼時世尊與無央數百千之眾眷屬圍旋而為說經，頒宣菩薩諸大士業，其法名曰淨濟廣布道義。何謂菩薩業？以行布施，開化眾生救濟危厄；修禁戒業，周滿所願十善之事；行忍辱業，備悉諸相八十種好嚴飾己身；行精進業，所造德本一切具足無所缺漏；行禪思業，志性和安成無思議；行智慧業，斷眾塵勞，成就聖明化諸不達，行博聞業，致無礙辯，所說如流聽者輒受；行功德業，勸益眾生無限之福；行聖明業，緣致無量至真辯才；行寂然業，所興發眾不可思議；行正觀業，棄捨邪行無益之事；行慈心業，常修仁和未嘗懷害；行哀之業，欲濟眾生不厭終始；行喜之業，樂法之樂而以自娛，亦化眾生使慕道法；行於護業，斷無量釁示其罪福以法兼利，聽法會業去眾陰蓋令不自大；行出家業，捐捨恩愛戀恨之心世俗之習；行閑居業，所立要義不失一心；行有志業，逮得總持念法不忘以化眾庶；行思念業，其意曉了靡不通達；行遊步業，解義所趣有益不損；行意止業，觀身痛癢心意諸法；行意斷業，皆斷一切眾罪惡法，普修道義諸行妙法；行神足業，輕其身心往來趣厄救眾下劣；行諸根業，具足寂靜，眼耳鼻口身心使定不亂；行諸力業，消眾塵勞瑕穢之非，常能自制亦化眾庶；行覺意業，暢自然法以達正己；行於道業，越眾邪徑九十六種；行真正業，致仁義事無有瞋喜；行解辯業，見眾生心而為開闡；行自歸業，己身自達不須仰人；行善友業，通功勳門濟以慧德；行純性業，普和三世無有欺惑；行應時業，皆能具足越一切難；行聖賢業；所往殊特與眾超異；行宴坐業，如所聞法常奉行之；行四恩業，合聚於眾為演經法；行正法業，順三寶教令不斷絕；曉勸助業，勤化眾生嚴淨佛土；權方便業，普用具足一切愍智。世尊如是廣為一切宣菩薩業，名曰清淨。

At that time, the World-Honored One, surrounded by countless hundreds of thousands of attendants, expounded the sutras and proclaimed the deeds of the great bodhisattva heroes. This teaching is called "The Pure Salvation and Widespread Propagation of the Way." What are the karmic deeds of bodhisattvas?

By practicing generosity, they enlighten beings and rescue those in peril.

Observing precepts: Fulfilling all wishes and the ten good deeds.

Practicing patience: Adorning oneself with all the marks and 80 fine characteristics.

Practicing diligence: Cultivating all virtues to perfection without lack.

Practicing meditation: Developing a peaceful mind and achieving the inconceivable.

Practicing wisdom: Cutting off all defilements, achieving sacred enlightenment, and transforming the unenlightened.

Practicing extensive learning: Attaining unobstructed eloquence, speaking fluently so listeners easily accept.

Practicing meritorious deeds: Encouraging beings to gain limitless blessings.

Practicing sacred wisdom: Attaining countless genuine eloquent skills.

Practicing tranquility: Inspiring inconceivable multitudes.

Practicing right contemplation: Abandoning wrong practices and useless matters.

Practicing kindness: Always cultivating benevolence without harboring harm.

Practicing compassion: Wishing to save beings tirelessly from beginning to end.

Practicing joy: Delighting in the Dharma for self-enjoyment and inspiring beings to admire the Way.

Practicing protection: Cutting off countless faults, demonstrating karmic retribution, benefiting through Dharma, listening to Dharma assemblies to remove obscurations and prevent arrogance.

Practicing renunciation: Abandoning attachments of love and hate and worldly habits.

Practicing seclusion: Establishing essential meanings without losing single-mindedness.

Practicing aspiration: Attaining retention of Dharma, never forgetting, to transform the masses.

Practicing mindfulness: Understanding and penetrating all things.

Practicing contemplative walking: Understanding the meaning and purpose, benefiting without harm.

Practicing mindfulness: Observing body, sensations, mind, and phenomena.

Practicing severance: Cutting off all evil and unwholesome dharmas, universally cultivating righteous and wondrous practices.

Practicing spiritual powers: Lightening body and mind, coming and going to save the lowly.

Practicing faculties: Perfecting tranquility, stabilizing the senses and mind without disturbance.

Practicing powers: Eliminating defilements and faults, always able to control oneself and transform others.

Practicing enlightenment factors: Expounding natural dharmas to realize true self.

Practicing the path: Transcending the 96 kinds of wrong paths.

Practicing righteousness: Accomplishing benevolence and justice without anger or joy.

Practicing eloquence: Seeing beings' minds and expounding for them.

Practicing self-reliance: Realizing oneself without relying on others.

Practicing good friendship: Opening the gates of merit and saving through wisdom and virtue.

Practicing pure nature: Harmonizing the three times without deceit.

Practicing timeliness: Fully able to overcome all difficulties.

Practicing sage and worthy deeds: Going to special places surpassing the multitudes.

Practicing seated meditation: Constantly practicing as one has heard the Dharma.

Practicing the four kindnesses: Gathering assemblies to expound sutras.

Practicing right Dharma: Following the teachings of the Three Jewels without interruption.

Practicing exhortation and assistance: Diligently transforming beings and purifying buddha-lands.

Practicing skillful means: Universally employing complete compassion and wisdom.

Thus did the World-Honored One extensively proclaim for all the deeds of bodhisattvas, called "purity."

[0043b09] 於是金剛力士，名曰密迹，住世尊右，手執金剛前白佛言：「至未曾有，如來至真快說菩薩號淨濟業經典之要。如向大聖頒宣斯法，我察思議是一切業，皆入菩薩眾德慧業。所以者何？其妙功德悉諸菩薩之所娛樂、所化變示，以是所樂攝導眾生。其慧業者，菩薩雅詞多所悅可。若有菩薩曉了舉要功德之業，修慧明業，是行第一真實至誠。所以者何？其功德業則是菩薩善權方便，所度無極具足福慶。其斯慧業，則是菩薩智度無極眾行備悉。以是二業普備一切諸菩薩道而恩廣濟，諸魔官屬莫能當者，以度魔界。菩薩如是至不退轉，當成無上正真之道，計於法本。諸不退轉近佛世尊，皆致如來祕密要藏，恣意頒宣未曾覆匿。」

Then the vajra master named Vajrapāṇi (Lit. ’Secret Traces’, guhyakādhipati), standing to the right of the World-Honored One and holding a vajra in his hand, addressed the Buddha, saying: "This is unprecedented! The Tathāgata has swiftly expounded the essence of the sutra called 'The Pure Salvation Deeds of Bodhisattvas.' As the Great Sage has just proclaimed this Dharma, I have contemplated and considered that all these deeds are encompassed within the bodhisattvas' collective virtues and wisdom deeds. Why is this so? These wondrous merits are what all bodhisattvas delight in and what they manifest through their transformations, using this delight to guide and attract sentient beings. As for the wisdom deeds, they are the elegant words of bodhisattvas that are widely pleasing. If there are bodhisattvas who understand and grasp the essential points of meritorious deeds and cultivate the deeds of wisdom and clarity, this is the foremost practice of true sincerity. Why is this so? Because these meritorious deeds are the skillful means of bodhisattvas, limitless in their salvation and complete in blessings and good fortune. And these wisdom deeds are the perfection of wisdom of bodhisattvas, encompassing all practices. With these two types of deeds, they fully equip themselves with all bodhisattva paths and broadly bestow grace, such that no demonic retinues can oppose them, allowing them to cross over the realm of Māra. Bodhisattvas who reach this state of non-retrogression will attain the unsurpassed, true, and correct path, in accordance with the fundamental Dharma. All those who are non-retrogressing and close to the World-Honored Buddha have attained the Tathāgata's secret essential treasury, freely proclaiming it without ever concealing anything."

[0043b23] 於時寂意菩薩謂密迹金剛力士：「密迹！所云有二事業，近於如來慧。仁能樂住宣於如來祕密之業，非諸聲聞緣覺之地所能及逮，況餘凡庶之所及乎！」時密迹金剛力士默然不報。

At that time, Śāntamati Bodhisattva said to the vajra master Vajrapāṇi: "Vajrapāṇi! It is said that there are two kinds of deeds that are close to the Tathāgata's wisdom. You are able to joyfully expound on the Tathāgata's secret deeds, which are beyond the reach of śrāvakas and pratyekabuddhas, let alone ordinary people!" At that time, the vajra warrior Vajrapāṇi remained silent and did not respond.

[0043b27] 時寂意菩薩前白佛言：「密迹力士豈能屈意為斯眾會隨時敷演諸菩薩密如來祕要？一切眾會普共渴仰欲得聞之。若聞所說心中坦然，忻喜大悅奉菩薩行，具足成就此要密事，心性調和入無極慈。」

At that time, Bodhisattva Śāntamati addressed the Buddha, saying: "O World-Honored One of great compassion! Would the vajra master Vajrapāṇi be willing to expound for this assembly, according to the circumstances, the secret matters of the bodhisattvas and the essential mysteries of the Tathāgata? The entire assembly is collectively thirsting to hear it. If they hear what is said, their minds will be at ease, they will be joyful and greatly delighted to practice the bodhisattva path, fully accomplishing these essential secret matters, with their minds and natures harmonized and entering into boundless loving-kindness."

[0043c03] 佛告密迹金剛力士：「仁能重任為此眾會說菩薩密如來祕要，千佛勸歎。卿宣諸菩薩道品諸行，眾會樂聞。」密迹金剛力士前白佛言：「少能堪任為諸眾會宣菩薩密如來祕要。假使如來勸佐威神而見扶接，乘大慧光承佛聖旨，乃敢宣布諸菩薩密如來祕要。猶如，世尊！夜闇冥時依燈火明，得見形色往來好醜東西南北所當進退。如是世尊！若見建立承佛聖旨，所知少小粗舉歎說。」

The Buddha said to the vajra master Vajrapāṇi, "You are capable of taking on the great responsibility of expounding the secret essentials of the bodhisattvas and Tathāgatas for this assembly. A thousand Buddhas would praise and encourage this. You should proclaim the various practices of the bodhisattva path factors. The assembly would be delighted to hear it."

The vajra master Vajrapāṇi addressed the Buddha, saying: "I am barely capable of expounding the secret essentials of the bodhisattvas and Tathāgatas for the assembly. If the Tathāgata would encourage and support me with his majestic spiritual power, and if I could rely on the light of great wisdom to receive the Buddha's sacred instructions, then I would dare to proclaim the secret essentials of the bodhisattvas and Tathāgatas. World-Honored One! It is like relying on the light of a lamp in the dark of night to see the forms and colors, the comings and goings, the beautiful and ugly, and what should be approached or avoided in all directions. Similarly, World-Honored One! If I can see the establishment and receive the Buddha's sacred instructions, I will expound and praise what little I know in a general way."

[0043c11] 佛言：「善哉！便時宣之。」

The Buddha said: "Excellent! Now is the time to expound it."

[0043c12] 時密迹力士語寂意菩薩：「仁者且聽，及諸來會聞諸菩薩密如來祕要，勿恐勿怖，無以懷怖。」

Then the master Vajrapāṇi said to Bodhisattva Śāntamati: "Noble one, please listen, and all those gathered here, hear the secret essentials of the bodhisattvas and Tathagatas. Do not be afraid, do not be frightened, do not harbor fear."

[0043c14] 時寂意菩薩告諸會者：「如來所宣布四不思議，以是得成無上正真之道，逮最正覺。何謂為四？所造立業不可思議，志如龍王行不可計，禪思一心不可稱限，諸佛所行無有邊際；是為四事。仁者當知，是四不可思議，佛道所行不可思議，為最至尊以成正覺，是故名曰四不可思議。諸仁集會，若聞菩薩諸佛世尊不可思議，不當恐怖而懷畏懼，益加踊躍倍抱恭恪乃達大道。」

At that time, Bodhisattva Śāntamati said to the assembly: "The Tathagata has proclaimed four inconceivables, by which one attains the unsurpassed, true and correct path, reaching supreme enlightenment. What are these four? Karmic creations, that are inconceivable, the conduct of resolve like a nāga king that is immeasurable, the single-pointed meditation that is beyond limits, and the practices of all Buddhas that are boundless. These are the four matters. Noble ones should know that these four inconceivables and the practices of the Buddha's path are inconceivable. They are supreme and most honored in achieving perfect enlightenment, thus they are called the four inconceivables. All noble ones gathered here, if you hear of the inconceivable nature of the Bodhisattvas and Buddhas, you should not be frightened or fearful. Instead, you should be even more joyful and respectful, embracing reverence to reach the great Way."

[0043c22] 爾時寂意即如其像三昧正受，令一切眾會聞如來法，無誹謗者各心忻豫一切來集眾會場地，天雨眾華諸心念華若干種品，散於佛上及眾會上以用供養。

At that time, Bodhisattva Śāntamati entered into samadhi and, resembling a statue, he caused all the assembly to hear the Tathagata's Dharma without any slander, and each person's heart was joyful. Heavenly flowers rained down on the entire assembly gathered at the meeting place, along with various kinds of flowers created by the power of mind, which scattered over the Buddha and the assembly as offerings.

[0043c26] 於是密迹力士語寂意曰：「諦聽諦聽，善思念之。今當宣布諸菩薩密、如來祕要，夙夜寂然而修惔怕。如來菩薩所言至誠，無分別決乃授道別，從是以往順從菩薩。五行菩薩，無有諛諂、不為匿訑、不自貢高；現相應時自在變化；以自在心不計邪侫非法之業；謹慎身行威儀禮節，開化眾生，口無所說不妄有辭；菩薩威儀不可限量。又次寂意！隨眾生行，因可開化一切威儀禮節之事，所行學問禪思禮節，使學若干音響言辭各令明了。男女所行舉動進止威儀禮節，各以大小乳下嬰孩，應見化者各慎威儀。長老中年少小之類，所可應化威儀禮節，尊卑豪賤明愚所行開塞達騃。所行多少威儀禮節，因依訓誨應得度者而開化之。地獄、餓鬼、畜生之類，諸天、龍、神、阿須輪、迦樓羅、真陀羅、摩休勒、若人非人，所應開化而誘導之。比丘、比丘尼、清信士、清信女，釋梵四天王、大神妙天，所應開化而訓誨之。菩薩皆知深淺厚薄難度易化，應病與藥而為說法，使諸貪婬不貪財業，建立威儀隨其禮節。菩薩在彼無為寂然，以身修行不捨靜默顯身威儀，若有貪嫉各為示現，不惜身命隨時救濟。身行清淨體演光明，諸在地獄、餓鬼、畜生勤苦之患，濟其危厄立在安處令無眾難。若有眾生多所悋業，隨其所好現若干種珍寶財業，各使得所。頭目肌肉骨節支體髓腦、妻子群從車馬奴僕衣裘，從志所樂皆施與之。若求甘饍上好衣被，皆令充意各得其所。受諸眾生無央數身，法界無量舉安無處飽滿一切。道智無窮各現其身，在於十方不可限極，因緣方便亦不可盡。以無數身隨時現體，開化眾生各令得所。若有眾生多貪欲者婬想情色，化現女像端正殊妙，其人見之喜悅敬向，與共相娛視之無厭如寶明珠，卒便臭穢顏色甚惡。覩是所變心患厭之，便示死亡益用惡見，因為說法無常苦空，一切三界猶如幻化無一真諦。聞之則達，便發無上正真道意逮不退轉。又彼菩薩以一寶蓋覆斯三千大千世界靡不周遍，復能內之於一芥子。若劫燒時皆舉一切著其一掌，斯身不大亦不增減。其身供養周於十方諸佛世尊，復變化華如須彌山懷之裓上，成為華蓋貢上如來。化一香鑪如千佛土、作一燈炬如須彌山，供奉如來，照恒河沙諸佛國土以貢上佛。以細帛[疊*毛]裹覆其身，灌用麻油以為燈火，自然己身演其光明，照遍三千大千佛土。若眾生見怪之所以，或得想念菩薩境界。覩此變化無央數眾皆發道心，得悅可意充實飽滿。被弘誓鎧現和羅勢執於無極，手持金剛力士侍佛而自顯燿，眾人恐怖自歸作禮。菩薩大士聽受經法，示大力士在於塚間，大聚眾人自現身死。形體廣長棄大塚間，又諸禽獸食噉其肉，四足兩足服食其體，壽終之後皆得生天。緣是為本乃至滅度，悉是菩薩本願殊特之所致也。所以者何？其彼菩薩本發意時心自要誓：『設使有人禽獸飛鳥，見我身死來噉肌肉，壽終生天度世得道，奉持禁戒所願者得。』如是寂意！當作是觀，菩薩所行隨時之儀而開化之。」

Then the vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "Listen carefully, listen carefully, and think about it well. Now I will proclaim the secrets of the bodhisattvas and the esoteric teachings of the Tathagata, which are practiced day and night in tranquility and calmness. The words of the Tathagatas and bodhisattvas are sincere, without discrimination or decision, and thus they impart the path separately. From now on, follow the bodhisattvas.

The five practices of bodhisattvas are: they have no flattery or deception, they do not conceal or boast; they manifest transformations according to the time and circumstances with self-mastery; with a free mind they do not calculate unrighteous or unlawful deeds; they are cautious in their physical conduct and deportment, teaching sentient beings without speaking unnecessarily or falsely; the deportment of bodhisattvas is immeasurable.

Furthermore, Śāntamati! According with the conduct of sentient beings, they can teach all matters of deportment and etiquette, practicing learning, meditation, and propriety, causing them to learn various sounds and words, each becoming clear. The conduct and movements of men and women, their deportment and etiquette, are each appropriate for all from adults to infants, and those who should be transformed are each careful in their deportment. For the elderly, middle-aged, and young, the deportment and etiquette that should be taught, whether noble or humble, wise or foolish, are all opened up and made accessible. The various deportments and etiquettes are taught according to instructions, transforming those who should be saved.

For beings in the hells, hungry ghosts, and animals, as well as devas, nagas, spirits, asuras, garudas, kinnaras, mahoragas, humans and non-humans, they teach and guide them as appropriate. For bhikshus, bhikshunis, upasakas, and upasikas, as well as Shakra, Brahma, the Four Heavenly Kings, and the great miraculous devas, they teach and instruct them as appropriate. Bodhisattvas know the depths and shallows, the thickness and thinness, those difficult to save and those easy to transform. They prescribe medicine according to the illness and preach the Dharma, causing those with greed and lust to not covet wealth, establishing deportment according to their etiquette.

Bodhisattvas abide there in non-action and tranquility, cultivating with their bodies without abandoning silent manifestation of physical deportment. If there are those with greed and jealousy, they manifest for each, not sparing their bodies and lives, saving according to the time. Their physical conduct is pure and their bodies radiate light. For those suffering in the hells, as hungry ghosts, or animals, they save them from peril and establish them in safety, freeing them from all difficulties.

If there are beings who are stingy, they manifest various kinds of treasures and wealth according to their preferences, causing each to obtain what they desire. Whether it be eyes, flesh, bones, joints, limbs, marrow, brain, wives, children, retinues, vehicles, horses, servants, or clothing, they give whatever is desired. If they seek delicious food or fine clothing, all are satisfied according to their wishes.

They receive countless bodies of sentient beings. The Dharma realm is immeasurable, established everywhere to satisfy all. Their wisdom of the Way is endless, each manifesting their bodies in the ten directions without limit. Their causes and conditions and skillful means are also inexhaustible. With countless bodies they manifest forms according to the time, teaching sentient beings and causing each to attain what is appropriate.

If there are beings with much greed and lust, imagining sensual pleasures, they transform and manifest as beautiful women. When people see them, they are delighted and respectful, enjoying their company and gazing at them insatiably like precious jewels. Suddenly they become foul-smelling with extremely ugly appearances. Seeing this transformation, their hearts become sick of it. Then they demonstrate death, increasing their negative views. Because of this, they preach the Dharma of impermanence, suffering, and emptiness, that all three realms are like illusions without a single true reality. Hearing this, they understand and give rise to the aspiration for supreme, true enlightenment, attaining non-retrogression.

Moreover, those bodhisattvas use a single precious canopy to cover this trichiliocosm, pervading everywhere, and can also contain it within a single mustard seed. When the kalpa is burning, they lift up everything in one hand, yet their bodies neither increase nor decrease in size. Their bodies make offerings throughout the ten directions to all Buddhas and World-Honored Ones. They also transform flowers as large as Mount Sumeru, holding them in their robes to form flower canopies as offerings to the Tathagatas. They transform a single incense burner as large as a thousand Buddha lands, and a single lamp as large as Mount Sumeru, to make offerings to the Tathagatas, illuminating Buddha lands as numerous as the sands of the Ganges as offerings to the Buddhas. They wrap their bodies in fine silk, pour sesame oil to use as lamp fuel, naturally emanating light from their bodies that illuminates throughout the trichiliocosm. When sentient beings see this wonder, some may contemplate the realm of bodhisattvas. Seeing these inconceivable transformations, countless beings give rise to the aspiration for enlightenment, becoming joyful and satisfied.

Wearing the armor of great vows, they manifest the power of harmony and grasp the infinite. Holding vajras, they attend the Buddha and manifest their radiance, causing people to be in awe and take refuge, making obeisance. The great bodhisattva beings listen to and receive the Dharma teachings. They demonstrate as great powerful beings in charnel grounds, gathering many people and manifesting their own deaths. Their bodies are vast and long, abandoned in great charnel grounds. Then various birds and beasts eat their flesh, both four-legged and two-legged creatures consume their bodies. After their lives end, they are all reborn in the heavens. This is the foundation, up until final nirvana - it is all due to the bodhisattvas' original special vows. Why is this? When those bodhisattvas first gave rise to the aspiration, they made this vow to themselves: "If there are humans, animals, or birds who see my dead body and come to eat my flesh, may they, at the end of their lives, be reborn in the heavens, transcend the world and attain the Way, upholding the precepts and obtaining their wishes." Thus, Śāntamati! You should contemplate this - the bodhisattvas' practices accord with the circumstances to transform beings."

[0044b26] 密迹金剛力士謂寂意菩薩：「乃往過去久遠世時，是閻浮利天下廣大周合一域，有八萬四千國，其餘郡縣丘聚無數百千，人民熾盛不可計限。爾時多有財寶衣食自然周匝充滿，眾奇寶樹交絡屋宅。斯諸眾生有若干疾、不安眾患多羸瘦者，金痍療瘡疽痛惡疾，又有無數百千良醫所不能療。眾人得疾積有年歲，無能自安求哀自歸。當是眾人遭是其厄則無救護，各自稱怨，呼天、龍、神、揵陀羅、真陀羅、摩休勒、人與非人：『誰能療治消我病厄？』菩薩爾時為一切首，現為良醫療眾人疾，常用慈心專精走使侍從其後，猶如奴僕給所當得，以報恩慈濟人危厄。是故寂意！乃往古世，今斯世尊當爾世時作天帝釋，名曰善自。在於天上遙見眾人得若干病困厄難言，以天耳聞眾人厄困呻呼悲嗟，見聞如是興大悲哀，心自念言：『今此眾人委厄甚困無所歸依。今吾應宜濟眾困厄，其無救者為立善救、無所依者為設眾依、無所歸者為造受歸。』爾時天下閻浮利中有一大國城名曰具留，彼時天帝菩薩去國不遠，化作一蟲獸名曰仁良，自然化生在其國界。時天帝釋往在虛空，以偈告語天下閻浮利人：

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati, "In a distant past age, the continent of Jambudvīpa was vast and unified, containing 84,000 countries and countless hundreds of thousands of districts, towns, and villages. The population was prosperous and innumerable. At that time, there was an abundance of natural wealth, food, and clothing everywhere. Marvelous jeweled trees interwove with the houses.

However, among these beings, there were many who suffered from various illnesses and afflictions, with many weak and emaciated. There were wounds, sores, abscesses, and painful evil diseases that countless hundreds of thousands of good physicians could not cure. People had been ill for years, unable to find peace and begging for help. When these people encountered such misfortunes, there was no one to save them. Each lamented their own suffering, calling out to devas, nāgas, spirits, gandharvas, kinnaras, mahoragas, humans and non-humans: 'Who can cure and relieve our illness and misery?'

At that time, the Bodhisattva, being foremost among all, manifested as an excellent physician to cure the illnesses of the people. With a compassionate heart, he diligently served and attended to them, like a servant providing what was needed, in order to repay kindness and save people from peril.

Therefore, Śāntamati! In that ancient world, the present World-Honored One was then Śakra, Lord of the Devas, named Susvayambhu. From his place in heaven, he saw from afar the people suffering from various indescribable illnesses and afflictions. With his divine hearing, he heard the groans and lamentations of the afflicted people. Seeing and hearing this, he was moved with great compassion and thought to himself: 'These people are in extreme distress with nowhere to turn for refuge. I should now save them from their afflictions, establish good salvation for those without rescue, set up refuge for those without support, and create a place of return for those with nowhere to go.'

At that time, in Jambudvīpa there was a great country with a city called Kuśaladhara. The Deva King Bodhisattva, not far from that country, transformed himself into an insect-beast called Benevolent Goodness, naturally born in that country's territory. Then Śakra went into the sky and spoke in verse to the people of Jambudvīpa:

去此國土不大遠，　　 而有一蟲名仁良，　　 其有服食此蟲肉，　　 則得免濟一切厄。　

Not far from this land, There is an insect named Benevolent Goodness. Those who consume the flesh of this insect Will be saved from all calamities.　

汝等勿恐莫懷懼，　　 覩其蟲身恣取肉，　　 終不抱瞋無厭穢，　　 斯是神妙好良藥。』」

Do not be afraid, do not be fearful, Behold its body and freely take its flesh. It will never harbor anger or disgust, This is a divine and excellent medicine.”

[0044c25] 密迹金剛力士復語寂意菩薩：「爾時彼大國城郡縣村落丘聚眾疾諸彼病人，聞此音聲咸皆集詣具留大國。到其蟲所，取其肌肉各齎來歸以救療病，各得除愈，其蟲身肉如故不減。時其國界空野中蟲說是頌曰：

The vajra master Vajrapāṇi again said to Bodhisattva Śāntamati: "At that time, all the sick people in the cities, counties, villages, and towns of that great country, upon hearing this voice, all gathered and went to the great country of Kuśaladhara. They went to where the insect was, took its flesh and brought it back to cure their illnesses. Each was cured, yet the insect's body and flesh remained unchanged. At that time, the insect in the wilderness of that country spoke this verse:

以斯之言要，　　 令眾成佛道，　　 使吾妙智慧，　　 究竟無窮盡。　

With these essential words, May I lead all beings to the Buddha's path, And may my wondrous wisdom Be ultimately inexhaustible.　

周習學禁戒，　　 取肌肉施與，　　 以是至誠辭，　　 速逮正真道。』」

Diligently studying and practicing the precepts, Offering even my own flesh, With these words of utmost sincerity, May I swiftly attain the true and correct Way.”

[0045a05] 密迹金剛力士曰：「如是寂意！其天下閻浮利諸有病者，皆往取是仁良蟲肉悉服食之，療體之病靡不得瘳。於時其蟲愍慈眾生，其身如故亦不增減，各各截取復生如故，其身完具亦不缺漏。郡國縣邑州城大邦諸有苦患，敢來食此仁良蟲肉皆得安隱。七日之中使天下人無復疾病眾患之難，唯去身病未消心疾婬怒癡疹。時天下人男女大小皆得安隱無復身患，各心念言：『今我等身，以何方便報答仁良所育慈養，乃能被荷眾病得愈，身得安隱永無眾患。』諸病愈者普共集會，詣具留國到仁良蟲所，皆共叉手為仁良蟲說此偈言：

The vajra master Vajrapāṇi said: "Thus, Śāntamati! All those in Jambudvīpa who were ill went to take the flesh of this benevolent insect and consumed it, curing their bodily illnesses without exception. At that time, the insect, out of compassion for all beings, remained unchanged, neither increasing nor decreasing in size. Each time a piece was taken, it regrew as before, its body remaining whole and without defect. Those suffering from ailments in the counties, districts, towns, and great nations who dared to eat the flesh of this benevolent insect all found peace. Within seven days, all people in the world were freed from physical illnesses and difficulties, though mental afflictions of lust, anger, and ignorance remained. At that time, all people in the world, men and women, young and old, found bodily peace without further ailments. Each thought to themselves: 'How can we now repay the kindness and nurturing of this benevolent being, who has borne our many illnesses and allowed us to be cured, our bodies finding peace and free from all afflictions?' Those who had been cured gathered together and went to the country of Kuśaladhara where the benevolent insect was. They all joined their palms together and spoke this verse to the benevolent insect:

仁為是救護，　　 仁身良醫藥，　　 咸令我除患，　　 以何報仁養？』」

You are our protector, Your body is excellent medicine, You have caused all of us to be rid of afflictions, How can we repay your nurturing kindness?”

[0045a20] 爾時仁良蟲自沒其身，現天帝形為大眾人而說頌曰：

At that time, the benevolent insect submerged its body and manifested in the form of the Heavenly Emperor (Indra). It then spoke these verses to the great assembly:

如吾今日身，　　 不用眾居業，　　 不以飲食供，　　 金銀及珍寶，　　 不以好象車，　　 不快馬細車。　

Like my body today, Not through the affairs of the multitude, Not by offering food and drink, Gold, silver, and precious treasures, Not with fine elephant carriages, Nor swift horses and delicate chariots.　

男女諸大小，　　 咸共心和同，　　 皆改往修來，　　 身奉行十善。

Men and women, great and small, All with hearts in harmony, All changing past ways to cultivate the future, Physically practicing the Ten Good Deeds.　　

各相向慈心，　　 展轉相愍傷，　　 相見如骨肉，　　 猶如父母子，　　 心不懷害念，　　 乃報其慈養。』」

Each facing the other with kind hearts, Taking turns to pity and care for each other, Seeing each other as flesh and blood, Just like parents and children, Hearts harboring no harmful thoughts, Thus repaying their kind nurturing.

[0045b01] 密迹金剛力士語寂意菩薩：「時彼眾人聞其訓誨，宿福所化，皆共奉行是十善業，具足清淨不令缺漏。如是寂意！時天下人男女大小奉行十善，終身沒已不墮惡趣三厄之難，壽終之後自然得生忉利天上。又天帝釋為講說法開示大業，皆發無上正真道意，應時悉立不退轉地。寂意當了，是則菩薩所修密行，護身清淨不惜身命以己用施，開化救濟無數眾生使至大道。」

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "At that time, those people, upon hearing his teachings and being transformed by their past merits, all practiced the ten good deeds together, perfecting them completely without any deficiency. Thus, Śāntamati, at that time all people in the world, men and women, young and old, practiced the ten good deeds. After their lives ended, they did not fall into the three evil realms of difficulty, but were naturally reborn in the Trāyastriṃśa Heaven. Furthermore, Śakra, Lord of the Devas, expounded the Dharma and revealed the great deeds to them, causing them all to give rise to the aspiration for unsurpassed, true enlightenment, and immediately establishing them in the stage of non-retrogression. Śāntamati, you should understand that this is the secret practice cultivated by bodhisattvas - protecting their bodies in purity, not sparing their lives but using themselves as offerings, teaching and saving countless beings to reach the great Way."

[0045b09] 佛告寂意：「菩薩身所行眾密堅固牢強，不可破壞猶如金剛。其身散以眾人所學從志律故，雖欲毀之不能破壞。眾生以學，從學法住一切不壞。所宣言教，火不能燒刀不能傷。其身堅強要不可毀，猶如，寂意！其菩薩身，身順法律調化眾生。其菩薩心，不以寂然、不懷妄想。一切眾生身悉本無，其己亦然亦復本空。以了本無，己身本無一切諸法亦復本無。諸法本無，又解己身以歸本無，一切諸法亦復本無。諸法本無，己身自然亦歸本無。己以本無，過去當來今現在法亦復本無。去來今法以了本無，又復己身亦復本無，過去本無、當來本無而不錯亂。當來本無不與過去本無相違也，過去本無不與現在本無相違也，現在本無不與過去本無相違也。現在本無不與過去當來相違也，過去當來本無不與現在本無相違也，其當來本無不與現在本無相違也。去來今現本無不與現在本無而相違也。其去來今本無行者，諸陰諸種諸入眾衰四大未曾相違也。設使生死及與無為自然本無，生死本無，以無所行本無自然。無行本無，不違本無，諸行本無自然。又族姓子！所謂本無，其本無者等無有異，不離於欲，無所成立。本無諍訟，是諍訟者與諸諍訟亦無所諍，以無所諍，其本無者亦無所諍，是則名曰如來本無。如來無像，歸斯本無，是則名曰如來形像。普現一切諸所色像，是故形像如來形像一切本空，是則名曰如來之像。是故菩薩現一切像，如來未曾造現形像。無像無諍，爾乃普現一切眾像，不以本無有所成立。以本無業自觀其身，諸身本無，自察法身一切諸身，皆無有身。觀如來身，曉一切身從因緣生，以了法身本所從行，因與法身乃成法身。無陰種諸入，則曰法身行平等業。消除眾生所見之緣，若有所聞、所更麁細，猶如，寂意！耆域醫王合集諸藥，以取藥草作童子形，端正姝好世之希有，所作安諦所有究竟殊異無比，往來周旋住立安坐臥寐經行，無所缺漏所顯變業。或有大豪國王太子大臣百官貴姓長者，來到耆域醫王所，視藥童子與共歌戲，相其顏色病皆得除，便致安隱寂靜無欲。寂意且觀，其耆域醫王療治世間，其餘醫師所不能及也。如是寂意！若菩薩奉行法身，假使眾生婬怒癡盛，男女大小欲相慕樂即共相娛，貪欲塵勞悉得休息。以得休息於內息想，謂離熱欲因斯受化，皆是菩薩所願具足。如是寂意！若菩薩行善修法身，斯諸菩薩則是法身。示以飲食充實斯體，不服摶食以安其身以斷眾饍，愍傷眾生而現復食，不以飯食入於體裏不著身中，又其法身力不增損。菩薩法身不知所生亦無有死、無終無始，而隨習俗現有生死。雖現終沒，解一切法悉無所行。示現所生，暢一切法無為無會。一切諸法雖有所生悉無所生，皆曉諸行自現其身，諸根闕減而所遊行不毀法身，則以法身法食法力，以法自歸了如來身。

The Buddha said to Śāntamati: "The bodies of bodhisattvas perform many secret actions that are firm and strong, unbreakable like a vajra. Their bodies are dispersed according to what people learn and their vows, so even if one wishes to destroy them, they cannot be destroyed. Beings learn from this, abiding in the Dharma learned, all indestructible. Their proclaimed teachings cannot be burned by fire or harmed by weapons. Their bodies are strong and cannot be destroyed, just like, Śāntamati, the bodhisattva's body conforms to the Dharma to transform beings.

The bodhisattva's mind is not tranquil, nor does it harbor delusions. The bodies of all sentient beings are fundamentally non-existent, and one's own body is also empty. Understanding this fundamental non-existence, one's own body is non-existent and all dharmas are also non-existent. All dharmas being non-existent, one understands one's own body returns to non-existence, and all dharmas are also non-existent. All dharmas being non-existent, one's own body naturally returns to non-existence. One's self being non-existent, past, future, and present dharmas are also non-existent.

Past, present, and future dharmas are understood as fundamentally non-existent, and one's own body is also non-existent. The past is non-existent, the future is non-existent, without confusion. The future's non-existence does not contradict the past's non-existence, the past's non-existence does not contradict the present's non-existence, the present's non-existence does not contradict the past's non-existence. The present's non-existence does not contradict the past and future's non-existence, the past and future's non-existence does not contradict the present's non-existence, the future's non-existence does not contradict the present's non-existence. The non-existence of past, present, and future does not contradict the present's non-existence. For those who practice the non-existence of past, present, and future, the aggregates, elements, sense bases, and the four great elements are not in conflict.

Even if birth and death and the unconditioned are naturally non-existent, birth and death are non-existent, with no actions to perform, non-existence is natural. Non-action is non-existent, not contradicting non-existence, all actions are naturally non-existent. Furthermore, noble son! What is called fundamental non-existence, this non-existence is equal without difference, not separate from desire, establishing nothing. There is no dispute in fundamental non-existence, this disputant and all disputes have nothing to dispute, having nothing to dispute, this fundamental non-existence also has nothing to dispute, this is called the Tathāgata's fundamental non-existence.

The Tathāgata has no form, returning to this fundamental non-existence, this is called the Tathāgata's form. Manifesting all forms and appearances, therefore forms and the Tathāgata's form are all fundamentally empty, this is called the Tathāgata's image. Therefore, bodhisattvas manifest all images, though the Tathāgata has never created manifest forms. Without form and without dispute, thus universally manifesting all images, not establishing anything based on fundamental non-existence. Observing one's own body with the action of fundamental non-existence, all bodies are fundamentally non-existent, examining the Dharma body and all bodies, there is no body at all. Observing the Tathāgata's body, understanding all bodies arise from causes and conditions, understanding the Dharma body's original practice, causes and the Dharma body then become the Dharma body. Without aggregates, elements, or sense bases, this is called the Dharma body performing equal actions. Eliminating the conditions of what beings see, whether heard or experienced coarsely or subtly.

Śāntamati! Just like the King of Physicians Jīvaka, who gathered various medicines, using medicinal herbs to create the form of a youth, handsome and rare in the world, his actions stable and ultimate, incomparable, coming and going, standing and sitting, lying down and walking, without any deficiency in his transformative actions. There were great nobles, princes, ministers, officials, and elders who came to see the King of Physicians Jīvaka, looking at the medicinal youth and singing and playing with him, observing his complexion, all their illnesses were cured, bringing peace, tranquility, and desirelessness. Śāntamati, observe how the King of Physicians Jīvaka treats the world, surpassing all other physicians.

Thus, Śāntamati! If a bodhisattva practices the Dharma Body, even if they are full of lust, anger, and delusion, men and women, young and old, desiring pleasure and enjoying each other, all their desires and defilements can be put to rest. Having found rest, they cease internal imaginings, said to be free from burning desires, thus being transformed, all fulfilling the bodhisattva's vows. Thus, Śāntamati! If a bodhisattva practices and cultivates the Dharma Body well, these bodhisattvas are the Dharma Body. They demonstrate eating and drinking to nourish the body, but do not actually consume food to sustain their bodies or cut off all nourishment, out of compassion for beings they appear to eat again, but food does not enter their bodies or attach to them, and the power of their Dharma Body neither increases nor decreases.

The bodhisattva's Dharma Body knows no birth and has no death, no end and no beginning, yet follows conventions to appear to have birth and death. Though appearing to die, they understand all dharmas have no actions. Demonstrating birth, they expound all dharmas as unconditioned and unassembled. Though all dharmas appear to be born, they are all unborn, understanding all actions and manifesting their own bodies, though their faculties may be incomplete, their actions do not damage the Dharma Body, thus using the Dharma Body, Dharma food, and Dharma power, taking refuge in the Dharma to understand the Tathāgata's body.

[0046a07] 「寂意！欲知如來身者，即虛空身而無等倫，處於三界為最至尊，施於眾生身無所歸，不可譬喻而無比類。其身清淨捨垢無塵，其身本淨而無沾污，自然鮮明永無塵冥，本性仁和悉無所生。其身寂然，不為心意識所見拘繫。其身自然，猶如幻化野馬水月。其身已度空無相願。其身普周十方虛空，心悉平等了三界本，一切眾生無有吾我。其身無底不可限量、無作無想。斯身無著無所思念，所住真諦致不可還。其身無像自然現像、無痛現痛，自然無想而現有想，無生死識而自然現諸生死識，無地水火風因其示現地水火風四大之身。解諸世間一切現法皆虛不實，眼無所見、耳無所聞、鼻無嗅香、舌不在味、身不倚行，永消眾識。意無所受、心無轉移，無心意識，解了真諦未曾進退。

Śāntamati! If you wish to know the Tathāgata's body, it is like the body of empty space, without equal. It is supreme among the three realms, bestowing upon sentient beings a body with no place of return, incomparable and beyond analogy. It is a body that is pure, free from defilements and dust. A body originally pure and unstained, naturally bright and forever free from darkness, fundamentally compassionate and without birth. A body that is tranquil, not bound by mind, consciousness, or perception. A body that is natural, like an illusion, a mirage, or the moon's reflection on water. A body that has transcended emptiness, formlessness, and wishlessness. A body that pervades the ten directions of space, a mind that is completely equal, understanding the root of the three realms, with all sentient beings free from self and other. A body that is bottomless and immeasurable, without action or thought. A body that is unattached and without reflection, abiding in the ultimate truth that cannot be returned from. A body that is formless yet naturally manifesting forms, without pain yet manifesting pain, naturally without thought yet manifesting thought, without birth and death or consciousness yet naturally manifesting various births and deaths and consciousnesses, without earth, water, fire, or wind yet manifesting a body of the four great elements. Understanding that all worldly phenomena are illusory and unreal. Eyes that see nothing, ears hearing nothing, a nose smelling no fragrance, a tongue that does not engage in taste, a body that does not rely on physical action, eternally extinguishing all consciousness. A mind that receives nothing and does not change, which is without mind or consciousness, understanding the ultimate truth without ever advancing or retreating.

[0046a22] 「爾時，寂意！如來法身，若有菩薩以能逮斯如來等身，靡不周普奉菩薩行。在此三千大千世界，諸四方域郡國縣邑州城大邦，悉化其身皆遍現之，一切眾魔不能見知菩薩所為，現若不現悉能明了微妙之業。雖無所現，普現一切未曾念行見聞知識有所修行開化眾生，不以身行失四意止。為眾生類，因現其身無常苦空非身之義，解達諸身本法悉寂。為眾生現身歸壞敗，其以報應求於身者以是退轉；以是求報隨四顛倒。其有解覩無作無見，曉知其身猶如草木牆壁瓦石，為諸眾生現清淨身。如是寂意！曾為菩薩從錠光佛授決以來，致於密身清淨之體。正使菩薩口有所宣悉無言說。又有，寂意！如來所說隨時之宜，因其想念，說菩薩密身之寂靜，從是轉進而得拔濟所至無際。所謂菩薩身之祕密，由得自在。菩薩以宣己身寂密，粗舉其要，假欲具說，江河沙劫不能究暢。」

"At that time, Śāntamati! If there are bodhisattvas who can attain this Tathāgata-like body, the Dharma Body of the Tathāgata, they will universally practice the bodhisattva path. In this three thousand great thousand world-system, in all the regions, countries, counties, towns, and great nations in the four directions, they manifest their bodies everywhere. All the māras cannot see or know what the bodhisattvas do. Whether manifesting or not, they can clearly understand subtle and wondrous deeds. Although they do not manifest anything, they universally manifest all that has never been thought of, heard, known, or practiced, to teach and transform sentient beings, without losing the four foundations of mindfulness through their physical actions. For the sake of sentient beings, they manifest their bodies to show the meaning of impermanence, suffering, emptiness, and non-self, comprehending that all bodies are fundamentally quiescent. They manifest bodies that decay and perish for sentient beings; those who seek a body due to karmic retribution will thus regress; those who seek retribution follow the four inversions. Those who understand that there is no action and no perception, knowing that their bodies are like grass, wood, walls, and stones, manifest pure bodies for all sentient beings. Thus, Śāntamati! Since receiving the prediction from Dīpaṃkara Buddha, the bodhisattva attains the pure essence of the secret body. Even if the bodhisattva has something to proclaim, it is without words. Furthermore, Śāntamati! The Tathāgata's teachings are appropriate to the times. According to their thoughts, they speak of the tranquility of the bodhisattva's secret body. From this, they progress and attain limitless liberation. This is called the secret of the bodhisattva's body, achieved through self-mastery. When bodhisattvas proclaim their own tranquil and secret body, they only roughly outline the essentials. If one were to explain it fully, even in kalpas as numerous as the sands of the Ganges, it could not be exhausted."

[0046b11] 密迹金剛力士謂寂意菩薩：「何謂言密？其言清淨，隨眾生類墮畜生中多少限數，菩薩亦現若干音響言語，其察音響現若干辭，順其眾生章句言語而演言教，隨時頒宣而與談語，說其苦樂善惡之處。其菩薩音，一切普入靡所不達。或有歌戲幻化瞋喜演其音句，隨其眾生言辭音響而入訓誨。因其一切身意所信心所好樂，菩薩悉解而分別之各使聞了。」

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati, "What is meant by secret speech? Its speech is pure. According to the number and extent of beings who have fallen into animal realms, bodhisattvas also manifest various sounds and languages. They discern sounds and manifest various expressions, adapting their teachings to the phrases and speech of those beings. They proclaim and converse according to the time, speaking of places of suffering, happiness, good, and evil. The bodhisattva's voice universally enters and reaches everywhere without exception. Some use songs, plays, illusions, anger, or joy to express their verses, entering into instruction according to the beings' words and sounds. Based on what all bodies and minds believe and what hearts delight in, bodhisattvas completely understand and distinguish these, causing each to hear and comprehend."

[0046b19] 寂意菩薩問密迹力士：「菩薩所化音響如何？」

Bodhisattva Śāntamati asked the vajra master Vajrapāṇi: "What are the sounds that bodhisattvas manifest?"

[0046b20] 密迹答曰：「從其眾生一切音響。又菩薩音所順無限，猶如眾生所生之處心念各異，五趣音辭各各不同，不可稱計。菩薩如是各從音辭亦無言辭，是則名曰隨眾生音無不達之，曉無所有。當作是觀，一切眾響所宣言辭，終竟一切不可思議，言無窮極，是為菩薩所化隨時不可喻盡。自恣頒宣不可計響，或演釋、梵、四天王音，或復恣宣諸天、龍、神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，隨眾生音上中下聲麁細好醜，而演音響喜悅一切。」於是頌曰：

Vajrapāṇi replied: "It comes from all the sounds of sentient beings. Moreover, the sounds of bodhisattvas adapt without limit, just as the thoughts of sentient beings differ according to where they are born, and the sounds and words of the five realms are all different and innumerable. In this way, bodhisattvas follow each sound and word, yet without words. This is called understanding all the sounds of sentient beings without exception, comprehending that which has no existence. One should contemplate thus: all sounds and words proclaimed are ultimately inconceivable, speech is endless. This is how bodhisattvas transform beings according to the circumstances, beyond compare. They freely proclaim countless sounds, sometimes expressing the sounds of Śakra, Brahmā, and the Four Heavenly Kings, or freely proclaiming the sounds of various devas, nāgas, spirits, asuras, garuḍas, kinnaras, gandharvas, mahoragas, humans and non-humans, adapting to the high, middle, and low voices of sentient beings, coarse and fine, beautiful and ugly, expressing sounds that delight all." Then he spoke these verses:

以如言辭，　　 多所解決，　　 敷演無數，　 所說言教。

With words like these, Much is resolved, Expounding countless Teachings spoken.　　

療以慈心，　　 達入愍哀，　 宣布廣說，　　 喜悅護意。

Healing with a compassionate heart, Reaching into sympathy, Proclaiming and widely explaining, Joyfully protecting the mind.　　

天帝合集，　 柔軟和調，　　 若有聞斯，　　 蔽眾音響。　

The heavenly lord gathers together, Gentle and harmonious, If one hears this, It obscures all other sounds.

因從伎樂，　　 所演悲聲，　　 頒宣斯出，　 經典訓誨。

From music, Sorrowful voices performed, This is proclaimed and emerges, Instructing in the sutras.　　

諸真陀羅，　　 思好雅頌，　 其音喻此，　　 普悉具足，　　 聞令欲止，　 婬心不興。　　

All the kinnaras Think of fine elegant verses, Their sounds like this, Universally complete, Hearing makes desires cease, Lustful thoughts do not arise.

一切山神，　　 皆好音樂，　 計於欲界，　　 眾諸妙音。　　

All mountain spirits Love music, Considering the desire realm, All its wondrous sounds.

諸伎樂出，　 諸天聲響，　　 皆悉起此，　　 誠可愛悅。　

All music emerges, The sounds of the heavens, All arise from this, Truly lovable and delightful.

其法音聲，　　 隨時方便，　　 所宣歌頌，　 消瞋恚欲，　　

The sound of the Dharma, Adapts skillfully to the time, What is proclaimed and sung Dispels anger and desire,

除去癡慢，　　 自大之行，　 分別暢了，　　 行所歸趣。

Removes ignorance and pride, And actions of arrogance, Distinguishes and expounds clearly, The destination of practices.　　

以聞道術，　 宣傳之故，　　 其在色界，　　 一切諸天，　 皆能悅可，　　 斯諸天意。

By hearing the methods of the Way, And proclaiming them, Those in the form realm, All the devas, Can delight These heavenly minds.　　

因得聽聞，　 殊異言教，　　 在世發意，　　 當成佛道。

Because of hearing These extraordinary teachings, They give rise to the intention in this world To attain the Buddha's path.　

龍揵陀羅、　　 摩休勒等，　　 一切妓樂，　 若干種品。　

Nagas, gandharvas, Mahoragas and others, All kinds of music, Various types and forms.　

德海若宣，　　 微妙音教，　 眾生皆悅，　　 心豫踊躍。　

If the sea of virtue proclaims Subtle and wondrous sound teachings, All beings are delighted, Their hearts leaping with joy.　

入無央數，　 若干音響，　　 閻浮天下，　　 所居人民。　

Entering countless Various sounds, In Jambudvīpa, The dwelling people.

其音普遍，　　 入斯眾生，　　 若得聞者，　 悉得度脫。

Its sound pervades universally, Entering these beings, Those who hear it All attain liberation.　　

虛空天神，　　 及此地祇，　 其聲通達，　　 咸至彼間，

Devas of empty space, And earth spirits here, Their voices reach, Arriving there everywhere.　　

皆得聞教，　 莫不悅豫，　　 僉然決疑，　　 悉心歡欣。　

All hear the teaching, None are not joyful, Unanimously resolving doubts, All hearts rejoicing.

哀鸞鵠鴈、　　 赤嘴鵶音、　　 山鳥孔雀、　 鸚鵡鵾鷄、

Sorrowful luan, swan, and wild goose, The sound of red-beaked crows, Mountain birds and peacocks, Parrots and phoenix chickens,　　

鴈殊異鳥、　　 耆域鴛鴦、　 若聞此聲、　　 皆可意悅。　　

Geese and other unique birds, Jivaka ducks and mandarin ducks, If they hear this sound, All are delighted in mind.

師子虎狼、　 熊羆猨猴、　　 麑鹿騾驢、　　 野狐諸兔、　

Lions, tigers, and wolves, Bears, apes, and monkeys, Deer, mules, and donkeys, Wild foxes and rabbits,

象馬狗犬、　　 牛羊猪類，　　 聞其音聲，　 可意喜悅。　

Elephants, horses, dogs, and hounds, Cattle, sheep, and pigs, Hearing this sound, Are pleased and delighted in mind.　

四足二足，　　 諸有形貌，　 其多諸足，　　 諸無足者，　

Four-legged and two-legged, All those with forms, Those with many legs, And those without legs,　

皆樂聞是，　 解知音聲，　　 宣布受誨，　　 捨眾邪業。　

All enjoy hearing this, Understanding the sound, Proclaiming and receiving instruction, Abandoning various wrong actions.

於斯三千，　　 諸國有音，　　 最上中間，　 及豪下賤，

In these three thousand worlds, There are sounds in various nations, From the highest and middle ranks, To the noble and lowly.　　

地獄餓鬼，　　 至畜生類，　 諸天人民，　　 眾諸音響，　　 行無妄見，　 唯念至真。　　

From hells and hungry ghosts, To the animal realms, Devas and human beings, All their various sounds, Are without false views, Only mindful of the ultimate truth.

亦無想求，　　 未曾諍訟，　 奉行所業，　　 志存道心。　

Also without seeking or imagining, Never engaging in disputes, Practicing what should be done, With minds set on the path.　

頒宣令現，　 當應時節，　　 己以專一，　　 忍眾生諍。

Proclaiming and manifesting, According to the proper time, Already single-minded, Enduring the conflicts of beings.　

以音教告，　　 百億國土，　　 從是通達，　 江河沙數，　　 不倚財業，　　 心無所行。

Teaching through sounds, To hundreds of billions of lands, From this penetrating, As numerous as sands of the Ganges, Not relying on wealth, The mind without activity.　

諸佛國土，　　 所有眾魔，　　 此等得聞，　 斯大和聲，

In all Buddha lands, The many māras there, Upon hearing This great harmonious voice,　　

悲哀將護，　　 所救如是，　 出入行步，　　 悉為興禮。

Sorrowfully protect, Saving in this way, Coming and going, All pay homage.　　

正使眾生，　 有百千億，　　 其心各抱，　　 若干志念；　

Even if beings Numbering hundreds of billions, Each harboring in their hearts Various aspirations;

聞是言辭，　　 不以蔽礙，　　 叉其十指，　 稽首作禮。

Hearing these words, Without obstruction, Join their ten fingers, And bow in reverence.　　

臥寐聾瘂、　　 口不能言、　 跛蹇無足，　　 諸大疾病； 彼若聞此，　 微妙善語，　　 宣暢柔和，　　 至好音教， 心常懷念。　　

Those lying down, deaf and mute, Unable to speak, The lame without feet, Those with grave illnesses; If they hear this Subtle and good speech, Proclaimed gently, The supreme sound teaching, Their hearts always remember.　

塵勞危厄，　　 口所宣說，　 億載塵勞，　 其得聞是，　　 清淨法音，　 開化烏鳥，　　 致於清涼。　

Amid the peril of defilements, What is proclaimed by mouth, Billions of defilements, Those who hear this Pure Dharma sound, Even crows and birds are transformed, Attaining coolness.　

口所宣布，　 眾生悉聞，　　 諸佛經法，　　 及諸聖眾，　 布施禁戒，　　 行忍辱事，　　 精進一心，　 智慧之法。　

What is proclaimed by mouth, All beings hear, The Buddha's sutras, And all the noble ones, Giving, precepts, The practice of patience, Diligence, one-pointedness, And the Dharma of wisdom.　

說意所存，　　 功勳眾行，　 億百千劫，　　 不能暢盡。　　

What is explained Of meritorious deeds, Even in billions of kalpas, Cannot be fully expressed.

本際無底，　 其意無量，　　 演於佛音，　　 所往無極。」

The original limit is bottomless, Its meaning immeasurable, Expounding the Buddha's voice, Its reach is infinite.

大寶積經卷第八

大寶積經卷第九

西晉三藏竺法護奉　詔譯

密迹金剛力士會第三之二

[0047b06] 密迹金剛力士語寂意菩薩：「菩薩所說，口未曾宣污染惡言、不仁之辭、瞋恚癡言，亦無諛諂，無剛結言、崎嶇之語、調戲俳說、無益之文，語不妄笑、讒言兩舌、不顧男女、不堅硬，無有麁辭卒暴之性，不有懷害、無取捨心，不失儀節志亦無結心，無所著，無鬪訟言，無所倚，無塵勞，無所舉，無輕放逸，無自恣，無橫理無宜之行，無非時辭，無貪欲，無非惡，無所愛樂，無有處所亦無非淨，無違時，無失節，諸根無毀、音聲無瑕，心不懷害亦無偏黨。無恣訑，無覆蔽，不諍言語，不有怨嫌，無有結恨，不妄受邪非。無自歸，不計吾我，不嬈他人，不惱彼己。不宣傷害，無殃罪法。不失所言，無不受行，無不順業，無不可忍，所宣言和。無種姓事，無輕調之教，去非法之行。不毀法行，不越時節，不違宜度，不宣須臾。不自歎類，不壞他伴，於己得譽不以喜悅，見歎他人亦不愁憒。謹慎守節不輕慢人，不說非宜，不毀有宜，不誹密言。常隨時護，不謗明智，不呵賢聖，言不虛妄，不非證明，不入人罪，不求他短。所言轉教不傷筋骨，不稱他惡。志願無上，不相顏色，不求異黨，不念業便，不行逆事，心常柔順。」

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "What bodhisattvas say is never polluted by evil words, unkind speech, or angry and foolish talk. They do not flatter or use harsh language, nor do they speak in a roundabout way or engage in frivolous or useless talk. They do not laugh inappropriately, slander others, or speak divisively. They do not disregard gender, nor are they stubborn. They avoid coarse or violent speech, harbor no harmful intentions, and have no mind of grasping or rejecting. They do not lose their composure, nor do they have a resentful heart. They are unattached, avoid argumentative speech, and are free from dependencies and defilements.

Bodhisattvas do not exaggerate, are not careless or self-indulgent, and do not engage in improper or untimely conduct. They are free from desire and evil, have no attachments or impurities, and do not violate timeliness or propriety. Their faculties are unblemished, their voices flawless, and their minds harbor no harm or bias. They are not reckless or deceptive, do not engage in disputes, hold grudges, or wrongly accept falsehoods. They do not take refuge in themselves, do not calculate ego, do not harass others, and do not trouble themselves or others. They do not proclaim harm or teach harmful dharmas.

Bodhisattvas do not fail to keep their word, accept and practice all teachings, comply with all karmas, and endure all things. Their speech is harmonious and free from caste distinctions or frivolous teachings. They abandon non-dharmic conduct, do not disparage dharmic practices, do not transgress timeliness, do not violate proper measure, and do not speak hastily. They do not praise themselves or damage others' companions. When receiving praise, they are not elated, and when seeing others praised, they are not dejected.

Bodhisattvas are cautious and respectful, not looking down on others. They do not speak inappropriately or disparage what is appropriate. They do not slander secret words. They are always protective according to the time, do not slander the wise, do not rebuke the worthy and holy, do not speak falsely, do not deny evidence, do not accuse others of crimes, and do not seek others' faults. Their words of teaching do not harm the sinews and bones, and they do not speak of others' evils. Their aspirations are supreme, they do not judge by appearances, do not seek different factions, do not think of karmic convenience, do not act against others, and their hearts are always gentle and compliant."

[0047b28] 密迹力士語寂意：「是為菩薩言行相應，以空慌忽神勇為力，功德報應所作果實，宣至誠辭從所作報。假使有人行詣大樹下，若復住立作是觀樹，以觀轉問他人言：『男子！能知此樹所生葉數為有幾枚？』有大智人，不觀樹木亦未計數，知彼樹葉便口出辭其數如是，與侶俱坐亦不計之。既未能度至於道德即知其數，來在一切而演若干，其人語詞等無有異。若有來問大江河沙能有幾沙？一一計之能得幾枚幾百千億兆載垓數。水有幾升斗斛限數，不可以喻量度，不觀其限亦不數之，悉知江河沙之多少幾億兆載，皆知水升斗斛限，各各為演若干品語。唯大聖知，天不能證，諸龍、鬼神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，聲聞緣覺，悉不能證明，獨佛世尊乃能知之。以是觀之，如來、至真、等正覺慧不可計量，宣萬億音，眾生皆聞，各得開解。」

The vajra master Vajrapāṇi said to Śāntamati, "This is how the bodhisattva's speech and actions correspond. They use emptiness and sudden divine courage as their strength, and their meritorious deeds result in fruition, proclaiming sincere words from their actions. Suppose someone goes under a large tree, or stands there observing it, and then turns to ask another person: 'Sir, can you know how many leaves this tree has produced?' A person of great wisdom, without observing the tree or counting, knows the number of leaves on that tree and speaks it out, sitting with companions without counting. Though not yet able to measure up to virtue, they immediately know the number, coming to all and expounding various things, their words being no different.

If someone were to ask how many grains of sand are in the great rivers, counting each one, how many hundreds of thousands of billions of trillions there would be. Or how many pints, quarts, and bushels of water there are, which cannot be measured by analogy, without observing the limits or counting them, they would know the amount of sand in the rivers, how many billions and trillions, and know the limits of water measures, each expounding various kinds of speech. Only the great sage knows this, heaven cannot verify it, nor can dragons, spirits, asuras, garuḍas, kinnaras, gandharvas, mahoragas, humans and non-humans, śrāvakas and pratyekabuddhas - none can verify it. Only the World-Honored Buddha can know it. Observing this, the Tathāgata's true and perfectly enlightened wisdom is immeasurable, proclaiming ten billion sounds, which all beings hear and each gains understanding."

[0047c16] 密迹金剛力士語寂意菩薩：「乃往過去久遠世時，有一神仙名曰樓夷。爾時之世有一梵志名曰寂然。時國有一大樹名曰仁賢，其樹枝葉華實茂盛。其樓夷神仙常處其下，具足十二歲數其樹葉而復觀之。彼於後日，寂然梵志從城中出，往至仁賢樹所晝夜遊觀。飯食已後數樹莖葉，又以聖明一心數之。又曰何謂告啟神仙，我當數之知有幾枚。時寂然梵志不觀其樹不數其葉，尋時說頌曰：

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati, "In a distant past age, there was an immortal spirt named Loka (樓夷). At that time, there was also a Brahmacārin named Śyāmatā (寂然). In that country, there was a great tree called Talk About Benevolent Virtue, with lush branches, leaves, flowers, and fruits. The immortal Loka often stayed beneath it, spending twelve years counting its leaves and observing it. Later, the Brahmacārin Śyāmatā came out from the city and went to the Talk About Benevolent Virtue tree, observing it day and night. After eating, he counted the tree's branches and leaves, focusing his mind on counting them. The immortal said, 'Why not count and know how many leaves there are, and tell the immortal?' At that time, the Brahmacārin Śyāmatā, without looking at the tree or counting its leaves, immediately spoke this verse:"

有八千姟　　 八千億葉，　　 節有九千　　 六百二十，　　 觚有五枚　　 二百五十，　 痱癗六千　　 六百六十。　　

There are eight thousand nayuta And eight thousand billion leaves, Nine thousand six hundred And twenty nodes, Five thousand two hundred And fifty corners, Six thousand six hundred And sixty bumps.

聖師欲知，　　 葉有若干？　　 數其樹莖，　　 分布所在，　　 并所知解，　　 啟曰如是。

Holy teacher, do you wish to know How many leaves there are? Counting the tree trunk, Distributed in their places, Along with what is known and understood, I declare it to be so.　　

今無放逸，　　 有疑數之。』

Now, without negligence, If there is doubt, count them.

[0048a03] 「樓夷神仙嗟而說言：『善哉至言，諦辭無欺。吾十二年坐計限之，其樹葉數亦不數之，悉知本末葉有若干。唯願梵志為我說之，其音聲行何所以類？』寂然即曰：『神仙聽之。天不助我亦非世人，以至誠故傳大正行，皆以真淨無所諍訟。』樓夷神仙，舍利弗是；寂然梵志，釋師子是。當執持此至真言教，住於至誠以應法宜。」

The immortal Loka sighed and said: "Excellent, these are true words, sincere speech without deception. For twelve years I sat and counted, yet I did not count the number of leaves on this tree, but I know from root to tip how many leaves there are. I only wish for the Brahmacārin to tell me, what is the nature of this sound and speech?"

Śyāmatā immediately said: "Listen, immortal. Heaven did not assist me, nor did worldly people. It is because of utmost sincerity that I transmit the great correct practice, all with true purity and without dispute."

The immortal Loka was Śāriputra; the Brahmacārin Śyāmatā was Śākyamuni. One should hold fast to these most true teachings, abide in utmost sincerity to accord with what is proper in the Dharma.

[0048a10] 密迹金剛力士謂寂意：「是則菩薩至密之業、清淨之元。其無極慧，深入無量、巍巍無限，隨時示現，至真無形不可說名。」

The vajra master Vajrapāṇi said to Śāntamati, "This is the bodhisattva's most secret karma, the origin of purity. Their limitless wisdom deeply penetrates the immeasurable, vast and boundless, manifesting according to the time, ultimately true, formless and indescribable."

[0048a12] 密迹金剛力士復謂寂意菩薩：「何謂心密？心行清淨不失神通，造立慧業神通自娛，在所示現正住神通，建立大哀無極之業。以神通化無央數變一切普顯，以誠諦通、智慧為室，現目覩見一切諸法，是則菩薩正真之法。慧通無極普御一切，其神通慧皆顯眾像，解暢諸色本無有色。其以神通普入諸音等本音響，皆能觀察一切眾生心念所行因見本淨。常見一切隨時開化，常念識之未曾忽忘。斷去來心，普現神足無所罣礙，獨步三界不以為拘，悉無所有不造立行。其神通明盡一切漏，曉了隨時不失其節，現生死難示度世業，所察玄遠。其神通明皆超聲聞一切緣覺，深入微妙，坐佛樹下降伏魔官，解暢一切諸佛道法，而轉順時道法聖輪，開化一切十方眾生，使入法律至阿維顏轉一切法。寂意欲知，是為菩薩心密之業心行清淨。若心真淨，永無所歸亦無不喜，性安調和隨行極良，則以普慧三昧定意而行正受，不永滅度、不厭欲界，設生其中無所繫著不為所縛，所生現決未曾有結。所以者何？以度一切虛空妄想，解眾塵結顛倒所受，心無所著，由是之故得脫生老病死。雖有所生悉無所生，以大乘本成就一切諸佛道法，斯諸佛法救護十方。求之無處而不可得，乃了一切諸佛之法，一切諸法悉歸佛法，是諸佛之法悉一切法。是一切法及與佛法，不是是法亦非非法。所以者何？求一切法本末處所而不可得。若求諸法悉無處所則無有數，超諸住數一切諸法知一切法，則不依倚一切諸法。以不依倚一切諸法，其求利義便致大衰。其無思求，彼則無利亦無衰折，轉進學前其見利義，心無憂慼亦不喜歡。其心無憂志無罣礙則無所住，其無所住乃無雜碎，其無雜碎則無所向，其無所向如是乃向，如是乃向者爾乃無向，其無所向乃無吾我，其無吾我則無所受，其無所受則無諍訟，其無諍訟則無鬪亂，其無鬪亂是沙門法。其心平等猶如虛空，住其平等如虛不隨欲界、不處色界、不著無色。若以一切悉無所著，無譽無毀。其無譽無毀，謂一切法。斯等皆解如是深義。以能知是六事之業，宣暢分別亦復如是。以何等故解暢分別？以是之故一切諸法不可得也。其能解暢分別諸法本無所處、三界悉虛，乃能解暢悉以分別，是為心密。」

The vajra master Vajrapāṇi further said to Bodhisattva Śāntamati, "What is meant by the secret of the mind? It is when the mind's actions are pure, not having lost supernatural powers, establishing wise deeds and delighting in supernatural powers, manifesting and abiding in supernatural powers wherever one appears, and establishing the limitless work of great compassion. Using supernatural powers to transform countless changes and universally manifest all, using sincerity and wisdom as one's abode, directly perceiving all dharmas - this is the true Dharma of bodhisattvas. Their wisdom pervades limitlessly and governs all, their supernatural wisdom manifests all forms, understanding that all forms fundamentally have no form. Using supernatural powers to universally enter all sounds and their original resonances, they can observe the thoughts and actions of all sentient beings and see their original purity. They constantly see all beings and teach them according to the time, always mindful and never forgetting. Cutting off thoughts of past and future, they universally manifest supernatural abilities without obstruction, walking alone through the three realms without being confined, having nothing at all and not creating any actions.

Their supernatural clarity exhausts all defilements, understanding according to the time without losing propriety, manifesting the difficulties of birth and death to demonstrate the work of transcending the world, their observations profound and far-reaching. Their supernatural clarity surpasses all śrāvakas and pratyekabuddhas, deeply entering the subtle, sitting under the Bodhi tree to subdue Māra's armies, expounding all the Buddha's path dharmas, and turning the holy wheel of the Dharma according to the time, teaching all sentient beings in the ten directions, causing them to enter the Dharma and precepts up to the stage of non-regression and turning all dharmas.

Śāntamati, know that this is the secret work of the bodhisattva's mind and the purity of mental actions. If the mind is truly pure, there is eternally nothing to return to and nothing not to rejoice in. Their nature is peaceful and harmonious, following excellent conduct. They then use universal wisdom samādhi to practice proper reception, neither entering final nirvāṇa nor detesting the desire realm. Even if born there, they have no attachments and are not bound. What is born is manifestly decided and has never had bonds. Why is this? Because they transcend all empty imaginings of space, untie the bonds of all defilements and inversions received, their minds without attachment. Because of this, they are liberated from birth, old age, sickness, and death. Although there is birth, there is no birth at all. Using the root of the Great Vehicle, they accomplish all the Buddha's path dharmas. These Buddha dharmas save and protect the ten directions.

Seeking them, there is no place where they cannot be attained. Only then does one understand all the Buddha's dharmas. All dharmas return to the Buddha Dharma, and the Buddha Dharma is all dharmas. These all dharmas and Buddha Dharma are neither this dharma nor not this dharma. Why is this? Seeking the origin and end of all dharmas, they cannot be found. If seeking all dharmas results in no place at all, then there is no number. Transcending all abiding numbers, knowing all dharmas, one does not rely on any dharmas. By not relying on any dharmas, seeking benefit and meaning leads to great decline. Without thought or seeking, there is neither benefit nor decline. Advancing in study, seeing benefit and meaning, the mind is without sorrow or joy. When the mind is without sorrow and the will is unobstructed, there is no abiding. With no abiding, there is no fragmentation. With no fragmentation, there is no direction. With no direction, thus there is direction. Thus having direction is then having no direction. Having no direction is then having no self. Having no self is then having no reception. Having no reception is then having no disputes. Having no disputes is then having no conflicts. Having no conflicts is the dharma of śramaṇas.

Their minds are equal like empty space, abiding in that equality like emptiness, not following the desire realm, not dwelling in the form realm, not attached to the formless realm. If in all things there is no attachment, there is neither praise nor blame. Neither praise nor blame refers to all dharmas. These all understand such profound meanings. Being able to know these six kinds of deeds, expounding and distinguishing is also like this. Why expound and distinguish? Because of this, all dharmas cannot be attained. Being able to expound and distinguish that all dharmas fundamentally have no abode and the three realms are entirely empty, one can then expound and distinguish everything. This is the secret of the mind."

[0048b27] 密迹金剛力士復謂寂意菩薩：「其心行密，斯行慈愍不計吾我故，其行悲哀無有眾生故，以行歡喜則無命故，以能濟護乃達無壽故，行四布施心無慳故，奉行禁戒調和其心故，斯忍辱行盡心之業故，若修精進思惟寂靜故，其寂一心棄心所在故，其知聖心無所行故，其四意止無意無念故，若四意斷其心以了以不起不滅故，其神足飛心廣無際故，以行篤信心無罣礙故，若修精進心行寂靜故，其意已念心行得自在故，其定意者斯平等心無有若干故，其智慧根心無想故，其勢力者順流心本故。若以覺意心分別慧故，奉行道業心無所想故，其寂然者惔怕靜思故，其觀法心見無著故，修行賢聖究竟解心故，心念於佛其明慧者心不妄想故，其心思道志不可量故，其思念法心平等故，思念聖眾心無所住訓誨眾生故。其心湛淨護於正法故，其法諸界心無所壞故，佛土清淨心等如空故，眾相具足心無別形相故，逮致忍辱心無顛倒故，阿惟越致心不復迴還故，莊嚴道場在於三界心不墮故，降伏魔業心攝眾生故，道所訓誨一切法心平等覺故，以轉法輪諸法無轉用心不還故。現大滅度解生死原，以心平等自然之故。」

The vajra master Vajrapāṇi further said to Bodhisattva Śāntamati, "The secret of the mind's actions is this: practicing loving-kindness without considering self, practicing compassion without the concept of sentient beings, practicing joy without the notion of life, and practicing protection to realize the absence of lifespan. The four kinds of giving are practiced with a mind free from stinginess. Precepts are observed to harmonize the mind. Patience is practiced to exhaust the mind's activities. Diligence is cultivated through contemplation of tranquility. One-pointed concentration abandons the mind's attachments. The holy mind knows no action. The four foundations of mindfulness are without mind and thought. The four right efforts are understood as neither arising nor ceasing. The spiritual powers fly with a mind vast and boundless. Firm faith is practiced with a mind free from obstacles. Diligence is cultivated with a mind practicing tranquility. Mindfulness is mastered with mental freedom. Concentration equalizes the mind without differentiation. The root of wisdom is without mental conception. Power flows with the mind's original nature. Enlightenment factors distinguish wisdom with the mind. The path is practiced with a mind free from concepts. Tranquility is calm and quiet contemplation. Dharma observation sees non-attachment. The practice of sages ultimately liberates the mind. Mindfulness of the Buddha keeps the mind from delusion. Contemplation of the path is with immeasurable resolve. Contemplation of the Dharma is with an equanimous mind. Contemplation of the Sangha instructs beings with a non-abiding mind. The mind is purified to protect the true Dharma. All realms of phenomena are understood with an unbreakable mind. Buddha lands are purified with a mind equal to space. All marks are perfected with a mind free from distinct forms. Patience is attained with an undistorted mind. Non-retrogression is achieved with a mind that does not turn back. The place of enlightenment is adorned while the mind does not fall into the three realms. Māras are subdued while the mind embraces all beings. The path instructs with a mind of equal awakening to all dharmas. The Dharma wheel is turned while the mind does not turn with phenomena. Great nirvana is manifested and the origin of birth and death is understood, because the mind is naturally equal."

[0048c22] 密迹金剛力士謂寂意曰：「菩薩若得不起法忍，心則甚密心亦清淨。心已清淨，便解一切眾生心淨，普無不入其眾生心。入于道心，一切眾生心趣道心而被照明。猶如虛空普悉平等，遍入一切有形無形道心。如是一切皆入眾生心行。」

The vajra master Vajrapāṇi said to Śāntamati, "If a bodhisattva attains the patience of non-arising dharmas, their mind becomes extremely secret and pure. Once the mind is purified, they understand that all sentient beings' minds are pure, and they can enter the minds of all sentient beings without exception. Entering the mind of enlightenment, they illuminate the minds of all sentient beings tending towards enlightenment. Just like space is universally equal, they pervade all forms and formless minds of enlightenment. In this way, they enter into all the mental activities of sentient beings."

[0048c27] 密迹金剛力士說是菩薩身口心密不可思議時，七萬二千諸天人眾皆發無上正真道意，三萬二千菩薩逮得無所從生法忍，萬四千人遠塵離垢諸法眼淨，八千比丘意解無漏。是三千大千世界六反震動，其大光明普照十方，上虛空中天雨眾華，箜篌樂器不鼓自鳴，其妓樂音中演出如是：「其有聞是密迹金剛力士所說法誼，若有樂信，是等之人得立授決，愛喜經典受持讀誦，廣為人說不失道心，積功德本終不虛妄；曾以供養無央數佛殖眾德本，益於眾生靡不蒙濟。」

When the vajra master Vajrapāṇi explained the inconceivable secrets of the bodhisattvas' body, speech, and mind, 72,000 devas and humans gave rise to the aspiration for unsurpassed, true enlightenment, 32,000 bodhisattvas attained the patience of the non-arising of dharmas, 14,000 people gained the pure Dharma eye, free from dust and defilement, 8,000 bhikkhus had their minds liberated from defilements, the three thousand great thousand world-system shook six times, a great light illuminated the ten directions, and flowers rained down from the sky. Musical instruments sounded without being played, and from their music came these words:

"Those who hear the Dharma explained by the vajra master Vajrapāṇi and joyfully believe in it will receive a prediction of enlightenment. Those who love and delight in the sutras, uphold, recite, and widely explain them to others without losing the aspiration for enlightenment, accumulating roots of merit, will not do so in vain. They have made offerings to countless Buddhas, planted many roots of virtue, and benefited all beings without exception."

[0049a09] 於是世尊告寂意：「汝寧聞彼伎樂所暢言響乎？」

Then the World-Honored One said to Śāntamati: "Did you hear the sounds produced by that music?"

[0049a10] 答曰：「已聞。世尊！唯然大聖！誰之威神？」

He replied: "I heard it, World-Honored One! Indeed, Great Sage! Whose divine power is this?"

[0049a11] 佛語寂意：「有菩薩名雷音，從雷音王如來佛國發——其國土名兩氏——來詣忍界，欲見吾身，稽首作禮啟問法要，欲聽說是如來祕要法教。在於虛空不現其身，供養如來及斯經典，故雨天華作諸伎樂，從其伎樂出是輩聲。」

The Buddha said to Śāntamati: "There is a bodhisattva named Thunder Sound who has come from the Buddha land of the Tathāgata Thunder Sound King - that land is called Two Clans - to the Realm of Endurance, wishing to see me, pay homage, inquire about the essentials of the Dharma, and listen to the secret essential teachings of the Tathāgata. He is in the sky without manifesting his body, making offerings to the Tathāgata and this sutra, thus causing heavenly flowers to rain down and creating various kinds of music. From this music emerge these sounds."

[0049a16] 佛說未久，雷音菩薩從虛空下，稽首佛足繞佛七匝，住於佛前白天師言：「唯然世尊！雷音王如來敬問無量，興起輕便遊步康寧。」爾時世尊告問雷音菩薩：「善來正士！快哉顧義故致奉現，寧欲聽受如來祕要經典之慧，今密迹金剛力士承佛威神而頒宣之。」於是眾會，或有菩薩心自念言：「斯密迹金剛力士，在於何世積眾德本？在何佛所而發道心？本何誓願所逮辯才廣大無極巍巍如是？」

Shortly after the Buddha spoke, Bodhisattva Thunder Sound descended from the sky, bowed to the Buddha's feet, circled the Buddha seven times, and stood before the Buddha, saying to the World-Honored One: "Indeed, World-Honored One! The Tathāgata Thunder Sound King sends his limitless respects, and inquires about your well-being and ease of movement." At that time, the World-Honored One addressed Bodhisattva Thunder Sound: "Welcome, righteous one! How wonderful that you have come to pay respects and inquire about the teaching. Do you wish to hear the wisdom of the Tathāgata's secret essential sutras? Now the vajra master Vajrapāṇi, empowered by the Buddha's divine power, is proclaiming it." At this, some bodhisattvas in the assembly thought to themselves: "In what world did this vajra master Vajrapāṇi accumulate the roots of many virtues? Under which Buddha did he give rise to the aspiration for enlightenment? What original vows did he make to attain such vast and limitless eloquence, so magnificent as this?"

[0049a24] 時佛悉知是諸菩薩心中所念，告寂意菩薩：「乃往過去久遠世時無央數劫不可思議，爾時有佛，名無量勳寶錦淨王，出現于世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰莊嚴，劫名善見。其佛國土有異威德，人民熾盛皆得安隱，五穀豐收土地大盛，咸共快樂。天人繁熾，地悉平等猶如砥掌，無沙塵穢荊棘瓦石，唯琉璃水精明月珠玉、珊瑚虎珀硨磲馬瑙遍布其地。其地柔軟猶如天衣，有甘美香光色甚好，生其好草如天綩綖，以足蹈上足下四寸舉足如故。其土快樂，無有大寒亦不大熱。人民仁慈性行和調，身口心定香芬熏地紺琉璃色。彼國人民普得自在，皆受訓誨婬怒癡薄，安隱寂靜悉有威力，聞說法言皆識議理。其佛世尊時諸聲聞眾有十二垓，諸菩薩三千二億。其佛壽命三十六億歲。無中夭者。斯莊嚴國其中四城，名曰快見，甚大廣長。風雨時節五穀豐饒，人民安寧強不凌弱各得其所。一一方城廣長各八十萬里、相去四百里。有一大國，一一大國各有千郡縣及諸村落丘聚。其土人民身長四里。是時大城快見四方大城，復有大城名曰清淨，王所治處土地廣長，其城東西長二千五百六十里，南北廣千二百八十里，郡國縣邑各有一萬。具足快樂。諸遊觀園各有一萬，極甚清淨七寶合成。時有轉輪聖王名曰勇郡王——有七寶，一曰金輪，二曰白象有六牙，三曰紺色馬朱髦尾，四曰明月神珠，五曰玉女妻，六曰主藏聖臣，七曰主兵大將軍——主四天下，供過去佛殖眾德本威神難量，發無上正真之道心逮不退轉。在城中央立一屋宅，廣長高大，長廣各六百四十里，以七寶立七重牆壁欄楯、七重交道、七重寶幔、七重七重深塹。其宅裏內有四大果園生若干華，一名妙華、二名功勳阿、三名山河、四名春安。有池水滿，廣長各二十里，皆以眾寶而作欄楯，紫金為池，紫金琉璃以為底沙，滿八味水合生寶華，鳧鴈鴛鴦異類之鳥遊戲其中。一浴池名施財，二名上窟，三名上香，四名妙御。中宮婇女七萬六千，如天玉女，各有好相端正殊好非世之有。其王正后玉女寶及諸婇女，皆發無上正真道意。王有千子，具足勇猛與眾殊異端正超絕，二十八相嚴飾其身，志性仁和，亦俱同心發大道意。

At that time, the Buddha knew the thoughts in the minds of all the bodhisattvas and said to Bodhisattva Śāntamati, "In the distant past, countless inconceivable kalpas ago, there was a Buddha named Immeasurable Merit Jeweled Pure King who appeared in the world. He was a Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The world was called Adornment, and the kalpa was named Good Vision. His buddha land had extraordinary majesty and virtue. The people were prosperous and lived in peace and security. The five grains were abundant and the land was fertile. Everyone was happy together.

Gods and humans flourished. The ground was completely level like the palm of a hand, without sand, dust, thorns, tiles, or stones. Only lapis lazuli, crystal, moonstone, pearls, coral, amber, agate, and carnelian were spread across the land. The ground was soft like heavenly cloth, with a sweet fragrance and beautiful color. Fine grass grew there like heavenly silk. When stepped on, it sank four inches and rose back up when the foot was lifted. The land was joyful, without great cold or heat. The people were kind and gentle in nature, with body, speech and mind settled. The fragrance permeated the ground, which was the color of dark blue lapis lazuli.

The people of that country were all free and at ease. They all received instruction and had little greed, anger or delusion. They lived in peace and tranquility and all had great power. When they heard the Dharma spoken, they all understood its principles. At that time, the World-Honored Buddha had 12 trillion śrāvakas and 32 billion bodhisattvas. The Buddha's lifespan was 36 billion years, with no premature deaths.

In this Adorned Country, there were four cities named Joyful Vision, which were extremely large and expansive. The wind and rain came in season, the five grains were abundant, and the people lived in peace and security. The strong did not oppress the weak, and each obtained what was appropriate for them. Each of the four directional cities was 800,000 li wide and long, and they were 400 li apart from each other. There was one great country, and each great country had a thousand prefectures and counties, as well as various villages and towns. The people of that land were four li tall.

At that time, in addition to the four great cities of Joyful Vision, there was another great city called Pure, where the king resided. The land was vast and long. The city was 2,560 li from east to west and 1,280 li from north to south. It had ten thousand prefectures, countries, counties and towns. It was completely joyful and happy. There were ten thousand parks and gardens for sightseeing, extremely pure and made of the seven treasures.

At that time, there was a wheel-turning sage king named Courageous Prefecture King. He possessed the seven treasures: 1) the golden wheel, 2) the white elephant with six tusks, 3) the dark blue horse with a red mane and tail, 4) the wish-fulfilling pearl, 5) the jade wife, 6) the treasure minister, and 7) the military general. He ruled over the four continents, made offerings to past Buddhas, cultivated many virtuous roots, and had immeasurable spiritual power. He gave rise to the aspiration for unsurpassed, true and correct enlightenment, and reached the stage of non-retrogression.

In the center of the city, he built a dwelling that was vast, long and tall, measuring 640 li in both length and width. It had seven layers of walls and railings made of the seven treasures, seven layers of intersecting paths, seven layers of precious curtains, and seven layers of deep moats. Inside the dwelling were four great fruit gardens with various flowers: 1) Wondrous Flower, 2) Meritorious Deeds, 3) Mountains and Rivers, and 4) Spring Peace.

There were ponds full of water, each 20 li wide and long, with railings made of various jewels. The ponds were made of purple gold, with purple gold and lapis lazuli as the bottom sand. They were filled with water of eight flavors and produced precious flowers. Various birds like ducks, geese and mandarin ducks played in them. One bathing pond was named Bestowing Wealth, the second was named Upper Cave, the third was named Upper Fragrance, and the fourth was named Wondrous Chariot.

In the inner palace there were 76,000 court ladies, like heavenly jade maidens, each with fine features and extraordinary beauty unmatched in the world. The king's principal consort, the precious jade woman, and all the court ladies had given rise to the aspiration for unsurpassed, true and correct enlightenment. The king had a thousand sons, all courageous and extraordinary, handsome and exceptional, adorned with the 32 marks. They were kind and gentle in nature, and had also given rise to the aspiration for great enlightenment together.

[0049c11] 「爾時其佛遊在清淨大國，其王勇郡供養無量勳寶罽淨王如來具足億歲，諸菩薩眾聲聞等，衣被飲食床臥醫藥一切所安，園觀浴池屋宅講堂，房室精舍高臺樓閣，一一比丘與二侍使給所當得。其王諸子志性安和無放逸行，常以至心供奉如來聽受經典，不樂愛欲戲笑邪業，以無放逸聽受經典不以生心，不久即逮興五神通。以得神通踊在虛空，猶如鴈王飛行自在無所罣礙，從其一觀復至一觀，從縣至縣從國遊國，從一天下至一天下普行遊觀。以是要偈為大眾說：

At that time, the Buddha was traveling in the great pure country. The king of the Yong prefecture made offerings to the Tathāgata King of Pure Merit for a hundred million years, along with the assembly of bodhisattvas and śrāvakas. He provided them with clothing, food and drink, bedding, medicine, and all necessities, as well as gardens, bathing pools, dwellings, lecture halls, living quarters, monasteries, high towers, and pavilions. Each bhikṣu was given two attendants to serve their needs.

The king's sons were of peaceful and harmonious nature, without careless conduct. They always made offerings to the Tathāgata with utmost sincerity and listened to the sutras. They did not delight in desires, laughter, or unwholesome deeds. They listened to the sutras without carelessness or giving rise to [deluded] thoughts. Before long, they attained the five supernatural powers.

Having obtained supernatural powers, they leapt into the sky, flying freely without obstruction like the king of geese. They traveled from one vihāra to another, from county to county, from country to country, and from one world to another, roaming and observing everywhere. They spoke these essential verses to the great assembly:

諸佛興出世，　　 玄遠甚難值，　　 人生在世間，　　 亦甚難得遇。　　

The Buddhas' emergence in the world Is profound and extremely rare to encounter. For humans to be born in this world Is also extremely difficult to attain.

諸人咸同志，　　 俱信樂聽經，　　 於億百千劫，　　 甚復不可遭。　　

All people with the same aspiration Together believe in and delight in hearing the sutras. In billions and hundreds of thousands of kalpas, It is extremely difficult to encounter again.

今人中之雄，　　 以出于世間，　　 欲令寂然定，　　 故說經法義。　　

Now the hero among humans Has appeared in the world. Wishing to bring about tranquil concentration, He therefore expounds the meaning of sutras and dharma.

從安住世尊，　　 諮受教訓誨，　　 求于大聖明，　　 奉啟佛至言。　　

From the World-Honored One who dwells in peace, We seek to receive teachings and instructions, Seeking the great sage's illumination, We respectfully listen to the Buddha's ultimate words.

以聽受經法，　　 棄捐于惡趣，　　 以逮聞正法，　　 得坐極安處，　　

By listening to and accepting the sutra dharma, We abandon evil destinies. By attaining and hearing the true dharma, We can sit in an extremely peaceful place.

以逮聞正法，　　 消除眾塵勞，　　 因其聽受慧，　　 得致正真法。』　　

By attaining and hearing the true dharma, We eliminate the multitude of defilements. Due to listening to and accepting this wisdom, We attain the true and correct dharma.”

彼時布宣訓，　　 而演是甘香，　　 緣其斯瑞應，　　 地六反震動。　　

At that time, he spread the teachings, And expounded this sweet fragrance. Due to this auspicious response, The earth shook six times.

普布告天人，　　 諸天舉歎曰，　　 即時雨天華，　　 其華若干種，　

Proclaiming to all devas and humans, All the devas praised in unison. Immediately heavenly flowers rained down, Flowers of various kinds.　

眾生皆來集，　　 不可稱計數，　　 最勝之開化，　　 皆入于道法。　

All beings gathered, Their numbers beyond count. The supreme one's teachings Led all to enter the path of Dharma.　

前稽首足下，　　 禮於天人尊，　　 皆俱以叉手，　　 恭恪而住立。　　

They bowed their heads at his feet, Paying homage to the Honored One of devas and humans. All joined their palms together, Standing respectfully.

其最勝聖師，　　 是逮得是心，　　 隨時順義理，　　 而為說經法。　

This supreme sage teacher, Having attained this mind, According to the time and following reason, Expounded the sutras and Dharma.　

斯等之伴侶，　　 得聞安住法，　　 三十六億俱，　　 悉發大道心。　　

These companions, Upon hearing the Dharma of peaceful abiding, Thirty-six billion together, All gave rise to the great aspiration for enlightenment.

其三百億眾，　　 具足不減一，　　 皆以得清淨，　　 極上之法眼。　　

Those three hundred billion beings, Complete without lacking one, All attained the pure, Supreme Dharma eye.

其心以厭患，　　 於俗之家業，　　 悉共在彼世，　　 棄家行學道。

Their hearts became weary Of worldly household affairs. All together in that world, Abandoned home to practice the path.　　

諸人無數眾，　　 億載兆姟人，　　 咸啟受經戒，　　 皆作清信士。　　

Countless multitudes of people, Billions and trillions of beings, All began to receive the sutras and precepts, All becoming pure faithful disciples.

以逮聞經法，　　 稽首佛足下，　　 各各前辭別，　　 悉自還歸家。」

Having heard the sutras and Dharma, They bowed at the Buddha's feet. Each came forward to take leave, All returning to their homes.

[0050a25] 佛告寂意：「爾時王太子并共父王，以栴檀造立樓閣，廣長清淨好校飾之，作諸窓牖以眾寶成，以牛頭栴檀香一升燒氣遍天下皆有美香。以是栴檀造立樓閣，廣長高大高四百里，莊嚴校飾，威神顯現巍巍無量。正四方好四角四柱，所作平正安不傾斜。其王勇郡因欲往到無量勳寶罽淨王如來所，奉視稽首諮問聽受經典，勸王眷屬：『人命難得，佛興難值，億載時有，經道難聞。宜往奉視諮受經典。』王及太子夫人婇女、大臣百官人民大小，皆入校露高臺樓閣，坐於百千嚴飾寶床，以眾華香雜香衣服寶蓋幢幡鼓諸妓樂，以恭恪心奉事尊敬，寶珠挍露高臺樓閣以貢上之。一切同心仁和之意，上在虛空猶鳳凰王，與諸眾俱無所罣礙，飛行浮疾往詣佛所。其寶挍露高臺樓閣以到大會，前詣佛所，斯寶挍露高臺樓閣繞佛七匝還住一面。王及大眾各下以出，前禮佛足及禮聖眾，繞佛七匝因在前住，白世尊曰：『久服聖音，國有多事不尋奉現，慚愧無顏。飢虛之情今日乃果。』時佛大聖見王真心，宮人眷屬故來聽法，則以隨觀從其心本，應病與藥頒宣經法。佛告大王：『志建大乘有四事法，所遊殊特不違大道。何謂為四？若學大乘篤信重人，所遊殊特不違道意。何謂為信？若以喜樂奉諸賢聖，所不當造終不行之。大王恭敬則學大乘，所遊殊特不違大道，若謙恪聽於賢聖經，至心入耳聞則受持。以不自大學于大乘，所遊殊特不違大道，以不自大觀見眾聖，稽首作禮一心歸命。若尊精進學于大乘，所遊殊特不違大道，以用精進輕身口心舉動便宜，行以越度於一切行。是為四事。』

The Buddha said to Śāntamati, "At that time, the crown prince together with his father the king built a pavilion of sandalwood, making it spacious, pure, and beautifully adorned. They made windows of various precious materials. They burned one sheng (a unit of volume) of ox-head sandalwood incense, filling the world with its fragrance. Using this sandalwood, they constructed a pavilion that was vast and tall, 400 li (a Chinese unit of distance) in height, magnificently adorned, with majestic and immeasurable divine power manifested. It was perfectly square with four corners and four pillars, built level and stable without tilting.

The king of the Yong prefecture wished to visit the Tathāgata King of Pure Merit of Immeasurable Virtue to pay homage, inquire, and receive teachings. He encouraged his royal family: 'Human life is difficult to obtain, a Buddha's appearance is rare to encounter, occurring only once in billions of years, and the way of the sutras is difficult to hear. We should go pay homage and receive the teachings.'

The king, crown prince, royal consorts, ministers, officials, and people of all ranks entered the adorned high pavilion. They sat on hundreds of thousands of ornate jeweled thrones, with various flowers, incense, fragrances, clothing, jeweled canopies, banners, and music. With respectful hearts they paid homage, offering the jewel-adorned high pavilion.

United in benevolent harmony, they rose into the sky like the king of phoenixes, unobstructed among the multitudes, swiftly flying to where the Buddha was. The jeweled pavilion arrived at the great assembly and approached the Buddha, circling him seven times before coming to rest at one side. The king and the great assembly descended and came out, bowing to the Buddha's feet and the noble assembly, circling seven times and standing before him. They addressed the World-Honored One: 'We have long revered your sacred voice, but due to many affairs of state have not come to pay homage, feeling ashamed. Today our hunger is finally satisfied.'

At that time, the Great Sage Buddha, seeing the king's sincere heart and that his palace attendants had come to hear the Dharma, observed their minds and expounded the Dharma like medicine for their ailments. The Buddha told the great king: 'There are four dharmas for those aspiring to the Great Vehicle, allowing one to travel a special path without deviating from the great Way. What are these four?

If one studies the Great Vehicle with sincere faith and respect for others, one's special journey will not deviate from the intention of the Way. What is meant by faith? It is joyfully revering all the worthy and sages, and never doing what should not be done.

Great King, if you respectfully study the Great Vehicle, your special journey will not deviate from the great Way. If you humbly and attentively listen to the sutras of the worthy and sages, hearing them with all your heart and retaining what you hear.

By not being arrogant in studying the Great Vehicle, your special journey will not deviate from the great Way. By not being arrogant, you observe all the sages, bowing in homage and taking refuge with single-minded devotion.

If you revere diligence in studying the Great Vehicle, your special journey will not deviate from the great Way. By using diligence to make your body, speech, and mind light and agile, your practice will transcend all other practices.

These are the four dharmas.'"

[0050b27] 「佛告王曰：『復有四事，見無放逸，所見擁護。何謂為四？將護諸根，見愛欲難，曉一切受想知無常，因法得生命根第一。是為四事。菩薩有四事名曰法王。何謂為四？一曰不捨道心；二曰亦復勸化他人發意；三曰以諸德本勸助道心，所可聞者意廣無極；四曰一切釋梵及四天王、其諸聲聞并緣覺地，至于無極無壞弘廣無窮之業。是為四事。是故大王！當行無放逸常修篤信，好喜無量道法之義常受正法，以法之樂而以自娛。若以精進求于道法，大王所行不貪境界。所以者何？大王當解，貪欲無厭猶飲鹹水，其見賢聖智慧之明乃知限節。人命甚短安少苦多，生無不終當就後世，常畏將來心不可保。今日大王所供養佛，因是德本，以有四事具足勸助。何謂為四？世世財富不可限量，功德福報不可盡極，聖明之慧而無涯底，辯才之智悉無窮盡；是為四。復有四事而當勸助。何謂為四？身行清淨功德之業，言行清淨戒禁具足，心行清淨博聞無厭，其法清淨聖明為黨；是為四。復有四事勸助德本。何謂為四？善權方便修清淨行，訓誨眾生智度無極；以清淨業降伏魔官；誓願清淨言行相應，一切諸佛法悉清淨；積功累德逮見諸佛；是為四。』

The Buddha said to the king: "There are four more things that are seen as non-negligent and protect what is seen. What are these four?

1. Guarding the senses
2. Seeing the difficulties of desire
3. Understanding that all feelings and perceptions are impermanent
4. Realizing that life's root comes first from the Dharma

These are the four things. There are four things for bodhisattvas called the Dharma King. What are these four?

1. Not abandoning the mind of enlightenment
2. Encouraging others to give rise to the aspiration
3. Using the roots of virtue to encourage the mind of enlightenment, with boundless intention in what can be heard
4. All Śakra, Brahmā, the Four Heavenly Kings, the śrāvakas, and pratyekabuddhas, up to the limitless, indestructible, vast, and endless deeds

These are the four things. Therefore, Great King! You should practice non-negligence and constantly cultivate sincere faith, delight in the infinite meanings of the path and Dharma, always receive the true Dharma, and enjoy yourself with the joy of the Dharma. If you diligently seek the Dharma of the path, Great King, your actions will not crave for objects. Why is this? Great King should understand that craving is insatiable like drinking salt water; only by seeing the wisdom light of sages and saints can one know moderation. Human life is very short, with little peace and much suffering. No life does not end and all must face the next world. One should always fear the future as the mind cannot be guaranteed.

Today, Great King, in making offerings to the Buddha, due to these virtuous roots, there are four things that are complete and encouraging. What are these four?

1. Wealth in life after life beyond measure
2. Merits and blessings without limit
3. Wisdom of sages without bounds
4. Eloquent wisdom inexhaustible

These are the four. There are four more things that should be encouraged. What are these four?

1. Bodily actions of pure meritorious deeds
2. Verbal actions of pure and complete precepts
3. Mental actions of pure and insatiable learning
4. Pure Dharma with sages as allies

These are the four. There are four more things to encourage virtuous roots. What are these four?

1. Cultivating pure practices with skillful means
2. Instructing beings with limitless wisdom
3. Subduing Māra's officers with pure deeds
4. Pure vows in accord with words and actions, all Buddha-dharmas being pure; accumulating merits to see all Buddhas

These are the four."

[0050c21] 「爾時世尊為勇郡轉輪聖王說經中慧分別深義，其王心解即時欣然，便解身頸無數百千奇珍珠瓔以貢上佛，舉國事佛給所當得，奉持五戒，盡其形壽淨修梵行。其王中宮夫人婇女從佛聞法心中喜悅，隨時之心抱柔和意無陰蓋心，脫身衣被奇異寶瓔以覆佛上。啟白報王：『欲得捨家出為沙門淨修梵行，盡其形壽奉持禁戒。』王即聽之。

At that time, the World-Honored One explained to the Wheel-Turning Sage King of the Brave Prefecture the profound meaning of wisdom in the sutras. The king understood in his heart and was immediately delighted. He removed countless hundreds of thousands of rare pearl necklaces from his body and neck to offer to the Buddha. He dedicated the entire country to serving the Buddha, providing all that was needed. He upheld the five precepts and purely practiced brahmacarya for the rest of his life.

The king's inner palace consorts and court ladies, upon hearing the Dharma from the Buddha, were joyful in their hearts. Their minds became gentle and harmonious, free from the five hindrances. They removed their clothes and extraordinary jeweled necklaces to cover the Buddha. They addressed the king, saying: "We wish to renounce household life to become śramaṇas and purely practice brahmacarya, upholding the precepts for the rest of our lives." The king immediately allowed it.

[0050c29] 「如是寂意！其勇郡王奉無極法逮法財富，稽首佛足繞佛七匝，與中宮婇女及其官屬入大高臺樓閣挍露，便涌出上於虛空中，須臾之間即復還服清淨大國。於是聖王以十五日月盛滿時，若干種華出入行到遊觀之園，中宮眷屬觀見好地。彼時聖王在遊觀園作眾妓樂。其二正夫人，一名不行步、二名無虛損，從宮中出洗身沐浴適還去已，以香熏衣坐蓮華臺妙勝床席。有二孩童自然來上夫人膝上結加趺坐，端正殊好非世所見，有二十八大人之相莊嚴其身適自然現。即時虛空中百千諸天舉聲歎曰：『是二孩童則法神聖，一名法意、二名法念。』是二孩童適自然現，時其名法念孩童坐不移夫人膝上，其法意孩童子化生無損夫人膝上，適加趺坐，異口同音而說頌曰：

Thus, Śāntamati! The brave king of the prefecture, having received the boundless Dharma and attained the wealth of the Dharma, bowed his head to the Buddha's feet and circumambulated the Buddha seven times. Along with his inner palace consorts and officials, he entered a great high tower pavilion. They suddenly rose up into the sky, and in an instant returned to serve the pure great country.

Then, on the fifteenth day when the moon was full, the holy king went out with various kinds of flowers to visit a pleasure garden. The inner palace attendants observed the beautiful grounds. At that time, the holy king was in the pleasure garden making various kinds of music.

His two principal consorts, one named Non-Walking and the other named No Harm, came out from the palace to bathe. After returning, they put on fragrant clothes and sat on lotus thrones with wondrous victorious seats. Two children naturally appeared and sat cross-legged on the consorts' laps. They were exceptionally handsome, unlike anything seen in the world, with the thirty-two marks of a great person naturally adorning their bodies.

At that moment, hundreds of thousands of devas in the sky exclaimed: "These two children are divine sages of the Dharma. One is named Dharma-mind and the other Dharma-thought." As soon as these two children naturally appeared, the one named Dharma-thought sat without moving on the consort's lap, while the child Dharma-mind was born by transformation without harming the consort's lap. They sat cross-legged and spoke in unison, saying:

若有守己身，　　 能發菩提心，　　 斯等之學士，　　 為致善福慶。

“If one guards one's own body, And can generate bodhicitta, Such a practitioner Will attain good fortune and blessings.　　

以為曾覩見，　　 護吼興現世，　　 常以歡悅心，　　 一志供事佛。　　

As if having seen The Lion's Roar arising in the present world, Always with a joyful heart, Single-mindedly serving the Buddha.

為大神通業，　　 快得受救護，　　 得消生死輪，　　 疾滅無所生。　　

For the sake of great supernatural powers, Quickly receiving protection and salvation, Able to eliminate the wheel of birth and death, Swiftly extinguishing that which has no birth.

若發菩提心，　　 未曾忽忘之，　　 以救攝眾生，　　 壞破生死難。　　

If one generates bodhicitta, Never forgetting it, To save and gather in sentient beings, Destroying the difficulties of birth and death.

其上方境界，　　 不可計佛土，　　 彼土而有佛，　　 號名曰時節。　　

In the realms above, Countless Buddha lands, In those lands there is a Buddha, Named "Seasons and Times".

從彼佛土來，　　 以用法故舉，　　 亦欲見功勳，　　 國土之所有。』　　

Coming from that Buddha land, For the sake of using the Dharma, Also wishing to see the merits That exist in [this] land.”

於時二孩童，　　 各從所坐起，　　 因便從母膝，　　 移下在于地。　

At that time, the two children Each rose from where they were seated, And moved from their mother's lap Down to the ground.　

俱發進其路，　　 行詣天人尊，　　 前稽首佛足，　　 却退叉手住：

Together they set out on their path, Walking towards the Honored One of Gods and Humans, Bowed their heads at the Buddha's feet, Then stepped back and stood with palms joined:

『四方宣佛德，　　 今故來聽經，　　 佛法甚難致，　　 聞受亦難遇。　

"The Buddha's virtues are proclaimed in all directions, So we have come today to hear the sutras. The Buddha's Dharma is extremely difficult to attain, And hearing and receiving it is also rare to encounter.　

以得聞是法，　　 當啟人尊勝，　　 至誠於佛道，　　 無上正真業。　　

Having been able to hear this Dharma, We should reveal the supreme honor of people, With utmost sincerity towards the Buddha's path, The unsurpassed, true and correct endeavor.

諸佛之道法，　　 為甚難得值，　　 愛樂經義者，　　 亦復倍難遭。　

The Dharma of the Buddha's path Is extremely difficult to encounter. Those who love and delight in the meaning of the sutras Are even more rarely found."　

今日以閑靜，　　 用親友好法，　　 隨順之威則，　　 奉敬信法教。

Today, in tranquility, Using the good Dharma of friends, Following its majestic rules, Respectfully believing in the Dharma teachings.　　

慕嘉於精進，　　 所行無放逸，　　 以得為沙門，　　 如是處閑居。

Admiring and praising diligence, Conducting oneself without carelessness, Thus becoming a śramaṇa, Dwelling in seclusion this way.　　

愍念住如是，　　 質朴等無量，　　 常抱慚愧心，　　 知博聞難遇。　

Abiding in compassionate mindfulness, With simplicity equal to the immeasurable, Always embracing a heart of shame and conscience, Knowing that extensive learning is rare to encounter.　

其慈普具足，　　 愍念於眾生，　　 以能達深法，　　 乃可逮法忍。　

With kindness universally perfected, Compassionately mindful of all beings, By being able to penetrate the profound Dharma, One can then attain the patience of the Dharma.　

計諸威力勢，　　 其心無怯羸，　　 攝救諸眾生，　　 開化一切難。　

Considering all majestic powers, One's heart without timidity or weakness, Rescuing and saving all sentient beings, Transforming all difficulties.　

若在於獨處，　　 造業無思議，　　 以不貪其身，　　 壽命根亦然。　　

If in solitude, One creates inconceivable karma, By not craving for one's body, Nor for the root of life.

於學禁無厭，　　 我思於道法，　　 以是能曉了，　　 逮功勳若斯。　　

Insatiable in learning precepts, I contemplate the Dharma of the Way, Thus able to understand, And attain such merits.

若能學如是，　　 第一甚難得，　　 其法王之業，　　 諮嗟此最上。　　

If one can learn like this, It is extremely difficult to attain, The deeds of the Dharma King, This is praised as supreme.

斯諸法之要，　　 報應普備足，　　 當發往俱到，　　 聖安住佛所。

The essentials of these Dharmas, Their rewards are universally complete, One should set forth and arrive together, The sage dwells at the Buddha's place.　　

其斯諸明智，　　 受菩薩道行，　　 奉行清白法，　　 以用宣布教。　　

These wise ones, Receive the Bodhisattva path practices, Uphold and practice the pure white Dharma, To use in proclaiming the teachings.

隨時而閑靜，　　 逮到五神通，　　 因其識皆念，　　 所行法惔怕。』　

Following the times in tranquility, Attaining the five supernatural powers, Because of this, all are mindful, The Dharma practiced is calm and peaceful.”　

其王二太子，　　 與夫人婇女，　　 斯二明智等，　　 行菩薩之法。　　

The king's two crown princes, Along with their consorts and court ladies, These two wise ones, Practiced the bodhisattva path.

以獲神通慧，　　 經行虛空中，　　 往到世尊所，　　 功勳智慧海。　　

Having attained supernatural wisdom, They walked through the sky, Going to where the World-Honored One was, An ocean of merit and wisdom.

前稽首佛足，　　 自歸人中尊，　　 一切悉和同，　　 俱往叉手禮。

They bowed their heads at the Buddha's feet, Taking refuge in the Honored One among humans. All were in harmony together, Going forth with palms joined in reverence.　　

法意前啟佛，　　 并餘一切眾，　 『唯願大聖尊，　　 為我說道法。』　

Dharma-mind addressed the Buddha first, Along with all the others: "We only wish, Great Holy One, That you would explain the Dharma of the Way to us."　

最勝知是等，　　 心中之所念，　　 則為分別說，　　 深妙之法義。　

The Supreme One knew What was in their minds, And so distinguished and explained The profound and wondrous meaning of the Dharma.　

是一切諸法，　　 皆從因緣起，　　 本無主師教，　　 從造化現生。　

"All these dharmas Arise from causes and conditions. Originally without a master or teacher, They arise from natural transformation.　

其解內以空，　　 外則無因緣，　　 是一切諸法，　　 慌忽悉空虛。

Understanding internally as empty, Externally without causes and conditions, All these dharmas Are suddenly all empty and void.　　

以能察本末，　　 無作見清淨，　　 計之猶虛空，　　 常不可護持。　

By being able to examine root and branch, Seeing purity without creation, Reckoning it like empty space, It can never be grasped or maintained."　

佛以無數便，　　 為此等頒宣，　　 分別敷演此，　　 深奧之正真。　　

The Buddha, with countless skillful means, Proclaimed for them, Distinguishing and expounding This profound and true reality.

七十六姟人，　　 及二億載眾，　　 一時皆得成，　　 柔順之法忍。

Seven trillion six hundred billion people, And two hundred million others, All at once attained The patient acceptance of the gentle Dharma.

[0051c23] 「是時轉輪聖王勇郡、中宮太子眷屬萬民、繞佛作禮、供養世尊及與聖眾、晝夜七日畢竟還歸其宮。於是勇郡轉輪聖王獨處宴坐在於清淨高閣挍露、自心念言：『是吾諸子皆發無上正真道意。今當試之，何所太子先當逮致無上正真之道為最正覺者？』便勅工師作七寶瓶極好團圓，作七寶[((十/工)*刀)/瓦]顯現微妙，又高七刃為四十九尺，使諸千太子各各疏名作七寶籌著瓶中，舉瓶著[((十/工)*刀)/瓦]上，咸共夙夜七日供養，以天華香擣香雜香華蓋幢幡、作眾伎樂，供養寶瓶所疏名號；十千天子來佐勸助供養名號。時轉輪王過七日後取是七寶瓶，在中宮夫人婇女諸太子眾前，舉著紫金案上使人舉瓶，令諸太子各各探籌。有太子名曰淨意得第一籌，適得此籌，於時三千大千國土六反震動，中宮夫人婇女一切妓樂不鼓自鳴。於寂意所念云何？彼時淨意太子豈異人乎？莫造異觀。所以者何？則拘留孫如來是也。從次太子名離名聞兵，則拘那含牟尼佛是也。次有太子名寂根，則迦葉如來是也。次有太子名一切苦利，則吾身是也。次有太子名雨室，則彌勒如來是也。次有太子名明月珠服，將來作佛名曰師子。次有太子於將來世成佛，名曰妙英。次有太子名賢氏，將來成佛名曰供養。次有太子名曰光首，後成佛時號曰妙華。次有太子名曰蓮華氏，後成佛時號曰奉養。次有太子名離垢光，後成佛時號曰善目。次有太子名兵氏，後成佛時號曰快臂。次有太子名曰意妙，後成佛時號曰焰光。次有太子名曰淨復淨，後成佛時號曰焰味。次有太子名曰富黨，後成佛時號無退沒。次有太子名曰離垢淨，後成佛時號曰執德。次有太子名曰堅強，後成佛時號曰寶事。次有太子名曰寶稱，後成佛時號曰無欺世。於是寂意！取要言之，次廣具足。有太子名曰甘鎧莊嚴，第九百九十九，千不滿一，後成佛時號曰無量德寶稱，在是賢劫立興來世。」

At that time, the Wheel-Turning Sage King Brave Prefecture, along with his inner palace, princes, retinue, and ten thousand people, circumambulated the Buddha, paid homage, made offerings to the World-Honored One and the noble assembly for seven days and nights, and then returned to the palace. Then, the Wheel-Turning Sage King Brave Prefecture sat alone in meditation in a pure high pavilion and thought to himself: "All my sons have given rise to the aspiration for unsurpassed, true enlightenment. Now I should test them to see which prince will first attain unsurpassed, true enlightenment and become the most perfectly enlightened one."

He ordered craftsmen to make a perfectly round seven-jeweled vase and a seven-jeweled stand that was exquisitely beautiful, seven blades high and forty-nine feet tall. He had each of the thousand princes write their names on seven-jeweled lots and place them in the vase. The vase was then placed on the stand, and for seven days and nights, they all made offerings with celestial flowers, incense, perfumes, flower canopies, banners, and various kinds of music to honor the vase with the written names. Ten thousand devas came to assist and encourage the offerings to the names.

After seven days, the Wheel-Turning King took the seven-jeweled vase and placed it on a purple-gold table in front of the inner palace consorts, court ladies, and all the princes. He had someone lift the vase and instructed the princes to each draw a lot. A prince named Pure Mind drew the first lot. As soon as he drew it, the three thousand great thousand world-system shook six times, and all the musical instruments in the inner palace played without being struck.

Śāntamati, what do you think? Was that Prince Pure Mind someone else? Do not think otherwise. Why? It was Krakucchanda Tathāgata. The next prince named Free from Fame and Army was Kanakamuni Buddha. The next prince named Tranquil Root was Kāśyapa Tathāgata. The next prince named All Suffering Benefit was myself. The next prince named Rain Chamber was Maitreya Tathāgata. The next prince named Bright Moon Pearl Garment will become a Buddha named Lion in the future.

The next prince will become a Buddha named Wondrous Hero in a future world. The prince named Worthy Clan will become a Buddha named Offering. The prince named Light Crown will later become a Buddha called Wondrous Flower. The prince named Lotus Clan will later become a Buddha called Reverent Service. The prince named Pure Light will later become a Buddha called Good Eyes. The prince named Army Clan will later become a Buddha called Swift Arm. The prince named Wondrous Mind will later become a Buddha called Flame Light. The prince named Pure and Again Pure will later become a Buddha called Flame Taste. The prince named Rich Party will later become a Buddha called No Retreat. The prince named Pure from Defilement will later become a Buddha called Holder of Virtue. The prince named Firm and Strong will later become a Buddha called Jewel Affairs. The prince named Jewel Praise will later become a Buddha called Undeceiving World.

Śāntamati! To summarize, there was a prince named Sweet Armor Adornment, the 999th, not quite reaching a thousand. When he becomes a Buddha in the future, he will be called Immeasurable Virtue Jewel Praise, arising in this Bhadrakalpa in the future world.

[0052b01] 佛言：「如是寂意！有太子名意無量，得最後籌，是王太子當在最後成行覺道。時其諸太子輕易調戲數數笑之，眾等各言：『我當成佛時，降魔官屬轉于法輪，開化度脫無量眾生令至滅度。假眾生盡，後何所設？當何救濟？』其後太子名意無量，目自覩見得最後籌窮底成佛，應時愁惱：『吾獨何釁窮底得籌？』五體投地猶太山崩，口自宣言：『諸佛道法不可稱量，眾生之界亦無有限，所願殊特不可思議。』尋即立一切願：『令我兄弟千人成佛後所教弟子、所度多少、其壽長短，計合是等一切壽命，與我成佛道時所壽久長若干適同。仁等所有一切聖眾，我成佛時聖眾獨爾。頒宣經法所化度脫一切眾生，亦復如是，與仁千人功勳巍巍適等無異不可限量。假使吾身所言至誠合成不虛，三千大千世界為吾現瑞，六反震動天雨眾華，箜篌樂器不鼓自鳴。』時意無量國王太子適立斯誓，尋時三千大千世界六反震動，天雨眾華，箜篌樂器不鼓自鳴。上虛空中諸天百千而歎頌曰：『當如所願最後成佛，名曰樓由如來、至真、等正覺。』」

The Buddha said: "Thus it is, Śāntamati! There was a prince named Immeasurable Mind who drew the last lot, meaning this royal prince would be the last to attain enlightenment. At that time, the other princes lightly teased and laughed at him repeatedly. They each said: 'When I become a Buddha, I will subdue Mara's retinue, turn the Dharma wheel, and teach and liberate countless beings, leading them to nirvana. If all beings are exhausted, what will be left to do? Who will there be to save?'

The last prince named Immeasurable Mind, seeing with his own eyes that he had drawn the last lot to become a Buddha, became sorrowful and distressed: 'Why have I alone drawn the lot to be last?' He prostrated himself on the ground as if a great mountain had collapsed, and proclaimed: 'The Buddha's Dharma is immeasurable, and the realm of sentient beings is also limitless. My vow is extraordinary and inconceivable.'

He immediately made this all-encompassing vow: 'May the disciples taught and beings liberated by my thousand brothers after they become Buddhas, as well as their lifespans long or short, when all calculated together, be exactly equal to my own lifespan when I attain Buddhahood. May the assembly of noble ones when I become a Buddha be just like that of the others. The proclamation of sutras and liberation of all beings shall also be thus, equal without difference to the immeasurable great merit of these thousand people. If my words are sincere and not false, may the three thousand great thousand world system manifest auspicious signs for me - shaking six times, raining heavenly flowers, and celestial musical instruments sounding without being played.'

As soon as Prince Immeasurable Mind made this vow, the three thousand great thousand world system immediately shook six times, heavenly flowers rained down, and celestial musical instruments sounded without being played. In the sky above, hundreds of thousands of devas praised in verse: 'As you have vowed, you shall be the last to become a Buddha, named Tathagata Lokadhara, the Truly Awakened One, the Perfectly Enlightened One.'"

[0052b22] 佛言：「寂意！何故名之樓由？爾時愁感自投於地，用得下籌自積誓願，由斯世尊號之樓由(樓由者晉言涕泣)。於彼世時，其王太子誓願已竟，說此偈言：

The Buddha said: "Śāntamati! Why was he named Lokadhara? At that time, feeling sorrowful, he threw himself to the ground, having drawn the last lot and made his own accumulated vow. Because of this, the World-Honored One called him Lokadhara (Lokadhara means 'weeping' in Jin language). At that time, after the royal prince had made his vow, he spoke this verse:"

是諸佛道法，　　 猶等如虛空，　　 意覺若如幻，　　 眾生不可盡。　

These Buddha path dharmas Are equal to empty space, Mental awareness is like an illusion, Sentient beings are inexhaustible.　

所願誓吉祥，　　 戒禁成清淨，　　 諸仁且聽是，　　 我所欲誓願：

The vowed aspiration is auspicious, Precepts become pure, All noble ones, please listen To my desired vow:　　

合集諸仁君，　　 所壽之有限，　　 諸重尊聖王，　　 一切皆盡見。　　

Gathering all noble lords, Their lifespans are limited, All the honored sage kings, I have seen them all.

計是諸佛名，　　 與我一壽等，　　 成佛名樓由，　　 比丘眾如是。　

Counting these Buddhas' names, Equal to my single lifespan, Becoming a Buddha named Lokadhara, With a Bhikṣu assembly like this.　

其王太子感，　　 故宣是言辭，　　 諸天立虛空，　　 舉聲歎頌曰：　

The king's prince was moved, Thus proclaiming these words, The devas standing in the sky Raised their voices in praise, saying:　

如今清淨人，　　 所願必當成，　　 因以眾生故，　　 會成所要誓。』」

"As now this pure person, Their vow will surely be fulfilled, Because of all sentient beings, They will accomplish their essential vow."

[0052c09] 佛告寂意菩薩：「欲知爾時意無量太子乎？」

The Buddha said to Bodhisattva Śāntamati: "Do you wish to know who that Prince Immeasurable Mind was at that time?"

[0052c09] 答曰：「不及。」

He replied: "Not at all."

[0052c10] 佛言：「在是賢劫最後成佛號曰樓由，於賢劫中所與諸佛千不滿一，所度眾生、諸菩薩學、比丘聖眾不及樓由，最後成佛而壽半劫，所度眾生、菩薩、聲聞一切聖眾，竟於賢劫，與九百九十九佛所度適等無有差特。」

The Buddha said: "In this Bhadrakalpa, the last to become a Buddha will be called Lokadhara. Among the Buddhas of the Bhadrakalpa, he will not reach one-thousandth of their number. The beings he liberates, the bodhisattvas he trains, and the assembly of holy bhikṣus will not match those of Lokadhara. He will become the last Buddha with a lifespan of half a kalpa. The sentient beings, bodhisattvas, śrāvakas, and all holy assemblies he liberates, throughout the Bhadrakalpa, will be exactly equal to those liberated by the 999 Buddhas, without any difference."

[0052c14] 佛告寂意：「且觀菩薩善權方便成就禁戒而有殊特，具足誓願獨步獨坐，周旋三界曾無休廢。所以者何？樓由如來獨以一身開化眾生，與千佛興所度無異，所益無限巍巍若斯。如是寂意！王千太子其後二子各心念言：『汝等正士所志云何？』法意太子曰：『吾自要誓，諸人成得佛時，當作金剛力士，常親近佛，在外威儀，省諸如來一切祕要，常委託依，普聞一切諸佛祕要密迹之事，信樂受憙不懷疑結。』法念太子曰：『諸正士聽，吾心自誓言，諸仁成佛道，身當勸助使轉法輪，適見相勸輒轉法輪。』寂意！欲知爾時勇郡轉輪聖王乎？」

"Observe how bodhisattvas use skillful means to accomplish the precepts in extraordinary ways, fulfilling their vows while walking and sitting alone, moving through the three realms without rest or cessation. Why is this? The Tathagata Lokadhara alone uses one body to transform beings, no different from the thousand Buddhas in those he liberates, benefiting limitlessly and majestically in this way.

Thus, Śāntamati! The last two sons among the thousand princes of the king each thought to themselves: 'What are your aspirations, noble ones?' The prince Dharma-mind said: 'I vow that when all these people attain Buddhahood, I will become a Vajra warrior, always close to the Buddha, maintaining outer decorum, comprehending all the secret essentials of the Tathagatas, always entrusted and relied upon, universally hearing all the secret and hidden matters of the Buddhas, believing and delighting in receiving them without doubt or hesitation.' The prince Dharma-thought said: 'Listen, noble ones, I vow in my heart that when you all attain the Buddha Way, I will encourage and assist in turning the Dharma wheel, and as soon as I see mutual encouragement, the Dharma wheel will turn.'

Śāntamati! Do you wish to know who the Brave Prefecture Wheel-Turning Sage King was at that time?"

[0052c26] 答曰：「不及也。」

He replied: "Not at all."

[0052c27] 佛言：「則往過去定光如來是也。其時諸子，此賢劫中千佛興者是也。從拘留孫為始作佛，至樓由竟千佛也。其法意太子，則今金剛力士名密迹是也。其法念太子者，今識其梵天是也。彼時聖王中宮夫人婇女，今諸來會者是也。彼世之時，王諸太子所勸出家作沙門者，及所教化，皆此賢劫稍漸受決，當次第成最正覺。寂意！且觀十二緣起，不亂德本獲報應果，諸所發意不失其功，斯等正士十力普備悉獲所願。是故寂意！若有菩薩疾欲逮成無上正真道為最正覺，當學斯等諸正士業，勤修奉行悉存佛道。彼何謂佛道？不以害心於眾生，興乎慈心奉度無極，習行四恩常修梵行，遵道品法具進神通，行權方便成就德本，是為佛道。」

The Buddha said: "That was the Tathāgata Dīpaṃkara of the past. Those sons at that time were the thousand Buddhas who will arise in this Bhadrakalpa. Starting from Krakucchanda as the first Buddha, up to Lokadhara completing the thousand Buddhas. The prince Dharma-mind is now the vajra warrior named Vajrapāṇi. The prince Dharma-thought is now known as Brahmā. The royal consorts and court ladies of that holy king are those gathered here now. At that time in that world, the princes who were encouraged to leave home to become śramaṇas and those who were taught, all gradually received predictions in this Bhadrakalpa and will in turn attain supreme perfect enlightenment.

Śāntamati! Observe the twelve links of dependent origination. Without confusion, the roots of virtue obtain karmic fruits. All aspirations do not lose their merit. These noble ones are fully equipped with the ten powers and obtain all their wishes. Therefore, Śāntamati! If there are bodhisattvas who wish to swiftly attain unsurpassed, true and correct enlightenment as the most perfectly enlightened ones, they should learn the deeds of these noble ones, diligently cultivate and practice, and always keep the Buddha's path in mind.

What is the Buddha's path? Not harboring harmful thoughts towards sentient beings, arousing a compassionate mind to practice the perfections without limit, cultivating the four means of embracing and always practicing pure conduct, following the factors of the path and fully developing supernatural powers, practicing skillful means to accomplish the roots of virtue - this is the Buddha's path."

[0053a12] 佛復告寂意：「其道心淨斯性通達，其道和雅志性安隱，其道質朴而無諛諂，其道廣普無所罣礙，其道平等心無偏黨，其道無畏不犯眾惡，其道財富施度無極，其道豐饒戒度無極，其道不諮忍度無極，其道離處進度無極，其道不亂寂度無極，其道善擇智度無極，道歸己慧奉于大慈，道不曲意至于大哀，道受喜悅行以大喜，道歸妙御至於大護。其道以除眾苦之惱，消去貪害瞋恚之想。其道趣安心不懷色，道化難調刈色聲香味細滑之法，道降魔官屬令化去心自大及眾怨賊，道消除陰種諸入悉無所著，道捨魔事在眾塵勞而得自在，道歸上心離於聲聞緣覺之念，道習諸去來所行致平等覺，道御大寶順一切智，道常分別無礙慧明，道宣善行攝善親友，道廢坑塹消眾結著，道棄塵勞越瞋諍地，道歸安隱捐眾非惡，道歸吉祥趣泥洹業。是為菩薩行佛道業三十二事。菩薩住此，疾成無上正真之道逮最正覺。」

The Buddha further said to Śāntamati, “The Mind of the Way is pure and its nature is penetrating. The Way is gentle and its nature peaceful, The Way is simple and without flattery, The Way is vast and without obstruction, The Way is equal with a mind free of bias, The Way is fearless and does not commit evils, The Way's wealth is the perfection of giving without limit, The Way's abundance is the perfection of precepts without limit, The Way does not consult others, perfecting patience without limit, The Way leaves all places, perfecting diligence without limit, The Way is not confused, perfecting meditation without limit, The Way chooses wisely, perfecting wisdom without limit, The Way returns to one's own wisdom, serving great loving-kindness, The Way does not bend its intention, reaching great compassion, The Way receives joy and practices with great joy, The Way returns to wondrous mastery, reaching great protection.

The Way removes the afflictions of all suffering, Eliminating thoughts of greed, harm, and anger. The Way tends towards peace, the mind not harboring form, The Way transforms the difficult to tame, cutting off form, sound, smell, taste, and touch, The Way subdues Mara's officers, causing them to transform away from pride and enmity, The Way eliminates the aggregates, elements, and sense bases, being without attachment, The Way abandons Mara's affairs, attaining freedom amidst all defilements, The Way returns to the supreme mind, departing from thoughts of śrāvakas and pratyekabuddhas, The Way practices the actions of all past and future, attaining equal enlightenment, The Way masters great treasures, following omniscience, The Way constantly distinguishes the light of unobstructed wisdom, The Way proclaims good conduct, embracing good friends, The Way abandons pitfalls, eliminating all bondage and attachments, The Way discards defilements, transcending the ground of anger and disputes, The Way returns to peace, abandoning all evils, The Way returns to auspiciousness, tending towards the work of nirvana.

These are the thirty-two aspects of the bodhisattva's practice of the Buddha's Way. Bodhisattvas abiding in these will swiftly accomplish the unsurpassed, true, and correct path, attaining supreme perfect enlightenment."

大寶積經卷第十

西晉三藏竺法護奉　詔譯

密迹金剛力士會第三之三

[0053b09] 爾時寂意復問密迹金剛力士：「如來有幾事祕要，一切聲聞諸緣覺地所不能及也，何況凡庶闇蔽之類？善哉密迹！願意樂任，頒宣如來祕要普入，一切眾會咸欲聞之。」

At that time, Śāntamati further asked the vajra master Vajrapāṇi: "How many secret essentials does the Tathāgata have that are beyond the reach of all śrāvakas and pratyekabuddhas, let alone ordinary people obscured by ignorance? Excellent, Vajrapāṇi! Please be willing to proclaim and expound the Tathāgata's secret essentials that universally penetrate. The entire assembly wishes to hear them."

[0053b12] 密迹力士謂寂意曰：「諦聽諦聽，善思念之，今當敷演如來祕要。有三事。何謂為三？一曰身密，二曰口密，三曰意密。何謂身密？如來於斯無所思想亦不惟念，普現一切威儀禮節。或有諸天人民自憙經行，見覩如來經行之時，諸天人民心自念言：『世尊為上。』斯等逮見如來身密，佛之所念亦不思望，一切眾生覩見如來至真妙德威儀。若諸天人憙坐，見如來坐。若諸天人憙臥，見如來臥。若憙聽經，見如來說經。若憙寂靜，見如來默然。若憙禪思，見如來三昧。若天人民目視不眴者，見如來目未曾眴。若意自在有憙光者，便見如來光無所閡。憙紫金色者，亦見紫磨金色。若諸天人民憙銀色、水精色、琉璃色、馬瑙色、硨磲黃色、真珠正白、正赤、黃白紅紫色，或取明月珠色、暴亂色，炎光日月，四天王釋梵、阿須倫，或中分色、須彌華色、或思妙色、或藥形色、或碧石色、或無憂華旃匐色、或思夷華色、或青蓮紅黃白華色、或了忉利天色，或毘沙門王顏、或四天王形，首藏青帝黃帝赤帝白帝，或虛空淨，或天人民心志無量品色各異，亦見如來若干品種功勳德色。如是寂意！正使江河沙等諸佛世界滿中眾生有含命類，展轉相愛展轉相生，皆決罪畢得為人形，從思想生。其中一人正使所生，亦猶如彼一切眾生。如來亦見若干品色，威儀禮節心所好樂不可限量，悉欲察知本末言行亦復如是。如來至真有以是緣，各於眾生現如來像，威儀禮節言行使然。猶如一人心得解脫，不與二人俱共同也，欲宣至實心得解脫乃至乎道。如來至真乃能可悅一切眾生，以悅眾生顯示色像，威儀禮節言行亦然。猶如，寂意！清淨明鏡隨其色貌以往照之，則現其像不失本類，等示無異未曾變改，明鏡照形亦無想念。如來如是，雖以法濟一切眾生，無有想念無利養心，可悅一切眾生心行，隨上中下深淺之法，開化度脫三界迷惑，是為如來身行祕要。」

The vajra master Vajrapāṇi said to Śāntamati, "Listen carefully, listen carefully, and think about it well. Now I will expound on the Tathāgata's secret essentials. There are three things. What are these three? First is the secret of the body, second is the secret of speech, and third is the secret of mind. What is the secret of the body? The Tathāgata has no thoughts or reflections about this, yet universally manifests all deportments and etiquettes.

When some devas and humans who enjoy walking see the Tathāgata walking, they think to themselves, 'The World-Honored One is supreme.' These beings see the Tathāgata's bodily secret, though the Buddha has no thoughts or expectations about it. All beings see the Tathāgata's true and wondrous virtuous deportment. If devas and humans enjoy sitting, they see the Tathāgata sitting. If they enjoy lying down, they see the Tathāgata lying down. If they enjoy listening to sutras, they see the Tathāgata expounding sutras. If they enjoy tranquility, they see the Tathāgata in silence. If they enjoy meditation, they see the Tathāgata in samadhi. If devas and humans gaze without blinking, they see the Tathāgata's eyes never blinking. If those with mastery of mind enjoy light, they see the Tathāgata's unobstructed light. Those who enjoy purple-gold color see purple-burnished gold color.

If devas and humans enjoy silver color, crystal color, lapis lazuli color, carnelian color, yellow mother-of-pearl color, pure white pearl color, true red, yellow-white-red-purple color, or take the color of bright moon pearls, chaotic colors, blazing sun and moon light, the Four Heavenly Kings, Śakra, Brahmā, asuras, or middle-grade colors, Mount Sumeru flower colors, or contemplated wondrous colors, or medicinal form colors, or emerald colors, or sorrow-free flower and campaka colors, or contemplated level flower colors, or blue-red-yellow-white lotus colors, or complete Trāyastriṃśa heaven colors, or Vaiśravaṇa king's countenance, or the forms of the Four Heavenly Kings, the blue-yellow-red-white emperors of the cardinal directions, or pure empty space, or the limitless variety of colors in the minds and wills of devas and humans - they also see the Tathāgata's various kinds of meritorious virtue colors.

Thus, Śāntamati! Even if all the beings in Buddha worlds as numerous as sands in the Ganges, all those with life, loving and giving birth to each other in turn, all having resolved their sins and attained human form, born from thought - even if just one person is born in this way, it is the same for all beings. The Tathāgata also sees various colors, limitless deportments, etiquettes, and mental delights, wishing to fully know their words and deeds from beginning to end. The Tathāgata, for this reason, manifests the Tathāgata's image to each being, with deportment, etiquette, speech and action accordingly. Just as one person's mind attains liberation, not the same as two people together, wishing to proclaim the ultimate truth, the mind attains liberation up to the Way.

The Tathāgata alone can delight all beings, delighting beings by displaying forms, with deportment, etiquette, speech and action accordingly. Just as, Śāntamati, a clear bright mirror reflects whatever form approaches it, showing the image without losing its original nature, equally demonstrating without difference or change, the bright mirror reflecting forms without thought or conception. The Tathāgata is like this - though using the Dharma to benefit all beings, he has no thoughts or mind of gain, able to delight the minds and actions of all beings, according to superior, middling, and inferior, deep and shallow dharmas, teaching and liberating those deluded in the three realms. This is the secret essential of the Tathāgata's bodily actions."

[0053c21] 密迹金剛力士復謂寂意菩薩：「如來祕要亦不分別陰種諸入，不歸罪福、不生塵勞、不成父母，無四大胞胎亦無骨肉。所聞功勳，無塗華香，悉無所有，不繫在色、無出入息、壽命滅盡。欲知佛身則是法身，身無有色，無眾妄想，所現色相為貪慕好求豪尊位眾生之故，而示形相令目覩矣。法相靜寂，為敬慧故，一切眾生使趣天眼。」

The vajra master Vajrapāṇi further said to Bodhisattva Śāntamati, "The Tathāgata's secret essentials also do not discriminate among aggregates, elements, and sense fields. They do not return to sin or merit, do not give rise to defilements, do not become parents, have no embryo of the four great elements, and no flesh and bones. The merits that are heard have no application of flowers or incense, are completely non-existent, are not bound to form, have no inhalation or exhalation, and life span is extinguished. If you wish to know the Buddha's body, it is the Dharma body. The body has no form and no various false imaginations. The form and characteristics that are manifested are for the sake of sentient beings who crave, admire, and seek noble and honored positions. Thus, form and characteristics are shown for the eyes to see. The characteristics of the Dharma are tranquil and still. For the sake of revering wisdom, all sentient beings are caused to tend towards the divine eye."

[0053c28] 密迹復謂寂意：「若有眾生俱在一會，各見佛身，以緣意覩。其遠住觀住本，不見其住本也。見住遠不見者，無意緣也，見者以亂意緣不見也。若以意緣不得見者，若以己身而察見之，用見他人故不見之也。又見他人故復能見者，用見己心故不見之也。其在夢中有所見者，從夢覺已則無所見也。定意所見起無所見，起往所見定無所見，其空靜所見不靜不見，其在空靜則無不見。其見無業，離於無業無所見之，其離無業乃有所見，一無所見。」

Vajrapāṇi further said to Śāntamati: "If sentient beings are together in one assembly, each sees the Buddha's body through their mental conditions. Those who observe from afar see the original abode, but do not see its original nature. Those who see the distant abode but do not see it have no mental conditions. Those who see with confused mental conditions do not truly see. If one cannot see through mental conditions, but observes with one's own body, one does not see due to seeing others. Again, those who can see others do not see due to seeing their own minds. What is seen in dreams is no longer seen upon awakening. What is seen in concentration arises without seeing, what was seen before in concentration is definitely not seen. What is seen in emptiness and stillness is not seen when not still. In emptiness and stillness, there is nothing unseen. Seeing has no karma. Apart from no karma, there is nothing to see. Apart from no karma, there is seeing, yet ultimately nothing is seen."

[0054a09] 密迹復謂寂意：「其如來身從無數事各隨顯現，其色行天身行寂然威儀禮節，而心自定然後復亂。斯如來身無有邊際，亦無限礙、亦無妄想、不可想節。如來身者不可限取，無若干像，如來身者亦復如是，無所不遍。猶如虛空不有妄想，如來若斯永無思想。猶如虛空皆以遍入一切形色，如來若斯，悉以周遍照諸眾生。猶如虛空普入諸色間關其裏，如來之身亦復如是，普照眾生靡所不遍。猶如虛空皆長一切百穀草木，如來若斯，至真之體長育德本。猶如虛空不計有常及與無常亦無晝夜，如來若斯，身不有常不云無常，不能見頂。又復寂意！諸佛世尊，佛以普見天上世間魔王梵天，無敢當佛覩其頂者。諸天、龍、神、揵沓和、阿須倫、迦樓羅、真陀羅、摩休勒、人與非人，聲聞緣覺若諸菩薩，莫能堪任見如來頂。所以者何？佛成道未久，時轉法輪遊波羅奈。東方去是世界甚遠，乃得思夷華佛土，世界曰懷調。有菩薩名曰應持，來詣忍界奉覲世尊，稽首作禮敬問供事。禮足下已，繞佛七匝則往其前。應持菩薩時心念言：『我欲度知如來身限。』自變其身高三百三十六萬里，觀如來身五百四十三萬兆姟二萬億里。則心念言：『我獲神足，神通自娛。我寧可復測度佛身所入云何？』佛以威德、以神足力，上方去此百億江河沙諸佛國土，有世界名蓮華嚴，其土有佛名蓮華上如來、至真、等正覺，現在說法。應持菩薩往在其前，不能覩之。在上而立遙視，永不逮見世尊大聖能仁佛頂，欲見頂相永不得見也，不知佛身高長廣遠幾千億載江河沙佛土。時應持菩薩往詣蓮華上佛所，稽首佛足右繞三匝，住於佛前而白佛言：『我身所來去是遠近？』佛言：『去此百億江河沙佛土，卿族姓子從彼到斯。』應持菩薩白佛言：『我上過到若干佛土，不能得見釋迦文佛頂，不知高長幾百千億江河沙佛土。』彼佛答曰：『假族姓子以是方便聖明之慧斯神足力，從此轉上江河沙劫，忽以越過上無喻佛土，尚不能得見於世尊釋迦文頂，亦不可得其身邊限。又族姓子當知，佛身無限巍巍如是不可譬喻，諸佛世尊不可稱載。又族姓子！用無侶故名不可喻。如來禁戒亦無譬喻，三昧定意智慧解脫度知見品、身口心業、色相眾好悉不可喻。一切眾生以若干品引譬舉喻，諮嗟如來禁戒無極，定慧解脫度知見品、身口心業色相威好，猶如虛空不可得邊。如來之身無際若斯。』於時應持菩薩聞蓮華上如來所說，忻然大悅得未曾有，即禮佛足繞聖七匝，沒彼佛國，承佛聖旨蒙已神力，發意之頃到此佛土。往詣佛所前稽首禮釋迦文佛足，右繞七匝則住佛前，以偈頌曰：

Vajrapāṇi further said to Śāntamati: "The Tathāgata's body manifests in countless ways according to various circumstances. Its form and conduct are like that of celestial beings, with calm demeanor and proper etiquette. The mind is first composed, then becomes active again. This Tathāgata's body has no boundaries, no limitations, no false conceptions, and cannot be measured. The Tathāgata's body cannot be limited or grasped, and has no fixed form. The Tathāgata's body is like this, pervading everywhere. Just as space has no false conceptions, the Tathāgata is forever without thoughts. Just as space pervades all forms and colors, so does the Tathāgata pervade and illuminate all sentient beings. Just as space enters into all colors and forms, inside and out, so does the Tathāgata's body universally illuminate all beings, pervading everywhere. Just as space nurtures all grains, grasses, and trees, so does the Tathāgata's true essence nurture the roots of virtue. Just as space is neither permanent nor impermanent and has no day or night, so is the Tathāgata's body neither permanent nor impermanent, and its crown cannot be seen.

Furthermore, Śāntamati! The World-Honored Buddhas, with their universal vision of the heavens, the world, Māra, and Brahmā, none dare to gaze upon the Buddha's crown. Neither devas, nāgas, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, nor śrāvakas, pratyekabuddhas, or even bodhisattvas are capable of seeing the Tathāgata's crown. Why is this so? Shortly after the Buddha attained enlightenment, while turning the Dharma wheel in Varanasi, far to the east of this world, in the Buddha-land called Sukhāvatī in the world called Subdued, there was a bodhisattva named Dhāraṇīṃdhara who came to this world of endurance to pay homage to the World-Honored One. After bowing and circumambulating seven times, he stood before the Buddha. Bodhisattva Dhāraṇīṃdhara thought to himself, 'I wish to measure the extent of the Tathāgata's body.' He transformed his body to a height of 3,360,000 yojanas and observed the Tathāgata's body to be 5,430,000,000,200,000,000 yojanas tall. He then thought, 'I have attained supernatural powers and can enjoy them at will. Perhaps I should try to measure the full extent of the Buddha's body?'

Through the Buddha's majestic power and supernatural abilities, a hundred billion Ganges River sands of Buddha-lands away in the upward direction, there was a world called Lotus Adornment. In that land, there was a Buddha named Supreme Lotus Tathāgata, Arhat, Samyaksaṃbuddha, who was currently teaching the Dharma. Bodhisattva Dhāraṇīṃdhara went there but could not see him. Standing above and looking from afar, he still could not see the crown of the World-Honored One, the Great Sage, the Capable One. He wished to see the crown's characteristics but could not, and did not know how many thousands of billions of Ganges River sands of Buddha-lands high the Buddha's body extended.

Then Bodhisattva Dhāraṇīṃdhara went to where Supreme Lotus Buddha was, bowed at the Buddha's feet, circumambulated three times to the right, stood before the Buddha, and asked, "How far have I come?" The Buddha replied, "Noble son, you have come from a hundred billion Ganges River sands of Buddha-lands away." Bodhisattva Dhāraṇīṃdhara said to the Buddha, "I have ascended through so many Buddha-lands, yet I cannot see the crown of Śākyamuni Buddha. I do not know how many hundreds of thousands of billions of Ganges River sands of Buddha-lands high it extends." That Buddha answered, "Noble son, even if you were to use this method of sacred wisdom and supernatural power, ascending for as many kalpas as there are sands in the Ganges River, suddenly passing over innumerable Buddha-lands above, you still would not be able to see the crown of the World-Honored One Śākyamuni, nor could you reach the limit of his body.

Furthermore, noble son, you should know that the Buddha's body is limitless and majestic like this, beyond comparison. The World-Honored Buddhas cannot be measured. Moreover, noble son, because it has no equal, it is called incomparable. The Tathāgata's precepts are also beyond comparison, as are his samādhi, wisdom, liberation, knowledge and vision of liberation, physical, verbal, and mental actions, physical characteristics, and excellent features - all are beyond comparison. All sentient beings use various analogies to praise the Tathāgata's limitless precepts, concentration, wisdom, liberation, knowledge and vision of liberation, physical, verbal, and mental actions, physical characteristics, and majestic features, yet they are like space whose edges cannot be found. Such is the limitlessness of the Tathāgata's body."

At that time, when Bodhisattva Dhāraṇīṃdhara heard what Supreme Lotus Tathāgata said, he was filled with joy and experienced something unprecedented. He immediately bowed at the Buddha's feet, circumambulated the sage seven times, and disappeared from that Buddha-land. Receiving the Buddha's sacred instructions and empowered by his own supernatural abilities, in an instant he arrived back in this Buddha-land. He went to where the Buddha was, bowed at Śākyamuni Buddha's feet, circumambulated seven times to the right, then stood before the Buddha and recited verses, saying:

欲解達佛身，　　 猶如喻虛空，　　 樂得知邊際，　　 以捨所造作。　　

Wishing to understand and reach the Buddha's body, As if likening it to empty space, Desiring to know its limits, By abandoning all fabrications.

過此百千億，　　 無量江河沙，　　 上越若干土，　　 欲見佛身頂。　　

Passing through hundreds of thousands of millions, Countless as grains of sand in rivers, Ascending through numerous lands, Wishing to see the crown of Buddha's body.

過到無限土，　　 至蓮華佛界，　　 樂得身邊限，　　 不覩見佛頂。　　

Traversing limitless lands, Reaching the Lotus Buddha realm, Desiring to attain the body's limits, Yet unable to see the Buddha's crown.

其彼國土佛，　　 名曰蓮華上，　　 見我心所念，　　 便以分別說。

The Buddha of that land, Named Supreme Lotus, Seeing what was in my mind, Then explained with distinctions.　　

假使引眾喻，　　 講諸佛世尊，　　 便不順佛教，　　 則為誹謗聖。　

If one were to use many similes, To expound on all the World-Honored Buddhas, It would not accord with the Buddha's teaching, And would be slandering the sage.　

若欲知譬喻，　　 諸佛法平等，　　 頒宣虛空限，　　 實無有邊際。　

If one wishes to know a simile, The Dharma of all Buddhas is equal, Proclaiming the limits of empty space, Which in reality has no boundaries.　

設猶如虛空，　　 佛戒禁若斯，　　 定意智慧業，　　 解脫度知見，　　 猶虛空無際，　　 色身亦如是。　

As if like empty space, The Buddha's precepts are thus, The deeds of concentration and wisdom, Liberation and knowledge of liberation, Are boundless like space, The form body is also like this.　

欲觀世護頂，　　 等譬如虛空，　　 如虛空所周，　　 佛身遍如是。

Wishing to observe the crown of the World-Protector, It is equal to empty space, As space pervades all, The Buddha's body pervades thus.　　

如虛空所遍，　　 光明照亦然，　　 其光照所至，　　 有言辭若茲，　　 如言辭所至，　　 心遍亦復如；

As space pervades all, So does his light illuminate, Where his light reaches, There are words like this, Where words reach, The mind pervades likewise;　　

如心所遍至，　　 慈心布如是，　　 如慈心所遍，　　 慧周等無異；

As the mind pervades all, Loving-kindness spreads thus, As loving-kindness pervades, Wisdom pervades without difference;　　

如慧之所周，　　 身所周若斯，　　 功德亦如是，　　 道心無有二；　

As wisdom pervades, The body pervades thus, Merits are also like this, The mind of enlightenment is non-dual;　

如道心功德，　　 解色亦如是，　　 充滿于虛空，　　 所度復越是。　　

Like the merits of the enlightened mind, Understanding form is also thus, Filling all of space, What is crossed over surpasses even this.

如一切眾生，　　 所受福德品，　　 其發道心福，　　 一人德如是；　

Like all sentient beings, Receiving portions of merit and virtue, The merit of generating the aspiration for enlightenment Is such for one person;　

如其發道心，　　 功德業名稱，　　 若受正法者，　　 功德過於彼。　

As for generating the aspiration for enlightenment, Its meritorious deeds and renown, For one who receives the true Dharma, Their merit surpasses that.　

一切諸佛興，　　 頒宣百億劫，　　 歎持正法功，　　 不得其邊際。　　

All Buddhas arising, Proclaiming for hundreds of billions of kalpas, Praising the merits of upholding the true Dharma, Cannot reach its limits.

其興於道心，　　 而護諸正法，　　 好樂解空無，　　 十六不獲一，　　 以樂解空無，　　 則不失道心。　　

Those who arouse the aspiration for enlightenment, And protect all true Dharmas, Delighting in understanding emptiness and non-existence, Do not attain even one-sixteenth, By delighting in understanding emptiness and non-existence, They do not lose the Mind of the Way.

執持尊上法，　　 是慧乃和同，　　 逮得斯法趣，　　 菩薩則勇猛，　　 獲致佛功勳，　　 奉修佛道行。』　

Grasping and upholding the supreme Dharma, This wisdom then harmonizes, Attaining this Dharma's purport, The bodhisattva becomes courageous, Acquiring the Buddha's meritorious deeds, Respectfully cultivating the Buddha's path of practice.　

說是頌偈時，　　 震動億佛土，　　 諸天億百千，　　 鼓億千伎樂，

When these verses were spoken, Billions of buddha lands shook, Hundreds of thousands of billions of devas Played billions of thousands of musical instruments,　　

無數億千人，　　 悉發大道心，　　 因聞大法故，　　 應持之所歎，　　

Countless billions of thousands of people All gave rise to the great aspiration for enlightenment, Because of hearing the great Dharma, Praised by those who should uphold it,

是處不可議，　　 無上不可限，　　 諸佛普示現，　　 自在之祕業。」

This place is inconceivable, Supreme and limitless, All buddhas universally manifest Their secret deeds of self-mastery.

[0055a18] 密迹力士謂寂意曰：「是如來身祕要，若彼眾生皆集一會，或有能見如來身者或不見者。其能見者歡喜觀之，其不見者默然而觀。如來不食，眾生悉見如來服食。又寂意！如有天名精力，初化受道，取如來食而器受之濟諸窮乏。眾人皆見如來而食，見如來舉食著於口中，自然還器。諸天子取往古宿世如來所種植眾德本而有餘殃，在在所生就與羸劣使服食之，飢乏困厄不得食者，如來愍此以食授之。是眾生等食斯飯已，身體安隱消除塵勞，眾想休息心性仁和志存無上，以平等覺發不可思議。以是之故當作是觀，如來不食，如來至真以法為食。所以者何？如來之身成鉤鎖體，猶如金剛鏗然堅強不可破壞。其如來身無有生藏亦無熟藏，復無堅軟，亦無不淨大小諸便欬唾之穢。又如來身如紫金色，無怯無弱不有恐畏。寂意。且觀於如來身。曠然無極甚妙堅固猶如金剛，而身柔軟如細天衣。或時上妙顯微妙身天人玉女稽首足下，禮如來身觸如來足，柔軟極細不可為喻，悉發無上正真道意永無眾塵。若貪婬人瞋恚愚癡若有等分，見如來身適值目覩，其婬怒癡所有等分一切身行，悉為消除無復眾塵。若有慳貪犯戒瞋恚懈怠亂心愚癡，使布施持戒忍辱精進一心智慧。取要言之，若有離於清白之法，見如來身，棄不善想皆修德本。以不妄想觀於如來乃曰真道，是為寂意！如來身祕要。若有布施，如來瑞應所化自在，以律開化眾生不受長育，解眾生想而為頒宣建立應度。如來於彼觀無所業又無所行。如來至真未曾念是：『我當化形。』所當化者若方當化心自念言。又化所觀如來至真在此業前，乃至世界所說土地無數世界，如來所化往來所至，如來在彼觀無所想。其如來者，從身放光明若干種色無央數色，不可計限百千曜色。其光所照江河沙等諸佛國土光明遠照，所奉行業眾生皆從彼開化之。以是無業所作行無。是故寂意！如來身祕要，諸所念行、所頒宣說、所成就發無上正真道意。又如來身祕不可稱計。」

The vajra master Vajrapāṇi said to Śāntamati: "This is the secret of the Tathāgata's body. If all beings were gathered in one assembly, some would be able to see the Tathāgata's body while others would not. Those who can see it observe it with joy, while those who cannot see it observe silently. The Tathāgata does not eat, yet beings all see the Tathāgata consuming food.

Furthermore, Śāntamati! There is a deva named Vigor who, upon first being transformed and receiving the Way, takes the Tathāgata's food in a vessel to aid those in poverty. Everyone sees the Tathāgata eating, seeing him raise food to his mouth, which naturally returns to the vessel. The devas take the roots of merit planted by the Tathāgata in ancient past lives that have residual karmic effects, and wherever beings are born weak and feeble, they make them consume it. For those who are starving and in distress, unable to eat, the Tathāgata compassionately gives them food. When these beings eat this food, their bodies become peaceful and free from defilements, their thoughts cease, their minds become benevolent, and they aspire to the supreme. With equal enlightenment, they give rise to the inconceivable.

Therefore, one should contemplate thus: the Tathāgata does not eat; the Tathāgata's truth takes the Dharma as food. Why is this? The Tathāgata's body is formed like interlocking chains, as indestructible as a vajra. The Tathāgata's body has no organs of production or digestion, no hardness or softness, and no impurities of excretion, coughing, or spitting. Moreover, the Tathāgata's body is the color of purple gold, without timidity or weakness, without fear.

Śāntamati, observe the Tathāgata's body. It is vast and limitless, supremely wondrous and firm like a vajra, yet soft like fine celestial cloth. Sometimes, displaying his supremely wondrous body, heavenly beings and celestial maidens bow their heads at his feet. When they pay homage to the Tathāgata's body and touch his feet, which are soft and extremely fine beyond compare, they all give rise to the unsurpassed, true path-mind, forever free from defilements.

If those with greed, anger, delusion, or equal portions of these see the Tathāgata's body, even for a moment, all their physical actions stemming from lust, anger, and delusion are eliminated, and they are free from defilements. Those who are miserly, break precepts, are angry, lazy, have confused minds, or are ignorant are made to practice generosity, keep precepts, be patient, diligent, single-minded, and wise. In short, if there are those who have departed from pure white dharmas, upon seeing the Tathāgata's body, they abandon unwholesome thoughts and cultivate the roots of virtue. Observing the Tathāgata without false imagination is called the true path. This, Śāntamati, is the secret of the Tathāgata's body.

If there is generosity, the Tathāgata's auspicious response transforms beings freely. Using precepts to transform beings, he does not receive or nurture them. He understands the concept of sentient beings and proclaims and establishes what should be saved. The Tathāgata observes this without action or practice. The Tathāgata has never thought, "I should transform my form." Those who should be transformed, when about to be transformed, think to themselves. Moreover, in observing transformations, the Tathāgata is true in this action, even to the countless worlds spoken of. Wherever the Tathāgata transforms and goes, the Tathāgata observes without imagination.

The Tathāgata emits light from his body in countless colors, beyond measure, hundreds of thousands of radiant colors. This light illuminates Buddha lands as numerous as the sands of the Ganges, shining far and wide. All beings who practice and cultivate are transformed by it. Because of this, there is no action and no practice. Therefore, Śāntamati! The secret of the Tathāgata's body, all that is contemplated and practiced, all that is proclaimed and spoken, all that is accomplished gives rise to the unsurpassable, true path-mind. Moreover, the secret of the Tathāgata's body is beyond measure."

[0055b28] 說是如來身行祕要時，十千人發無上正真道意，八千菩薩逮得無所從生法忍。諸天人民、阿須輪、世間人讚歎密迹：「善哉善哉！」諸天伎樂不鼓自鳴，雨於天華。

When the secret essentials of the Tathāgata's bodily actions were explained, ten thousand people gave rise to the aspiration for unsurpassed, true and correct enlightenment, and eight thousand bodhisattvas attained the patience of the non-arising of dharmas. Devas, humans, asuras, and worldly people praised Vajrapāṇi, saying: "Excellent, excellent!" Heavenly musical instruments sounded without being played, and heavenly flowers rained down.

[0055c03] 世尊以右紫磨金色手舉著密迹金剛力士頂上，歎曰：「善哉善哉！密迹！快善說是如來身祕要。今所宣說，如佛所教而無有二。」

The World-Honored One raised his right hand, which was the color of polished purple gold, and placed it on the crown of the vajra master Vajrapāṇi's head, praising him: "Excellent, excellent! Vajrapāṇi! You have eloquently explained the secret essentials of the Tathāgata's body. What you have now proclaimed is no different from the Buddha's teachings."

[0055c06] 密迹力士謂寂意：「何謂為如來口祕要？其夜如來逮無上正真道成最正覺，至無餘界泥洹之界滅度日夜，於其中間施一文字，以能頒宣一一分別，無數億載講演布散無限義理。所以者何？如來常定。如來至真無出入息，無所思念亦無所行、無復思想，悉無所行，雖口所宣無想無行。如來所行無應不應，無言無說，不想有人。世尊所說，一切超越三昧正受，皆以文字而分別說。頒宣文字而自倚著，一切眾生如是周旋往來，如來為我講說經法，是則名曰如來在彼亦無想念。如來所觀而知止足，其舌之門口宣音響，聞所宣音莫不悅喜。而演如來言辭之教，散一音聲悉普周遍眾生所想、眾生心念，是則如來從口敷演。如來言辭出六十品，各異音聲。何謂六十？吉祥音、柔軟音、可樂音、悅意清淨音、離垢音、顯曜音、微妙音、明聽音、無亂音、無憒音、師父音、無剛鞕音、無麁獷音、善順音、安重音、身所吉和音、隨心時音、空悅音、與愛安想音、無惱熱音、方正音、識達音、親近音、意好音、歡悅音、和教音、曉了音、精勤音、忍和音、重了音、其響去穢音、應師子音、龍鳴音、雨好音、海雷龍王音、真陀羅伎音、哀鸞音、鷹暢音、鶴鳴音、耆域音、英鳥音、雷震音、不卒音、不暴音、普入響音、去非時音、無乏音、無怯音、悅豫音、通暢音、戒禁音、美甘音、進行音、廣普音、具足音、諸根無瑕音、不輕疾音、無住音、響普入眾會音、宣諸德音。」

The vajra master Vajrapāṇi said to Śāntamati: "What is meant by the Tathāgata's secret of speech? From the night the Tathāgata attained unsurpassed, true and correct enlightenment, until the day and night of his parinirvāṇa in the realm of nirvāṇa without remainder, in between he uttered a single syllable, yet was able to proclaim and distinguish each and every aspect, expounding and spreading limitless meanings for countless billions of years. Why is this? The Tathāgata is always in samādhi. The Tathāgata, the Truly Awakened One, has no inhalation or exhalation, no thoughts, no actions, no more conceptions. Though his mouth proclaims, there is no conception or action. The Tathāgata's actions have no appropriateness or inappropriateness, no speech or discourse, no conception of people.

What the World-Honored One says transcends all samādhis, yet is all explained through words. Proclaiming words while relying on them, all sentient beings thus come and go, thinking 'The Tathāgata is expounding the Dharma for me,' yet this is called the Tathāgata being there without any conception. The Tathāgata observes and knows contentment, the gate of his tongue proclaims sounds, and all who hear the proclaimed sounds are delighted. Thus expounding the Tathāgata's verbal teachings, a single sound is universally spread, pervading all that sentient beings imagine and think in their minds. This is the Tathāgata's oral exposition.

The Tathāgata's speech emerges in sixty aspects, each with a different sound. What are these sixty? Auspicious sound, gentle sound, delightful sound, joyous and pure sound, stainless sound, brilliant sound, subtle sound, clear-hearing sound, unconfused sound, untroubled sound, teacher's sound, non-harsh sound, non-coarse sound, well-compliant sound, stable and weighty sound, physically auspicious and harmonious sound, timely sound according to mind, emptiness-delighting sound, loving and peaceful sound, non-afflicting sound, upright sound, understanding sound, intimate sound, pleasing sound, joyous sound, harmonious teaching sound, comprehending sound, diligent sound, patient and harmonious sound, profound understanding sound, impurity-removing resonant sound, lion-like sound, dragon's roar sound, rain-like pleasing sound, ocean thunder dragon king sound, kinnara music sound, sorrowful luan bird sound, soaring hawk sound, crane's call sound, Jīvaka sound, heroic bird sound, thunder-shaking sound, unhurried sound, non-violent sound, universally penetrating resonant sound, untimely-removing sound, inexhaustible sound, fearless sound, delightful sound, penetrating sound, precept-upholding sound, sweet and beautiful sound, progressive sound, vast and universal sound, complete sound, flawless faculty sound, unhurried sound, non-abiding sound, resonance universally entering all assemblies sound, and proclaiming all virtues sound."

[0056a04] 密迹金剛力士謂寂意菩薩：「是為如來六十品音。其如來音，普通十方諸佛世界，可悅一切眾心性行。如來所觀無有妄想，如來道心不作是念：『吾當為其口宣經法：通聞經、德經、所演經、分別經、頌詩經、藏經。』於是順經、生經、方等經、未曾有法經、譬喻經、章句經，若說古喻，若有引喻，有頒宣言論談語、諸無上、講諸事、敷演眾事，有所處當分布遠近，開通其本自解曉了，宣暢其義而為開化。又眾會等，如來至真所宣法典，親近佛坐入比丘眾、比丘尼、清信士女，諸天、龍、神、揵沓和、阿須輪、迦留羅、真陀羅、摩休勒、若人非人眾會之黨，隨眾生根所行精進，從所樂法而令入道。以順入道，求眾生無因開化之，樂法音響亦復如是。斯諸眾生心自念言：『從如來口出。』不以各各說法，隨心別異言行應時，各各聞法而得開解，是則名曰如來口密要也。

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati, "These are the sixty types of sounds of the Tathāgata. The Tathāgata's voice pervades the Buddha worlds in the ten directions, delighting the minds and natures of all beings. The Tathāgata observes without false imagination, and the Tathāgata's mind of enlightenment does not think: 'I should proclaim the sutras with my mouth: the generally heard sutras, virtue sutras, expounded sutras, analytical sutras, verse sutras, and treasury sutras.' Then there are the conforming sutras, birth sutras, vaipulya sutras, unprecedented dharma sutras, parable sutras, and chapter and verse sutras. Whether explaining ancient parables or drawing analogies, proclaiming discourses and discussions, speaking of the unsurpassed, expounding on various matters, or elaborating on many things, wherever it is appropriate to distribute near and far, he opens up and clarifies the fundamental meaning, expounding its significance to enlighten beings.

Moreover, in the assemblies, the Tathāgata proclaims the true Dharma teachings, which are heard by those close to the Buddha's seat, including bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans. According to the faculties and diligence of beings, he guides them to enter the path through the Dharma they delight in. By conforming to their entry into the path, he seeks to enlighten beings without cause, and the delight in the sound of the Dharma is also like this. These beings think to themselves: 'This comes from the Tathāgata's mouth.' Without individually explaining the Dharma, he adapts his speech and conduct to each mind's differences in a timely manner. Each hears the Dharma and attains understanding. This is called the secret essential of the Tathāgata's speech."

[0056a21] 「又有寂意！無數眾生行不可計，其所言辭八萬四千闇處下劣，誘進此輩無明眾生，入如來法而蒙開化。又眾生行不可限量，若有貪婬，隨時因彼眾生所行，由入其中便救濟之。怒癡眾生及等等分行三事蔽眾生之類，隨其三界思想之頃，莊嚴拔之令無所住。而無異心入眾生類罪福之行，而為分別。現如來壽而有限盡，不知眾生所行罪福，以權方便各說異法。如來善權、眾生無限，不可計量，所行不同，便為頒宣若干品法。又以眾生在於我所面現相值，如來所說悉遍入心，隨其本行宣布道業各解入道，是則名曰如來祕要。若有菩薩入如來祕要是等不知，謂於如來至真演有為之門；而如來法悉是無為。又有如來宣一品音，眾生想念坐有所說，唯憶想樂如來音者，望想所說。不當作是觀。而如來口永無所說。所以者何？或有眾生聞如來音，眉間之相謂之在頂，若有想髮知之紺色從天中[立*寺]，目善明好；人不堪任諦視如來。所以施與，消除諸非、棄諍訟門，無危害心，若頸肩臂去眾陰事。若諸指事若以身脅，若有宣頌從背至足、若以腹、若以臍又陰馬藏、若以膝腨無瞋休息、若以有相及成種好，於世最上。若有想知如來至真聞其音響，隨其所好諸根厚薄，從其應度而開化之，演斯音訓悉使入律。雖爾，如來所觀開化亦無相念。猶如寂意！或譬如伎樂以調其音，以手鼓之其聲悲和，無有在彼作是聲者，皆由方便緣合而有殊特悲和之音。如是寂意！如來言辭化眾生心緣其暢教，如來在彼有所演說無有偏黨，皆是宿緣所造立行而有殊特，如來至真在於眾生超絕巍巍由本殊特。猶如寂意！呼聲之響其音遠徹，其音所出不在於內，亦不處外、不在中間。如來若斯，宣音訓誨眾生之心，其辭言教不從身出，亦不從心、不內不外、不從中間。猶如大海之中如意明珠，演其光曜可一切眾，若寶明珠繫在幢頭遍照城市，從眾生心所欲志願，其明月珠出寶，眾人各得所欲，斯明珠寶亦無想念。如來若斯，其有寶心，志存清淨執大哀幢，從眾生性根無所不應各使開解，雖顯是教亦無想念，是則如來所宣祕要。」

Furthermore, Śāntamati! The actions of countless sentient beings are incalculable, their words numbering eighty-four thousand in dark and inferior places. These ignorant beings are guided to enter the Tathāgata's Dharma and receive enlightenment. The actions of sentient beings are also immeasurable. For those with greed and lust, according to the time and the actions of those beings, by entering among them, they are saved. For angry and foolish beings, and those with equal portions of the three obscurations, according to their thoughts in the three realms, they are majestically pulled out and made to have no abode. With no different mind, entering among the various types of beings with their good and bad actions, distinctions are made.

The Tathāgata's lifespan is shown to have limits and exhaustion, not knowing the good and bad actions of sentient beings, using skillful means to teach different dharmas. The Tathāgata's skillful means and sentient beings are limitless, incalculable, their actions different, so various kinds of dharmas are proclaimed. Also, when sentient beings are present before me, the Tathāgata's words all enter their hearts, and according to their original actions, the work of the path is proclaimed, each understanding and entering the path. This is called the Tathāgata's secret essential.

If there are bodhisattvas who enter the Tathāgata's secret essential, they do not know this, thinking that the Tathāgata truly expounds the door of conditioned phenomena; yet the Tathāgata's Dharma is entirely unconditioned. Furthermore, when the Tathāgata proclaims a single kind of sound, sentient beings imagine that he is sitting and speaking, only remembering and delighting in the Tathāgata's voice, expecting what is said. One should not observe it this way. The Tathāgata's mouth eternally has nothing to say.

Why is this? There may be sentient beings who hear the Tathāgata's voice and think the mark between his eyebrows is on his crown, or imagine his hair to be deep blue descending from the heavens, his eyes good and bright; people cannot bear to gaze directly at the Tathāgata. Therefore, it is given to eliminate all faults, abandon the door of disputes, have no harmful mind, whether neck, shoulders, arms, removing all obscure matters. Whether finger matters or body sides, whether reciting from back to feet, whether by belly or navel or hidden horse treasure, whether by knees or calves without anger or rest, whether by having marks and perfecting characteristics, supreme in the world.

If there are those who wish to know the Tathāgata's truth and hear his voice, according to their preferences and the thickness or thinness of their faculties, they are taught and transformed according to what they should be saved by, expounding these sound teachings to cause all to enter the precepts. Even so, the Tathāgata's observations and teachings are without conceptual thought.

Just like, Śāntamati! For example, music is tuned and played by hand, its sound sorrowful and harmonious, yet there is no one there making that sound. It is all due to skillful means and conditions coming together that there is this special sorrowful and harmonious sound. Thus, Śāntamati! The Tathāgata's words transform the minds of sentient beings according to his teachings. The Tathāgata, when expounding there, has no partiality. It is all due to past conditions and established actions that there are special characteristics. The Tathāgata's truth among sentient beings is transcendent and lofty due to original special characteristics.

Just like, Śāntamati! The echo of a shout, its sound reaching far, the sound that emerges is not inside, not outside, not in between. The Tathāgata is like this, proclaiming sounds to instruct the minds of sentient beings, his words and teachings do not come from the body, nor from the mind, not inside, not outside, not in between.

Just like in the great sea there is a wish-fulfilling bright pearl, radiating its light to all beings. If a precious bright pearl is tied to the top of a banner, it illuminates the entire city. According to the minds and wishes of sentient beings, that bright moon pearl produces treasures, and each person obtains what they desire, yet this precious bright pearl has no conceptual thought.

The Tathāgata is like this, having a precious mind, with resolve abiding in purity, holding the banner of great compassion, according to the nature and faculties of sentient beings, responding to all without exception, causing each to understand. Although displaying these teachings, there is also no conceptual thought. This is called the Tathāgata's secret essential.

[0056c04] 密迹金剛力士復謂寂意菩薩：「吾今普觀天上世間諸魔梵天、沙門梵志諸天人民，都不能限如來所宣音響文辭。所以者何？我身憶念如是，世尊在靈鷲山與諸菩薩眷屬圍繞，而有法典名淨音場，廣為眾生而頒宣此。時慈氏菩薩之所建立。當爾之時，賢者大目連心自念言：『吾欲試知如來音響所徹遠近。』時大目連自於其坐忽然不現，住須彌頂聞如來音如在目前。自以神力即遊於是三千大千世界最在其邊，越眾須彌諸四方域一切鐵圍山，住在極邊大鐵圍山頂聞如來音，如故無異如近不遠。佛自念曰：『是大目連欲試如來清淨音場。吾今寧可顯其神足。』於是世尊發現神足，時大目連承佛聖旨蒙己神足，西方界分去是懸遠，然過九十九江河沙等諸佛國土，有佛世界名光明幡。又其土佛名光明王如來、至真、等正覺，今現在說法。目連到彼，住其佛土故聞佛音，如人對住聽所語辭。其光明幡佛土有大光明，佛身長四十里，諸菩薩身長二十里，其諸菩薩所食鉢器其高一里。目連行鉢際上，時諸菩薩白世尊曰：『唯然大聖！此蟲何所從來，被沙門服行鉢際上？』於時彼佛言：『諸族姓子！慎勿發心輕慢此賢。所以者何？今斯耆年名大目連，是釋迦文佛諸聲聞中大弟子，神足第一。』時光明王佛告大目連：『吾土菩薩及諸聲聞，見卿身小咸發輕慢。仁當自顯現神足力，承釋迦文佛威德聖勢。』時大目連往詣光明王佛所，稽首足下，右繞七匝却在前住，白其佛言：『又今是身，我欲加趺坐此地，容不？』佛告之曰：『如意所樂。』時大目連踊在虛空億百諸仞，在彼寶域便作一床加趺而坐。從其床座垂眾名寶珠瓔億百千姟，一一珠瓔一一珠中演百千光，一一光明各有蓮華，一切蓮華現釋迦文身坐蓮華上，其所說音如釋迦文音響清淨頒宣經典等無有異。時大目連顯神足力已，復往佛前。時諸菩薩得未曾有，怪之所以，前白佛言：『是大目連以何等故詣此世界？』世尊告曰：『欲試釋迦文佛音響所徹遠近，故到此土。』時光明王佛告賢者大目連：『仁者不宜試，如來至真音響無限無有遠近，豈欲知限？卿甚大誤。假使目連仁以神足過江河沙劫西行不休，不能得知如來音響所聞。諸佛世尊音響曠遠超絕無限，巍巍無量不可為喻。』時大目連在彼世尊自投足下自懺悔過：『唯然世尊！我身不敏。佛音無量而橫生心，欲知其限所聞遠近。』其光明王告目連曰：『汝雖遠來過九十九江河沙諸佛世界到此佛土。』復白佛言：『甚遠甚遠。天中之天！身甚勞極，不能復還至其本土。』世尊告曰：『於目連意所在云何？以己神力到此世界？莫作是觀。故是世尊釋迦文佛威德所立到此世界，當遙自歸稽首作禮於釋迦文佛，其佛聖旨將仁本土。假使卿身以己神足欲還本國，一劫不至。卿既未至，到不見能仁佛滅度時。於目連意所念云何？我從何方？東方南西北方乎？』目連答曰：『不知何方也。今以迷惑，不知本土何所在處，為在何方？』世尊告目連：『釋迦文佛在於東方。』時大目連右膝著地，向釋迦文佛所在東方叉手自歸，爾時頌曰：

The vajra master Vajrapāṇi further said to Bodhisattva Śāntamati, "I now observe all the Māras, Brahmās, śramaṇas, brāhmaṇas, devas and humans in the heavens and world, and none of them can limit the sound and words proclaimed by the Tathāgata. Why is this so? I recall that when the World-Honored One was on Mount Gṛdhrakūṭa, surrounded by his retinue of bodhisattvas, there was a Dharma teaching called 'The Pure Sound Field', which he extensively proclaimed for all beings. At that time, it was established by Bodhisattva Maitreya.

At that moment, the Venerable Mahāmaudgalyāyana thought to himself: 'I wish to test how far the Tathāgata's voice reaches.' Then Mahāmaudgalyāyana suddenly disappeared from his seat and appeared on the peak of Mount Sumeru, where he heard the Tathāgata's voice as if he were right in front of him. Using his supernatural powers, he then traveled to the edge of this great trichiliocosm, beyond all the Sumerus and four continents and all the iron-encircling mountains, and stood on the peak of the great outer iron-encircling mountain. There he heard the Tathāgata's voice, unchanged, as if nearby.

The Buddha thought to himself: 'This Mahāmaudgalyāyana wishes to test the Tathāgata's pure sound field. I should now manifest my supernatural powers.' Then the World-Honored One manifested his supernatural powers, and Mahāmaudgalyāyana, receiving the Buddha's divine power and using his own supernatural abilities, traveled far to the western region, passing through buddha-lands as numerous as the sands of ninety-nine Ganges Rivers. There was a buddha world called 'Light Banner'. The Buddha of that land was named King of Light Tathāgata, Arhat, Samyaksaṃbuddha, who was currently teaching the Dharma.

Maudgalyāyana arrived there and, while in that buddha-land, still heard the Buddha's voice as if listening to someone speaking face to face. That Light Banner buddha-land had great radiance. The Buddha's body was forty li tall, and the bodhisattvas' bodies were twenty li tall. The bowls used by the bodhisattvas were one li high. Maudgalyāyana walked on the rim of the bowls. At that time, the bodhisattvas said to the World-Honored One: 'O Great Sage! Where did this insect come from, wearing the robes of a śramaṇa and walking on the rim of the bowls?'

Then that Buddha said: 'Noble sons! Do not give rise to thoughts of contempt for this worthy one. Why? This elder named Mahāmaudgalyāyana is the chief disciple among Śākyamuni Buddha's śrāvakas, foremost in supernatural powers.' Then the Buddha King of Light said to Mahāmaudgalyāyana: 'The bodhisattvas and śrāvakas of my land, seeing your small body, have all given rise to contempt. You should now manifest your supernatural powers, drawing on the majestic divine power of Śākyamuni Buddha.'

Then Mahāmaudgalyāyana went to where the Buddha King of Light was, bowed his head at the Buddha's feet, circumambulated him seven times, and stood before him. He said to that Buddha: 'Now, with this body, I wish to sit cross-legged here. May I do so?' The Buddha told him: 'As you wish.' Then Mahāmaudgalyāyana leaped into the air hundreds of millions of fathoms high, and in that jeweled realm, he created a seat and sat cross-legged. From that seat hung countless precious jewel necklaces, numbering in the hundreds of thousands of koṭis. From each jewel in each necklace emanated hundreds of thousands of light rays, and in each light ray was a lotus flower. On each lotus flower appeared the body of Śākyamuni Buddha seated upon it. The sound of his teaching was as pure as Śākyamuni Buddha's voice proclaiming the sutras, with no difference.

After Mahāmaudgalyāyana had displayed his supernatural powers, he returned before the Buddha. The bodhisattvas, having witnessed something unprecedented, marveled at this and asked the Buddha: 'For what reason did this Mahāmaudgalyāyana come to this world?' The World-Honored One replied: 'He came to this land to test how far Śākyamuni Buddha's voice reaches.'

Then the Buddha King of Light said to the Venerable Mahāmaudgalyāyana: 'Venerable one, it is not appropriate to test the Tathāgata. The voice of the Tathāgata, the Truly Awakened One, is limitless and has no near or far. How could you wish to know its limits? You have made a great mistake. Even if you, Maudgalyāyana, were to use your supernatural powers to travel westward for as many kalpas as there are sands in the Ganges River without stopping, you would not be able to know the extent of the Tathāgata's voice. The voices of the World-Honored Buddhas are vast and transcendent, limitless, majestic, and immeasurable, beyond compare.'

Then Mahāmaudgalyāyana prostrated himself at the feet of that World-Honored One and confessed his fault: 'Indeed, World-Honored One! I was unwise. The Buddha's voice is immeasurable, yet I rashly gave rise to the thought of wanting to know its limits and how far it could be heard.' The King of Light told Maudgalyāyana: 'Although you have come far, passing through buddha-worlds as numerous as the sands of ninety-nine Ganges Rivers to reach this buddha-land.' Maudgalyāyana further said to the Buddha: 'It is extremely far, extremely far, O Deva among devas! My body is utterly exhausted, and I cannot return to my original land.'

The World-Honored One said: 'What do you think, Maudgalyāyana? Did you reach this world through your own supernatural powers? Do not think so. It was through the majestic power of the World-Honored One Śākyamuni Buddha that you came to this world. You should now pay homage from afar and bow to Śākyamuni Buddha. His divine power will return you to your original land. If you were to try to return to your original country using your own supernatural powers, you would not arrive even after one kalpa. And before you could arrive, you would not see the time of the Kind One's (Śākyamuni Buddha's) parinirvāṇa. What do you think, Maudgalyāyana? From which direction did I come? From the east, south, west, or north?' Maudgalyāyana replied: 'I do not know from which direction. I am now confused and do not know where my original land is or in which direction it lies.' The World-Honored One told Maudgalyāyana: 'Śākyamuni Buddha is in the eastern direction.' Then Mahāmaudgalyāyana knelt with his right knee on the ground, faced the eastern direction where Śākyamuni Buddha was, joined his palms in reverence, and at that time recited these verses:

唯天人之尊，　　 見垂力愍念，　　 威德大巍巍，　　 天人所恭敬。　

O Most Honored One among gods and humans, Please show your power and compassion, Your majestic virtue is great and awe-inspiring, Revered by gods and humans.　

音響徹無量，　　 其慧無邊際，　　 願顯其國土，　　 今欲還斯土。』

Your voice resonates immeasurably, Your wisdom has no limits, Please reveal your Buddha-land, Now I wish to return to this land.

[0057b11] 「如是寂意！諸佛世尊音聲無際不可限量。釋迦文佛遊在靈鷲山，時舍利弗聞賢者大目連宣揚大音，怪之所以。賢者阿難前白佛言：『誰為於今宣揚大音遙自歸命？』佛語阿難：『耆年大目連在西方境，去是九十九江河沙佛土，世界名光明幡，其土佛號光明王如來至真，今現說法。耆年大目連到彼佛土，意中欲還歸斯國土，故遙宣揚此大洪音。』阿難又問：『以何因緣到彼佛土？』佛告阿難：『大目連至，當問其意。』時大眾會各白佛言：『欲樂得見光明幡世界及光明王佛如來、至真、等正覺，覩大目連遊在其國。』爾時世尊見諸眾會勸助意，時從眉間相有大光明名俱受，照九十九江河沙等諸佛世界，至光明幡佛土。其大光明普遍眾會，悉覩其土光明王如來至真，大目連見之自投其地稱宣大音。爾時世尊釋迦文佛告賢者大目連：『承其光明來還此土。』時目揵連依佛光明，發意之頃還到此土，稽首佛足右繞七匝，則住佛前悔過自歸，重自剋責：『我甚迷誤。如來音響不可限量而欲試之。我所至到極為曠遠，所至到處聽音適等近不覺遠，如來音響巍巍無際。』佛言：『如是目連！如汝所云。如來音響徹遠無以為喻。欲知如來音響遠近，猶限虛空欲得邊際。所以者何？猶如虛空普周無邊，如來言辭響徹無際迴遠如是。』寂意！當說目連往反品時，尋於彼會一萬人皆發無上正真道意。是為如來言辭祕要。」

Thus, Śāntamati! The voices of the World-Honored Buddhas are boundless and immeasurable. When Śākyamuni Buddha was staying at Vulture Peak, Śāriputra heard the Venerable Mahāmaudgalyāyana proclaiming a great sound and wondered about it. The Venerable Ānanda came forward and asked the Buddha, "Who is now proclaiming this great sound from afar, paying homage?" The Buddha said to Ānanda, "The elder Mahāmaudgalyāyana is in the western region, ninety-nine Ganges River sands of Buddha lands away, in a world called Light Banner. The Buddha of that land is called King of Light Tathāgata, the Truly Awakened One, who is currently teaching the Dharma. The elder Mahāmaudgalyāyana has gone to that Buddha land and wishes to return to this land, so he is proclaiming this great sound from afar."

Ānanda asked further, "For what reason did he go to that Buddha land?" The Buddha told Ānanda, "When Mahāmaudgalyāyana arrives, you should ask him his intention." Then the great assembly each said to the Buddha, "We wish to see the Light Banner world and the King of Light Buddha Tathāgata, the Truly Awakened One, and to see Mahāmaudgalyāyana traveling in that land."

At that time, the World-Honored One, seeing the assembly's encouraging intention, emitted a great light named "Universal Reception" from between his eyebrows, illuminating ninety-nine Ganges River sands of Buddha worlds, reaching the Light Banner Buddha land. This great light pervaded the entire assembly, allowing them to see the King of Light Tathāgata of that land. Mahāmaudgalyāyana, seeing this, prostrated himself on the ground and proclaimed a great sound.

Then the World-Honored One Śākyamuni Buddha said to the Venerable Mahāmaudgalyāyana, "Rely on this light to return to this land." Maudgalyāyana, relying on the Buddha's light, returned to this land in an instant. He bowed at the Buddha's feet, circumambulated seven times, then stood before the Buddha, repenting and taking refuge, severely reproaching himself: "I was greatly mistaken. The Tathāgata's voice is immeasurable, yet I wanted to test it. Where I went was extremely far, yet wherever I went to listen, the sound seemed equally close, not realizing the distance. The Tathāgata's voice is majestic and boundless."

The Buddha said, "It is so, Maudgalyāyana! As you say. The Tathāgata's voice reaches far beyond compare. Wanting to know the extent of the Tathāgata's voice is like trying to limit space and find its edge. Why is this? Just as space is universally boundless, so too is the Tathāgata's speech and resonance boundless and far-reaching."

Śāntamati! When speaking of Maudgalyāyana's journey, immediately in that assembly, ten thousand people all gave rise to the aspiration for unsurpassed, true enlightenment. This is the secret essential of the Tathāgata's speech.

[0057c09] 密迹金剛力士言：「於寂意所知云何？一切眾生心各所念寧可知乎？」寂意答言：「一人心念思想難限，正使三千大千世界眾生一劫共計觀察多少，不能知之，何況一切眾生心念思想，不可稱限乃如是也。」

The vajra master Vajrapāṇi said: "What do you think, Śāntamati? Can the thoughts of all sentient beings be known?"

Śāntamati replied: "Even the thoughts of one person are difficult to measure. Even if all beings in a great trichiliocosm were to calculate and observe for an entire kalpa, they could not know them. How much more so for the thoughts of all sentient beings, which are truly immeasurable."

[0057c13] 「今故語汝慇懃囑累，計如一切眾生心想，所演音響無限若斯。何況一切眾生心性，是無形想，不可計喻。」於是頌曰：

Now I earnestly entrust this to you: Consider how the thoughts of all sentient beings are expressed in countless sounds like this. How much more so for the nature of all sentient beings' minds, which is formless and unimaginable, beyond calculation or comparison.

Then he spoke these verses:

三千界眾生，　　 皆使成緣覺，　 一人一劫中，　　 心念不能知。

If all beings in the three thousand worlds Were made into pratyekabuddhas, In one kalpa, one person's Thoughts could not be known.　

一切心所念，　　 佛悉知志思，　 以無想之心，　　 佛悉了此念。　

All the thoughts of the mind, The Buddha knows their intentions, With a mind free from conceptions, The Buddha comprehends these thoughts.

其一切眾生，　　 三世所想念，　 世護口所言，　　 所布各得解。　

All sentient beings' Thoughts in the three times, What the World Protector's mouth speaks, Each understands what is proclaimed.

佛隨之所念，　　 宣音講經典，　 斯音響在心，　　 乃演其道宜。

The Buddha, according to their thoughts, Proclaims sounds and expounds sutras, These sounds resonate in the heart, Then expound what is appropriate for the Way.　

如一切眾生，　　 所思諸名色，　 世雄一毛孔，　　 所演光如是。　

Like all sentient beings' Thoughts of various names and forms, From a single pore of the World Hero, Light is emitted like this.

如一切眾生，　　 名色及心念，　 如來演音響，　　 過於彼眾想。　

Like all sentient beings' Names, forms, and thoughts, The Tathāgata's proclaimed sounds Surpass all those beings' conceptions.

佛頒宣一切，　　 引喻計諸想，　 其音不休廢，　　 不得佛言際。

The Buddha proclaims all, Drawing analogies to calculate various thoughts, His voice never ceases, The limit of Buddha's words cannot be reached.　

無色誰能得，　　 愍無言之辭，　 無色無有言，　　 消滅無色塵。　

Who can attain the formless? Compassion for wordless speech, The formless has no words, Eliminating formless dust.

假使塵無色，　　 一切不可得，　 以是無色塵，　　 究竟不可獲。　

If dust is formless, All cannot be attained, Because of this formless dust, It ultimately cannot be acquired.

設言虛無實，　　 無內亦無外，　 塵勞虛空等，　　 故曰無內外。

If words are empty and unreal, Without inside or outside, Defilements are equal to empty space, Thus said to be without inside or outside.　

如使不得辭，　　 佛言通十方，　 塵勞亦無際，　　 斯建立所處。　

If words cannot be attained, Buddha's speech pervades the ten directions, Defilements also have no limit, This establishes their abode.

一切眾生言，　　 上中下之辭，　 無身口心事，　　 不捨無所立。　

All beings' speech, Words high, middle, and low, Without body, speech, or mind affairs, Not abandoning, nothing established.

想應如倡妓，　　 諸天之音樂，　 亦無身言辭，　　 而音響普周。　

Thoughts respond like singing and dancing, The music of the devas, Also without body or speech, Yet sound pervades everywhere.

如是本甚淨，　　 眾生心若斯，　 佛皆頒宣之，　　 其心無所想。　

Thus originally very pure, Beings' minds are like this, Buddhas all proclaim it, Their minds without conception.

猶如呼聲響，　　 無內亦無外，　 人尊言如是，　　 乃無內無外。　

Just like the echo of a call, Neither inside nor outside, The Honored One's words are thus, Neither internal nor external.

無想如妙寶，　　 所說悅眾生，　 其言無妄想，　　 可一切萌類。」

Without conception like wondrous jewels, What is said delights beings, Their words without false imagination, Pleasing to all living things.

[0058a20] 密迹金剛力士謂寂意曰：「是則如來口言祕要。又如來密要，隨其音聲而為眾生說法開化。斯三千大千世界設若干種，如來至真宣布訓誨，從其音辭以不可計諸有名號化立至誠若往無業，斯則名曰苦習盡道，名曰地神擁護其心堅固意本。於是呪曰：

The vajra master Vajrapāṇi said to Śāntamati: "This is the secret essential of the Tathāgata's speech. Furthermore, the Tathāgata's secret essential is to teach and transform sentient beings according to their sounds. In this three thousand great thousand world-system, the Tathāgata, the Truly Awakened One, proclaims teachings in various ways, establishing sincere transformation through countless names and titles as if without action. This is called the path of suffering, its origin, cessation, and the way. It is called the earth spirits protecting one's mind, with firm fundamental intention." Then he spoke this mantra:

[0058a26] 「阿裨　阿婆牟黎　加阿呵那移　阿迦優頭

Khāpi khāpamūle khāpanaya khāpaturu

[0058a28] 「是護一切，是神呪乃名曰苦習盡道。」其虛空中一切諸天悉歎所言，各宣呪曰：

“This protects all, this divine mantra is called the path to the end of suffering and habitual tendencies.” All the devas in the sky praised these words, and each proclaimed the mantra saying:

[0058b01] 「活知　阿活知　阿活吒迦彌　阿和尼抳黎

Varta, āvarta, āvartavigati, āvartatarisadhāraṇi.

[0058b02] 「救一切，是則名曰苦習盡道。」其四天王諸天復呪曰：

“Saving all beings, this is called the path to the end of suffering and habitual tendencies.” The Four Heavenly Kings and other devas again chanted a mantra saying:

[0058b04] 「伊泥彌泥　多閉多多閉　維盧

Ini, mini, tapi, tattapi.

[0058b05] 「救一切眾生，是則名曰苦習盡道法。」彼忉利天上諸天呪曰：

“Saving all sentient beings, this is called the Dharma path to the end of suffering and habitual tendencies.” The mantra spoken by the devas in the Trāyastriṃśa Heaven is:

「阿嚩哩多儞　阿西嚩帝　叉野嚩帝　叉野耨誐彌

Āvartani, āśivati, kṣayavati, kṣayānuga.

「是諸呪護一切其迴轉　貫習　主滅盡　為盡不相舉要」

"These mantras protect all, their revolving penetrates habits, mastering extinction, for complete non-mutual raising of essentials."

[0058b08] 第三焰諸天而復呪曰：

Third, devas from the Yama [Heaven] again chanted a mantra saying:

[0058b09] 「首黎　道羅　斯和尼　道羅　犀雖耶　道犀雖耶被和尼」

Sura, surahivani, surakṣaya, surakṣayebhavani.

[0058b11] 第四兜率天呪曰：

Fourth, devas from the Tuṣita Heaven chanted a mantra saying:

[0058b12] 「獨犯面觸　固轉種畜業　是諸呪護一切」

Uṣale, muṣale, vivānu, saṃcāri - This mantra protects all.

[0058b13] 第五樂無慢天說呪曰：

Fifth, devas from the Nirmāṇarāti Heaven chanted a mantra saying:

[0058b14] 「所度　俱所度　護所度　主度女　是諸呪護一切」

Taratā, saṃtaratā, tarakṣaya, taramukha - This mantra protects all.

[0058b16] 第六他化自在諸天呪曰：

Sixth, devas from the Paranirmitavaśavartin Heaven chanted a mantra saying:

[0058b17] 「呵呼事業　呼和泥移　啊羅尼含　是呪護一切」

Hahahu, hahavinaya, hahavigame, haranirgame - This mantra protects all.

[0058b19] 第七諸梵天呪曰：

Seventh, devas of the Brahmā Heaven chanted a mantra saying:

[0058b20] 「有事業　事業種　因緣樹以因緣度　是呪護一切」

Śubhe, śubhakari, śubhaviṣaṇa, śubhavartana.

[0058b22] 第八梵身諸天呪曰：

Eighth, devas of the Brahmapurohita (Brahmā Body) Heaven chanted a mantra saying:

[0058b23] 「清明　造清淨　清淨風　動清淨　是神呪護一切」

Mihari, saṃhari, śaraṇi, śaraśaraṇi - This mantra protects all.

[0058b25] 第九梵滿諸天呪曰：

Ninth, devas of the Brahmapāriṣadya (Brahmā Fullness) Heaven chanted a mantra saying:

[0058b26] 「無極氏　俱將去　道御主　念堅要　是神呪護一切」

Maraṇa, maraṇasandhi, maraṇam aroṣaṇam, aroṣaṇānupaśama.

[0058b28] 第十梵度著諸天呪曰：

Tenth, devas of the Brahmā Beyond Grasping Heaven chanted a mantra saying:

[0058b29] 「和那和那散提　和那呵呵那　和那拘摩那　是神呪護一切」

hanahanasandhi hanahāhāna hanakumāna - This mantra protects all.

[0058c02] 第十一大梵諸天呪曰：

Eleventh, devas of the Great Brahmā Heaven chanted a mantra saying:

[0058c03] 「木密　木密鞕彼亦鞕印氏　是神呪護一切」

mumi mumikaṭhinabheda api kaṭhina indra - This mantra protects all.

[0058c05] 第十二光曜諸天呪曰：

Twelfth, the devas of the Ābhāsvara (Luminary Light) Heaven

[0058c06] 「伊諧諧　將諧去　親近　是神呪護一切」

[0058c07] 第十三少光諸天呪曰：

Thirteenth, devas from the Parīttābha (Limited Light) Heaven chanted a mantra saying:

[0058c08] 「是取去　不將去　不使去　無所至　是神呪護一切」

[0058c10] 第十四無量光諸天呪曰：

Fourteenth, devas from the Apramāṇābha (Limitless Light) Heaven chanted a mantra saying:

[0058c11] 「貫謵　俱供謵　謵滅盡　謵無量　是神呪護一切」

[0058c13] 第十五光音諸天呪曰：

Fifteenth, devas from the Ābhāsvara (Light Sound) Heaven chanted a mantra saying:

[0058c14] 「以斷終　自在斷　順從和　常清淨　是神呪護一切」

[0058c16] 第十六約淨諸天呪曰：

Sixteenth, the devas of the Śubhakṛtsna (Purity Bound) Heaven chanted a mantra saying:

[0058c17] 「所至趣　所可歸　近所到　以近所到　是神呪護一切」

[0058c19] 第十七少淨諸天呪曰：

Seventeenth, the devas of the Parīttaśubha (Limited Purity)Heaven chanted a mantra saying:

[0058c20] 「清淨　清淨氏　淨復淨　歸清淨　是神呪護一切」

[0058c22] 第十八無量淨諸天呪曰：

Eighteenth, the devas of the Apramāṇaśubha (Unbounded Purity) Heaven chanted a mantra saying:

[0058c23] 「無我氏　無吾我氏　非貢高歸自大　是神呪護一切」

[0058c25] 第十九淨難逮諸天呪曰：

Nineteenth, the devas of the Śubhakṛtsna (Total Purity) Heaven chanted a mantra saying:

[0058c26] 「解脫以遮　迹解度本近解　是神呪護一切」

[0058c27] 第二十應果天、第二十一御辭天呪曰：

Twentieth, the devas of the Bṛhatphala (Fruitful) Heaven chanted a mantra saying:

[0058c28] 「以無作無所作除所作所作　究竟　是神呪護一切」

[0059a01] 密迹金剛力士言：「是則名曰苦習盡道，所當奉行，所應開化而隨律教，顯現微妙無極之業。」

The Vajra Master Guhyapāda (Secret Traces) said: "This is called the path of suffering, its accumulation, and its cessation, which should be practiced and taught according to the precepts, manifesting subtle and limitless deeds."

[0059a03] 第二十二離辭諸天、第二十三假使諸天、第二十四善見諸天、第二十五一究竟諸天、淨居有四天，謂所奉行決了一處究竟天、真究竟天、無瞋恚天、不親近天。是為，寂意！諸天立至誠誓慧眾。如是諸夜叉鬼神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、迦盧跡鬼神、持花鬼神，其言辭教各各別異。又寂意！是閻浮利天下大國具足有一千，各有大郡。其十六大國以用治政而相攝護，各自諮嗟。一切諸人及與非人，言語各異音聲不同，辭有輕重。如來聖慧從其音響隨時而入，皆悉化之立正真業。各有種號，釋種、安息、月支、大秦、劍浮、擾動、丘慈、于闐、沙勒、禪善、烏耆，前後諸國匈奴鮮卑、吳蜀秦地、諸麼夷狄、他羅多愚民野人，及諸須曼耶呪，女人處國、牟兜吒國、因緣國、波羅奈國、數樹國、金本國、脾羅本國、倚脾沙國、益本國、上本國、他談國、北方異國、西方所持國。海中諸神，眾蟲魚鼈。諸山中神，有形含血之類，阿拘羅、摩拘羅、阿那散，諸牧羊諸禽獸，所負諸瘻種心不平正，前曾生者、處在世者。如是寂意！如斯千國周圍充滿，於閻浮利天下各自異居。又是諸人及非人類，言語各異志操不同音聲各別。如來至真隨其言音而入其中，因開化之立於正真。

The twenty-second is the heavens of departing speech, the twenty-third is the heavens of hypothetical gods, the twenty-fourth is the heavens of good vision, the twenty-fifth is the heavens of ultimate unity. There are four Pure Abode heavens, namely the heaven of ultimate unity of one place that is practiced and realized, the heaven of true ultimate unity, the heaven without anger, and the heaven of non-attachment. This, Śāntamati, is the assembly of gods who have established sincere vows of wisdom. Similarly, the various yakṣas, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, kālaviṅka spirits, and flower-holding spirits all have different teachings and speeches.

Furthermore, Śāntamati! In this Jambudvīpa there are one thousand great countries, each with great prefectures. The sixteen great countries use governance to support and protect each other, each praising themselves. All people and non-humans have different languages and voices, with varying tones. The Tathāgata's holy wisdom enters according to their sounds at the appropriate time, transforming them all and establishing right and true deeds. Each has its own name: Śākya, Parthia, Kushan, Da Qin, Sword-Float, Disturbance, Kucha, Khotan, Kashgar, Meditation-Good, Karashahr, and the various countries before and after like the Xiongnu, Xianbei, Wu-Shu-Qin regions, various barbarian tribes, other foolish common people, as well as various Sumana spells, the country of women, the country of Mūrdhāta, the country of causes and conditions, the country of Varanasi, the country of Numbered Trees, the country of Gold Origin, the country of Spleen Origin, the country of Leaning Spleen Sand, the country of Benefit Origin, the country of Upper Origin, the country of Other Talk, the different countries of the North, and the countries held by the West. The various spirits in the sea, the multitude of insects, fish and turtles. The spirits in the mountains, those with form and blood, Akura, Makura, Anasan, various shepherds and beasts, those burdened with various diseases whose hearts are not upright, those who were born before and those who exist in the world now.

Thus, Śāntamati! These thousand countries fill the surroundings, each dwelling separately in Jambudvīpa. And these humans and non-human races have different languages, different aspirations, and different voices. The Tathāgata, in accordance with truth, enters among them according to their speech, and thereby enlightens them, establishing them in the right and true.

[0059a27] 密迹金剛力士謂寂意菩薩曰：「此三千大千世界，有八十四億百千姟眾生之類，言辭各異。計是一切皆歸一誼，至真之慧至誠無怒。如是寂意！是則如來言辭祕要。又寂意！如來言辭，決於一切眾生疑網，令無餘結。十方一切所有眾生，眾生種類多於地土，此眾生之類所行各異與本不同，罪皆使畢，逮得人身。以得人身，從思想生，是諸眾生逮得智慧辯聖勇猛如舍利弗。合斯智慧為一人聖，如是比像，普使眾生皆得智慧各如前一聖明。以是聖明在於一劫若過一劫，智慧禪思以察眾想求其本末。如其一人智慧禪思不復訓誨，從第二人咸受言教，智慧聖達各有大明。以是比像，斯眾生等各各所疑，往詣如來。如來一時彈指之頃悉說本末。大聖如是，常以一心入於一切眾生心念，皆能分別慧明所在，以一言辭悉決結網，各各處當慧本所在，各令欣然而得其所，所聞如來智慧明達，如來悉令明了。又次寂意！如來悉決一切眾生前後所疑令無餘結，是為如來言辭祕要。所入音響又其言教是不足言，如來言辭不可限量無以為喻。」

The Vajra Master of Secret Traces said to Bodhisattva Śāntamati: "In this trichiliocosm, there are 8.4 trillion types of sentient beings, each with different speech. Consider that all of these ultimately return to one meaning - the wisdom of ultimate truth, sincere and without anger. Thus, Śāntamati, this is the secret essence of the Tathagata's speech. Furthermore, Śāntamati, the Tathagata's speech resolves all beings' nets of doubt, leaving no remaining knots. In all ten directions, there are more types of sentient beings than particles of earth. The conduct of these beings differs from their original nature, but all their sins are exhausted and they attain human bodies. Having attained human bodies, they are born from thoughts. These beings attain wisdom and eloquence as courageous as Śāriputra's. Combining this wisdom into one sage, imagine all beings attaining wisdom like that one sage. With this sagely wisdom lasting for an eon or more, using wisdom and meditative contemplation to examine all thoughts and seek their origin and end. As if that one person's wisdom and meditation no longer needed instruction, all receive teachings from the second person, each with great illumination of wisdom and sagely understanding. In this way, these beings each have their doubts, and go to the Tathagata. The Tathagata, in the snap of a finger, explains everything from beginning to end. The Great Sage is thus - always with one mind entering into the thoughts of all beings, able to discern where wisdom and clarity are, using one speech to resolve all knotted nets, each according to the source of their wisdom, causing each to be delighted and attain their place, hearing and understanding the Tathagata's wisdom. Again, Śāntamati! The Tathagata resolves all beings' past and future doubts, leaving no remaining knots - this is the secret essence of the Tathagata's speech. The sounds he enters and his teachings are beyond words, the Tathagata's speech is immeasurable and beyond comparison."

[0059b19] 說是如來祕要言辭時，二萬二千眾生皆發無上正真道意，一切眾會得未曾有，普聞密迹金剛力士宣如來言辭祕要之業，各懷悅豫，各從坐起，稽首自歸密迹金剛力士。

When these secret essential words of the Tathāgata were spoken, 22,000 sentient beings all gave rise to the aspiration for unsurpassed, true enlightenment. The entire assembly experienced something unprecedented, universally hearing the vajra master Vajrapāṇi proclaim the secret essential deeds of the Tathāgata's words. Each was filled with joy, rose from their seats, and bowed in homage to the vajra master Vajrapāṇi.

密迹金剛力士會第三之四

[0059c06] 密迹金剛力士復謂寂意菩薩：「何謂為如來心祕要？其業清淨，所以因緣一切諸天子所生，以一識慧壽八萬四千劫，又其神識不轉不變，以為餘識乃至定意還得壽命；從彼終沒，因其所行受身而生。如是寂意！如來從其夜得成佛道至滅度日，於其中間，如來無疑亦不迴轉，心無思行、心無遊行、心無不堅、心無所合、心無所散、心無亂、心無移、心無遊、心無護、心無寂、心無失時、心無迷、心無求理、心無暗、心無生、心無喜、心無怯、心無住、心無往、心無想、心無望、心無求想、心無消滅、心無所觀、心無御識、心無住處、心無觀他，心目無覩、耳無所聽、無鼻口身，心無想念，意不倚色，無聲香味細滑。心不依法、心無樂處、心不非樂。心不住內亦不住外，心不入法、心不越慧，心不觀過去、心不觀當來、心不觀現在。心如來聖，心清淨巍巍。其心不造罪福之業，於一切法慧無罣礙，而普示現已心清淨，不見他人心不清淨。其所見者亦無所觀，若所觀者亦無妄想察無放逸，覩所觀見亦無馳騁，觀有所見永無所見。如來所見，不肉眼視、不天眼覩、不慧眼察、不法眼看、不佛眼觀。不合天耳聽，不合觀他心，不雜念識過去世事，不依神足而為變化，不倚所有。諸漏已盡，於一切法悉無合會，應於諸法無所罣礙，其無吉祥、無有眾業、永無所行。其慧所住，猶若本無，皆知一切眾生心行。十種力業、四無畏慧、十八不共諸佛之法，是亦若斯。進退無業，捨心意識，不離如來三昧定住，普造一切諸佛道事，一切諸法慧無罣礙悉無所著。猶如寂意！如來至真化如來像，其化如來無心意識身口意，其行所在至真示現隨時能作佛事，化亦無想亦無求念。如是寂意！道心如斯，猶如來化等無有異。其所化者所念無念、無身口心，因緣進退目覩見之皆作佛事，亦無所有，所謂化者悉無所行。諸法如化，如來解是成最正覺。已成正覺，如來慧識不住五陰，無十八種亦無諸入，不住內外，無善無不善、無現世、無度世、無有漏、無不漏、無塵勞諍訟之厭、不住無為有數無數、無有三世去來今行，周旋往反，不住有為有所觀察也，不住無為觀也。其慧亦如是，悉無所住。如來至真處於一切眾生志性，顯仁慈慧、無所傷害、救濟危厄。寂意當知，是如來祕要，若有所入，其所班宣無不普達。又有寂意！如來祕要不可限量，所宣祕密不可得底。」

The vajra master Vajrapāṇi further said to Bodhisattva Śāntamati: "What is the secret of the Tathāgata's mind? Its actions are pure, and for this reason and condition, all sons of devas are born with one consciousness of wisdom lasting for 84,000 kalpas. Moreover, their divine consciousness does not change or transform, and even other consciousnesses up to the concentrated mind still obtain lifespan. After passing away from there, they receive bodies and are born according to their actions.

Thus, Śāntamati! From the night the Tathāgata attained the Buddha path until the day of his parinirvāṇa, during that time, the Tathāgata had no doubts and did not turn back. His mind had no thoughts, no wandering, no instability, no combination, no scattering, no confusion, no movement, no roaming, no protection, no tranquility, no loss of time, no delusion, no seeking of principles, no darkness, no birth, no joy, no timidity, no abiding, no going, no conception, no hope, no seeking of conceptions, no extinction, no observation, no controlling of consciousness, no dwelling place, and no observing of others. His mind-eye did not see, his ears did not hear, he had no nose, mouth or body, his mind had no thoughts or memories, his intention did not rely on form, and there was no sound, smell, taste, or touch.

His mind did not depend on dharmas, had no place of joy, and was not non-joyful. His mind did not dwell internally or externally, did not enter dharmas, did not surpass wisdom, did not observe the past, did not observe the future, and did not observe the present. His mind was like the Tathāgata's holiness, his mind was pure and lofty. His mind did not create karmic actions of sin or merit, his wisdom was unobstructed regarding all dharmas, and while universally manifesting, his mind was already pure, not seeing others' minds as impure.

What he saw was also without observation, and if there was observation, it was also without false imagination or carelessness. Seeing what was observed was also without rushing about, and observing that there was something to see was eternally without seeing. What the Tathāgata saw was not seen with the physical eye, not observed with the divine eye, not examined with the wisdom eye, not looked at with the Dharma eye, and not observed with the Buddha eye. He did not listen with the divine ear combined, did not observe others' minds combined, did not mix remembrance and consciousness of past world affairs, did not rely on supernatural powers for transformation, and did not depend on what exists.

All outflows were exhausted, there was no combination with all dharmas, he responded to all dharmas without obstruction, there was no auspiciousness, no various karmic actions, and eternally no actions. Where his wisdom dwelled was as if originally non-existent, yet he knew all the mental actions of all sentient beings. The ten powers, the four fearlessnesses, and the eighteen unique qualities of the Buddhas were also like this. There was no karmic action in advancing or retreating, he abandoned mind, intention, and consciousness, did not leave the Tathāgata's samādhi, universally created all Buddha path matters, and his wisdom was unobstructed and unattached regarding all dharmas.

Just like, Śāntamati! The Tathāgata truly transforms into the Tathāgata's image. This transformed Tathāgata has no mind, intention, consciousness, body, speech, or intention. Wherever he acts, he truly manifests and can perform Buddha deeds according to the time. The transformation also has no conception and no seeking of thoughts. Thus, Śāntamati! The mind of the Way is like this, just like the Tathāgata's transformation, without any difference. What is transformed has thoughts without thoughts, no body, speech, or mind. Causes and conditions advance and retreat, what is seen with the eyes all performs Buddha deeds, yet there is also nothing, what is called transformation has no actions at all.

All dharmas are like transformations, the Tathāgata understands this and attains the highest perfect enlightenment. Having attained perfect enlightenment, the Tathāgata's wisdom consciousness does not dwell in the five aggregates, has no eighteen kinds and no sense fields, does not dwell internally or externally, has no good or not good, no present world or transcendent world, no outflows or no outflows, no weariness of the defilements and disputes, does not dwell in the unconditioned with numbers or no numbers, has no actions of the three times of past, present and future, circling and returning, does not dwell in the conditioned with observation, and does not dwell in the unconditioned with observation. His wisdom is also like this, dwelling nowhere at all.

The Tathāgata truly dwells in the nature of all sentient beings, manifesting benevolent and compassionate wisdom, without harm, saving and rescuing those in peril. Śāntamati should know, this is the Tathāgata's secret. If there is entry into it, what is proclaimed is universally understood. Furthermore, Śāntamati! The Tathāgata's secret is immeasurable, and what is proclaimed as secret cannot be fathomed."

[0060a22] 密迹金剛力士說如來祕要品時，無央數諸佛世界六反震動，其大光明照於十方，覩於十方無量佛土，天雨眾花，箜篌樂器不鼓自鳴。無央數人皆發無上正覺道意，不可計菩薩逮得無所從生法忍，不可限人逮得柔順法忍。倍復不可計菩薩得一生補處，德本淳淑，以是因緣故十方所在諸佛國土各各在諸佛世尊，於賢劫中眾菩薩等淨修梵行。是諸菩薩以法供養，皆各散花奉事貢上密迹金剛力士。其所散花化成花蓋，承佛威神，是諸花蓋一切咸來在於佛所，而繞佛及密迹金剛力士，三匝普覆眾會。又其寶蓋住虛空中當於佛上，從寶蓋出如是比好妙音聲：「唯然世尊！賢劫菩薩遣我等來，供養大聖及密迹金剛力士，奉法供養及班宣是如來至真不可思議所說祕要，皆佛威變之所為也。」

When the vajra master Vajrapāṇi spoke on the chapter of the Tathāgata's secret essentials, countless Buddha worlds shook six times, a great light illuminated the ten directions, revealing immeasurable Buddha lands in the ten directions. Heavenly flowers rained down, and stringed instruments played music without being struck. Countless beings gave rise to the aspiration for unsurpassed perfect enlightenment, innumerable bodhisattvas attained the patience of non-arising of dharmas, and limitless people attained the patience of accordance with dharmas. Even more incalculable bodhisattvas attained the stage of one birth away from Buddhahood, with pure and virtuous roots.

Due to these causes and conditions, in all the Buddha lands throughout the ten directions, each with their World-Honored Buddhas, the bodhisattvas of the Bhadrakalpa purely practiced brahmacarya. These bodhisattvas made Dharma offerings, each scattering flowers to pay homage and make offerings to the vajra master Vajrapāṇi. The scattered flowers transformed into flower canopies which, by the Buddha's divine power, all came to where the Buddha was, circling the Buddha and the vajra master Vajrapāṇi three times and covering the entire assembly. The jeweled canopies remained in the air above the Buddha, and from these canopies came forth wonderful sounds saying:

"Indeed, World-Honored One! The bodhisattvas of the Bhadrakalpa have sent us to make offerings to the Great Sage and the vajra master Vajrapāṇi, to make Dharma offerings and to proclaim these inconceivable secret essentials spoken by the Tathāgata. All of this is due to the Buddha's divine transformations."

[0060b09] 爾時一切諸來眾會聞說是法，欣然大悅皆共叉手，咸禮稽首密迹金剛力士，益加恭敬現若干變，宣說是言：「我等，世尊！為得善利獲無極慶，乃逮得見密迹金剛力士，值聞如來不可思議祕要言教。若有眾生得致聞是經典之要而信樂者，以近道業不懷狐疑未曾猶豫入佛訓誨，則當觀之為不退轉，當至無上正真道也。」

At that time, all those gathered in the assembly heard this teaching and were joyfully delighted. They all joined their palms together and bowed their heads to the vajra master Vajrapāṇi, showing increased respect and manifesting various transformations. They proclaimed these words: "World-Honored One! We have gained good benefit and obtained limitless blessings, to be able to see the vajra master Vajrapāṇi and hear the inconceivable secret essential teachings of the Tathāgata. If there are sentient beings who are able to hear the essentials of this sutra and have faith and joy in it, they are close to the work of the path, without doubt or hesitation, entering the Buddha's instructions. They should be regarded as non-retrogressing and will certainly attain unsurpassed, true and correct enlightenment."

[0060b17] 時佛嗟歎密迹金剛力士言：「善哉善哉！快說是言，誠如宣意。」復告寂意菩薩：「大士！如來功勳甚奇真諦，四無所畏。是經典者，如密迹金剛力士所可諮嗟，快說至訓。斯諸正士，諸佛尊法道慧巍巍如是。其聞是法，不恐不怖心不懷懼，解義所趣，若復受持能諷誦學、廣為人說，不久受決。當作是觀，疾逮無上正真之道成最正覺。」

At that time, the Buddha praised the vajra master Vajrapāṇi, saying: "Excellent, excellent! You have spoken these words well, truly expressing the meaning." He then addressed Bodhisattva Śāntamati: "Great being! The Tathāgata's merits are wondrous and true, with the four fearlessnesses. This sutra, as the vajra master Vajrapāṇi has praised, quickly expounds the ultimate teachings. These righteous ones, the Buddhas' honored Dharma and path wisdom are thus lofty and magnificent. Those who hear this Dharma and are not frightened, not terrified, and their hearts do not harbor fear, understand the meaning and purpose. If they further receive, uphold, recite, study, and widely explain it to others, they will soon receive a prediction of enlightenment. One should contemplate this: they will swiftly attain the unsurpassed, true and correct path and achieve supreme perfect enlightenment."

爾時彼眾會場地正其中間，於世尊前，地尋時劈裂深六十八百千由旬，自然出水渧大如車釭，上虛空中高至梵天，灑三千大千世界。佛告寂意：「汝寧見此其大渧水上虛空中，灑乎三千大千世界地乎？」

At that time, in the middle of the assembly ground before the World-Honored One, the earth suddenly split open to a depth of 68,000 yojanas. Naturally, water droplets as large as chariot hubs emerged, rising into the sky as high as the Brahma heavens, sprinkling the three thousand great thousand world-system. The Buddha said to Śāntamati, "Do you see these great water droplets in the sky above, sprinkling the three thousand great thousand world-system?"

對曰：「已見。天中之天！唯然大聖！垂愍唯說何所先瑞？」

He replied, "I have seen it, Lord of Devas! Indeed, Great Sage! Please explain, in your compassion, what is this auspicious sign?"

佛告寂意：「仁當知此，今斯水渧，地無思想無所裂壞水自然出，諸法師等亦復若斯，若以受持是經至要，住如上教而奉行法，皆當裂壞六十二見眾邪疑網，逮得於此不可盡明法辯才之慧，斯諸正士為諸眾生快說正法普悅眾心。又寂意！知是經典者，盡脫眾惡三塗之難乎。」

The Buddha told Śāntamati, "You should know this: these water droplets emerge naturally without the earth having any thought or being damaged. Similarly, Dharma teachers who uphold this most essential sutra and practice according to its teachings will break through the net of sixty-two wrong views and various doubts. They will attain inexhaustible wisdom and eloquence in the Dharma. These righteous ones will joyfully expound the true Dharma, delighting the hearts of all beings. Moreover, Śāntamati, know that those who understand this sutra will be completely liberated from the difficulties of the three evil paths."

時賢者舍利弗前白佛言：「今賢劫中諸菩薩眾在於十方諸佛世界淨修梵行，云何於是密迹金剛力士，斯諸菩薩後成佛時皆當手執金剛侍從後乎？」

At that time, the Venerable Śāriputra came forward and said to the Buddha, "In this Bhadrakalpa, the multitude of bodhisattvas in the Buddha worlds of the ten directions are purely practicing brahmacarya. How is it that when these bodhisattvas later become Buddhas, they will all have Vajrapāṇi holding a vajra and attending them?"

佛言：「且止。舍利弗！是不可思議。諸天世人得聞是言，將無怪惑，菩薩所行或能不信。」

The Buddha said: "Hold on, Śāriputra! This is inconceivable. If devas and humans hear these words, they might become confused and doubtful. Some may not believe in the practices of bodhisattvas."

舍利弗復白佛言：「若有學人殖眾德本，當信樂之，我等咸當受如來命。」佛言：「汝寧見此密迹金剛力士住侍佛後乎？」

Śāriputra again said to the Buddha: "If there are practitioners who have planted many roots of virtue, they should believe and delight in this. We should all accept the Tathāgata's instructions."

The Buddha said: "Do you see this vajra master Vajrapāṇi standing and attending behind the Buddha?"

答曰：「已見。」

He replied: "I have seen him."

佛言：「以神通力本願所致，常當供養諸菩薩眾，於賢劫中當成佛時，密迹力士常應侍之亦如侍我也。是舍利弗！密迹金剛力士，皆於賢劫諸菩薩眾常當侍衛。賢劫諸佛以神通力，皆是本宿自在誓願。」

The Buddha said: "Through the power of supernatural abilities and original vows, he will always make offerings to the assembly of bodhisattvas. When he becomes a Buddha in the Bhadrakalpa, the vajra master Vajrapāṇi will always attend him just as he attends me now. Śāriputra! The vajra master Vajrapāṇi will always protect and attend all the bodhisattvas of the Bhadrakalpa. The Buddhas of the Bhadrakalpa, through their supernatural powers, all have their original vows of self-mastery."

佛言：「舍利弗！正使三千大千世界一切眾生將來成佛皆當須侍，得佛道時亦執金剛悉衛侍後而自示現。雖爾變化，又此正士神足之德建立聖威未曾損耗。舍利弗！寧見彌勒菩薩，今密迹金剛力士常侍其後？」

The Buddha said: "Śāriputra! Even if all beings in the three thousand great thousand world-systems were to become Buddhas in the future, they would all need attendants. When they attain Buddhahood, he will hold the vajra and protect and attend behind them, manifesting himself. Although he transforms in this way, the supernatural virtues and established holy dignity of this righteous one have never diminished. Śāriputra! Do you see Maitreya Bodhisattva, with the vajra master Vajrapāṇi constantly attending behind him?"

答曰：「已見。世尊！以是之故承佛聖旨，從古以來未曾聞斯。」

He replied: "I have seen him, World-Honored One! Because of this, following the Buddha's holy instructions, I have never heard of this before."

佛告舍利弗：「常侍彌勒，汝等不見也。亦在他方諸佛國土諸菩薩來，天帝釋梵及四天王，見密迹金剛力士侍於彌勒菩薩之後。又時其餘賢劫之中，彌勒菩薩及餘菩薩化作億百千姟諸菩薩眾，皆在其後而侍化人開度眾生。以是正士所建立威不可思議神足威變巍巍如是，具足眾德六通慧力，不可限量。」

The Buddha told Śāriputra: "He constantly attends Maitreya, but you do not see it. Also, in other Buddha lands, when bodhisattvas come, along with Śakra, Brahmā, and the Four Heavenly Kings, they see the vajra master Vajrapāṇi attending behind Maitreya Bodhisattva. Furthermore, at other times in the Bhadrakalpa, Maitreya Bodhisattva and other bodhisattvas transform into billions and trillions of bodhisattvas, all attending behind him to transform beings and guide sentient beings to liberation. The dignity established by this righteous one is inconceivable, his supernatural transformations are magnificent like this, complete in all virtues, with the power of the six supernatural knowledges and wisdom, immeasurable."

於是寂意菩薩謂密迹金剛力士曰：「豈能屈意班宣如來修勤苦行、莊嚴道樹降伏魔官而轉法輪造立至諦？仁者所明，具說意旨。」

Then Bodhisattva Śāntamati said to the vajra master Vajrapāṇi: "Would you be willing to expound on how the Tathāgata practiced austerities, adorned the Bodhi tree, subdued Māra's armies, turned the Dharma wheel, and established the ultimate truth? Please explain in detail what you understand about this."

密迹金剛力士謂寂意曰：「其功德勳不可限量，假使住命一劫稱其至德，不能具宣講論意旨，承佛威神粗舉其要。」又曰：「寂意！菩薩所行不以一事修勤苦行，菩薩行法為外異學，欲濟危厄故示現義，各以隨宜從其身行，多少明宣顯其威儀，因而得化外學眾邪。現身最勝尊豪難逮，所行勤苦甚不可及。示現菩薩威儀禮節，一切外學眾邪異業所不能逮。菩薩在彼住一章句解無量義，或現上方、或現日月周旋往反、或現神通飛行仙人隱處、或現儒林國師居士、或現宗長聖帝四王、或現帝釋梵天轉輪聖王、或以自現行不具足，或現其身臥荊棘上、或現臥[麥*弋]草上、或臥土上、或現所臥或畏或無所畏、或現臥處、或現坐食果、或現弊衣、或臥泡上、或現赭衣、或現裸形所共遊居，或現服食猶孝子睒、或現惡食、或現食豆穀、或現食麻米、或現食蘿菔若芋蕪菁、或以食餔若食菜茹、或食荊棘、或服葉花實、或現食棗果，或能一食、或再食、或現常食、或現七日一食、或現十五日一食、或有一月一食、或服一渧蘇、或服一渧油、或服一渧蜜、或服一渧水、或服一渧乳、或現不食，或現常住、或現常坐。如是寂意！是及餘行不可稱計威儀禮節，是為菩薩所現苦行。菩薩所現勤苦之行具足六年，不但一行威儀禮節，行若干種示現具足，復以超是堅固勤修精進。又諸眾生不見如來若干品威儀禮節，亦不能知菩薩所為。若有眾生能修行道，如其所行舉動進止威儀禮節，以是開化使得度脫。若見菩薩威儀禮節，乃能覩之菩薩所行觀無妄想。是為菩薩所行勤苦，具足開化六十姟人三百萬諸天人民皆入道業，爾時菩薩行微妙業。又菩薩行在於所生，坐寶挍露高閣之臺而示現生，無眾患難、永得安隱、三昧常定，而反示現六年苦行復見起去。彼時諸天求於法樂，若志經典不慕世俗住菩薩邊，無有異業唯班宣法是為菩薩。時有菩薩名曰法種，好樂大乘入于大哀。復有法典名入不可思議法門，又號普攝，降伏眾邪一切諸魔入苦難慧永獲大安。」

The vajra master Vajrapāṇi said to Śāntamati: "The merits and virtues [of the Buddha] are immeasurable. Even if one were to live for a kalpa praising his supreme virtues, one could not fully expound the meaning and intent. Relying on the Buddha's divine power, I will roughly outline the essentials."

He further said: "Śāntamati! Bodhisattvas do not practice austerities for just one reason. Bodhisattvas practice the Dharma for the sake of those outside the teaching, wishing to save those in peril, thus manifesting meaning. Each adapts according to circumstances, following their physical actions, more or less clearly proclaiming and displaying their deportment, thereby transforming those outside the teaching and the various heterodox practices. They manifest bodies that are supreme, noble, and difficult to match, with austerities practiced that are extremely difficult to equal. They demonstrate the bodhisattva's deportment and etiquette, which all those outside the teaching and various heterodox practices cannot match.

Bodhisattvas abide there in a single phrase yet understand limitless meanings. They may manifest in the upper realms, or appear as the sun and moon revolving back and forth, or manifest supernatural powers flying to the hidden places of immortals, or appear as Confucian scholars, national teachers, or householders, or manifest as clan leaders, sage emperors, or the Four Heavenly Kings, or appear as Śakra, Brahmā, or wheel-turning sage kings, or manifest themselves as having incomplete conduct, or show their bodies lying on thorns, or lying on wheat straw, or lying on the ground, or show themselves lying down either fearful or fearless, or show their resting places, or show themselves sitting and eating fruit, or wearing tattered clothes, or lying on bubbles, or wearing ochre robes, or appearing naked and dwelling together, or showing themselves eating like the filial son Śyāma, or showing themselves eating bad food, or eating beans and grains, or eating hemp seeds and rice, or eating radishes or taro or turnips, or eating bran or vegetables, or eating thorns, or consuming leaves, flowers, and fruits, or showing themselves eating dates, or being able to eat once, or twice, or showing regular eating, or showing eating once every seven days, or once every fifteen days, or once a month, or consuming one drop of ghee, or one drop of oil, or one drop of honey, or one drop of water, or one drop of milk, or showing not eating at all, or showing constant dwelling, or showing constant sitting.

Thus, Śāntamati! These and other countless practices and deportments are the austerities demonstrated by bodhisattvas. The austerities demonstrated by bodhisattvas are practiced for six full years, not just one practice or deportment, but showing various kinds of practices in full, and even surpassing these with firm and diligent cultivation. Moreover, sentient beings do not see the various kinds of deportment of the Tathāgata, nor can they know what bodhisattvas do. If there are sentient beings who can practice the path, according to their actions, movements, and deportment, they are taught and liberated through this. If they see the bodhisattva's deportment and etiquette, then they can observe the bodhisattva's practices without false imagination.

This is the austerity practiced by bodhisattvas, fully teaching and transforming 60 nayuta people and 3 million gods and humans to enter the path of practice. At that time, bodhisattvas practice subtle and wondrous deeds. Furthermore, in their births, bodhisattvas sit on jeweled thrones in high pavilions and manifest birth, without afflictions or difficulties, eternally attaining peace and constant samādhi, yet conversely demonstrate six years of austerities and are seen to rise and depart.

At that time, the gods seek the joy of Dharma. If they aspire to the sutras and do not yearn for worldly things, they dwell near the bodhisattvas. Having no other work but only proclaiming the Dharma, this is a bodhisattva. At that time, there was a bodhisattva named Dharma Seed, who delighted in the Great Vehicle and entered into great compassion. There was also a Dharma text called "Entering the Inconceivable Dharma Door," also called "Universal Embracing," which subdues all heterodox views and all māras, entering the wisdom of difficulties and forever attaining great peace.

密迹金剛力士謂寂意菩薩：「菩薩勤行竟六年已，輒如所現精進威儀從其坐起，詣於尼連閑靜河邊，順示從世故到閑靜流河水際，洗身清淨度河水去，往至他處而獨立焉。有彌迦女名善蔭，搆千頭牛而取其乳，展轉相飲取後淳湩用作湩糜，在釜跳上數十丈。女怪所以。梵志占之，臨成佛者乃應服耳。時女齎往詣菩薩所，及六萬天、龍、鬼神、揵沓和等，各各齎食奇異甘饍詣菩薩所，各自啟曰：『唯願垂愍受是供養。』于時菩薩受善蔭彌迦女乳糜服食，亦取一切六萬天、龍、鬼神、揵沓和妻飯，示現皆食。諸來施者各各自見獨受其食不見他人，他人亦不知之。時一一人各自念言：『菩薩獨念取我供食，當逮無上正真之道成最正覺。』以是喜悅發大道意，應時得立不退轉地。是為名曰受供饍食，開化眾生故現六年勤苦行業。」

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "After the Bodhisattva had diligently practiced for six years, he arose from his seat with the dignified demeanor he had displayed, and went to the bank of the tranquil Nairañjanā River. Following worldly custom, he went to the edge of the flowing river, washed his body clean, and crossed the river. He then went to another place and stood alone.

There was a milkmaid named Sujātā who milked a thousand cows, passing the milk from one to another, taking the final thick cream to make rice porridge. The porridge in the pot leapt up several zhang. The girl was amazed. A brahmin divined that only one about to become a Buddha should consume it. The girl then took it to where the Bodhisattva was.

Along with 60,000 devas, nāgas, spirits, and gandharvas, each bringing extraordinary delicious food to the Bodhisattva's location, they each said: 'Please have compassion and accept this offering.' At that time, the Bodhisattva accepted and ate the milk porridge from Sujātā, and also took the food from all 60,000 devas, nāgas, spirits, and gandharvas' wives, demonstrating that he ate them all.

Each of those who came to make offerings saw only their own food being accepted, not seeing others, and others did not know of it. At that time, each person thought to themselves: 'The Bodhisattva has mindfully taken only my offering of food. He will attain the unsurpassed, true and correct path and become perfectly enlightened.' Because of this joy, they gave rise to the great aspiration for enlightenment, and immediately attained the stage of non-retrogression.

This is called accepting food offerings. To teach and transform sentient beings, he manifested six years of austere practices."

密迹金剛力士謂寂意曰：「是為菩薩隨其世俗受供而食，使身氣力充備安和。往詣樹下，又有地神名善地天子告諸天子及餘地行天神：『持地不動莫令肅震，斷眾愛欲及諸結著，菩薩已到於樹王下。』嚴淨其地次第諸施，歡然三千世界自然清淨，散花燒香、香水灑地，迦留迹天持花鬼神下其天宮住虛空中，見菩薩欣然雨種種華。其四天王與其眷屬至四方域，以紫磨金網縵妙帳周遍覆蓋三千佛土以供養佛。天帝釋梵前有大神足，莊嚴如意諮嗟三千世界。忉利天、焰天各紫磨金帳而挍露之，紺琉璃帳覆三千大千佛土供養。兜率天珠校露帳挍飾供養如來巍巍堂堂，及諸天王微妙甚好如紫磨金，其心大悅供養如來雨好真珠。化善天王以明月珠、光明晃耀白玉銀帳，演其和音流布十方，令三千世界莫不悅豫。乃至諸天清淨眾寶，威神無量無垢顯明。他化自在天化作一帳，眾寶合成，普奉事佛。諸天、龍、神、阿須倫、迦樓羅、真陀羅、摩休勒，各以神足聖力示現莊嚴，修治一切欲界。」

The vajra master Vajrapāṇi said to Śāntamati: "This is how the bodhisattva, following worldly customs, accepts offerings and eats, causing their body's energy and strength to be fully nourished and harmonious. Going to the foot of the tree, there was also an earth deity named Good Earth Deva who told the other devas and earth-dwelling spirits: 'Hold the earth steady, do not let it tremble. Cut off all desires and attachments, for the bodhisattva has arrived at the foot of the king of trees.' They purified the ground and arranged the offerings in order. Joyfully, the three thousand world-systems naturally became pure. Flowers were scattered, incense was burned, and fragrant water was sprinkled on the ground. The Kāroṭapāṇi devas and flower-holding spirits descended from their heavenly palaces to dwell in the sky, and seeing the bodhisattva, they joyfully rained down various flowers.

The Four Heavenly Kings and their retinues came to the four directions, covering the three thousand Buddha lands with a net canopy of purple-gold to make offerings to the Buddha. Śakra and Brahmā, with great supernatural powers, adorned and praised the three thousand world-systems as they wished. The Trāyastriṃśa and Yāma heavens each created purple-gold canopies with jeweled netting, and covered the three thousand great thousand Buddha lands with dark blue beryl canopies as offerings. The Tuṣita heaven adorned a jeweled net canopy to make offerings to the majestic Tathāgata, and the various heavenly kings, with their subtle and wonderful appearances like purple-gold, were greatly delighted and made offerings to the Tathāgata by raining down fine pearls.

The Nirmāṇarati heaven king created a canopy of bright moon pearls and radiant white jade and silver, spreading harmonious sounds throughout the ten directions, causing joy throughout the three thousand world-systems. Up to the various heavens, pure treasures of immeasurable divine power shone brilliantly without impurity. The Paranirmitavaśavartin heaven created a canopy made of various jewels to universally make offerings to the Buddha. The various devas, nāgas, spirits, asuras, garuḍas, kinnaras, and mahoragas each used their supernatural powers and holy abilities to manifest adornments, beautifying the entire desire realm."

力士謂寂意：「爾時有大梵天王名曰威神自在，主三千世界極尊無量。其菩薩行往覩佛樹，又是天王告諸梵天：『諸仁當知，是菩薩大士於過去佛修治正行殖眾德本，稽首歸命無數諸佛，大願不動堅強意固志不患厭，皆興一切諸菩薩行，奉修諸度所度無極，悉於其地而得自在。志性普和善修清淨，盡入一切眾生根本，皆通一切如來祕要悉度魔事。其眾德本不依仰人，為諸如來善修建立無上道法，為大導師救濟眾生、班宣經典，一切眾生合一勇猛拔乎魔境，永無魔業曉了道法。為大醫王療眾生病，服解脫冠為大法王，演智慧光無極聖帝。不為世俗八法所拘，猶如蓮華不著塵水，執持諸法未曾忽忘，猶如江海智不可限，如須彌山不可動搖。淨洗其心如水洗垢，終不自大常行謙下。如明月珠去冥眾濁，於一切法而得自在。積眾德本，猶如梵天天上第一。往詣樹下降伏眾魔，逮得無上正真之道為最正覺，具足諸佛十種力、四無所畏、十八不共諸佛之法，轉大法輪為師子吼，充滿一切潤以法施。欲淨一切眾生道眼攝取諸法，棄外邪業九十六種，具足本願好見諸佛十方境界，大聖威德遊得自在，第一諸度所濟無極。汝等仁者常當謙恪恭諸菩薩。』於是自在梵天於諸天前說是頌曰：

The vajra master said to Śāntamati: "At that time, there was a great Brahma King named Sovereign of Majestic Divine Power, who ruled over the three thousand worlds with supreme and immeasurable honor. The bodhisattva went to see the Bodhi tree, and this heavenly king spoke to the Brahma devas:

"Noble ones, you should know that this great bodhisattva has cultivated right conduct and planted roots of virtue under past Buddhas. He has bowed in homage to countless Buddhas, with great vows unwavering and resolve firm and steadfast. He has engaged in all bodhisattva practices, perfected all the pāramitās, and attained mastery in all realms. His nature is universally harmonious and well-cultivated in purity. He has fully entered the root of all beings and comprehends all the Tathāgata's secret essentials, overcoming all demonic affairs.

His many virtuous roots do not rely on others. For all Tathāgatas, he has well-established the unsurpassed Dharma of the path. As a great guide, he saves beings and proclaims the sutras. All beings unite in courage to extract themselves from the realm of Māra, forever free from demonic deeds and understanding the Dharma of the path. As a great king of physicians, he cures the illnesses of beings. Wearing the crown of liberation, he is the great Dharma King, radiating the light of wisdom as the limitless holy emperor.

He is not bound by the eight worldly dharmas, like a lotus unattached to muddy water. He upholds all dharmas without ever forgetting, like the ocean with unfathomable wisdom, like Mount Sumeru unshakable. He purifies his mind as water washes away dirt, never arrogant but always humble. Like a bright moon-jewel dispelling darkness and impurities, he has mastery over all dharmas. Accumulating many virtuous roots, he is like Brahma, foremost in the heavens.

Going to the foot of the tree, he subdued all māras and attained the unsurpassed, true and correct path of supreme enlightenment. He perfected the Buddhas' ten powers, four fearlessnesses, and eighteen unique qualities. Turning the great Dharma wheel with a lion's roar, he fills all with the moisture of Dharma giving. Wishing to purify the Dharma eyes of all beings and encompass all dharmas, he abandons the 96 kinds of external wrong practices. Fulfilling his original vows, he delights in seeing the realms of Buddhas in the ten directions. With great holy majesty, he roams freely, supreme in all the pāramitās that save without limit. You noble ones should always be humble and respectful towards all bodhisattvas."

Then, Sovereign Brahma spoke these verses before all the devas:

清淨正行，　　 決上妙法，　　 愍傷世間，　　 哀及諸天。　　

Pure and righteous conduct, Deciding on the supreme wondrous Dharma, Compassion for the world, Sympathy extending to all devas.

天中之天，　　 天人中尊，　　 大聖今往，　　 詣佛樹下，　

God among gods, Most honored among heavenly beings, The Great Sage now goes To the foot of the Bodhi tree,　

當降伏魔，　　 及與官屬，　　 逮得正覺，　　 成一切智。　　

To subdue Māra And his retinue, Attain perfect enlightenment, And achieve omniscience.

已樂備悉，　　 最正覺業，　　 便復以轉，　　 正法之輪。　

Having joyfully completed The work of supreme enlightenment, He then turns The wheel of the true Dharma.　

大智無窮，　　 大師子吼，　　 可悅一切，　　 眾生之心。　　

With boundless great wisdom, Roaring the great lion's roar, Delighting the hearts Of all sentient beings.

以清淨故，　　 致妙法眼，　　 導師往詣，　　 於佛樹下。

Due to purity, The wondrous Dharma eye is attained, The guide proceeds To the foot of the Bodhi tree.　　

降棄眾魔，　　 消外異學，　　 皆悉具足，　　 本宿誓願，　　 正覺法身，　　 所見無倦。　　

Subduing and abandoning all māras, Eliminating external heterodox teachings, All completely fulfilling Their original past vows, The Dharma body of perfect enlightenment, Seeing without weariness.

其時導師，　　 往詣佛所，　　 善哉一切，　　 皆共和同，　　 當好莊嚴，　　 三千界地，　　 是以校飾，　　 於其欲界，　　 色無色界，　　 莊嚴如是。　

At that time the guide Went to where the Buddha was, Excellent, all Were in harmony together, Should beautifully adorn The ground of the three thousand realms, Thus adorning The desire realm, Form and formless realms, Adorned like this.　

善哉梵天，　　 其心仁和，　　 此三千國，　　 一切嚴淨。　

Excellent, Brahmā devas, Their hearts benevolent and harmonious, These three thousand worlds, All purely adorned.　

如是欲界，　　 以清淨好，　　 所見供養，　　 復過於彼。

Thus in the desire realm, With pure goodness, The offerings seen Surpass even those.　　

名香木櫁，　　 眾花順義，　　 斯寶光明，　　 鼓眾伎樂，　　 其有覩者，　　 莫不欣喜。　

Famous fragrances and wood, Many flowers in accordance with meaning, These jewel-like radiances, Drumming various music, Those who see it All rejoice.　

而梵天王，　　 普三千界，　　 從梵天王，　　 至迦尼吒，　

And the Brahma Kings, Throughout the three thousand realms, From the Brahma Kings To the Akanistha Heaven,　

各各梵天，　　 平正清淨，　　 在虛空中，　　 神尊復尊。

Each Brahma Heaven, Level and pure, In empty space, Divine honor upon honor.　　

有天中天，　　 見淨復淨。

There are gods among gods, Seeing purity upon purity.　　

六十億載，　　 諸天來會，　　 為於菩薩，　　 嚴金剛場。　

Sixty billion loads, Various gods come to gather, For the Bodhisattva, Adorning the vajra ground.　

下諸天花，　　 而雨供養，　　 眾香香水，　　 以用灑地，　　

Heavenly flowers descend, Raining down as offerings, Fragrant waters of many scents, Used to sprinkle the ground, 眾寶妙床，　　 施設諸座，　　 嚴淨校飾，　　 佛樹下坐。　　

Wondrous beds of many jewels, Arranged as seats, Adorned, pure, and decorated, Seated under the Buddha's tree.

我等導師，　　 一切諮嗟，　　 隨所安處，　　 令其清淨。』」

Our guide, Praised by all, Wherever he settles, Makes it pure.

時密迹金剛力士謂寂意菩薩：「時菩薩往而坐樹下，於其足底生千輻相，從出光明。其光遍照斯佛國土靡不周至，一切地獄、畜生、餓鬼、一切眾人苦惱休息。又大光照黑耳地獄，時黑耳地獄蒙世尊光，歡喜踊躍眾雲集焉。於時諸天咸說頌曰：

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "At that time, the Bodhisattva went and sat under the tree. On the soles of his feet appeared the thousand-spoked wheel mark, from which light emanated. This light illuminated all the Buddha lands, reaching everywhere without exception. All the sufferings of beings in hell realms, animal realms, hungry ghost realms, and all humans ceased. The great light also illuminated the Black Ear Hell. When the Black Ear Hell was bathed in the World-Honored One's light, [the beings there] rejoiced and leaped with joy, gathering like clouds. At that time, all the devas spoke these verses:

紫磨金色光，　　 從天中眉出，　　 來照我等身，　　 令心中欣然。

A purple-golden light Emanates from between the heavenly brows, Illuminating our bodies, Making our hearts rejoice.　　

我值過去佛，　　 覩見好瑞應，　　 大雄必不疑，　　 佛定出世間。　　

I have encountered past Buddhas, Seeing auspicious signs, The Great Hero must certainly Appear in the world without doubt.

善哉雜飾鬘，　　 香花及塗熏，　　 紫金明珠成，　　 右手執持衣，　　

Excellent are the various decorated garlands, Fragrant flowers and ointments, Made of purple gold and bright pearls, Holding clothes in the right hand,

鼓其妙伎樂，　　 而受綵幡蓋，　　 亦竪其大幢，　　 供養於世尊。　

Playing wondrous music, Receiving colorful banners and canopies, Also raising great flags, To make offerings to the World-Honored One.　

諸地獄中人，　　 蒙光普清淨，　　 以供奉於佛，　　 承事於大聖。』

People in the hells, Bathed in light, become universally pure, To make offerings to the Buddha, And serve the Great Sage.

「於時黑耳大地獄中王與中宮俱，其所集眾一切各持花香雜香澤香、衣服幢蓋幡綵伎樂，出其宮宅上虛空中化作寶雲，雨明月珠名香木櫁及栴檀香眾花真珠，承龍大神神足變化，詣菩薩所稽首足下右繞三匝，與其眷屬各以所執供養之具，進上菩薩作其伎樂。以是頌偈而歎世尊：

At that time, in the great Black Ear Hell, the king and his inner palace together with their assembled multitude, each holding flowers, incense, mixed fragrances, ointments, clothing, banners, canopies, streamers, and musical instruments, came out of their palace into the sky above. They transformed into jeweled clouds, raining down bright moon pearls, famous incense woods, sandalwood, various flowers, and true pearls. By the supernatural power of a great nagas spirit's transformation, they went to where the Bodhisattva was, bowed their heads at his feet, circumambulated him three times to the right, and along with their retinues, each presented their offerings to the Bodhisattva and performed music for him. They praised the World-Honored One with these verses:

猶如有寶地，　　 莊嚴雜豐妙，　　 佛樹花果茂，　　 獲坐其道場。　　

Like a jeweled ground, Adorned with various wonders, The Buddha tree's flowers and fruits flourish, Attaining a seat at the place of enlightenment.

如河定不流，　　 若月住虛空，　　 成佛普一切，　　 降伏魔官屬。

Like a river that does not flow, Or the moon dwelling in empty space, Becoming Buddha for all, Subduing Māra and his retinue.　　

世尊眾祐曜，　　 猶如日盛光，　　 若如重六通，　　 蜂王宣和音，　　

The World-Honored One, the Great Protector shines, Like the sun's brilliant light, As if possessing the six supernatural powers, The king of bees proclaims harmonious sounds.

演其光明慧，　　 如梵天須輪。

Expounding the light of wisdom, Like Brahmā and Indra.

今日眾祐現，　　 充滿藏無限，　　 日月珠火光，　　 天帝釋梵曜，　　 能仁光適出，　　 皆覆蔽其明。　

Today the Great Protector appears, Filling the limitless treasury, The light of sun, moon, jewels, and fire, The radiance of Śakra and Brahmā, When the light of the Able Sage emerges, It obscures all their brilliance.　

光現我宮殿，　　 知佛興乎世，　 顯瑞應歡喜，　　 知今佛出現。　

Light appears in my palace, Knowing the Buddha has arisen in the world, Displaying auspicious signs with joy, Knowing now the Buddha has appeared.　

見聞拘留孫、　　 拘那牟尼佛、　　 迦葉詣佛樹，　　 適聞音供之。　

Seeing and hearing of Krakucchanda, Konāgamana Buddha, And Kāśyapa going to the Bodhi tree, Just hearing their voices, I made offerings.　

見於無等倫，　　 瑞應與彼同，　　 心生歡喜悅，　　 今必當有佛。

Seeing the incomparable one, With auspicious signs the same as theirs, My heart gives rise to joy and delight, Now there must certainly be a Buddha.　　

世尊我善利，　　 得廣供養佛，　　 以四事世光，　　 奉信行恭敬。

World-Honored One, I have good fortune, Able to make vast offerings to the Buddha, With the four requisites, the world's light, I offer with faith and practice respect.　　

所積功德福，　　 具足奉明眼，　　 是世光明曜，　　 成佛無等倫。』

The merit and blessings accumulated, Fully offered to the Clear-Eyed One, This world's radiant illumination, Becoming a Buddha without equal.

「爾時菩薩往到迦隣龍王所止土界，龍王見佛心中欣然，自出其室往詣佛樹住佛之右。又有一人名曰吉安遙住視佛，因求好草手執此草，觀菩薩至詣佛樹下，諸天宣暢柔軟微妙，諮嗟德音安隱巍巍可意快樂無上之德，繞佛轉進。其草香好香風流布，靡麗光澤好細無量猶如天衣。如是好草，以時執持往到其所，以此好草貢與菩薩，稽首足下右繞七匝，以仁和心至不退轉，發無思議無上正真之道。心自念言：『不當作是非宜之行。所觀若斯無吉不來。』乃至吉安以時施與菩薩之草，當發無上正真道意。所以者何？本願所致。寂意當知，吉安乃往宿世本願作是。所以者何？我憶識念，寂意菩薩！乃往過去無央數世經九十一劫，維衛佛時興出乎世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。其佛世時，有千比丘淨修梵行。彼時世尊授是千比丘決，在賢劫中當成無上正真之道為最正覺。時於會中有一長者名曰有志，聞授菩薩決，心自念言：『我於賢劫當成如來逮最正覺則不違宜，吾於彼世見施好草，時布師子座甚妙嚴淨仁和安然，緣是則發無上正真之道。』寂意！欲知爾時有志長者，今吉安是也。以是之故當作是觀，如其本願致吉安行。彼以隨時施與好草所可因號，後成佛時，名如來至真寶淨師子。爾時菩薩以授好草布佛樹下，又上樹神乃至虛空一萬天女，各以衣裓盛好天華，各取香花雜香澤香往迎菩薩，稽首作禮，各持眾花香幡蓋供養菩薩。以此讚曰：

At that time, the Bodhisattva went to the territory of the Nāga King Kālika. The Nāga King, seeing the Buddha, was delighted in his heart and left his dwelling to go to the Bodhi tree, standing to the right of the Buddha. There was also a man named Svastika who stood at a distance watching the Buddha. He sought out good grass and held it in his hand. Observing the Bodhisattva approach the Bodhi tree, the devas proclaimed soft and wondrous praises, extolling virtuous sounds of peace and supreme virtue, circling the Buddha as they advanced.

The grass was fragrant, its scent spreading on the wind, delicate and lustrous, fine beyond measure like heavenly cloth. Holding this excellent grass, he went to where the Bodhisattva was and offered it to him. He bowed his head at the Bodhisattva's feet, circled him seven times to the right, and with a benevolent heart reached the stage of non-retrogression, giving rise to the inconceivable, unsurpassed, true and correct path. He thought to himself, "One should not engage in improper conduct. Observing thus, no auspiciousness will not come." When Svastika offered the grass to the Bodhisattva, he should give rise to the aspiration for unsurpassed, true and correct enlightenment. Why is this? It is due to his original vow.

Śāntamati should know that this was Svastika's original vow from past lives. Why is this? I remember, Bodhisattva Śāntamati, in the distant past, innumerable eons ago, ninety-one kalpas ago, during the time of Buddha Vipaśyin, there were a thousand bhikṣus purely practicing brahmacarya. At that time, the World-Honored One gave these thousand bhikṣus the prediction that in the Bhadra Kalpa, they would attain unsurpassed, true and correct enlightenment and become perfectly enlightened ones.

At that time, in the assembly, there was an elder named Aspiration who, upon hearing the prediction given to the bodhisattvas, thought to himself, "In the Bhadra Kalpa, I should become a Tathāgata and attain perfect enlightenment. It would not be improper. In that world, when I see someone offering good grass to spread as a lion seat, wonderfully adorned, pure, benevolent, and peaceful, because of this, I will give rise to the aspiration for unsurpassed, true and correct enlightenment."

Śāntamati! Do you want to know who that elder Aspiration was? It was none other than Svastika. Therefore, one should observe that, according to his original vow, Svastika's actions came to pass. Because he offered good grass at the appropriate time, when he later becomes a Buddha, he will be named Tathāgata Ratnaśuddhasiṃha (Jewel Pure Lion).

At that time, when the Bodhisattva was given the good grass to spread under the Bodhi tree, the tree spirit and up to ten thousand heavenly maidens in the sky, each carrying celestial flowers in their robes, took various fragrant flowers and ointments to welcome the Bodhisattva. They bowed in homage and each offered many flowers, fragrant banners, and canopies to the Bodhisattva. With this, they praised him, saying:

無恐無所畏，　　 無怯不懷難，　　 建立難得值，　　 無染無癡惡，　

Without fear or trepidation, Without cowardice or difficulty, Establishing what is hard to encounter, Without defilement or foolish evil,　

無凶禍之罪，　　 無慳嫉無愚，　　 離欲以解脫，　　 願稽首大聖。　　

Without the sin of misfortune, Without greed, jealousy, or ignorance, Departing from desire to liberation, I wish to bow to the Great Sage.

以律化得度，　　 麁獷及邪行，　　 善為俗良賢，　　 療治眾苦疾。　

Through discipline, transforming and liberating, The coarse, wild, and wrongly behaving, Skillfully becoming a worldly worthy, Curing the multitude's suffering and illness.　

見諸無救護，　　 無燈光自歸，　　 今佛興出世，　　 濟脫於三世。　

Seeing those without protection, Without lamp light to take refuge, Now the Buddha has appeared in the world, Saving and liberating in the three times.　

諸天之大眾，　　 各心抱踊悅，　　 一切普雨花，　　 眾花若干種。　

The great assembly of devas, Each heart embracing joy, All universally rain down flowers, Various kinds of flowers.　

諸天所造供，　　 衣被及細好，　　 當成為佛道，　　 皆發歡喜心。　

The offerings made by the devas, Clothing and fine goods, Will lead to the Buddha's path, All giving rise to joyful hearts.　

以坐樹王下，　　 心不懷恐怖，　　 以甘露之味，　　 壞裂塵勞網。　

Sitting beneath the king of trees, The heart harbors no fear, With the taste of sweet dew, Breaking apart the net of defilements.　

覺了乎寂然，　　 致最尊佛道，　　 如過去諸佛，　　 曉了最勝法。

Awakening to tranquility, Attaining the supreme Buddha's path, Like past Buddhas, Understanding the supreme Dharma.　　

其所奉行要，　　 修無央數劫，　　 以積累苦行，　　 欲度於眾生。

The essentials they practice, Cultivating for countless eons, Accumulating ascetic practices, Wishing to liberate all beings.　　

昔願已得成，　　 今正是其時，　　 逮得尊佛道，　　 唯演布慈愍。』」

Past vows now fulfilled, Now is precisely the time, Attaining the honored Buddha's path, Only expounding compassion.

密迹金剛力士謂寂意菩薩：「佛以時取草往詣道樹，以此好草布其樹下，稽首作禮右繞七匝。適布座竟，應時八萬四千諸天子等覩菩薩布座心中欣然，尋設八萬四千師子之座。座甚微妙若干殊異，極高廣長眾寶合成，以奇珍為欄楯，周迴興立挍露之帳，以紫金飾，則用真珠垂珞其間，明月夜光雜廁羅列，瑰奇之寶以用作鈴懸之甚鳴，其音和雅無量調合。無數天衣而布其上。菩薩應時自變其身，普遍八萬四千師子之座。是諸天子各不相見亦不相知，一一天子心自念言：『菩薩獨處我師子座成最正覺。』以是悅心至不退轉，然後皆當逮得無上正真之道也。」

The vajra master Vajrapāṇi said to Bodhisattva Śāntamati: "The Buddha took grass at the appropriate time and went to the Bodhi tree. He spread this fine grass under the tree, bowed in homage, and circumambulated it seven times to the right. As soon as he finished spreading the seat, 84,000 devaputras (sons of gods) saw the Bodhisattva prepare his seat and were delighted in their hearts. They immediately set up 84,000 lion thrones.

These thrones were extremely wondrous and varied, extremely tall, wide, and long, made of many jewels, with railings of rare treasures. All around, they erected canopies adorned with purple gold, with strings of pearls hanging between them. Moonstone and night-luminous gems were arranged in patterns, and extraordinary jewels were used to make bells that hung and rang beautifully, their harmonious sounds blending in countless ways. Countless celestial garments were spread over them.

The Bodhisattva immediately transformed his body to pervade all 84,000 lion thrones. These devaputras could not see or know each other. Each devaputra thought to himself, 'The Bodhisattva is sitting alone on my lion throne to attain supreme perfect enlightenment.' Because of this joyful mind, they reached the stage of non-retrogression, and afterwards they would all attain the unsurpassed, true and correct path."

密迹力士謂寂意：「於時菩薩建立威神使魔知之，與無央數不可稱計億百千姟鬼神俱發，眷屬圍繞，皆被鎧甲、顯大神足興最勢力，將眾鬼兵周三百三十六萬里，顏貌各異所從不同，各現威勢無數眾難若干種像，兵仗嚴整、頭首各異、志願各別，飯食所行志操不同，言聲各別、辭談音異，皆詣菩薩。時魔波旬與大眷屬甚可畏懼，不順仁義所作大非，興反逆事不可見聞不怙道德，各執兵仗稱叫大呼，揚其音聲驚動三界，假使凡夫未離欲者得聞此音，輒當沸血從面孔出或恐怖死。其時菩薩不以此難而有畏矣亦無罣礙，于時菩薩興大悲哀，可畏音響自然消滅不知所湊。所以者何？欲安眾生不令被嬈、無危害患。菩薩逮承奉淨道心善權方便，雖聞此音了之本虛、本無有聲，衣毛不竪。見魔眾來，光顏益榮，大明顯發宣四事業志無所畏，以十六事興己辯慧，隨所可樂摧折大難，而告魔曰：『且止波旬！用為興發如斯色像無益之事而懷瞋毒，還自危身長夜不安？所以者何？波旬！今日發心欲壞菩薩，菩薩弘仁以大勇猛無盡大哀懷無極慈，降伏惡逆欲亂菩薩。菩薩本淨，消除垢濁羸劣閡心弊惡之塵，今日波旬反成菩薩。欲以螢火越日月光明，菩薩已免無限之底，演大柔和深妙道味甘露正覺。諸小蟲獸欲驚師子，魔今欲躄大無極樹以使摧折拔其根本。以牛迹水欲比大海，反長怨賊無益之城起凶敵心。今日魔王當與度怨，言談說事橫興反禍，惡鬼為倫當蠲迷惑，取道伴黨令至平等而無殊特，棄非法王，自歸聖道嚴淨微妙，生無上慧仁義法味，捨眾邪曲令心質朴。今日波旬心當惟念，過大曠野最後究竟盡生死源，而反馳騁入大海中。當乘大舟度終始流，今遇習學，值被劫燒并災樹木眾雜藥草，莫復毀壞大金剛術，當歸大道然後得佛，度脫十方眾生人物。』」

The vajra master said to Śāntamati: "At that time, the Bodhisattva established his majestic spiritual power to make Māra aware of it. Innumerable, countless billions of spirits set out together, surrounded by retinues, all wearing armor and displaying great supernatural powers and supreme strength. They led ghostly armies for 3,360,000 li, with different appearances and origins, each manifesting countless difficulties in various forms. Their weapons were well-organized, their heads were different, their aspirations varied, their eating habits and temperaments differed, and their voices and speech sounds were distinct. They all approached the Bodhisattva.

At that time, Māra Pāpīyas and his great retinue were extremely frightening, not following benevolence and righteousness, committing great wrongs, engaging in rebellious acts that should not be seen or heard, not relying on virtue. Each holding weapons, they shouted and cried out loudly, their voices shaking the three realms. If ordinary beings who had not yet abandoned desire heard this sound, their blood would immediately boil and come out from their facial orifices, or they might die of fright.

At that time, the Bodhisattva was not afraid of this difficulty and had no obstacles. The Bodhisattva then aroused great compassion, and the frightening sounds naturally disappeared without knowing where they went. Why? Because he wished to pacify sentient beings and not let them be harassed or endangered. The Bodhisattva, having attained a pure mind on the path and skillful means, although hearing these sounds, understood them to be fundamentally empty and without sound, and his hair did not stand on end.

Seeing the demonic hosts approach, his countenance became even more radiant, greatly illuminating and manifesting. He proclaimed the four types of activities without fear, used sixteen matters to arouse his own eloquent wisdom, and according to what was appropriate, crushed the great difficulties. He then said to Māra:

"Stop, Pāpīyas! Why do you engage in such useless actions with anger and poison, endangering yourself and being restless for long nights? Why? Pāpīyas! Today you have set your mind on destroying the Bodhisattva, but the Bodhisattva's great compassion and boundless loving-kindness will subdue your evil rebellion that seeks to disturb the Bodhisattva. The Bodhisattva is fundamentally pure, eliminating defilements and the dust of evil that obstructs the weak mind. Today, Pāpīyas, you have instead become a Bodhisattva.

Trying to surpass the light of the sun and moon with firefly light, the Bodhisattva has already been freed from limitless depths, expounding great gentleness and the profound, wondrous flavor of the path, the nectar of perfect enlightenment. Small insects and beasts wanting to startle a lion, Māra now wishes to topple the great limitless tree to crush and uproot it. Wanting to compare an ox's footprint of water to the great ocean, you instead build a useless city of long-standing enmity and raise a hostile mind.

Today, Māra King, you should cross over enmity. Your words and deeds wrongly bring about calamity. Evil spirits as your companions should eliminate delusion. Take the path and its companions to reach equality without distinction. Abandon the unlawful king, take refuge in the holy path, solemn, pure, and subtle. Give rise to supreme wisdom and the taste of benevolent righteousness. Abandon all crookedness and make the mind sincere and simple.

Today, Pāpīyas, your mind should contemplate crossing the great wilderness to finally exhaust the source of birth and death, instead of galloping into the great sea. You should board the great ship to cross the stream of beginnings and ends. Now you encounter practice and learning, value being burned by kalpas along with disaster-stricken trees and various medicinal herbs. Do not destroy the great vajra method anymore. You should return to the great path and then attain Buddhahood, liberating sentient beings in the ten directions."

密迹力士謂寂意：「於時諸天歎詠佛德，巍巍如是而無比像。其魔波旬以得歎佛聞是十六事，好樂所慕心存大猷。」

The vajra master Vajrapāṇi said to Śāntamati: "At that time, the devas praised the Buddha's virtues, which were magnificent and incomparable. Māra Pāpīyas, having heard these sixteen things in praise of the Buddha, delighted in them and harbored great aspirations in his heart."

於是密迹力士謂寂意菩薩：「菩薩自念：『吾不可計劫功勳普著因行成就，從無央數百千億姟積功累德，皆是宿本世世本法。每生自剋愍念眾生三界之厄，故行柔軟平正鮮明致清淨業。誰敢毀壞獨地證明？』於時菩薩從袈裟裏出紫磨金色手，普摩己身不捨大哀，志性調和欲度眾生常行安徐，舉其右手向十方界。自見諸佛適至乎地，三千大千世界六反振動，有自然音其音宣徹十方佛土。其魔波旬聞斯音聲，及魔官屬在虛空中亦聞斯音響，咸共自責，飢虛禁戒樂乎勤修。又時大聖加施無畏愍傷眾生，應時八十姟魔及鬼神伏向菩薩，自然躄地心自歸命唯見擁護，諸在眾中與魔眷屬破壞亡去，自然迷惑不知所湊。所以菩薩演大光明，愍哀斯等各離恐畏皆歸天宮。以是之故，菩薩大士現降魔王及眾官屬八十億姟鬼神皆發無上正真道意，九十二億載人以仁和心立不退轉，八萬四千諸天子等宿殖德本逮得無所從生法忍。」

Then the vajra master said to Bodhisattva Śāntamati: "The Bodhisattva reflects to himself: 'My meritorious deeds and accomplishments over countless eons are universally manifest. From innumerable hundreds of thousands of billions of kalpas, I have accumulated merits and virtues, all of which are the fundamental Dharma from life to life. In each life, I restrain myself and compassionately think of the suffering of sentient beings in the three realms. Therefore, I practice gentle, upright, and pure karma. Who dares to destroy this? Only the earth can bear witness.'"

At that time, the Bodhisattva extended his purple-golden hand from within his robe, gently stroking his own body without abandoning great compassion. With a harmonious nature and the desire to liberate sentient beings, he always acted calmly and raised his right hand toward the ten directions. He saw all the Buddhas descend to the ground, and the three thousand great thousand-fold world system shook six times. There was a natural sound that proclaimed throughout the Buddha lands of the ten directions.

When Māra Pāpīyas heard this sound, along with his demonic retinue in the sky, they all reproached themselves, feeling hungry and empty, delighting in diligently cultivating precepts. Then the great sage further bestowed fearlessness out of compassion for sentient beings. Immediately, eighty billion māras and spirits submitted to the Bodhisattva, naturally prostrating themselves on the ground and taking refuge, seeing only protection. Those among the assembly with demonic retinues were destroyed and fled, naturally becoming confused and not knowing where to go.

Therefore, the Bodhisattva emanated great light, compassionately causing them all to be free from fear and return to their heavenly palaces. Because of this, the great Bodhisattva manifested the subjugation of Māra and his retinue. Eighty billion ghosts and spirits all generated the aspiration for unsurpassed, true enlightenment. Ninety-two billion people established themselves in non-retrogression with minds of benevolence and harmony. Eighty-four thousand devaputras, due to their previously planted virtuous roots, attained the patience of the non-arising of dharmas.

密迹力士謂寂意曰：「以是比像所降眾魔，諸天世人不可稱載受化得濟，其諸天人追魔波旬。若人以見菩薩所行，或見坐於寶淨蓮花師子之床，或見在地，或在虛空師子座上，或復見在貝多樹下，或見在忉利天上晝夜樹下，或以見在眾寶樹下，或復普見一切諸人七尺諸佛樹下；或諸天見坐佛樹下處在師子半仞座上，或在七仞，或復十里，或二十里，或四十里；或諸天人悉見八萬四千由旬佛樹下座，或復現在四萬二千由旬坐師子床。如是寂意！諸菩薩不可稱計境界難限，諸菩薩眾由是道場歸乎殊特。菩薩所行有若干種歡樂之業八百千行。菩薩所現不同，各從本性而開化之，發賢聖意成最正覺至一切智，隨時音響而班宣法供所當奉。菩薩於彼以若干品其所諮嗟，皆是菩薩本宿所行。菩薩所因勸樂示義，咸來諮嗟而供養之。雖爾菩薩心無所著，無有魔難以捨眾害，普逮一切諸佛道法，須臾一時發心之頃，等行智慧悉當知此，逮致佛道為最正覺。以達一切逮最正覺，住在一切十方世界，見不可計無限如來，授其右掌盡問佛道，又諮永安道德之源。道慧微妙無有患厭，講論至道慧得自在，宣布平等入無邪業，分別示眾無央數行，剖判三寶使不斷絕敷演大哀，於一切法而得自在，入于豪勢無窮之業。若有眾生諸根淳熟，悉能了是菩薩所行；若諸根亂，不知所趣。菩薩適成如來道法，夙夜七日悉存法樂，觀佛道樹不以為厭目未曾眴。百千億天來歎供養，百千玉案貢上甘饍，咸發無上正真道意，覩見如來威儀禮節。已成佛道如來至真，時四天王各往執鉢奉上如來。如斯剎土一四方域，三千大千世界為中國土，大千國土各有百億，諸四方域四百億四大天王皆各執鉢往授如來，如來悉受。佛顯威神，使諸天王各不相見，各自心念：『佛受我鉢當以飯食。』以此忻喜心中坦然，咸發無上至真道心至不退轉。佛以成道，提謂波利五百賈客佛欲度之。現車馬頓，賈客伴黨及餘而不自在，怪之所以。天於虛空告言：『佛興在世，可往供養。』聞之忻然，各上蜜麨醍醐。八萬四千諸天子眾亦貢供饍。如來受之，其本宿世曾建至願：『如來成道，我等第一進奉供饍。』欲遂本願，各不相見不知所在。一一各念：『獨供養佛，餘無進者。』以是忻預逮不退轉，然後當得無上正真之道為最正覺，度眾危厄。」

The vajra master Vajrapāṇi said to Śāntamati: "Through such manifestations, numerous māras are subdued, and countless devas and humans are transformed and saved. These devas and humans pursue Māra Pāpīyān. When people see the bodhisattva's actions, they may see them sitting on a jeweled pure lotus lion throne, or on the ground, or on a lion seat in the sky, or under a palm tree, or under the day-night tree in Trāyastriṃśa Heaven, or under various jeweled trees, or universally seeing all people under seven-foot Buddha trees.

Some devas see them sitting under a Buddha tree on a half-fathom lion seat, or seven fathoms, or ten li, or twenty li, or forty li; or all devas and humans see them under Buddha trees 84,000 yojanas tall, or appearing on lion thrones 42,000 yojanas high. Thus, Śāntamati! The realms of bodhisattvas are innumerable and limitless, and the assembly of bodhisattvas returns to this unique bodhimaṇḍa.

Bodhisattvas have 800,000 kinds of joyful practices. Their manifestations differ, each transforming beings according to their original nature, giving rise to wise and holy intentions to attain supreme perfect enlightenment and omniscience, proclaiming the Dharma according to the sounds of the time and making appropriate offerings. The various praises uttered by bodhisattvas there are all based on their past practices. Bodhisattvas encourage and demonstrate meaning, and all come to praise and make offerings to them.

Even so, bodhisattvas' minds are unattached, without demonic obstacles, having abandoned all harm. They universally attain all Buddha dharmas. In an instant, they give rise to the aspiration and equally practice wisdom, knowing all this, attaining the Buddha's path of supreme perfect enlightenment. Having realized everything and attained supreme perfect enlightenment, they abide in all worlds of the ten directions, see countless limitless Tathāgatas, extend their right hands to fully inquire about the Buddha's path, and consult about the eternal source of virtue and morality.

Their path wisdom is subtle and without weariness. They discuss the ultimate path and attain mastery of wisdom, proclaim equality and enter into non-evil actions, distinguish and demonstrate countless practices to the assembly, analyze the Three Jewels to prevent their extinction, expound great compassion, attain mastery of all dharmas, and enter into powerful endless deeds. If there are beings whose faculties are mature, they can fully understand these bodhisattva practices; if their faculties are confused, they do not know where to go.

When bodhisattvas have just attained the Tathāgata's path, they abide in the joy of Dharma day and night for seven days, observing the Bodhi tree without weariness, their eyes never blinking. Hundreds of thousands of millions of devas come to praise and make offerings, hundreds of thousands of jade tables offer delicious food, all giving rise to the aspiration for unsurpassed true enlightenment, seeing the Tathāgata's dignified deportment.

Having attained Buddhahood as the Tathāgata, the Four Heavenly Kings each come holding alms bowls to offer to the Tathāgata. In such a land of one four-continent world, with a trichiliocosm as the central land, each great thousandfold world has a hundred billion four-continent worlds, and the Four Great Heavenly Kings of the four hundred billion four-continent worlds each hold alms bowls to offer to the Tathāgata, and the Tathāgata accepts them all.

The Buddha displays his divine power, causing the Heavenly Kings not to see each other, each thinking to himself, "The Buddha has accepted my bowl and will eat from it." Because of this joy, their minds are at ease, and they all give rise to the unsurpassed true aspiration for enlightenment, reaching non-retrogression.

When the Buddha had attained enlightenment, he wished to liberate Trapuṣa and Bhallika along with five hundred merchants. He manifested the fatigue of their vehicles and horses, causing the merchants and their companions to lose their freedom, wondering at the reason. Devas in the sky announced, "The Buddha has appeared in the world; you should go make offerings." Hearing this, they rejoiced and each offered honey, flour, and ghee. 84,000 devaputras also offered food. The Tathāgata accepted it, as they had made a supreme vow in past lives: "When the Tathāgata attains enlightenment, we will be the first to offer food." Wishing to fulfill their original vow, they did not see each other and did not know where the others were. Each thought, "I alone am making offerings to the Buddha; no one else is presenting anything." Because of this joy, they attained non-retrogression, and afterwards they will attain the unsurpassed true path of supreme perfect enlightenment, liberating beings from all perils."

密迹金剛力士會第三之五

[0065a06] 爾時密迹力士謂寂意曰：「菩薩往詣佛樹以成佛道。如來至真未轉法輪，開導眾生巍巍如是，所化無量，多於初發行道時心，及坐佛樹所濟眾生，豈可呰哉。以故知之，當作是觀。若有菩薩坐在法床，疾近無上正真之道，所度眾生益復加倍。適成佛道，妙式梵天王與六十八萬億姟百千眷屬圍旋往詣佛所，稽首足下右繞七匝，側住佛前勸助世尊：『唯垂大哀轉乎法輪宣布道化。多有眾生應在法器，聞佛說法能解受行。』如是寂意！妙式梵天王勸助如來使轉法輪，殷勤若茲住在佛前，本宿所願得見天尊。其一天王名提頭羅(晉曰勇護)，與其子俱勇出本誓：『我當普勸賢劫千佛一切如來使轉法輪。』欲知妙式梵天王獨勸助佛使轉法輪乎？莫作是觀也。所以者何？與十億梵眾眷屬俱，十億天帝及十億百千垓諸菩薩眾，勸助如來使轉法輪：『世尊適然，當轉法輪。』妙式梵天王詣波羅奈鹿苑之野神仙所遊，布師子座，高三千二百八十里，若干種品文飾微妙眾珍嚴校。妙式梵天王適為如來布師子座，其十億梵天、十億天帝、十億百千兆垓諸菩薩，亦為世尊布師子座，高廣俱等。各自心念：『如來當坐我師子座轉于法輪。』」

At that time, the Vajra Master said to Śāntamati: "The Bodhisattva went to the Bodhi tree to attain Buddhahood. Before the Tathāgata turned the wheel of Dharma, he had already guided countless beings in such a majestic way. Those he transformed were immeasurable, far more than when he first set out on the path, and even more than those he saved while sitting under the Bodhi tree. How can this be criticized? Knowing this, one should contemplate thus. If there is a Bodhisattva sitting on the Dharma seat, quickly approaching the unsurpassed true path, the beings he liberates will increase even more.

When he had just attained Buddhahood, the Brahma King Wonderful Form, along with his retinue of 68 million billion hundred thousand attendants, circumambulated and approached the Buddha's place. They bowed their heads to the Buddha's feet, circled him seven times to the right, stood to one side before the Buddha, and exhorted the World-Honored One: 'Please, out of great compassion, turn the wheel of Dharma and proclaim the teachings. There are many beings who are fit vessels for the Dharma, who upon hearing the Buddha's teachings will be able to understand and practice them.'

Thus, Śāntamati! The Brahma King Wonderful Form earnestly exhorted the Tathāgata to turn the wheel of Dharma, standing before the Buddha, fulfilling his past vow to see the Honored One. There was another heavenly king named Dhṛtarāṣṭra (in Jin dynasty called Courageous Protector), who along with his son courageously made this original vow: 'I shall universally exhort all the thousand Buddhas of the Bhadra kalpa to turn the wheel of Dharma.'

Do you wish to know if the Brahma King Wonderful Form alone exhorted the Buddha to turn the wheel of Dharma? Do not view it this way. Why? Together with his retinue of ten billion Brahma multitudes, ten billion heavenly emperors, and ten billion hundred thousand kotis of Bodhisattvas, they all exhorted the Tathāgata to turn the wheel of Dharma, saying: 'World-Honored One, it is fitting that you should now turn the wheel of Dharma.'

The Brahma King Wonderful Form went to the Deer Park in Varanasi, where sages and immortals roamed, and spread out a lion seat, 3,280 li high, adorned with various intricate and wondrous precious ornaments. Just as the Brahma King Wonderful Form spread out a lion seat for the Tathāgata, the ten billion Brahmas, ten billion heavenly emperors, and ten billion hundred thousand kotis of Bodhisattvas also spread out lion seats for the World-Honored One, all equal in height and breadth. Each thought to themselves: 'May the Tathāgata sit on my lion seat to turn the wheel of Dharma.'"

[0065a29] 密迹力士謂寂意言：「爾時如來詣波羅奈鹿苑之野神仙所遊，坐師子床。梵釋四天王及諸菩薩各自心念：『如來獨坐我師子床。』如來遍坐師子床已，應時十方無限佛土六反震動。爾時世尊以無極界三昧正受，即時三千大千世界皆悉平正等如手掌，此三千大千世界地獄畜生，若在餓鬼，天上世人普獲安隱。一切眾生無婬怒癡，消三毒病清淨無塵，慈心相向如父如子、如母如女。十方無限諸佛世界不可計數諸菩薩，來聽佛說經。三千大千世界大神，無極諸天、龍、神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、人若非人，皆詣佛所欲聽經法。諸來會者，皆遍充滿於此三千大千世界，無如毛髮空不周者，皆共同心飢虛於法，悉欲稽顙諮受大道。於時世尊見大眾會皆來雲集請轉法輪，為諸沙門、異學梵志、諸天魔王、上梵天王及其世俗，宣布正法。又有寂意！于時如來適轉法輪，隨時之宜從眾生心各令得解。因其雲集，各各為宣宿本所習，令心開達悉遵法行。如來至真適說斯法，為重分別：『拘隣欲知眼悉無常，了眼無常則隨律業；計眼有常不喜無常，聞眼無常眼苦毒痛。計眼吾我，不好無身了無吾我；以聞於眼無有吾我，乃隨律教解其音響。眼如幻化、野馬、水中之月，如夢已覺，猶若形影、山中之響，隨此律教乃奉行法空無相願，其眼無行惔怕寂寞。聞眼靜默，眼從緣起；以聞緣起，耳鼻舌身心亦復如是，皆歸無常。以聞無常解意為苦，覩無吾我寂然惔怕空無相願。用不達故，從因緣起五陰無常，其計有陰不了無陰。雖說諸種悉歸無常，以得聞說諸種無常心無所著。心得聞說五陰無常，悉解空耳。計有諸入，不解諸入無常之誼，以聞諸入歸於無常。五陰、諸入、四大諸種亦復如是。聞四意止、四意斷、四神足念、五根、五力、七覺、八品道行。以得聞是三十七品，解無常空。若聞寂然，頒宣道法乃隨律教。若聞所觀，其可聲聞、不樂緣覺，樂聞緣覺、不志聲聞，若慕二乘、不說大乘。若宣大乘，聞其義趣不好聲聞緣覺之辭。』如是寂意！如來以斯隨眾生心所可愛樂而轉法輪，各令得所。如來以是為眾生講，轉于法輪。時耆年舍利弗於百千歲思惟本行道義所入處不能限知，何況於餘眾生無底。」

The vajra master Vajrapāṇi said to Śāntamati: "At that time, the Tathāgata went to the Deer Park in Varanasi, where sages roamed, and sat on the lion throne. Brahmā, Śakra, the Four Heavenly Kings, and the bodhisattvas each thought to themselves, 'The Tathāgata sits alone on my lion throne.' After the Tathāgata had fully sat on the lion throne, immediately the limitless Buddha lands in the ten directions shook six times.

At that time, the World-Honored One entered the samadhi of the limitless realm, and instantly the three thousand great thousand world-system became as level as the palm of a hand. In this three thousand great thousand world-system, beings in hell, animals, hungry ghosts, devas, and humans all attained peace. All beings were free from lust, anger, and delusion, the three poisons were eliminated, and they became pure and free from defilement. They faced each other with kind hearts, like father and son, like mother and daughter.

Countless bodhisattvas from the limitless Buddha worlds in the ten directions came to listen to the Buddha's teaching. The great spirits of the three thousand great thousand world-system, limitless devas, nāgas, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, all came to the Buddha's place to listen to the Dharma. Those who gathered filled the entire three thousand great thousand world-system, without a hair's breadth of space unfilled. They were all of one mind, hungry for the Dharma, all wishing to bow their heads and receive the great Way.

At that time, the World-Honored One saw the great assembly gathered like clouds, requesting the turning of the Dharma wheel. He proclaimed the true Dharma for the śramaṇas, various scholars, brahmins, heavenly māra kings, the great Brahmā king, and worldly beings. Furthermore, Śāntamati! At that time, as the Tathāgata turned the Dharma wheel, he adapted to the circumstances and the minds of sentient beings, causing each to understand. Because of their gathering, he proclaimed for each what they had practiced in past lives, causing their minds to open and understand, all following the practice of the Dharma.

The Tathāgata, speaking this Dharma, further distinguished: "Kauṇḍinya wishes to know that the eye is impermanent; understanding the eye's impermanence, one follows the disciplinary actions. Those who consider the eye permanent do not like impermanence; hearing of the eye's impermanence, they feel pain. Those who consider the eye as self do not like the idea of no-self; hearing that the eye has no self, they then follow the disciplinary teachings and understand its sound. The eye is like an illusion, a mirage, the moon's reflection in water, like awakening from a dream, like a shadow or an echo in the mountains. Following these disciplinary teachings, one practices emptiness, signlessness, and wishlessness, and the eye becomes inactive, calm, and quiet.

Hearing of the eye's silence, one understands the eye arises from conditions. Hearing of dependent origination, the same applies to ear, nose, tongue, body, and mind, all returning to impermanence. Hearing of impermanence, one understands the meaning of suffering, sees no-self, and becomes calm and quiet in emptiness, signlessness, and wishlessness. Due to lack of understanding, the five aggregates arise from causes and conditions and are impermanent. Those who consider the aggregates to exist do not understand their non-existence. Although all things are said to return to impermanence, hearing that all things are impermanent, the mind becomes unattached. Hearing that the five aggregates are impermanent, one understands emptiness. Those who consider the sense bases to exist do not understand the meaning of their impermanence; hearing that the sense bases return to impermanence, they understand. The same applies to the five aggregates, sense bases, four great elements, and various kinds.

Hearing of the four foundations of mindfulness, four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and the eightfold path, upon hearing these thirty-seven factors of enlightenment, one understands impermanence and emptiness. If one hears of tranquility, the Dharma of the path is proclaimed and one follows the disciplinary teachings. If one hears of what is observed, some may be suitable for the śrāvaka path but not delight in the pratyekabuddha path, some may delight in hearing of the pratyekabuddha path but not aspire to the śrāvaka path, some may long for the two vehicles but not speak of the Great Vehicle. If the Great Vehicle is proclaimed, hearing its meaning, they do not like the words of śrāvakas and pratyekabuddhas."

Thus, Śāntamati! The Tathāgata turns the Dharma wheel according to what sentient beings' minds love and enjoy, causing each to attain what is appropriate. The Tathāgata thus teaches sentient beings, turning the Dharma wheel. At that time, the elder Śāriputra, even after a hundred thousand years of contemplating the fundamental practice and meaning of the path, could not limit his understanding, let alone other bottomless sentient beings."

時佛說是菩薩苦行、莊嚴道樹、降伏魔官、轉法輪時，八萬四千人皆發無上正真道意。

When the Buddha spoke of the bodhisattva's ascetic practices, adorning the Bodhi tree, subduing Māra's armies, and turning the Dharma wheel, 84,000 people gave rise to the aspiration for unsurpassed, true enlightenment.

爾時密迹金剛力士前白佛言：「唯然大聖！我向所宣如來祕要，將無違失毀謗如來儻不順法？如來祕要甚為玄妙廣大無際，一切世間所不能信，下劣雖說如來祕要，心自憶之如來至慧入我身中，非我威勢聖猛之力。」

At that time, the vajra master Vajrapāṇi addressed the Buddha, saying: "Indeed, Great Sage! The Tathāgata's secret essentials that I have just proclaimed - have I not violated or slandered the Tathāgata or disobeyed the Dharma? The Tathāgata's secret essentials are extremely profound, vast, and boundless, which the entire world cannot believe. Although I, being inferior, have spoken of the Tathāgata's secret essentials, I remember in my heart that the Tathāgata's supreme wisdom has entered my body; it is not my own power or holy might."

佛言：「如是。如密迹言。如來道慧所入至處莫不蒙安。敢佛弟子班宣經典，皆承如來威神聖旨，以入如來空法之身，道慧玄妙靡不通達。所以者何？欲使眾生奉承建立如來聖旨宣柔順義，未之有也。卿審真諦承如來慧得無所畏，今演斯法所云真諦正謂此法。所以者何？所謂正諦，去來今佛普世布信靡不篤樂，其行無上正真之道。假使班宣此經典要如法不違，皆當成佛。若有聞說是如來祕要經法之典而信樂者，斯等之類。普世一切皆信敬之。設使有人以頂若肩戴須彌山在虛空中，是事當可。無德之士不能堪任聞是經典，既聞不信不能愛樂，況復受持諷誦講說，未之有也。若聞是經受持諷誦為他人說，前世宿本以曾供養無央數億百千兆載諸佛世尊。斯等正士殖眾德本，志存大乘受決無疑，何況至真能奉行者。」

The Buddha said: "It is so, as Vajrapāṇi has said. Wherever the Tathāgata's path wisdom enters, all receive peace. When the Buddha's disciples dare to proclaim the sutras, they all rely on the Tathāgata's divine power and holy will, entering the Tathāgata's empty Dharma body, with path wisdom profound and penetrating all. Why is this? It is to cause sentient beings to uphold and establish the Tathāgata's holy will, proclaiming gentle and compliant meanings, which has never happened before. You have carefully examined the truth, relying on the Tathāgata's wisdom to attain fearlessness. Now, expounding this Dharma, what is called truth refers precisely to this Dharma. Why is this? What is called right truth is that which all Buddhas of past, present, and future universally spread faith in the world, all deeply delighting in it, practicing the unsurpassed, true path. If one were to proclaim the essentials of this sutra without violating the Dharma, all would become Buddhas. If there are those who hear the explanation of this secret essential Dharma of the Tathāgata and believe and delight in it, such people will be universally respected and believed by all in the world. If someone could carry Mount Sumeru on their head or shoulders in empty space, this would be possible. Those without virtue cannot bear to hear this sutra; having heard it, they cannot believe or delight in it, let alone uphold, recite, and expound it - this has never happened. If one hears this sutra, upholds and recites it, and explains it to others, in past lives they have already made offerings to countless billions of trillions of Buddhas and World-Honored Ones. These righteous people have planted many roots of virtue, their resolve abiding in the Great Vehicle, receiving predictions without doubt, how much more so for those who can truly practice it."

爾時寂意菩薩前白佛言：「唯然大聖！所云寂然惔怕之義，為何謂也？」

At that time, Bodhisattva Śāntamati addressed the Buddha, saying: "Indeed, Great Sage! What is meant by the meaning of tranquility and calmness that you speak of?"

佛告寂意：「所云寂然惔怕義者，謂消塵勞惔怕眾穢。以消塵勞，爾乃名曰去於貪欲眾想希望。以去欲想便無所思，以無所思便不著界，以不著界便無報應因緣之對，以無報應因緣之對便無無明所有恩愛，以消無明所有恩愛便消吾我，以無吾我便消名色，以無名色便消斷滅計常之業，以無斷滅計常之業便消貪身。」

The Buddha said to Śāntamati: "The meaning of tranquility and calmness refers to the elimination of defilements and the calming of all impurities. By eliminating defilements, it is called removing desires, thoughts, and hopes. With the removal of desire-thoughts, there is no thinking. With no thinking, there is no attachment to realms. With no attachment to realms, there is no karmic retribution or opposing conditions. With no karmic retribution or opposing conditions, there is no ignorance or affectionate attachments. By eliminating ignorance and affectionate attachments, the sense of self is eliminated. With no sense of self, name and form are eliminated. With no name and form, the actions of annihilation and eternalism are eliminated. With the elimination of annihilation and eternalism, attachment to the body is eliminated."

佛告寂意：「諸因緣報隨於諸見顛倒之業便成塵勞，皆由貪身而生斯患。以無貪身便捨諸見六十二疑，以無貪身便寂眾緣，以無貪身一切貪欲自然惔怕，以無貪身一切諸願寂然消滅。猶如寂意！拔樹根株，莖節枝葉花實一時并除永無有樹。行者如是，以消貪身便無諸見六十二疑，以無貪身皆去一切諸所受法五陰六入塵勞之患，以無貪身無有五陰塵勞諸患。」

The Buddha further said to Śāntamati: "All karmic retributions following various views and inverted actions become defilements, all arising from attachment to the body. Without attachment to the body, one abandons all views and sixty-two doubts. Without attachment to the body, all conditions are calmed. Without attachment to the body, all desires naturally subside. Without attachment to the body, all wishes are tranquilly extinguished. Śāntamati! It is like uprooting a tree - the trunk, branches, leaves, flowers, and fruits are all removed at once, and there is no more tree. Similarly, for the practitioner, by eliminating attachment to the body, there are no more views or sixty-two doubts. Without attachment to the body, all received dharmas of the five aggregates and six sense bases, and the afflictions of defilements are removed. Without attachment to the body, there are no afflictions of the five aggregates and defilements."

「唯然大聖！不斷貪身故有吾我。」

"Indeed, Great Sage! Without cutting off attachment to the body, there is a sense of self."

佛告寂意：「住吾我故不斷貪身，住人壽命故不斷貪著。其所見者不住內外，諸見無處一切所至永無所見。以無所住見慧無所住，是則名曰斷貪身見、貪身悉空。以能解空，柔順法忍不受彼見，己身無想悉無所行，無生無起亦無所興，乃名之曰柔順法忍，不受諸見是斷貪身。寂意！欲知若不貪身，解脫身無身。何謂無身？身四大成，本亦無名，以了是者意解虛偽，故曰不真而不可得。皆由不真妄想而興，若無所求不懷妄想，不迷不惑、不作不住。若無所住則無瞋諍，其無瞋諍乃曰寂然為行惔怕。何所消滅名曰寂然？消眾因緣乃曰寂然。所以者何？從其因緣令心熾然，以無因緣則無熾然。猶如，寂意！從其緣對而生有火。兩木相揩因火然熾，無對無火則不然熾。如是寂意！從其緣對令心然熾，以無緣對則不然熾。又彼，寂意！菩薩大士以權方便，曉了隨時消寂因緣，而不消滅眾德根本；不興塵勞因緣之對，興發諸亂諸度無極；棄捨魔事眾邪之業，不捨諸佛道行緣業；捨因泥洹，不捨道業三十七品；心不志樂聲聞緣覺，不捨菩薩至真道意。用觀空無以興大哀、察眾因緣，以無相緣宣講至德，不以妄想失乎道心。以無願緣厭於三界，因對諸對惟無生緣。不捨所生無猶豫緣，因諸所行修其德本入道業行。是為菩薩權智入淨逮得自在。無常緣哉，不厭生死而得自由，無所畏故。有苦緣哉，建立眾生存滅度安，使得立故。無我緣哉，建立愍心安於眾生，行大哀故。虛無緣哉，心得八正如來淨身故。緣欲行哉，為諸貪愛病清淨藥故。頒宣其法哉，令心堅住故。緣瞋恚哉，使眾怒行宣慈心藥，志住無病故。緣愚冥哉，為眾癡行施十二因緣藥治其心病，使不動移故。等分緣哉，等於三事化眾生行建立其心，講無常藥故。緣無欲哉，心以存立化開聲聞故。離瞋恨哉，使心得立緣覺之乘故。離愚冥哉，開化其心立乎大乘故。色像緣哉，其心等住逮得如來像身故。緣音響哉，心以住在如來言聲故。緣眾香哉，心以存立如來戒勳故。緣眾味哉，心以住存如來道味故。緣大人相哉，心行以住得莊嚴故。緣細滑哉，心以存立得於如來手足柔軟故。緣經法哉，心以住在逮得如來無所生意故。緣布施哉，心以住在相好具足故。緣持戒哉，心以存在佛土嚴淨故。緣忍辱哉，心以住在逮梵音響故。緣精進哉，心以存立度於眾生故。緣禪思哉，心以住在興大神通故。緣智慧哉，心以存立斷眾邪見六十二疑罣礙之因故。緣慈心哉，心以住在等志眾生而不懷害故。緣愍哀哉，心以存立救濟眾生故。緣喜悅哉，心以住在好樂聽法故。緣於護哉，心以存立棄捨眾結危厄之患故。緣四恩哉，心以存在開導眾生故。緣貪恚哉，心以存立一切所有訓施眾生故。緣犯惡哉，心以存立如來戒品清淨行業故。緣諍穢哉，心以住在如來忍諍故。緣怨害哉，心以存立如來十力四無所畏故。緣亂憒哉，心以住存逮佛三昧故。緣邪智哉，心以存立無所罣礙智度無極具足眾生故。緣下乘哉，心以住在積功累德志好大乘故。緣順應哉，心以存立志和安然，不犯眾惡一切非宜故。緣惡趣哉，心以住在救護一切眾生惡趣墮八難故。緣諸天哉，心以存立解諸合會皆當別離故。緣眾人哉，心以住在一切妙善故。緣念佛哉，習見諸佛故。緣念法哉，心以存立奉行道法捨無益宜故。緣念眾哉，逮致便御不退轉法故。緣施與哉，心以住在不捨眾生故。緣禁戒哉，具足所願故。緣念天哉，心以存立備悉功德一生補處故。緣身行哉，逮致佛身故。緣口言哉，心以住在致佛言教諸經典故。緣其心哉，心以存立獲乎佛意故。緣有為哉，心以住在積功累德具足自剋故。緣無為哉，心以住在聖慧具足故。如是寂意，不以無緣化至道乘，皆由緣心得至佛道導一切智。若有菩薩皆由緣故導一切智，是為菩薩善權方便，皆由見諸法悉懷來導。猶如三千大千世界含受土地，十方眾生、草木五穀、諸水河海、毛髮之形靡不苞之，一切咸仰而得生活。如是寂意！一切眾緣皆由菩薩善權方便，行最第一眾行之英至一切智。猶如眾色諸形貌皆有四大，菩薩如是執權方便，所造行緣皆至佛道。所以者何？一切眾生所興殃罪、為無反復，菩薩緣是行施度無極，輒能具成戒度無極。若人瞋恚心懷毒害，於時菩薩行忍度無極，尋時充備進度無極。若見眾生在於憒閙不能安心，緣是菩薩行禪度無極，忽以具成智度無極。若有眾生存在諸蔽立冥冥室窈昧之厄，菩薩為斷眾縛罣礙眾結之網。若有眾生能勤修業，便為消除一切所著。有求諮嗟稽首歎之，示其自師。喜誹謗者亦隨順意，令不起心。若見勤苦被無數惱，菩薩則時為興大哀，見在安者則以大悅而救攝之。菩薩隨時若見剛強難化之類，開訓導示興發覺意見仁和人，菩薩在彼修治至業發起道心。若有眾生力勢在緣，菩薩則隨興顯將護證發意心。若有力士報應業行，菩薩尋順攝取訓誨顯起道意。是曰隨緣而得自在。菩薩隨順善權方便曉了眾生，應時宣法在報應力，志欲愛慕開化剖判，各使坦然勤進大道。聖慧為論深遠無逮之義，其存側慧廣為敷演至真之道，漸為班宣示斯道因。解別章句，以一句法暢若干慧。樂寂然者，因為分別普觀一切。好於觀者，以觀解脫三昧定意，講說禁戒不可究竟，復為宣講。地獄、餓鬼、畜生以聞其法，為解無常無救護事，使求道護。若有定意，為論慧度慕在閑居，因行化之靜身口心。知限足者，顯發智根聖賢之業。在於自大愚冥之思，當為宣布勤學博聞。好貪欲者，示其不淨無益之患。喜於瞋恚，勸發慈心不懷厄害。若存愚惑，顯化其心十二緣起生死之法。其存等分，為演無常苦空非身。勤志色欲，各化不淨仁慈至無。解愚冥者，為誨瑕穢緣起事。或作諸見，因其決了空無之慧。其懷希望，演無想行。志存要誓，訓以無願。訓慕諸蓋剖析諸陰，想如幻化虛偽不真。貪著諸種，為了四大十八諸種猶如形影行照而現。其倚衰入，講說諸入內外十二皆非我有，猶夢所覩覺不知處。其依欲界，為人分別暢說一切萬物皆歸無常。若恃色界，敷演一切眾行悉苦惱根。設怙無色界，宣布道教一切諸法而無吾我。難化之人，常令勤習賢聖之法。易安化者，當為開示無極之辭。志存天人欲往心懅，諮嗟戒品清淨無垢。樂聲聞乘，指示四諦苦習盡道。若慕緣覺乘，則為開示十二緣起以癡為本。覺大乘業，因其流布六度無極四等四恩而訓導之。初發心者，觀其志性而訓喻之。備悉眾行不厭生死，示以無難令立不轉。為不退轉者，因分別說佛土清淨。一生補處菩薩大人，顯示至真佛樹道場。如是寂意！若有菩薩逮得自在，從其緣化所宣道法無有罪釁，以善言辭可悅眾生。」

The Buddha said to Śāntamati: "Due to abiding in the notion of self, one does not cut off craving for the body. Due to abiding in the notion of human lifespan, one does not cut off attachment. What is seen does not abide internally or externally. All views have no place, and ultimately there is nothing to be seen. By not abiding in anything, wisdom has no abode. This is called cutting off the view of craving for the body - the craving body is entirely empty. By being able to understand emptiness, one attains the patient acceptance of dharmas and does not accept those views. One's own body is without conception and has no actions. There is no birth, no arising, and nothing comes into being. This is called the patient acceptance of dharmas, not accepting various views - this is cutting off craving for the body.

Śāntamati! Know that if one does not crave the body, one is liberated from the body and there is no body. What is meant by no body? The body is composed of the four elements, and originally has no name. By understanding this, one's mind realizes its falsity. Therefore it is said to be unreal and unobtainable. All arise from unreality and false imagination. If one seeks nothing and harbors no false imagination, there is no delusion, no confusion, no action, and no abiding. If there is no abiding, there is no anger or dispute. Without anger or dispute, it is called tranquil and the practice is calm and peaceful.

What is extinguished that is called tranquil? The extinguishing of all causes and conditions is called tranquil. Why is this? From causes and conditions the mind becomes inflamed. Without causes and conditions, there is no inflammation. It is like, Śāntamati, how fire arises from the meeting of conditions. When two pieces of wood rub together, fire arises and blazes. Without contact, there is no fire and no blazing. In the same way, Śāntamati, from the meeting of conditions the mind becomes inflamed. Without the meeting of conditions, there is no inflammation.

Furthermore, Śāntamati! The great bodhisattva beings, through skillful means, understand and extinguish causes and conditions according to the circumstances, yet do not extinguish the roots of all virtues. They do not give rise to the opposition of defiled causes and conditions, but give rise to various disturbances and the perfections. They abandon demonic affairs and various wrong actions, but do not abandon the causal actions of the Buddha's path. They abandon the causes of nirvana, but do not abandon the 37 factors of enlightenment. Their minds do not delight in the vehicles of śrāvakas and pratyekabuddhas, but do not abandon the bodhisattva's aspiration for true enlightenment.

By contemplating emptiness they give rise to great compassion and examine all causes and conditions. Through the conditions of signlessness they expound supreme virtue, not losing the mind of enlightenment through false imagination. Through the conditions of wishlessness they become weary of the three realms, facing all oppositions with the condition of non-arising. Not abandoning what arises, without the condition of doubt, they cultivate roots of virtue through all actions and enter the practices of enlightenment. This is how bodhisattvas enter purity through the wisdom of skillful means and attain mastery.

With the condition of impermanence, they are not weary of birth and death and attain freedom, being without fear. With the condition of suffering, they establish beings in the peace of extinction, causing them to be established. With the condition of non-self, they establish compassionate minds and bring peace to beings, practicing great compassion. With the condition of emptiness, their minds attain the eightfold noble path and the Tathāgata's pure body. With the condition of practicing desire, they become pure medicine for the illness of craving and attachment in beings.

With the condition of proclaiming the Dharma, it causes the mind to abide firmly. With the condition of anger, it causes the practice of anger to proclaim the medicine of a loving heart, so that the will abides without illness. With the condition of ignorance, for those practicing delusion it administers the medicine of the twelve links of dependent origination to treat their mental illness, causing them to be unmoved.

With the condition of equal portions, it equally transforms beings in three matters to establish their minds, expounding the medicine of impermanence. With the condition of desirelessness, the mind is established to transform and open up the śrāvaka path. Departing from anger and hatred, it causes the mind to be established in the pratyekabuddha vehicle. Departing from ignorance, it opens and transforms the mind to establish the Great Vehicle.

With the condition of form and image, the mind abides equally to attain the Tathāgata's form body. With the condition of sound, the mind abides in the Tathāgata's speech. With the condition of fragrance, the mind is established in the Tathāgata's virtuous precepts. With the condition of taste, the mind abides in the flavor of the Tathāgata's path. With the condition of the marks of a great person, mental actions abide to attain adornment. With the condition of smoothness, the mind is established to attain the Tathāgata's soft hands and feet.

With the condition of sutras and dharmas, the mind abides in attaining the Tathāgata's unborn mind. With the condition of giving, the mind abides in the perfection of marks and characteristics. With the condition of keeping precepts, the mind abides in the purity of buddha lands. With the condition of patience, the mind abides in attaining the Brahma voice. With the condition of diligence, the mind is established in liberating beings. With the condition of meditation, the mind abides in manifesting great supernatural powers.

With the condition of wisdom, the mind is established in cutting off various wrong views and the causes of sixty-two doubts and obstructions. With the condition of loving-kindness, the mind abides in equally aspiring for beings without harboring harm. With the condition of compassion, the mind is established in rescuing and benefiting beings. With the condition of joy, the mind abides in delighting to hear the Dharma. With the condition of equanimity, the mind is established in abandoning all bonds and perils.

With the condition of the four means of embracing, the mind abides in guiding beings. With the condition of greed and anger, the mind is established in all possessions to instruct and give to beings. With the condition of violating evil, the mind is established in the Tathāgata's pure practice of precepts. With the condition of defilement through disputes, the mind abides in the Tathāgata's patience amid disputes. With the condition of enmity and harm, the mind is established in the Tathāgata's ten powers and four fearlessnesses. With the condition of confusion and chaos, the mind abides in attaining the Buddha's samadhi.

With the condition of wrong wisdom, the mind is established in unobstructed perfection of wisdom for the sake of all beings. With the condition of lower vehicles, the mind abides in accumulating merits and virtues, aspiring to the Great Vehicle. With the condition of compliance, the mind is established in peaceful and harmonious resolve, not committing any evil or improper deeds. With the condition of evil destinies, the mind abides in saving and protecting all beings from falling into evil paths and the eight difficulties.

With the condition of various heavens, the mind is established in understanding that all gatherings must eventually part. With the condition of all people, the mind abides in all wondrous goodness. With the condition of mindfulness of Buddha, one practices seeing all Buddhas. With the condition of mindfulness of Dharma, the mind is established in practicing the Way and abandoning what is unprofitable. With the condition of mindfulness of Sangha, one attains the dharma of non-retrogression.

With the condition of giving, the mind abides in not abandoning sentient beings. With the condition of precepts, one fulfills all vows. With the condition of mindfulness of heavens, the mind is established in perfecting all virtues to become a buddha in one more life. With the condition of bodily actions, one attains the Buddha's body. With the condition of speech, the mind abides in attaining the Buddha's teachings and all sutras. With the condition of mind, the mind is established in attaining the Buddha's intention.

With the condition of the conditioned, the mind abides in accumulating merits and virtues to perfect self-mastery. With the condition of the unconditioned, the mind abides in perfecting holy wisdom. Thus, Śāntamati, it is not without conditions that one transforms to reach the vehicle of the Way. It is all due to the conditioned mind that one reaches the Buddha's path and leads to all-knowing wisdom.

If there are bodhisattvas who lead to all-knowing wisdom due to all conditions, this is the skillful means of bodhisattvas, all due to seeing that all dharmas encompass and lead. Just as the three thousand great thousand world-system contains the earth, the beings of the ten directions, plants and grains, waters and seas, hair and form - nothing is not embraced within it, all rely on it and obtain life.

Thus, Śāntamati! All conditions are due to the bodhisattva's skillful means, practicing the foremost and best of all practices to reach all-knowing wisdom. Just as all colors and forms have the four great elements, bodhisattvas likewise employ skillful means, all conditions of practice leading to the Buddha's path.

Why is this? For all the sins and evils that sentient beings commit, being ungrateful, bodhisattvas practice the perfection of giving because of this, immediately able to perfect the perfection of precepts. If people are angry and harbor harmful thoughts, at that time bodhisattvas practice the perfection of patience, quickly fulfilling the perfection of diligence. If they see beings in chaos unable to calm their minds, because of this bodhisattvas practice the perfection of meditation, suddenly perfecting the perfection of wisdom. If there are beings existing in various obscurations, standing in dark rooms in the distress of ignorance, bodhisattvas cut off the net of all bondage, obstacles and fetters.

If there are sentient beings who can diligently cultivate practice, they will eliminate all attachments. For those who seek praise and bow in admiration, show them to be their own teachers. For those who delight in slander, also accord with their minds to prevent them from giving rise to [negative] thoughts. If [bodhisattvas] see those who are diligent but suffering countless afflictions, they then give rise to great compassion. Seeing those who are at peace, they rescue and embrace them with great joy.

Bodhisattvas, according to the circumstances, when they see stubborn and difficult to transform types, instruct and guide them to arouse the mind of enlightenment. Seeing gentle people, bodhisattvas cultivate supreme deeds there and give rise to the aspiration for enlightenment. If there are sentient beings with power and influence in conditions, bodhisattvas then accordingly manifest protection to certify and arouse their aspiring minds. If there are powerful beings with karmic retribution, bodhisattvas immediately accord with, embrace, instruct, and manifest the arousal of the aspiration for enlightenment. This is called attaining mastery according to conditions.

Bodhisattvas, according with skillful means, understand sentient beings and expound the Dharma at the appropriate time based on the power of karmic retribution. With resolve, desire, and love, they teach and analyze, causing each to be at ease and diligently advance on the great path. For discussions of holy wisdom and profound, unreachable meanings, they extensively expound the path of ultimate truth for those of keen wisdom, gradually proclaiming and demonstrating the causes of this path. They distinguish and explain the phrases, using one phrase of Dharma to expound various wisdoms.

For those who delight in tranquility, they distinguish and universally contemplate all things. For those who like contemplation, they explain liberation through contemplation, samadhi, and concentration. They expound the precepts which cannot be exhausted, and further proclaim them. For those in the hells, hungry ghosts, and animal realms who hear this Dharma, they explain impermanence and the lack of protection, causing them to seek the protection of the path.

For those with concentration, they discuss the perfection of wisdom and the aspiration for seclusion, transforming them to calm body, speech, and mind through practice. For those who know contentment, they reveal the roots of wisdom and the deeds of sages and worthies. For those with thoughts of arrogance and delusion, they should proclaim diligent study and extensive learning. For those fond of desire, they demonstrate the impurity and harm of what is unprofitable. For those who delight in anger, they encourage the development of loving-kindness without harboring harm. For those abiding in ignorance and delusion, they reveal and transform their minds through the twelve links of dependent origination and the dharmas of birth and death.

For those with impartial minds, expound on impermanence, suffering, emptiness, and non-self. For those diligent in sensual desires, teach about impurity and how loving-kindness leads to nothingness. For those in ignorance, instruct on the defiled nature of dependent origination. For those with various views, explain the wisdom of emptiness and non-existence. For those with hopes, expound on the practice of non-conceptualization. For those with vows, teach about wishlessness.

Instruct those attached to the aggregates by analyzing them, showing they are like illusions - false and unreal. For those clinging to the elements, explain the eighteen elements as being like reflections appearing when conditions meet. For those relying on the sense bases, teach that the twelve internal and external sense bases are not self, like things seen in a dream that cannot be found upon waking.

For those in the desire realm, distinguish and explain that all things are impermanent. For those in the form realm, expound that all conditioned things are the root of suffering. For those in the formless realm, proclaim the teaching that all dharmas are without self.

For those difficult to transform, constantly have them diligently practice the dharmas of the wise and noble. For those easy to pacify and transform, reveal to them limitless expressions. For those aspiring to be gods or humans, praise the pure and stainless precepts. For those delighting in the Śrāvaka Vehicle, point out the Four Noble Truths. For those inclined to the Pratyekabuddha Vehicle, reveal the twelve links of dependent origination with ignorance as the root. For those awakening to the Mahāyāna, instruct them in the six perfections, four immeasurables, and four means of embracing.

For those newly resolved, observe their nature and instruct accordingly. For those accomplished in all practices and not weary of birth and death, show them fearlessness to establish them in non-regression. For the non-regressing, explain the purity of buddha lands. For bodhisattvas in their final life, reveal the true bodhi tree and site of enlightenment.

Thus, Śāntamati! If there are bodhisattvas who have attained mastery, they teach the Dharma according to conditions without fault, using good words to please sentient beings.

說是語時，有一萬人發無上正真道意，五百菩薩皆悉逮得無所從生法忍。時彼眾會有諸菩薩各心念言：「密迹金剛力士久如當逮無上正真之道為最正覺？得佛道時所號為何？其佛國土嚴淨功勳為何等類？諸菩薩眾成就云何？」

When these words were spoken, ten thousand people gave rise to the aspiration for unsurpassed, true and correct enlightenment, and five hundred bodhisattvas all attained the patience of the non-arising of dharmas. At that time, various bodhisattvas in the assembly each thought to themselves: "How long will it be before the vajra master Vajrapāṇi attains unsurpassed, true and correct enlightenment and becomes a perfectly enlightened one? When he attains Buddhahood, what will his title be? What will his Buddha land's pure merits be like? How will the assembly of bodhisattvas be accomplished?"

爾時世尊知眾菩薩心念本末，尋時即笑，無央數億百千光明從佛口出，照於十方無限世界，蔽日月光、蓋魔宮殿，光還繞佛無央數匝從頂上入。

At that time, the World-Honored One knew the thoughts of all the bodhisattvas from beginning to end. He immediately smiled, and countless billions and hundreds of thousands of light rays emerged from the Buddha's mouth, illuminating the infinite worlds in the ten directions, outshining the light of the sun and moon, and covering the palaces of Māra. The light then circled the Buddha countless times and entered the top of his head.

時寂意菩薩即從坐起，偏出右臂叉手禮佛，以偈歎佛而問笑意。

Then Bodhisattva Śāntamati rose from his seat, bared his right shoulder, joined his palms in respect to the Buddha, and with verses praised the Buddha while inquiring about the meaning of his smile.

巍巍猶紫金，　　 妙光捨眾垢，　 意寂然堅住，　　 如日在虛空，　

Majestic like purple gold, Wondrous light dispels all defilements, The mind abides firmly in tranquility, Like the sun in empty space.

其光大盛明，　　 悉消諸幽冥，　 今所以顯現，　　 人中尊宣之。　

Its light shines with great brilliance, Dispelling all darkness. Now it manifests, Proclaimed by the Honored One among humans.

惔怕如蓮花，　　 生立淤泥中，　 其莖根在水，　　 稍長無垢穢，

Calm like a lotus flower, Born and standing in muddy water, Its stem and roots in water, Gradually growing without impurity.　

功勳甚馨香，　　 意念轉廣遠，　 唯安住說之，　　 何故而欣然？　

Its merits are fragrant, Thoughts turning ever wider, Only the peaceful one explains it, Why is he so joyful?

其意慧永安，　　 寂然以柔和，　 慈愍日增益，　　 消除眾垢穢。　

His mind and wisdom are eternally at peace, Tranquil and gentle, Compassion increasing day by day, Eliminating all defilements.

以智慧光明，　　 蠲去諸闇冥，　 安住如蓮花，　　 棄捨眾狐疑。　

With the light of wisdom, Removing all darkness, Abiding peacefully like a lotus flower, Abandoning all doubts.

加哀修道場，　　 奉行得自在，　 口面演光明，　　 乾竭眾愛欲。　

With compassion cultivate the place of enlightenment, Practice and attain freedom, From mouth and face radiate light, Drying up all desires and cravings.

開化於眾生，　　 令其眼清淨，　 安住消逆賊，　　 除去眾瑕疵。

Transform and enlighten sentient beings, Causing their eyes to be purified, Abide in peace and eliminate rebellious bandits, Removing all flaws and defilements.　

曉了生死無，　　 眾生之性行，　 以訓覺所有，　　 諸天世間人。

Understand the non-existence of birth and death, And the nature and conduct of sentient beings, To instruct and awaken all Devas and people in the world.　

一切普眾會，　　 觀大聖顏貌，　 今所笑現義，　　 唯為分別說。」

The entire universal assembly Observes the Great Sage's countenance, The meaning of his present smile Is explained only to distinguish.

佛告寂意菩薩：「見密迹金剛力士乎？」

The Buddha said to Bodhisattva Śāntamati: "Do you see the vajra master Vajrapāṇi?"

白曰：「已見。世尊！」

He replied: "I have seen him, World-Honored One!"

佛言：「是密迹金剛力士，已當供養賢劫諸如來眾，將護正經受而持之，道利開益無量眾生。從是沒已，生阿閦佛土。在妙樂世以生彼土，其阿閦佛為諸菩薩宣千八百印，皆當逮是，歸於道義往反周迴，然後來世見不可計無數如來，稽首自歸淨修梵行然後來世。過此劫數積累德本，逮致無上正真之道成最正覺以得至佛，號金剛步，出現於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰普淨，劫曰嚴淨。又彼，寂意！普淨世界神妙豐熾安隱，五穀卒賤自然無價，眾民滋盛天人甚多，合以七寶金銀琉璃水精、車璩馬瑙珊瑚真珠以成佛土城，有八交道平等若掌。其地柔軟，如天綩綖。如兜率天，被服食飲、宮殿屋宅、園觀浴池、校露樓閣。其佛國土巍巍如是。諸天人民自然顯發如天妓樂，懸諸綵幡、竪好幢蓋、燒眾名香，雨寶眾花遍散其土，上虛空中羅列眾蓋、和雅妓樂。其佛國土無有惡趣三苦之毒，亦無八難不閑之處，所有諸業如兜率天，被服飲食、宮殿園觀、校露樓閣等無有異。天人不別，諸天人民皆慕微妙、唯志佛道。又其佛土無有二乘，無有聲聞緣覺之名，純諸菩薩，其如來尊宣不退轉菩薩大法。其金剛步世尊諸菩薩眾不可稱計、無能限量億百千載。其佛國土無有惡姓疽嫉之行，無有毀戒墮邪見者。此國土人皆至究竟好慕佛法。無有盲聾瘖瘂癭瘇，性行和雅，悉二十八相莊嚴其身。又其如來現在世時壽八小劫。其諸天人臨欲壽終，如來至真常為講法，演身光明皆照三千大千世界。時諸天人蒙斯光明，悉決眾疑、歎法隨佛，各心念言：『當往詣佛諮受經典。』或以己身神足之力往詣佛所，或有學人承佛聖旨往詣佛所。佛住虛空去地百千仞，在其世界於四衢路周一大座，告於十方可悅一切諸來眾會，以如來辭為諸菩薩敷演經道，唯宣大乘無極大道。其佛國土無有一人違逆世尊教，亦無誹謗罵詈毀辱者，一切眾生諸根明利其慧通達。土無君王，唯佛世尊以為法王。其土人民無有吾我、無受業處，悉無我所不主田宅，諸天人民皆悉如是。其金剛步如來至真所欲受食，以愍傷故先宿晡時現佛身像，著衣持鉢住其門前。其家則知，便心念言：『佛愍念我欲就我食。』即夜莊嚴施設床座清淨布具、甘美供饍若干種味。明旦早往日時以到，佛與聖眾往入其舍，飲食畢訖行澡水竟，佛為施家隨時說經，其人逮得不退轉法，當成無上正真道已乃為說訖，佛從坐起還歸精舍。若佛宴坐在於靜室，時諸菩薩各從本行所逮三昧而自修已。如是寂意！其佛世界功勳快善，無量巍巍殊特如是，土地嚴淨普平博好快不可量。」

The Buddha said: "This vajra master Vajrapāṇi has already made offerings to the assembly of Tathāgatas of the Bhadrakalpa, protecting the true sutras, receiving and upholding them, benefiting countless beings through the Way. After passing away from here, he will be reborn in Akṣobhya Buddha's land. Being born in that wonderful joyous world, Akṣobhya Buddha will proclaim 1,800 seals for the bodhisattvas, all of which he will attain, returning to the principles of the Way, coming and going repeatedly. Then in future lives he will see innumerable Tathāgatas beyond reckoning, pay homage and take refuge, purely cultivating the holy life. After this, passing through countless kalpas accumulating roots of virtue, he will attain the unsurpassed, true and correct path, achieving perfect enlightenment and becoming a Buddha named Vajra Steps, appearing in the world as a Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His world will be called Universal Purity, and the kalpa will be called Solemn Purity."

"Furthermore, Śāntamati! The world of Universal Purity will be miraculously abundant, peaceful and secure. The five grains will be plentiful and naturally without price. The population will flourish, with many devas and humans. The buddha land cities will be made of the seven treasures: gold, silver, lapis lazuli, crystal, red pearl, emerald, and coral. There will be eight intersecting roads as level as the palm of a hand. The ground will be soft, like heavenly silk. Like in Tuṣita Heaven, there will be clothing, food and drink, palaces and dwellings, gardens and bathing pools, and open pavilions. Such will be the majesty of that buddha land."

"The devas and humans will naturally manifest celestial music, hanging colorful banners, raising excellent canopies, burning various incenses, and raining down precious flowers scattered throughout the land. In the sky above, there will be arrayed many canopies and harmonious celestial music. In that buddha land there will be no evil destinies or the three poisons of suffering, nor will there be the eight difficulties or unfavorable places. All activities will be like those in Tuṣita Heaven, with clothing, food and drink, palaces, gardens, and open pavilions no different. There will be no distinction between devas and humans; all will aspire to the subtle and wondrous, with minds set solely on the Buddha's path."

"Moreover, in that buddha land there will be no Two Vehicles, no names of śrāvakas or pratyekabuddhas. There will be only bodhisattvas, and that Tathāgata will proclaim the great Dharma of non-retrogression for bodhisattvas. The assembly of bodhisattvas of that World-Honored One Vajra Steps will be innumerable, beyond reckoning for billions of hundreds of thousands of years. In that buddha land there will be no evil natures or jealous conduct, no one who violates precepts or falls into wrong views. The people of that land will all ultimately delight in and aspire to the Buddha's Dharma. There will be no blind, deaf, mute, or goitrous people; all will be gentle in nature and conduct, with bodies adorned by the thirty-two marks."

"Furthermore, when that Tathāgata appears in the world, his lifespan will be eight small kalpas. When the devas and humans are about to reach the end of their lives, the Tathāgata will constantly preach the Dharma for them, emanating bodily light illuminating the three thousand great thousand world-system. At that time, the devas and humans receiving this light will all resolve their doubts, praise the Dharma and follow the Buddha, each thinking: 'I should go to the Buddha to inquire about and receive the sutras.' Some will use their own spiritual powers to go to the Buddha, while some students will go to the Buddha in accordance with the Buddha's holy instructions."

"The Buddha will abide in space a hundred thousand fathoms above the ground, in that world at the four crossroads surrounding a great seat, addressing the ten directions to delight all the assembled guests. Using the Tathāgata's words, he will expound the path of the sutras for the bodhisattvas, proclaiming only the Great Vehicle of the supreme great path. In that buddha land there will not be a single person who disobeys the World-Honored One's teachings, nor will there be any who slander, insult, or disparage. All beings will have sharp faculties and penetrating wisdom. The land will have no kings, only the Buddha World-Honored One as the Dharma King. The people of that land will have no sense of self, no place to receive karma, no possessions or ownership of fields and houses; all devas and humans will be like this."

"When that Tathāgata Vajra Steps wishes to receive food, out of compassion he will first manifest a Buddha image at dusk, wearing robes and holding a bowl, standing before the door. The household will then know and think: 'The Buddha has compassion for me and wishes to come to my home for a meal.' They will immediately prepare beds and seats, clean coverings, and delicious offerings of various flavors. Early the next morning when the time comes, the Buddha and the holy assembly will enter that house. After the meal is finished and they have washed, the Buddha will preach the sutras for that donor family according to the time. Those people will attain the Dharma of non-retrogression, and only after they are certain to achieve unsurpassed, true enlightenment will he finish speaking. The Buddha will then rise from his seat and return to the monastery. When the Buddha is in quiet retreat in his chamber, the bodhisattvas will each cultivate the samadhi they have attained from their original practices."

"Thus, Śāntamati! That Buddha world will have excellent merits, immeasurably majestic and extraordinary, with pure and level lands, vast and wonderful beyond measure."

佛說是經法授密迹金剛力士決時，應時會中二萬人皆發無上正真道意。諸來會者各各心念願生其土。佛即記說：「金剛步成佛道時，諸願見者皆生彼土。其佛授決，亦皆當成無上正真之道為最正覺。」

When the Buddha spoke this sutra and gave the prediction to the vajra master Vajrapāṇi, immediately 20,000 people in the assembly gave rise to the aspiration for unsurpassed, true enlightenment. All those who had come to the assembly each thought in their hearts, wishing to be born in that land. The Buddha then made this prediction: "When Vajra Steps becomes a Buddha, all those who wish to see him will be born in that land. That Buddha will give them predictions, and they will all attain unsurpassed, true enlightenment as perfectly enlightened ones."

爾時密迹金剛力士從佛聞斯所授決已，歡喜踊躍，以持金剛投之虛空。適投空中，應時三千大千佛土六反震動，光照十方，天雨眾華紛紛如雪，箜篌樂器不鼓自鳴。一切眾會各在右手自然有華香若干種品幢蓋眾飾，各執持行。於時密迹金剛力士以寶花香幢蓋繒幡周匝繞佛，以偈歎曰：

At that time, when the vajra master Vajrapāṇi heard this prediction from the Buddha, he was overjoyed and elated. He took his vajra and threw it into the sky. As soon as it was thrown into the sky, the three thousand great thousand Buddha lands shook six times, light illuminated the ten directions, and heavenly flowers rained down like snow. Stringed instruments sounded without being played. All those in the assembly naturally had various kinds of flowers, incense, banners, canopies, and ornaments appear in their right hands, which they each held and carried. At that time, the vajra master Vajrapāṇi surrounded the Buddha with precious flowers, incense, banners, canopies, and silk pennants, and praised him with these verses:

廣法普自在，　　 法藏不可盡，　 曉了分別法，　　 導利益眾生。　

The Dharma is vast and universally free, The Dharma treasury is inexhaustible, Understanding and distinguishing the Dharma, Guiding and benefiting sentient beings.

以付授我義，　　 常樂以法施，　 極奉行正法，　　 住道願自歸。　

Entrusting me with this meaning, Always delighting in giving the Dharma, Extremely practicing the true Dharma, Abiding in the path and vowing to take refuge.

智慧能清淨，　　 明了所行業，　 其名聞三世，　　 功勳度無極。

Wisdom can purify, Clearly understanding one's actions, Their name is known in the three times, Their merits and virtues are limitless.　

其智通三處，　　 能仁無所著，　 以度眾罣礙，　　 班宣快濟厄。　

Their wisdom penetrates the three realms, The Able One is without attachment, Crossing over all obstacles, Proclaiming swift deliverance from suffering.

清淨猶月淨，　　 顏貌甚鮮明，　 斯曜極遠照，　　 喻於日火光。　

Pure like the pure moon, Their countenance extremely bright, This radiance shines far, Like the light of the sun's fire.

其音殊妙好，　　 和聲喻梵天，　 宣布於愍哀，　　 稽首眾生寶。　

Their voice is exceptionally wondrous, Their harmonious sound like that of Brahma, Proclaiming compassion, Bowing to the treasure of sentient beings.

自顯現其身，　　 示有形壽命，　 唯願班宣法，　　 演布文字音。　

Manifesting their own body, Showing form and lifespan, Only wishing to proclaim the Dharma, Expounding sounds of written words.

雖講說經法，　　 亦無有法想，　 度脫於眾生，　　 亦無有人想。　

Though expounding the sutras and Dharma, There is also no conception of Dharma, Liberating sentient beings, Yet also no conception of persons.

世尊所開化，　　 誰能報佛恩？　 設一切眾生，　　 積行無量劫，　

Who can repay the Buddha's kindness For the teachings the World-Honored One has given? Even if all sentient beings Practiced for countless kalpas,

唯啟受佛教，　　 志不在餘業，　 己身能奉行，　　 復化他人眾。」

Only by receiving the Buddha's teachings, With resolve not in other pursuits, Practicing oneself, And transforming others,

於時密迹金剛力士繞佛眾會竟七匝已，手執眾花及與寶蓋供上散佛。適供散佛，應時四天下一切方域自然化生若干品花，莊嚴校飾八重交道、八味池水，承佛威神靡不周遍巍巍難限。爾時寂意菩薩問密迹金剛力士：「如來以授仁者道決。」

At that time, the vajra master Vajrapāṇi circled the Buddha's assembly seven times, holding various flowers and jeweled canopies to offer and scatter over the Buddha. As soon as he made this offering, various kinds of flowers naturally appeared in all regions of the four continents, adorning and decorating the eight-layered intersecting roads and the pools of eight flavors of water. By the Buddha's majestic spiritual power, this magnificence spread everywhere without limit.

Then Bodhisattva Śāntamati asked the vajra master Vajrapāṇi: "The Tathāgata has given you a prediction of enlightenment."

答曰：「族姓子！以見授決、所受道決自然如夢。」

He replied: "Noble son! The prediction I have received and the prediction of enlightenment are naturally like a dream."

又問：「仁者受決為何所逮？」

Śāntamati asked again: "What have you attained through this prediction?"

答曰：「族姓子！所受決者為無所逮。」

He answered: "Noble son! The prediction received is to attain nothing."

又問：「何所不逮？」

Śāntamati asked: "What is not attained?"

答曰：「不逮吾我，不得人壽命，不得五陰六衰四大，不見現世度世之業，不逮諸罪及與不罪、無漏不漏、塵勞瞋恨、有為無為、生死無為，悉不逮是。此，族姓子！乃曰受決。」

He replied: "Not attaining self or other, not obtaining human lifespan, not obtaining the five aggregates, six sense bases, or four great elements, not seeing worldly or transcendent deeds, not attaining sins or non-sins, outflows or non-outflows, defilements or anger, the conditioned or unconditioned, birth-and-death or nirvana - none of these are attained. This, noble son, is called receiving a prediction."

寂意又問：「設無所逮，誰為受決？」

Śāntamati asked again: "If there is nothing to attain, who receives the prediction?"

答曰：「無所逮者乃曰為逮。」

He answered: "The one who attains nothing is said to attain."

又問：「若無吾我，誰為受決？誰授決者？」

He asked again: "If there is no self, who receives the prediction? Who gives the prediction?"

答曰：「其有受決及授決者，適俱平等，本際無二。」

He answered: "Those who receive and give predictions are both equal, with no duality in their original nature."

又問密迹：「若無本際，彼誰受決？」

He further asked Vajrapāṇi: "If there is no original nature, who receives the prediction?"

答曰：「本際無生亦無所滅，無有二際。以是本際，今日受決。」

He answered: "The original nature is unborn and unceasing, without duality. It is this original nature that now receives the prediction."

又問：「住何本際而受決也？」

He asked: "In what original nature does one abide to receive the prediction?"

「住於自然，無二本際、無我本際、無人壽命。住於自然乃曰受決。」

"One abides in naturalness, in the non-dual original nature, the selfless original nature, the original nature without person or lifespan. Abiding in naturalness is called receiving the prediction."

又問：「吾我本際住在何所？」

He asked: "Where does the original nature of self abide?"

答曰：「如來所住。」

He answered: "Where the Tathāgata abides."

又問：「無所識知為何所知？」

He asked: "What does one know when there is nothing to know?"

答曰：「其所識知為無所知。」又曰：「若無所告語為無所語。」

He answered: "What one knows is that there is nothing to know." He also said: "When there is nothing to say, there is no speech."

又問：「設無所語，為何所教？」

Again [Śāntamati] asked: "If there is nothing to say, what is there to teach?"

答曰：「教無所教。」

Answered: "Teaching no-teaching."

又問：「何謂教無所教？」

Again [Śāntamati] asked: "What is meant by teaching no-teaching?"

答曰：「一切諸法悉無所教。」

Answered: "All dharmas have nothing to teach."

又問：「說無所教，云何知之？」

Again asked: "Speaking of no-teaching, how is it known?"

答曰：「設無所教，所知若斯。」

Answered: "If there is no-teaching, what is known is thus."

又問：「云何教所知？」

Again asked: "How to teach what is known?"

答曰：「不問所知。

Answered: "Do not ask about what is known."」

又問：「云何不問所知？」

Again asked: "How does one not ask about what is known?"

答曰：「識無放逸。」

Answered: "Be aware without negligence."

又問：「何謂識無放逸？」

Again asked: "What is meant by being aware without negligence?"

答曰：「自歸要誼。」

Answered: "Taking refuge in the essential meaning."

又問：「何謂自歸要誼？」

Again asked: "What is meant by taking refuge in the essential meaning?"

答曰：「不見無誼。」

Answered: "Not seeing no-meaning."

又問：「何謂不見無誼？」

Again asked: "What is meant by not seeing no-meaning?"

答曰：「不以於誼亦非無誼，乃曰為誼。」

Answered: "Neither having meaning nor no-meaning, this is called meaning."

又問：「何謂不以於誼亦非無誼乃曰誼乎？」

Again asked: "What is meant by neither having meaning nor no-meaning being called meaning?"

答曰：「其不以誼亦非無誼，彼則進誼。」

Answered: "That which neither has meaning nor no-meaning, that advances meaning."

又問：「若以無誼，不成法義乎？」

Again asked: "If there is no-meaning, does it not establish the meaning of the Dharma?"

答曰：「其法義者，云何義乎？所以者何？其趣義者則為非法、不成為法。又問。何謂為法。答曰。法無音響乃曰為法。」

Answered: "As for the meaning of the Dharma, what meaning is there? Why? That which tends towards meaning is not Dharma, not established as Dharma."

Again [Śāntamati] asked: "What is meant by Dharma?"

Answered: "Dharma has no sound, this is called Dharma."

又問：「法無音響，何謂為法？」

Again asked: "If the Dharma has no sound, what is called Dharma?"

答曰：「其於彼法無有文字，乃曰為法。其無所得，彼法無音，無有言詞。」

Answered: "That which has no words in that Dharma is called Dharma. That which is unattained, that Dharma has no sound, no words."

又問密迹：「何謂所逮？」

Again [Śāntamati] asked Vajrapāṇi: "What is meant by attainment?"

答曰：「族姓子！如所可逮，是乃名曰一切無逮離於所得。」

Answered: "Noble son! As for what can be attained, this is called non-attainment of everything, free from attainment."

又問密迹：「是曰我所逮得，如來其習諸法乃能逮得。」又問：「豈能寂然吾我之心？一切所宣智慧之明，因其文字宣如來業，不以無逮、不以當逮。」又問：「其所逮者何所不可？」

Again [Śāntamati] asked Vajrapāṇi: "This is called what I have attained. The Tathāgata practices all dharmas and thus can attain."

Again asked: "How can one pacify the mind of self? All proclaimed wisdom and clarity, using words to proclaim the Tathāgata's deeds, not through non-attainment, not through future attainment."

Again asked: "What is unattainable for that which is attained?"

答曰：「口之所說為不可也。」

Answered: "What is spoken by the mouth is unattainable."

又問：「口之所說心倚文字則為不可。」又問：「何謂為可？」

Again asked: "What is spoken by the mouth, the mind relying on words, is unattainable."

Again asked: "What is meant by attainable?"

答曰：「其無所逮，彼無所教。其無所教知則不自知、不知他人。其不自知不知他人乃曰為可。」

Answered: "That which has no attainment, that has no teaching. That which has no teaching knows not itself, knows not others. Not knowing oneself and not knowing others is called attainable."

又問：「不可誰為是本？可誰為是本？」

Again asked: "What is the origin of the unattainable? What is the origin of the attainable?"

答曰：「所受是本。」

Answered: "What is received is the origin."

又問：「所受誰是其本？」

Again asked: "What is the origin of what is received?"

答曰：「所倚為本。」

Answered: "What is relied upon is the origin."

又問：「所倚誰是其本？」

Again asked: "What is the origin of what is relied upon?"

答曰：「虛偽妄想即是其本。」

Answered: "False imagination is the origin."

又問：「虛偽妄想誰是其本？」

Again asked: "What is the origin of false imagination?"

答曰：「虛偽妄想塵勞是本。」

Answered: "The defilement of false imagination is the origin."

又問：「虛偽妄想塵勞，何所是本？」

Again asked: "What is the origin of the defilement of false imagination?"

答曰：「慕著是本。」

Answered: "Attachment is the origin."

又問：「慕著何所是本？」

Again asked: "What is the origin of attachment?"

答曰：「色聲香味細滑所著是本。」

Answered: "Attachment to sights, sounds, scents, flavors, and touch is the origin."

又問：「何所著本？」

Again asked: "What is the origin of [those] attachment[s]?"

答曰：「恩愛結集是曰著本。於是諸著而無所慕，乃曰無著。是為寂意！諸恩愛結求於所著永無所著。諸佛世尊為班宣法重說是法。」

Answered: "The accumulation of love and affection is called the origin of attachments. Among these attachments, having no longing is called non-attachment. Thus, Śāntamati! All bonds of love and affection seeking attachment are eternally without attachment. The Buddhas and World-Honored Ones proclaim the Dharma and repeatedly explain this Dharma."

授密迹金剛力士決時，五百比丘眾漏盡意解，二百菩薩得無所從生法忍。

When the prediction was given to the vajra master Vajrapāṇi, five hundred bhikṣus attained liberation with their minds free from defilements, and two hundred bodhisattvas attained the patience of the non-arising of dharmas.

密迹金剛力士會第三之六

於是密迹金剛力士所願已備得受佛決，所望已畢欣然大悅，叉手白佛言：「唯佛大聖就我曠野之界鬼王國土，在密迹宮舍七日受請。諸菩薩等及大聲聞，唯見垂愍顧意不忽。當於佛所在、於曠野鬼王土地、在於鄙舍，垂意小食，化鬼神眾妖魅反足之物、揵沓和、摩休勒及餘所居眾生，見如來尊、聽聞斯經法，長夜安隱無有眾患一定無難，便當棄捐瞋恚毒害無懷逆心。其四天王一切眷屬遊在曠野鬼神王界，若見如來、聞所說法，常獲安和不遭危難。」

At that point, the vajra master Vajrapāṇi's wishes were fulfilled, having received the Buddha's prediction. His hopes were accomplished, and he was greatly delighted. He joined his palms and said to the Buddha: "O Great Holy Buddha, please come to my realm of the wilderness, the land of the ghost kings, and stay for seven days in the Secret Traces Palace, accepting my invitation. May the bodhisattvas and great śrāvakas also compassionately consider and not neglect this request. While the Buddha is present in the land of the wilderness ghost kings, in my humble abode, please condescend to take a small meal. Transform the hosts of ghosts, spirits, demons, and inverted-foot beings, gandharvas, mahoragas, and other dwelling beings. May they see the Honored Tathāgata, hear this sutra Dharma, and for long nights be peaceful without afflictions, definitely free from difficulties. They should then abandon anger, poison, and harm, without harboring contrary thoughts. May the Four Heavenly Kings and all their retinues who roam in the realm of the wilderness ghost kings, if they see the Tathāgata and hear the Dharma spoken, always attain peace and not encounter dangers."

時佛默然，受密迹請七日供養，用愍念故，并欲開化無數眾生使殖德本。

At that time, the Buddha remained silent, accepting Vajrapāṇi's invitation for seven days of offerings, out of compassion and also wishing to teach and transform countless beings to plant roots of virtue.

爾時密迹見佛默然以受其請，歡喜踊躍，稽首佛足右繞三匝，禮退而去。忽然不現，還曠野國因歸其宮。時密迹力士心自念言：「當為大聖莊嚴宮殿，欲行天人、色行天人得未曾有，十方世界諸菩薩等皆當歡喜。」心自念言：「吾憶識念，往故一時夜懷志願，所尊道法不可思議，今亦當然。」即時三昧正受宣不可限，彼時高座無央數億百千兆載師子眾座自然普現，以寶作脚及奇珍欄楯，以百千天衣而布其上。清淨妙華真珠瓔珞在八交道，以寶蓮華覆蓋其上。適三昧正受，「東方去是恒河沙佛國，有世界名無量寶德淨，佛號淨王。當致彼淨王如來所莊嚴淨師子之座，欲授萬菩薩決。其佛國土所見嚴淨，越無央數諸天人民所有嚴淨。我今寧可往彼佛土莊嚴高座。」爾時密迹力士以淨寶王三昧正受。適三昧已，自然莊嚴現好高座，高廣好淨如無量寶德淨佛土師子高座等無有異，忽然以至在於曠野鬼神界土。所施高座巍巍如是，甚高廣長，東西二千四百八十里，南北千二百八十里，紺琉璃水精硨璩為地，吉祥藏寶無量名香雜香熏之，竪立無數眾寶香鑪燒殊妙香，散諸天花若干品物，極好巍巍光色煒曄，可悅人心安和其身。從心應時行菩薩法，不失其節功勳無際，所歎妙德而無崖底。又其高座所化自然，有億百千垓不可計數諸師子座，以寶為脚、寶為欄楯，無數天衣而布其上。諸寶蓮華淨珠校露立八交道，以用眾寶而布其上，建在地上一切普具。

At that time, Vajrapāṇi saw that the Buddha remained silent, accepting his request. Overjoyed, he bowed his head at the Buddha's feet, circumambulated him three times to the right, paid homage, and withdrew. He suddenly disappeared and returned to the country of Kuśinagara, going back to his palace. Then Vajrapāṇi thought to himself: "I should adorn the palace for the Great Sage, so that the devas of the desire realm and form realm will experience something unprecedented, and all the bodhisattvas in the ten directions will rejoice." He thought: "I remember that once in the past, at night, I made a vow to honor the inconceivable Dharma of the Way. Now I should do the same." He immediately entered samādhi and manifested countless billions of lion thrones, naturally appearing everywhere, with jeweled legs and precious railings, covered with hundreds of thousands of heavenly cloths. Pure and wondrous flowers and pearl necklaces were placed at the eight intersections, with jeweled lotus flowers covering the top.

As soon as he entered samādhi, he thought: "In the eastern direction, beyond Buddha lands as numerous as the sands of the Ganges, there is a world called Pure Merit of Immeasurable Treasures, with a Buddha named Pure King. I should bring the adorned pure lion throne from that Tathāgata Pure King's place, where he wishes to give predictions to ten thousand bodhisattvas. The adornments and purity of that Buddha land surpass those of countless devas and humans. I should now go to that Buddha land to adorn the high seat." Then Vajrapāṇi entered the Pure Jewel King samādhi. As soon as he entered samādhi, a naturally adorned and beautiful high seat appeared, as magnificent and pure as the lion throne in the Pure Merit of Immeasurable Treasures Buddha land, with no difference. It suddenly arrived in the wilderness of the spirit realm.

The high seat he created was magnificent, extremely tall and wide, measuring 2,480 li from east to west and 1,280 li from north to south. The ground was made of dark blue lapis lazuli, crystal, and cat's eye gems. It was perfumed with auspicious treasures and countless famous fragrances. Countless jeweled incense burners were set up, burning exquisite incense, and various heavenly flowers were scattered about. It was extremely beautiful and majestic, with radiant colors that delighted people's hearts and calmed their bodies. From the heart, it accorded with the bodhisattva practices, never losing propriety, with limitless merits and praiseworthy virtues without bounds.

Furthermore, the high seat naturally manifested billions upon billions of uncountable lion thrones, with jeweled legs and jeweled railings, covered with countless heavenly cloths. Jeweled lotus flowers and pure pearls adorned the eight intersections, with various jewels spread on top, all completely arranged on the ground.

於時密迹力士如是比像不可思議，設諸高座高廣嚴淨殊特無量師子之座，安然庠序從三昧起。即於宿夜設若干種甘饍飲食，尊奉菩薩和調性行、興發如來報應之果。眾供已辦，夜未向明，告四天王：「諸人當知，世尊今日詣我宮食，請竟七日，諸菩薩眾及諸聲聞皆當來集。仁等恭恪設無放逸，大聖難遇億世時有，咸皆一心捨俗慕道恭恪奉事，除去生死弘慈至道。時亦難遭法不可聞，三界無怙唯道可恃，普如虛空無所復礙，勿懷亂心為放逸行。眷屬徒使妻子僕從，供養七日勿倚身心，唯道為本，莫順他業損違道教，專精一心供養如來，常當下意加敬無二。令其曠野鬼神之處，王者土地鬼神妖魅，反足諸鬼揵沓和等，皆歸命佛密議道法。其四天王及餘眾生，皆不失時普蒙濟度。諸仁當了，已請天尊，稽首歸命供養佛已，勤聽經典宣布八方，使一切蒙乃報佛恩。」爾時密迹力士有一太子名曰密兵而告之曰：「汝往，遍令地神及虛空神告四天王、忉利天、焰天、兜率天、無憍慢天、他化自在天，上至魔天，各令使知世尊今日在於曠野鬼王土界，受密迹金剛力士請於宮舍，當就飲食；菩薩聲聞亦復同然。若欲見佛聽聞道教，咸皆往至。」太子金剛兵受教宣命，須臾令遍。其第二子名曰善分，而告之曰：「子！汝今自往，己力神足告諸梵天、梵迦夷天、梵滿天、梵度著天、大梵天、有光天、少光天、無量光天、光音天、清淨天、少淨天、無量淨天、淨難逮天、淨離穢天、順行天、少順行天、無量行天、行果實天、亦然天、於是天、善願天、善現天、至一善天，悉遍令之。今日世尊遊於曠野鬼王國土密迹金剛力士宮舍就請。諸人欲見，悉共往會。」善分受教宣令。如是須臾之頃，欲行天、色行天人皆共集會在於虛空，廣縱四萬里，上下俱然亦四萬里，周遍諸天各次第坐。於是密迹金剛力士莊嚴場地，供饍辦已，叉手向佛所在遙啟白言：「今時已到。願佛大聖垂光迴意。」而說頌曰：

At that time, the vajra master Vajrapāṇi manifested such inconceivable things, setting up many high, vast, pure, and extraordinary lion thrones. He calmly and orderly arose from samadhi. That very night, he prepared various kinds of delicious food and drink, honoring the bodhisattvas' harmonious nature and conduct, and manifesting the fruits of the Tathāgata's karmic rewards. When all the offerings were prepared, before dawn, he told the Four Heavenly Kings:

"You should know that today the World-Honored One will come to my palace to eat. I have invited him for seven days, and all the bodhisattvas and śrāvakas will gather here. You should be respectful and not negligent. The Great Sage is difficult to encounter, appearing only once in billions of lifetimes. Everyone should be of one mind, renounce worldly affairs, long for the Way, and serve with reverence, eliminating birth and death and spreading great compassion to reach the Way. Such times are also difficult to encounter, and the Dharma is difficult to hear. In the three realms, there is no refuge except for the Way. It is all-pervading like empty space, without obstruction. Do not harbor a confused mind or act negligently. For seven days, all relatives, disciples, wives, children, and servants should make offerings without relying on body or mind, taking only the Way as the foundation. Do not follow other deeds that harm or violate the teachings of the Way. With single-minded concentration, make offerings to the Tathāgata, always maintaining humility and reverence without duality.

Let the spirits and demons of the wilderness, the spirits and demons of the king's land, the upside-down-footed ghosts, gandharvas, and others all take refuge in the Buddha and secretly discuss the Dharma of the Way. The Four Heavenly Kings and other beings will all be saved in due time. You should understand that I have invited the Honored One of Heaven. After bowing, taking refuge, and making offerings to the Buddha, diligently listen to the sutras and spread them in all eight directions, so that all may receive blessings and repay the Buddha's kindness."

At that time, the vajra master Vajrapāṇi had a crown prince named Secret Army, and he told him: "Go and inform the earth spirits and sky spirits to tell the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmita-vaśavartin Heaven, up to the Māra Heaven, to let them all know that today the World-Honored One is in the land of the Wilderness Ghost King, accepting the invitation of the vajra master Vajrapāṇi to come to his palace for a meal. The bodhisattvas and śrāvakas will also be there. If they wish to see the Buddha and hear the teachings of the Way, they should all come." The crown prince Secret Army received the order and proclaimed it, and in an instant, it was spread everywhere.

His second son, named Good Division, was told: "Child! Now go yourself, with your own supernatural power, and inform all the Brahma Heavens, the Brahma-kāyika Heaven, the Brahma-purohita Heaven, the Mahābrahma Heaven, the Parīttābha Heaven, the Apramāṇābha Heaven, the Ābhāsvara Heaven, the Parīttaśubha Heaven, the Apramāṇaśubha Heaven, the Śubhakṛtsna Heaven, the Anabhraka Heaven, the Puṇyaprasava Heaven, the Bṛhatphala Heaven, the Asaṃjñisattva Heaven, the Avṛha Heaven, the Atapa Heaven, the Sudṛśa Heaven, the Sudarśana Heaven, up to the Akaniṣṭha Heaven. Let them all know that today the World-Honored One is visiting the land of the Wilderness Ghost King, accepting the invitation of the vajra master Vajrapāṇi to his palace. Those who wish to see him should all come to the assembly." Good Division received the order and proclaimed it.

In this way, in an instant, the devas of the desire realm and the form realm all gathered in the sky, spanning forty thousand li in width and length, and also forty thousand li in height. All the devas were seated in order throughout. Then the vajra master Vajrapāṇi adorned the venue, and when the offerings were prepared, he joined his palms and addressed the Buddha from afar, saying: "The time has come. May the Great Sage Buddha graciously turn his attention here." And he spoke these verses:

丈夫尊雄屈，　　 人中上願顧，　 蓮花正士發，　　 大聖人時到。　

The noble man stoops to come, The supreme among humans, please look upon us, The lotus-like righteous one has set forth, The time of the great sage has arrived.

兩足尊枉神，　　 天人聖祠祀，　 人中尊屈意，　　 聖明時以至。　

The Honored One of Two Feet condescends, The holy one worshipped by gods and humans, The honored one among humans bends his will, The time of sacred wisdom has come.

戒如蓮華盛，　　 精進轉增長，　 覆護上慚愧，　　 最勝唯顧意。

Precepts flourish like lotus flowers, Diligence grows ever stronger, Protecting supreme shame and modesty, Supreme One, please turn your mind to us.　

建立於聖諦，　　 慈哀加弘恩，　 無我無所施，　　 最勝師子顧。　

Establishing the noble truths, Adding great kindness to compassion, Without self, without giving, Supreme Lion, please look upon us.

戒行博聞業，　　 茂盛覺意花，　 解脫具足實，　　 殊勝樹願來。　

Deeds of precepts and vast learning, Flowers of awakening bloom luxuriantly, Liberation bears complete fruit, May the excellent tree come.

功勳海唯枉，　　 其意深且廣，　 清水定為意，　　 熾盛精進業，　

Ocean of merit, please condescend, Its intention deep and broad, Clear water of concentration as the mind, Blazing deeds of diligence.

奉哀道場業，　　 智慧瓔珞嚴，　 明本慧開覺，　　 聖達降怨顧，　

Revering the work of the bodhimaṇḍa, Adorned with the necklace of wisdom, Original wisdom awakens enlightenment, Holy one who subdues foes, please look upon us.

第一明無動，　　 以藥樹療病，　 學不學盛明，　　 最勝唯屈神。」

The foremost wisdom unmoving, Healing illness like a medicinal tree, Learned and unlearned flourish in wisdom, Supreme One, please condescend to come.

於是世尊見密迹金剛力士白時已到，告諸比丘：「皆早嚴服著衣持鉢并勅護寺。密迹金剛力士來啟時到，各自建行七日就請。其諸聲聞眾菩薩等若得神足，以己神力往追侍佛。其無神足，入如來光承其威明，佛愍念之皆得往就。」於時世尊適發進路，諸菩薩皆於前而導，諸聲聞眾在後侍從，諸天龍神花香妓樂在虛空侍，諸天玉女而嗟歎佛，因說頌曰：

Then the World-Honored One saw that the vajra master Vajrapāṇi had announced that the time had come, and he told the bhikṣus: "All of you, dress early, put on your robes, take your alms bowls, and guard the monastery. The vajra master Vajrapāṇi has come to announce that the time has arrived. Each of you should establish your practice for seven days to attend the invitation. Those śrāvakas and bodhisattvas who have attained supernatural powers should use their own divine power to follow and attend the Buddha. Those without supernatural powers should enter the Tathāgata's light and receive his majestic radiance. The Buddha, out of compassion, will enable all to attend."

At that time, as the World-Honored One set out on his journey, all the bodhisattvas led the way in front, while the assembly of śrāvakas followed behind. Devas, nāgas, and spirits attended in the sky with flowers, incense, and music. Heavenly jade maidens praised the Buddha and spoke these verses:

歡喜發光明，　　 妓樂自然鳴，　 震動佛剎土，　　 天雨於眾花。　

Joyfully emitting radiance, Celestial music naturally resounds, Shaking the Buddha's pure lands, Heavenly flowers rain down.

佛之大威德，　　 神足度無極，　 聖變化無限，　　 娛樂佛無底。　

The Buddha's great majestic virtue, His supernatural powers are limitless, His holy transformations are boundless, The Buddha's delight is unfathomable.

佛吉祥無際，　　 佛神聖無量，　 佛威儀無底，　　 佛功勳無限。　

The Buddha's auspiciousness is endless, The Buddha's divine holiness is immeasurable, The Buddha's dignified bearing is bottomless, The Buddha's meritorious deeds are unlimited.

遊靈鷲之山，　　 在於八山中，　 於上虛空中，　　 無礙如鷹王。」

Roaming on Vulture Peak, Among the eight mountains, In the sky above, Unobstructed like the king of eagles.

於時欲行天人、色行天人見佛世尊從虛空來，猶如日光現於水中、如月盛滿眾星獨明、猶若天帝諸天中尊、若如梵王照乎眾會，見是變化大悅欣然，雨天青紅黃白若干諸雜蓮華供養散佛。意花、大意花、柔軟花、大柔軟花、晝夜樹花，有果大實，及諸轉輪王離垢之華，百葉千葉、又百千葉，樂歡喜生味興起光照一切香華。善妙香、常熏香、烏虛延香，常有花樂、眼目樂，如是眾花興雲致雨，雨眾雜香鼓天妙樂。諸天玉女眷屬百千，爾時須臾至於曠野鬼王國土毘沙門天王界，在其宮殿。一切聲聞諸菩薩眾眷屬圍繞，佛適下住地大震動、光照十方，安和柔軟不嬈眾生。時四天王見佛世尊到大曠野鬼王之國，速疾速疾與其宮人及諸眷屬，花香雜香澤香、繒綵幢蓋妓樂、行列吹貝，各持此供往詣佛所，稽首佛足繞佛三匝，却住一面，以持所齎供養佛上。見佛大悅心中欣然，供散佛已却住一面，叉手自歸。爾時世尊因四天王，應病隨時班宣經法，萬三千鬼神妖魅厭鬼之屬皆發無上正真道意，一萬玉女亦復發是無上大意。

At that time, the devas of the desire realm and the form realm saw the World-Honored Buddha coming from the sky, like sunlight appearing on water, like the full moon shining brightly among the stars, like Indra honored among the devas, or like Brahma illuminating the assembly. Seeing this transformation, they were greatly delighted and joyful, raining down various blue, red, yellow, and white lotus flowers as offerings scattered for the Buddha.

Mind flowers, great mind flowers, soft flowers, great soft flowers, day and night tree flowers, flowers with great fruits, and the stainless flowers of wheel-turning kings, with hundred petals, thousand petals, and hundred thousand petals, joyfully producing flavor and radiating light illuminating all fragrant flowers. Excellent fragrances, constant fragrances, and udumbara fragrances, constantly having flower joy and eye joy, such flowers formed clouds and brought rain, raining down various fragrances and playing heavenly wonderful music.

Hundreds of thousands of heavenly jade maidens and their retinues, at that moment, arrived at the wilderness ghost king country in the realm of Vaiśravaṇa, the Heavenly King, in his palace. All the śrāvakas and bodhisattvas with their retinues surrounded the Buddha. As the Buddha descended to the ground, the earth shook greatly, light illuminated the ten directions, peaceful and gentle, not disturbing sentient beings.

At that time, the Four Heavenly Kings saw the World-Honored Buddha arrive in the great wilderness ghost king country. They quickly, quickly came with their palace attendants and retinues, bringing flowers, incense, various fragrances, silks, banners, canopies, music, and conch shells. Each holding these offerings, they went to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha three times, then stood to one side, offering what they had brought to the Buddha. Seeing the Buddha, they were greatly delighted and joyful in their hearts. After making offerings to the Buddha, they stood to one side with palms joined in reverence.

At that time, the World-Honored One, because of the Four Heavenly Kings, expounded the Dharma according to their illnesses and the appropriate time. Thirteen thousand ghosts, spirits, demons, and yakṣas all gave rise to the aspiration for unsurpassed, true enlightenment. Ten thousand jade maidens also gave rise to this supreme great aspiration.

時密迹力士與宮人婇女諸子眷屬，花香雜香擣香、幢蓋妓樂，從其宮中詣毘沙門天王宮舍，至世尊所，稽首佛足右繞七匝，各從所執皆供散佛上。毘沙門天王宮中次第而坐，鼓眾妓樂，自入清淨心無所著，所將侍從各自就座。如來高座獨顯巍巍清淨妙極，密迹諸子舉所莊嚴校露之帳師子高座，從虛空下安著于地寂然不動。諸菩薩眾及諸聲聞故坐本位。時欲行天人、色行天人覩其設座高廣嚴好，得未曾有，怪之難及，心自念言：「密迹力士何所得覩斯寶高廣師子之座？玄妙無極殊特難喻。」於時承佛威神，於虛空中自然聞音：「仁欲知者，東方去是界分過江河沙諸佛國土，有世界名為限淨，佛號淨王如來、至真、等正覺。密迹金剛力士曾見其土微妙嚴淨，今以法故，遣此殊妙巍巍高座。」時佛適入上處師子高廣之座，應時曠野鬼王國土鬼神妖魅反足之鬼、揵沓和、迦樓羅、真陀羅、摩休勒，往詣佛所稽首足下，退住一面叉手歸佛。

At that time, the vajra master Vajrapāṇi, along with his palace attendants, court ladies, sons, and retinue, carrying flowers, incense, perfumes, banners, canopies, and musical instruments, went from his palace to the palace of Vaiśravaṇa, the Heavenly King, to where the World-Honored One was. They bowed at the Buddha's feet, circumambulated him seven times to the right, and offered all they were carrying, scattering them over the Buddha. They sat in order in Vaiśravaṇa's palace, played various musical instruments, and entered a state of purity with minds free from attachment. Their attendants each took their seats.

The Tathāgata's high seat stood out alone, majestic and supremely pure. The sons of Vajrapāṇi raised the adorned canopy and lion throne, which descended from the sky and settled on the ground, still and unmoving. The assembly of bodhisattvas and śrāvakas remained in their original seats. At that time, the devas of the desire realm and form realm saw this grand, wide, and beautifully adorned seat being set up. They had never seen such a thing before and found it wondrous and incomparable. They thought to themselves, "Where did the vajra master Vajrapāṇi see such a precious, vast, and wide lion throne? It is profound, wondrous, and beyond compare."

Then, by the Buddha's divine power, a voice was naturally heard in the sky: "If you wish to know, to the east, beyond Buddha lands as numerous as the sands of the Ganges, there is a world called Pure Limit, with a Buddha named Pure King Tathāgata, Arhat, Samyaksaṃbuddha. The vajra master Vajrapāṇi once saw the subtle and pure adornments of that land, and now, for the sake of the Dharma, has sent this extraordinary and majestic high seat."

When the Buddha ascended and sat on the vast and wide lion throne, immediately the spirits, demons, upside-down-footed ghosts, gandharvas, garuḍas, kinnaras, and mahoragas from the land of the Wilderness Ghost King came to where the Buddha was, bowed at his feet, retreated to one side, and stood with palms joined in reverence to the Buddha.

爾時密迹金剛力士語四天王及諸來會：「諸賢屈意咸共和心，飲食已辦各手斟酌，勤供養佛菩薩聖眾。所以者何？如佛所說，若能歡悅佐助興功，供養蒙祐得福無量，於本施主其福不減。諸仁者等以是勸助佐其所施，得受功祚不可限量。」於是密迹金剛力士與其宮人婇女、一切諸子及諸眷屬，手自斟酌百種餚饍不可計味，心佐開士求如來福，供養大聖加謙恪心，佛及菩薩諸聲聞眾皆悉充滿。飲食畢訖，行澡水竟，密迹金剛力士更取小床於佛前坐，白世尊曰：「唯加弘慈應時演法宣入法門，使眾生類了於道心行所從生；其未發心，興斯道心；已發道心，至不退轉。令此鬼神妖魅揵沓和等，長夜永安使無眾患多所安和。多所愍傷諸天及人三界眾生，得殊特願，與世超殊。」

At that time, the vajra master Vajrapāṇi said to the Four Heavenly Kings and all those gathered: "Noble ones, please bend your minds and harmonize your hearts. The food and drink are prepared, each serve with your own hands, and diligently make offerings to the Buddha, bodhisattvas, and the noble assembly. Why is this? As the Buddha has said, if one can joyfully assist and contribute merit, by making offerings and receiving blessings, one gains immeasurable merit, and the original donor's merit is not diminished. All of you benevolent ones, by thus encouraging and assisting in these offerings, will receive boundless blessings and fortune."

Then the vajra master Vajrapāṇi, along with his palace attendants, court ladies, all his children, and retinue, personally served with their hands a hundred kinds of delicacies with countless flavors. Their hearts assisted the bodhisattvas in seeking the Buddha's blessings, making offerings to the Great Sage with humble and respectful minds. The Buddha, bodhisattvas, and all the śrāvaka assembly were fully satisfied.

When the meal was finished and the water for washing was passed, the vajra master Vajrapāṇi took a small seat and sat before the Buddha. He said to the World-Honored One: "Please, with your great compassion, expound the Dharma at this appropriate time and proclaim the entrance to the Dharma, causing sentient beings to understand how the mind of enlightenment arises from practice; for those who have not yet given rise to the aspiration, let them give rise to this aspiration for enlightenment; for those who have already given rise to the aspiration, let them reach non-retrogression. May these spirits, demons, yakṣas, gandharvas, and others find eternal peace through the long night, free from all afflictions and in great harmony. May there be great compassion for all devas, humans, and beings of the three realms, that they may attain special vows and transcend the world."

爾時世尊告密迹金剛力士及諸大會：「諦聽諦聽，善思念之。若族姓子族姓女行入法門，堅住於斯，至殊特願，無所分別不至損耗。」密迹力士與諸大眾受教而聽。

At that time, the World-Honored One said to the vajra master Vajrapāṇi and the great assembly: "Listen carefully, listen carefully, and think about it well. If sons or daughters of good families enter this Dharma door and firmly abide in it, they will reach extraordinary vows, without discrimination and without diminishment." The vajra master Vajrapāṇi and the great assembly received the teaching and listened.

佛告密迹力士：「若族姓子及族姓女，當奉篤信善從道法多諸順宜，欲見賢聖樂聽於法，心不慳嫉不縮財業，舒手布施捨俗所習，好所施福不望其報，心不懷害其志清淨，專精一心而不暴亂，信報應果好善真業，不以狐疑未曾猶豫，覩清白理知不亡果，寧失身命不犯非義。仁慈不殺，不與不取，不為邪婬，不犯妄言、兩舌、惡口、綺語、嫉妬、恚、癡。不犯十惡，身行十善亦勸人行。常奉等信，見諸沙門奉戒具法勤精修行，志存思道常應義節，寂然調和心存惔怕，受無所著不受邪語，志性仁慈棄捐惡法行不卒暴，明如炬火不愚如獸，言無所毀心性平和。絕却睡眠棄搪揬心捐其重檐，數數惠施，見諸善友一切諸佛及佛弟子常行恭恪。如是比像，常追侍從沙門梵志，謙下作禮，習與相隨不失其意，常奉斯等諸善知識。以愛樂故，加用法施救濟危厄，以班宣法而勸化人，演所報應施致大富，持戒生天博聞大智。修行合道，各為說報，布施大財、慳貪餓鬼，持戒、忍辱、精進、一心、智慧，稍入道元。犯戒地獄、瞋恚醜陋、懈怠廢道、亂意墮罪、愚癡投冥。是為由身由言由意惡行之報，是身口意善惡之果。犯是三事長夜不安，投於地獄餓鬼畜生。護斯三業，生天人間十方佛前，長夜永安無有眾患。各為開示罪福之報善惡所趣。若見應器，為演深法空無相願，行無所行、至無所至，無我無人無壽無命。分別幽奧十二緣起，若倚是事便有生矣，若不倚是則無有生。從是致是，不從不致。從無明致行，從行致識，從識致名色，從名色致六入，從六入致更，從更致痛，從痛致愛，從愛致取，從取致有，從有致生，從生致老死，從老死合大苦陰、成四大身。癡滅無行，行滅無識，識滅無名色，名色滅無六入，六入滅無更，更滅無痛，痛滅無愛，愛滅無取，取滅無有，有滅無生，生滅無老病死大苦陰合、不受四大，則常永安長無眾患。以滅盡者則無所有。所以者何？起是生是，無是則無。猶如種樹始生芽根莖節枝葉花實，拔樹無芽，何從有是莖節枝葉花實？解無無明，心無所著則無牽連。十二緣起皆從緣對，無緣無對，一切三界皆悉本無、悉從無生。從有而死，不達無故，謂有致生、不知有空，倚是我故便致死矣。解無不生、了有不死，為罪所追、塵勞所逮、顛倒苦惱癡冥不實，為宣真諦應其儀節，所觀如法而於諸法無所造作，不得所造則不有退亦不無退，不有往來周旋之難。假使意法意無所著信受本空，一切諸本悉淨惔怕。置是人者，若菩薩大士常得見佛未曾遠離、不失聞法、不違聖眾，在在所生常見諸佛。雖有所生，不生無佛之土。生以見佛，行無放逸，慕求真正精進之法。勤修此已，不用家業善奉淨行，不用妻子男女奴婢僕使守護宅舍，速疾持法，無以戲逸自恣愛欲。諸佛世尊所施言教，以篤信故捨家為道。信捨家已，為善親友真正伴侶。以受真業，性行微妙聞玄妙法，以行為要不歸嚴飾，覺意第一而不厭足求於博聞。如所聞法廣為人說，無冀養心，不以己言有所依仰。講說經典從所聞慧，因其行住而為人說，使聽法者興隆大慈。而於眾生發無盡哀，以致博聞無所愛悋。不貪身命，少欲少求而知止足，以善重業至快供養，好樂閑居專精守節。從所聞法觀其義趣，自歸正義思惟奉行不歸嚴飾。其所導御天上世間，不但為己而有所行，為眾生故求上大乘，至慕佛道自在之乘成無放逸。何謂無放逸？以達境界，眼不見色、不受妄想、不著文飾，了色之難。雖以慕樂便捨之逝，曉之本無。若耳聞聲、鼻香眾想、舌嗜美味、身更心法，亦復如是。所言無逸，己心無生、護他人心，棄愛欲樂入於法樂，不行欲想，無瞋恚想及危害想，無貪瞋恚愚癡之業。無是惡本，身不行惡、口不說非、心不行穢，不為反念，不犯一切諸不善法。是曰無放逸。以無放逸常應節行，曉了有無知無無有。彼何謂有？何謂無？行平等者有賢聖脫，修邪行者無賢聖脫。又次亦有罪福之報，或有無罪福之報。或有眼，或無眼。或耳鼻舌身或有意，或無意。又能了色無常苦空別離之法。是謂名有。志學於道，計色有常，長存永立無別離法。以無平等住、有是念故、有痛想行識。有了無常苦空別離之法。又從無明緣便生不善，若無無明則無有行。從生緣故有老病死，若無生緣便無老病死。施致大福，貧無放捨，窮有貪嫉，慳無大財。奉法至道，不順義則不至道業。精進菩薩得至大慧，懈怠菩薩不得至道。不自大者真得異決，其貢高者不至滅度。若普入寂至於空無，計吾我人貪身壽命不至道慧。是為人者應順時儀。」

The Buddha said to the vajra master Vajrapāṇi: "If sons or daughters of good families have sincere faith and follow the Dharma with many appropriate practices, desiring to see the wise and holy ones and delighting in listening to the Dharma, their hearts free from greed and jealousy, not hoarding wealth, generously giving with open hands and abandoning worldly habits, enjoying the merit of giving without expecting rewards, their minds free from harmful intentions and pure in resolve, focused and undisturbed, believing in karmic fruits and delighting in true good deeds, without doubt or hesitation, seeing pure principles and knowing the fruits will not be lost, willing to lose their lives rather than commit wrongdoing.

They are compassionate and do not kill, do not take what is not given, do not engage in sexual misconduct, do not lie, slander, speak harshly, or use frivolous speech, and are free from jealousy, anger, and delusion. They do not commit the ten evils but practice the ten good deeds and encourage others to do the same. They always maintain equal faith, and when they see monastics who uphold precepts and are diligent in practice, their minds are focused on contemplating the Way, always according with righteousness, calm and harmonious, their hearts tranquil, receiving without attachment and not accepting wrong speech.

Their nature is kind and they abandon evil practices, not acting rashly. They are as bright as a torch and not foolish like beasts, their speech without slander and their nature peaceful. They cut off sleepiness, abandon scattered minds, and let go of heavy burdens. They frequently give with wisdom, and when they see good friends, all Buddhas and Buddha's disciples, they always act with respect. In this way, they constantly follow and serve śramaṇas and brahmins, bowing humbly, habitually following without losing their intention, always serving such good spiritual friends.

Out of love and joy, they increase their Dharma giving to save those in peril, proclaiming the Dharma to encourage and transform people, expounding on karmic retribution: giving leads to great wealth, observing precepts leads to rebirth in heavens, extensive learning leads to great wisdom. Practicing in accordance with the Way, they explain the rewards for each: giving great wealth versus the stinginess of hungry ghosts; observing precepts, patience, diligence, concentration, and wisdom gradually enter the origin of the Way. Breaking precepts leads to hell, anger leads to ugliness, laziness wastes the Way, a chaotic mind falls into sin, and ignorance plunges into darkness. These are the retributions of evil actions of body, speech, and mind, the fruits of good and evil of body, speech, and mind."

Violating these three things leads to long nights of unrest, falling into hell, hungry ghost, and animal realms. Protecting these three karmas leads to rebirth in heavenly and human realms, before the Buddhas of the ten directions, with eternal peace and no afflictions. For each, the retributions of sin and merit, and the destinations of good and evil are revealed.

For those who are ready vessels, the profound Dharma of emptiness, signlessness, and wishlessness is expounded: acting without action, reaching without reaching, no self, no person, no lifespan, no life. The profound twelve links of dependent origination are distinguished: if one relies on this, there is birth; if one does not rely on this, there is no birth. From this arises that; without this, that does not arise.

From ignorance arises formations, from formations arises consciousness, from consciousness arises name-and-form, from name-and-form arise the six sense bases, from the six sense bases arises contact, from contact arises feeling, from feeling arises craving, from craving arises grasping, from grasping arises becoming, from becoming arises birth, from birth arise old age and death, from old age and death arises the great mass of suffering and the formation of the body of four elements.

When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form cease; when name-and-form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, sickness, death, and the great mass of suffering cease, and one does not receive the four elements, thus attaining eternal peace without afflictions.

With complete cessation, there is nothing. Why? When this arises, that is born; without this, there is nothing. It's like planting a tree: first sprouts, roots, stem, branches, leaves, flowers, and fruits grow. If you uproot the tree, there are no sprouts. How can there be stem, branches, leaves, flowers, and fruits? Understanding that there is no ignorance, the mind has no attachments and thus no entanglements.

The twelve links of dependent origination all arise from conditions. Without conditions, there is no arising. All three realms are fundamentally non-existent, all arising from non-birth. Death comes from existence; not realizing non-existence, one thinks existence leads to birth, not knowing that existence is empty. Relying on self leads to death. Understanding non-existence leads to non-birth; comprehending existence leads to non-death.

For those pursued by sin, overtaken by defilements, deluded by suffering, and confused by ignorance, the truth is proclaimed according to their capacity. What is observed is in accordance with the Dharma, yet there is no creation in all dharmas. Not attaining what is created, there is neither regression nor non-regression, no difficulty in coming and going. If the mind-dharma has no attachments and believes in original emptiness, all origins are pure and tranquil.

Setting aside such people, if great bodhisattvas constantly see the Buddha without ever being far from him, never lose the chance to hear the Dharma, and do not go against the noble assembly, they will see Buddhas wherever they are born. Although they may be born, they are not born in lands without Buddhas. Born to see Buddhas, they practice without negligence, aspiring to true and diligent Dharma.

Having diligently cultivated this, they do not engage in household affairs but practice pure conduct well. They do not rely on wives, children, slaves, or servants to guard their homes. They swiftly uphold the Dharma, not indulging in frivolity or sensual desires. Following the teachings of the Buddhas and World-Honored Ones, they leave home for the path due to sincere faith.

Having left home with faith, they become good friends and true companions. Receiving true karma, their nature and conduct are subtle and wondrous as they hear profound Dharma. They take practice as essential, not returning to adornments. Enlightenment is foremost, and they are never satisfied in seeking extensive learning. They widely explain to others the Dharma they have heard, without hoping to nurture their own minds, not relying on their own words.

They expound sutras based on the wisdom they have heard, explaining to people according to their conduct and abode, causing listeners to develop great loving-kindness. They generate inexhaustible compassion for all beings, attaining extensive learning without stinginess. They do not crave life, have few desires and few seeking, knowing contentment. With good and weighty karma, they make supreme offerings, delighting in seclusion and diligently guarding their conduct.

They contemplate the meaning of the Dharma they have heard, taking refuge in right meaning, reflecting and practicing without returning to adornments. In guiding beings in heavens and the world, they do not act only for themselves. For the sake of sentient beings, they seek the supreme Great Vehicle, aspiring to the Buddha's path of self-mastery and accomplishing non-negligence.

What is non-negligence? It is realizing the realm where the eyes do not see forms, do not receive false imaginations, are not attached to adornments, and understand the difficulty of form. Although there may be desire and enjoyment, they abandon and depart from it, understanding its fundamental non-existence. The same applies to ears hearing sounds, nose smelling various thoughts, tongue tasting flavors, body experiencing sensations, and mind encountering phenomena.

What is meant by non-negligence? One's own mind is without birth, protecting others' minds, abandoning the pleasures of desire and entering the joy of Dharma. Not engaging in thoughts of desire, without thoughts of anger or harm, without actions of greed, anger, or ignorance. Without these evil roots, the body does not commit evil, the mouth does not speak wrongly, the mind does not engage in impurity. One does not have contrary thoughts and does not violate any unwholesome dharmas. This is called non-negligence.

With non-negligence, one always acts appropriately, understanding existence and non-existence, knowing there is no non-existence. What is existence? What is non-existence? Those who practice equality have the liberation of the wise and noble ones, while those who practice wrongly do not have the liberation of the wise and noble ones. Furthermore, there are retributions of sin and merit, or there may be no retributions of sin and merit. There may be eyes, or no eyes. There may be ears, nose, tongue, body, or mind, or no mind.

One can understand that form is impermanent, suffering, empty, and subject to separation. This is called existence. Aspiring to learn the Way, considering form as permanent, eternally existing without separation - this is due to not abiding in equality, having such thoughts, and thus having feeling, perception, formation, and consciousness. There is understanding of impermanence, suffering, emptiness, and separation.

From the condition of ignorance, unwholesome actions arise. If there is no ignorance, there are no formations. From the condition of birth, there is old age, sickness, and death. If there is no condition of birth, there is no old age, sickness, and death.

Giving leads to great merit; poverty has no generosity. The poor have greed and jealousy; the miserly have no great wealth. Respecting the Dharma leads to the Way; not following righteousness does not lead to the work of the Way. Diligent bodhisattvas attain great wisdom; lazy bodhisattvas do not attain the Way. Those without arrogance truly attain different decisions; those who are proud do not reach liberation. If one universally enters tranquility and reaches emptiness, calculating self, person, and craving for life does not lead to the wisdom of the Way. As a person, one should follow the appropriate conduct of the time.

佛言：「若族姓子族姓女修普明智或致所知，若在於世、若無於世，普智計斯不有所知。彼有天食而無所著，若無天食亦無所著。一切如來皆以敷演，入於順義一切諸法，如來明證下四法故。何謂為四？一曰、一切萬物皆歸無常，二曰、一切諸有悉為苦毒，三曰、一切諸法皆無有我，四曰、一切有形悉至於空無為泥洹寂。所以言曰，一切萬物皆歸無常，眾生愚惑自想有常，如來說法斷諸計常。一切所有悉為苦毒，眾生闇塞計想有樂，故為說法斷除諸樂。一切諸法皆無有我，而眾生心計有吾我，故為說法斷諸我想。一切有形悉歸於空，眾生沈冥反想悉有，故為說法斷有著想寂然泥洹。一切眾生懷自大者，如來說法使自大者不復貢高、捐去倚著。以聞無常解音悉空，爾乃曉了無常之義。其義何謂？都不生、不增、不起不滅，是乃名曰入永無常。以聞苦音，入際所願，五陰空無所起，是名曰苦義。以聞諸法皆無我音，奉空脫門，於我不我無是二相是非我義。以聞泥洹寂，志造無想，不然不滅為都滅定，無終始，是乃名曰解了空義，不以無想而為取證。如是賢者！若有菩薩能行是者，未曾違失一切諸行道品之法。以無想行，普周備悉諸佛道法三十七品。」

The Buddha said: "If sons or daughters of good families cultivate universal clear wisdom or attain knowledge, whether in this world or not in this world, universal wisdom considers this as not having knowledge. They may have heavenly food yet be unattached, or have no heavenly food and still be unattached. All Tathāgatas have expounded this, entering into accordance with the meaning of all dharmas, because the Tathāgata clearly verifies the following four dharmas. What are these four?

First, all things are impermanent. Second, all existences are suffering and poison. Third, all dharmas are without self. Fourth, all forms ultimately return to emptiness, the unconditioned nirvana of tranquility.

It is said that all things are impermanent because beings are deluded and imagine permanence, so the Tathāgata teaches to cut off notions of permanence. All existences are suffering and poison, but beings are ignorant and imagine there is pleasure, so he teaches to eliminate notions of pleasure. All dharmas are without self, but beings' minds conceive of a self, so he teaches to cut off notions of self. All forms ultimately return to emptiness, but beings are deeply deluded and imagine everything exists, so he teaches to cut off notions of existence, leading to the tranquility of nirvana.

For all beings who harbor arrogance, the Tathāgata teaches so that the arrogant no longer act haughtily and abandon their attachments. Hearing of impermanence and understanding the sound as empty, one then comprehends the meaning of impermanence. What is this meaning? It is not being born, not increasing, not arising, and not ceasing - this is called entering eternal impermanence.

Hearing the sound of suffering, one enters the realm of aspirations, where the five aggregates are empty and without arising - this is called the meaning of suffering. Hearing that all dharmas are without self, one honors the gate of emptiness and liberation, where there is no duality of self and non-self - this is the meaning of non-self.

Hearing of the tranquility of nirvana, one aspires to non-conception, neither burning nor extinguishing, for total extinction and concentration, without beginning or end - this is called understanding the meaning of emptiness, not taking non-conception as realization.

Thus, wise ones! If there are bodhisattvas who can practice this, they will never violate or lose any of the dharmas of the path factors. Through the practice of non-conception, they universally and completely fulfill the thirty-seven factors of enlightenment of all Buddha dharmas."

於時世尊在密迹金剛力士宮殿應病演法，尋時彼會二萬天人皆發無上正真道意，不可計人悉受五戒。爾時四天王前白佛言：「唯哀愍說，我等云何護於世間？」

At that time, the World-Honored One was in the palace of the vajra master Vajrapāṇi, expounding the Dharma according to the illnesses. Immediately, twenty thousand devas and humans in that assembly all gave rise to the aspiration for unsurpassed, true enlightenment, and countless people all received the five precepts. At that time, the Four Heavenly Kings came forward and said to the Buddha: "Please, out of compassion, tell us how we should protect the world?"

佛告四天王：「仁等宜以當行十法護世眾生。何謂為十？一曰不害一切命類，二曰不竊取他財寶，三曰不犯他人妻室，四曰不兩舌鬪亂於人，五曰不妄言欺詐於人，六曰不惡口以辭傷人，七曰一切所說未曾綺飾，八曰不懷嫉妬生彼此心，九曰在於善惡業不發瞋恚，十曰常修正見不隨邪疑；是為十。諸仁者等以是十事護於世間，乃應法教。」

The Buddha told the Four Heavenly Kings: "You should protect the beings of the world by practicing ten dharmas. What are these ten?

Not harming any living beings

Not stealing others' wealth and treasures

Not violating others' wives

Not speaking divisively to cause conflict among people

Not lying or deceiving others

Not using harsh speech to hurt others

Never using flowery or ornate speech in all that is said

Not harboring jealousy or creating discord between people

Not giving rise to anger regarding good or evil karma

Always cultivating right views and not following wrong doubts

These are the ten. Noble ones, by using these ten things to protect the world, you will accord with the Dharma teachings."

佛復告四天王：「又諸仁者，復有八法護於天下。何謂為八？一曰言行相應未曾相違，二曰奉敬尊長不懷輕慢，三曰言辭柔軟不宣麁獷，四曰謙下恭順常執遜意，五曰常行質朴不為諛諂，六曰常修仁和而無侫飾，七曰一切諸惡悉無所犯，八曰以諸德本將順世間；是為八。」

The Buddha further told the Four Heavenly Kings: "Moreover, noble ones, there are eight more dharmas to protect the world. What are these eight?

Words and actions correspond, never contradicting each other

Respecting elders without harboring contempt

Using gentle speech, not harsh words

Being humble and respectful, always maintaining a modest attitude

Always acting honestly, not being flattering

Always cultivating kindness and harmony without pretense

Not committing any evil deeds

Using virtuous roots to guide the world

These are the eight."

佛告四天王：「復有六事護於天下。何謂為六？一曰身常行慈不害眾生，二曰口宣仁慈不演惡言，三曰意念慈心不抱增損，四曰以得利養等御於業，五曰等護禁戒而無所犯，六者等以正見開導曲戾；是為六。」

The Buddha said to the Four Heavenly Kings: "There are six more things that protect the world. What are these six?

Always practicing kindness with the body, not harming living beings

Speaking with benevolence and kindness, not uttering evil words

Thinking with a kind heart, not harboring thoughts of increase or decrease

Using gains equally to manage karma

Equally protecting precepts without violation

Equally using right views to guide the crooked

These are the six."

佛告四天王：「復有四事常為法首護於世間。何謂為四？一曰有所立行未曾貪嫉，二曰不懷瞋恚加害於人，三曰不用愚冥蔽加不逮，四曰所行至處不懷恐懼；是為四事。」

The Buddha told the Four Heavenly Kings: "There are four more things that are always at the forefront of the Dharma to protect the world. What are these four?

Establishing practices without greed or jealousy

Not harboring anger or harming others

Not using ignorance to obscure or hinder

Not being afraid wherever one goes

These are the four things."

佛告四天王：「復有二事以用護法世間人民。何謂為二？一曰慚恥從無數劫不應道法，二曰懷愧自責不深入法救護一切；是為二。」

The Buddha told the Four Heavenly Kings: "There are two more things used to protect the Dharma and the people of the world. What are these two?

Being ashamed of not following the Dharma for countless kalpas

Feeling remorse and self-reproach for not deeply entering the Dharma to save all beings

These are the two."

佛言：「諸仁！當行是法以護天下。以能建立如是法行乃能護世間。」

The Buddha said: "Noble ones, you should practice these dharmas to protect the world. By establishing such dharma practices, you can protect the world."

爾時密迹金剛力士以寶挍露用貢覆佛，復白佛言：「菩薩云何無瞋恚法，至於無上正真之道？」

At that time, the vajra master Vajrapāṇi offered a jeweled canopy to cover the Buddha and asked: "How do bodhisattvas practice the dharma of non-anger to reach the unsurpassed, true, and correct path?"

佛言：「族姓子！菩薩有十事，行無瞋恚法，至無上正真之道。何謂為十？一曰常行慈心不犯傷害，二曰不厭眾難常修大哀，三曰所作事業常勤精進而有殊特，四曰常奉空行逮致三昧，五曰從因緣發入於智慧，六曰以權方便普入一切，七曰解達三世淨過去來今，八曰以真諦見無所罣礙，九曰遵奉道業入一切法，十曰一切諸法皆悉歸空；是為十。」

The Buddha said: "Noble son! There are ten things by which bodhisattvas practice the dharma of non-anger to reach the unsurpassed, true, and correct path. What are these ten?

Always practicing loving-kindness, not committing harm

Not tiring of difficulties, always cultivating great compassion

In all undertakings, always being diligent and exceptional

Always practicing emptiness, attaining samadhi

Arising from causes and conditions, entering wisdom

Using skillful means to universally enter all things

Understanding and reaching the three times, purifying past, present, and future

Seeing with ultimate truth, without obstruction

Following and respecting the work of the path, entering all dharmas

All dharmas ultimately return to emptiness

These are the ten."

密迹金剛力士復白佛言：「菩薩有幾法，聞佛不可思議法不以恐懼？」

The vajra master Vajrapāṇi further asked the Buddha: "How many dharmas do bodhisattvas have so that when they hear the Buddha's inconceivable dharmas, they are not afraid?"

佛言：「族姓子！菩薩有八法，聞佛不可思議心無恐懼。何謂為八？一曰所造功德常能究竟，二曰一心禪思暢達不亂，三曰以為善友而見將順，四曰心常篤信樂微妙法，五曰以解諸法悉如幻化，六曰曉一切法不可思議，七曰而了諸法不可成就猶入虛空，八曰暢一切法狂惑放逸虛偽之相；是為八。」

The Buddha said: "Noble son! There are eight dharmas by which bodhisattvas hear of the Buddha's inconceivability without fear. What are these eight?

The merits they cultivate are always brought to completion

Their one-pointed meditation is unconfused and penetrating

They become good friends and are seen as compliant

Their minds always have deep faith and delight in subtle and wondrous dharmas

They understand all dharmas as illusory

They comprehend that all dharmas are inconceivable

They realize that all dharmas cannot be accomplished, like entering empty space

They understand all dharmas as having the characteristics of delusion, carelessness, and falsity

These are the eight."

密迹金剛力士復白佛言：「何謂菩薩而得自在於一切業開士之法？」

The vajra master Vajrapāṇi further asked the Buddha: "How do bodhisattvas attain mastery in all the dharmas of enlightened beings?"

佛言：「菩薩有四事法而得自在。何謂為四？一曰遵行如幻三昧暢一切法，入五神通而特超越；二曰以三脫門過於四禪；三曰以智度無極修四梵行；四曰行權方便具六度無極；是為四。」

The Buddha said: "Bodhisattvas have four dharmas by which they attain mastery. What are these four?

They practice the samadhi of illusion-like nature, understanding all dharmas and transcending the five supernatural powers

They surpass the four dhyanas through the three gates of liberation

They cultivate the four brahmaviharas through the perfection of wisdom

They practice skillful means to perfect the six paramitas

These are the four."

密迹金剛力士復白佛言：「菩薩有幾法入於法門？」

The vajra master Vajrapāṇi further asked the Buddha: "How many dharmas do bodhisattvas have to enter the Dharma gates?"

佛言：「族姓子！菩薩有四事法入於法門。何謂為四？一曰入禪思門，具足曉了一切眾生根本；二曰入智慧門，分別一切章句義理為眾敷演；三曰入總持門，一切所執常念不忘；四曰入辯才門，因能可悅諸眾生心；是為四。」

The Buddha said: "Noble son! Bodhisattvas have four dharmas to enter the Dharma gates. What are these four?

Entering the gate of meditation, fully understanding the roots of all sentient beings

Entering the gate of wisdom, distinguishing and expounding for all the meanings of verses and phrases

Entering the gate of retention, always remembering without forgetting all that is grasped

Entering the gate of eloquence, thus being able to delight the minds of all sentient beings

These are the four."

密迹金剛力士復白佛言：「菩薩為有幾力致開士行？又斯道力無能當者、降伏眾魔？」

The vajra master Vajrapāṇi further asked the Buddha: "How many powers do bodhisattvas have to carry out the enlightened being's practices? And what powers of the Way are unmatched and can subdue all māras?"

佛言：「族姓子！菩薩有八力，莫能當者、降伏眾魔。何謂為八？一曰道心之力性行清淨，二曰精進行力而不退轉，三曰博聞行力奉無極慧，四曰忍辱行力護眾生故，五曰無所生力不懷瞋恚，六曰不虛妄力具足解脫，七曰修道行力備悉智慧，八曰以大哀力開化眾生；是為八。」

The Buddha said: "Noble son! Bodhisattvas have eight powers that are unmatched and can subdue all māras. What are these eight?

The power of the mind of enlightenment with pure conduct

The power of diligent practice without regression

The power of extensive learning practice, honoring limitless wisdom

The power of patient practice for the protection of sentient beings

The power of non-arising, not harboring anger

The power of non-deception, perfecting liberation

The power of cultivating the Way, fully equipped with wisdom

The power of great compassion to transform sentient beings

These are the eight."

佛說是法時，密迹金剛力士及五百子悉逮得無所從生法忍。以得法忍，前白佛言：「唯願大聖以是八法經典之要使流天下，用愍我等；是密迹宮使自然廣，以是德本光明普照，如來滅已令遍流布而不沒盡。」

When the Buddha spoke this Dharma, the vajra master Vajrapāṇi and five hundred sons all attained the patience of non-arising dharmas. Having attained this patience, they addressed the Buddha, saying: "We only wish that the Great Sage would use these eight Dharma teachings to spread throughout the world out of compassion for us; may this Secret Traces Palace naturally expand, and with this virtuous root, may its light universally illuminate. After the Tathāgata's extinction, may it spread widely without being extinguished."

於時世尊覩密迹諸子等心中所念勸助啟佛，佛告密迹金剛力士：「密迹堪任斯諸章句。我詣佛樹下，汝於彼時與諸菩薩，魔將兵來，卿以威勢至擁護我故降魔兵，即時想念諷誦通利。今復當護將來末世，令法流布遍閻浮利周於十方，令所施教使法久存，持制一切諸外異學。」

At that time, the World-Honored One observed the thoughts in the hearts of Vajrapāṇi's sons and their encouragement to the Buddha. The Buddha told the vajra master Vajrapāṇi: "Vajrapāṇi, you are capable of handling these verses. When I went beneath the Bodhi tree, you were there with the bodhisattvas. When Māra came with his army, you used your power to protect me and thus subdued Māra's army, immediately contemplating, reciting, and mastering [these teachings]. Now you should protect the future latter age, causing the Dharma to spread throughout Jambudvīpa and the ten directions, making the teachings last long, and controlling all external heterodox schools."

於時密迹金剛力士觀佛世尊以見勸告，即從座起長跪叉手，應時於是言辭章句用宣呪曰：

At that time, the vajra master Vajrapāṇi observed the World-Honored Buddha's encouragement, immediately rose from his seat, knelt with palms joined, and at that moment proclaimed these words and verses as a mantra:

「醯黎　休留休留　其強飈聚　各羅眼動搖歸救　忍力力盡　寂怕作角鵄伊犁佉丘佉犁佉犁　護無擇　住勝生往還無曲以慈受之調和成　施持已

Hili khiu-liu khiu-liu, its strong wind gathers, each eye moves and shakes, returning to rescue, the power of patience is exhausted, tranquil fear makes owl horns, ili kha-chiu kha-li kha-li, protect without discrimination, abide in supreme birth, coming and going without crookedness, with compassion receive it and harmonize to completion, bestow and maintain."

「諸天龍告鬼神揵沓和妖魅若人非人，常吉安隱，動於山王、亦震天地、亦擾水王。用說此呪故攝伏外道，法君所救，晃曜法炎，篤信是句。」聞此呪已，諸天眾各各舉聲而歎曰：

The various devas and nāgas inform the ghosts, spirits, gandharvas, demons, humans and non-humans: May you always be auspicious and peaceful. This [mantra] moves the mountain king, shakes heaven and earth, and disturbs the water king. By reciting this mantra, one can subdue outsiders. The Dharma King saves [beings], the radiance of the Dharma shines brightly. Have deep faith in these words. After hearing this mantra, all the assembled devas raised their voices in praise and said:

正法住甚久，　　 動三千佛土，　 一切眾會同，　　 自投人王前。　

The true Dharma abides for a very long time, Shaking the three thousand Buddha lands. All assemblies gather together, Presenting themselves before the king of humans.

歸命使無罪，　　 施此無恐難，　 其持是言教，　　 令正法永存。」

Taking refuge to be free from sin, Bestowing this without fear or difficulty. Those who uphold these teachings Cause the true Dharma to eternally remain.

爾時世尊從曠野鬼王土密迹金剛力士宮受供七日，開化無數眾生。七日之中忽沒曠野宮踊在虛空，與諸菩薩及聲聞眾，一切諸天於上普共供養佛及聖眾，諸玉女眾咸共諮嗟演大光明，諸天人伎百種自鳴，空中雨華，佛土大動顯佛大變。佛沒密迹力士宮殿，猶鳳凰王還住靈鷲山。佛在靈鷲山與比丘眾俱，及諸菩薩眷屬周旋，各思道教。

At that time, the World-Honored One received offerings for seven days at the palace of the vajra master Vajrapāṇi in the land of the Ghost King of the Wilderness, teaching and transforming countless beings. During these seven days, he suddenly disappeared from the Wilderness Palace and rose into the sky, together with the bodhisattvas and śrāvaka assembly. All the devas above universally made offerings to the Buddha and the noble assembly. The multitudes of jade maidens all praised and emitted great light. The music of the devas and humans sounded by itself in a hundred ways. Flowers rained down from the sky, the Buddha land shook greatly, revealing the Buddha's great transformation. The Buddha disappeared from the palace of the vajra master Vajrapāṇi, and like the king of phoenixes, returned to dwell on Vulture Peak. The Buddha stayed on Vulture Peak with the assembly of bhikṣus, surrounded by his retinue of bodhisattvas, each contemplating the teachings of the Way.

爾時王阿闍世出羅閱祇大城，與篤信慕樂長者梵志俱，一國人民聞佛還國，各集晡時亦出其城，往詣靈鷲山到佛所，稽首佛足右繞七匝却住一面。王前白佛：「我曾立坐有所參議。時諸比丘到太子所，口自宣言：『今日世尊往到曠野鬼王土界詣密迹金剛力士舍食。』唯然世尊！我得聞是怪之難及至未曾有。諸佛世尊不可思議，乃能大哀垂愍眾生。如來行慈普濟眾生，猶如虛空言無偏獨，用一切故。往到曠野鬼王土界，就密迹金剛力士舍食。佛大弘志至不可喻，無辭可盡。若有得蒙如來講法，宣傳道訓決疑之律，靡不得安。又復世尊！其密迹力士為有幾事在於平等而逮正覺？最為至重殖眾德本，乃能有是妙大辯才？」

At that time, King Ajātaśatru left the great city of Rājagṛha, together with faithful and devoted elders and brahmins. When the people of the country heard that the Buddha had returned to the country, they gathered in the evening and also left the city, going to Vulture Peak to see the Buddha. They bowed their heads at the Buddha's feet, circumambulated him seven times to the right, and stood to one side. The king stepped forward and said to the Buddha:

"I was once sitting and discussing something. At that time, some bhikṣus came to the prince and said, 'Today the World-Honored One went to the land of the Ghost King of the Wilderness to visit the dwelling of the vajra master Vajrapāṇi for a meal.' Indeed, World-Honored One! When I heard this, I found it strange and unprecedented. The Buddhas and World-Honored Ones are inconceivable, able to show great compassion and pity for sentient beings. The Tathāgata practices loving-kindness and universally saves all beings, like space without partiality, for the sake of all. He went to the land of the Ghost King of the Wilderness to visit the dwelling of the vajra master Vajrapāṇi for a meal. The Buddha's great aspiration is beyond compare, beyond words. If anyone is fortunate enough to hear the Buddha expound the Dharma, proclaim the teachings of the Way, and resolve doubts about the precepts, none will fail to find peace.

Furthermore, World-Honored One! How many things does the vajra master Vajrapāṇi have in equality to attain perfect enlightenment? What are the most important roots of virtue he has planted to have such wonderful great eloquence?"

佛言：「大王！是事究竟而不可逮，其至德本無能過上。」

The Buddha said: "Great King! This matter is ultimate and cannot be surpassed. Its supreme virtue has no superior."

王白佛言：「實為至真，種其德本故獲此果。若有信者，其功德云何？」

The king said to the Buddha: "This is truly genuine. By planting these virtuous roots, one obtains this fruit. If one has faith, what are the merits?"

佛言大王：「假使十方各如江河沙數，一一沙尚可知限。密迹金剛力士所見諸佛不可計數，盡其崖際供養奉事，緣是行故合積大辯。當作是觀，皆有本末」。

The Buddha said to the Great King: "Suppose in the ten directions there were as many grains of sand as in the Ganges River, and each grain of sand could still be counted. The number of Buddhas seen by the vajra master Vajrapāṇi is incalculable. If one were to make offerings and serve them to the utmost extent, due to this practice, one would accumulate great eloquence. One should contemplate this, as all things have a beginning and an end."

佛告王曰：「乃往過去無央數劫不可限量，爾時有佛，號曰息意如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰選主，劫名不移。其息意佛純化一切諸菩薩眾皆令精進，言作菩薩法無懈怠、心無厭倦，棄身壽命不以為悋，唯志道法。時有菩薩名曰勇力，即從座起，往詣息意佛所，稽首足下前白佛言：『如大聖宣，我承解議。若有菩薩心自念言：「我當疾逮無上正真之道為最正覺。」念是菩薩名曰懈怠。所以者何？若菩薩不用精進、厭患生死，不與此心成佛大道。若有菩薩見生死難則見縛結，不至滅度。唯化眾生乃成正覺。所以者何？唯然世尊！菩薩之法普行勤修，在在生死常所在處，開導利益無量眾生悉令滅度，亦無所教。是故世尊！菩薩作行宜重生死不敬滅度。菩薩造行重生死已，奉無限佛，導利開化無量眾生，聞無數法，入眾生念，所行志性敬泥洹行，重於眾觀，便自墮落沒在小節。若有菩薩畏於生死而懷恐難、樂泥洹行。當作是觀，如是菩薩則為墮落，以無行墮失如來行，於諸眾生則有釁咎。何謂菩薩而不順行，樂於聲聞緣覺地者？自觀其行欲化眾生，是故名曰無開士行。其行聲聞無菩薩行。所以者何？諸聲聞行畏生死苦。菩薩遊於無量生死不以為拘。』時息意如來讚勇力菩薩曰：『善哉善哉！正士！仁快說此教言淳淑。菩薩行道捨身之安不捨他人，常省己身不求他漏。』又問：『何謂菩薩所行？』佛言：『族姓子！自正己行，而為眾生宣成敗事生死之難，受於無量生死之患而無恐畏；不樂聲聞緣覺之地、習菩薩行；不近禪思在於三界曉了禪定，分別惡趣習乎方便，盡了禪智功德聖慧而不可盡；發無生慧，為人班宣一切本無慧無所生，知其所受了諸眾生而無吾我，以慧開化一切眾生，曉諸法寂解護諸法，暢諸佛土了於一切，自然虛空佛國清淨。其慧鮮明，以慧聖達一切法無，增益相好入於莊嚴；慧無所行，因其奉遵一切德本未曾忘捨，少惱尠事。有為眾生所可造作常行拔難；身心惔怕，積功累法無所穢厭，興發禪思曉了長寂。正定一心方便覺達深妙之法，若以宣布若干品教，分別諸觀護於德果，開化聲聞緣覺之律，愛樂如來所解脫業，降菩薩行示現如來所行之本。是為，族姓子！如來所行之業。』

The Buddha said to the king: "In the immeasurable past, countless kalpas ago, there was a Buddha called Śāntamati Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The world was called Chosen Lord, and the kalpa was named Immovable. This Buddha Śāntamati purely transformed all the bodhisattvas, causing them to be diligent, saying that the bodhisattva dharma is without laziness, with minds unwearied, abandoning body and life without regret, solely aspiring to the dharma of the Way.

At that time, there was a bodhisattva named Courageous Strength who rose from his seat, went to where Buddha Śāntamati was, bowed his head at the Buddha's feet, and said: "As the Great Sage has proclaimed, I understand and agree. If there is a bodhisattva who thinks to himself: 'I should quickly attain the unsurpassed, true and correct path to become the most perfectly enlightened one,' this bodhisattva is called lazy. Why is this? If a bodhisattva does not use diligence and is weary of birth and death, he will not achieve the great path of Buddhahood with this mind. If a bodhisattva sees the difficulties of birth and death, then he sees bondage and cannot reach nirvana. Only by transforming sentient beings can one achieve perfect enlightenment.

Why is this so? Indeed, World-Honored One! The dharma of bodhisattvas is to universally practice diligently, to be wherever there is birth and death, to guide and benefit countless beings, causing them all to attain nirvana, yet without teaching anything. Therefore, World-Honored One! Bodhisattvas in their practice should value birth and death, not revere nirvana. Once bodhisattvas in their practice value birth and death, they make offerings to limitless Buddhas, guide and transform countless beings, hear innumerable dharmas, enter the thoughts of sentient beings, and in their practice and nature, they respect the practice of nirvana and value the various contemplations, thus falling into lesser practices.

If there are bodhisattvas who fear birth and death, are terrified of its difficulties, and delight in the practice of nirvana, they should contemplate thus: such bodhisattvas have fallen, losing the practice of the Tathāgata due to non-practice, and are at fault towards all sentient beings. What is meant by bodhisattvas not following the practice, delighting in the grounds of śrāvakas and pratyekabuddhas? Observing their own practice wanting to transform sentient beings, this is called having no bodhisattva practice. Their practice of the śrāvaka path is not the bodhisattva practice. Why is this? The śrāvaka practices fear the suffering of birth and death. Bodhisattvas roam through countless births and deaths without being confined by them."

At that time, the Tathāgata Śāntamati praised the Bodhisattva Courageous Strength, saying: "Excellent, excellent! Righteous one! You have spoken these pure teachings well. Bodhisattvas practicing the Way abandon their own comfort but do not abandon others, always examining themselves and not seeking the faults of others."

He further asked: "What are the practices of bodhisattvas?" The Buddha said: "Son of good family! They correct their own practice, and for sentient beings, they proclaim the difficulties of success and failure in birth and death, experiencing countless sufferings of birth and death without fear; they do not delight in the grounds of śrāvakas and pratyekabuddhas, but practice the bodhisattva path; they do not cling to meditative thought in the three realms but understand meditation clearly, distinguish the evil destinies and practice skillful means, fully comprehend meditative wisdom, merit, and holy wisdom which are inexhaustible; they give rise to the wisdom of non-birth, proclaim to people that all is fundamentally empty and wisdom has no origin, know what is received and understand all sentient beings as without self, use wisdom to transform all sentient beings, understand all dharmas as tranquil and protect all dharmas, expound on all Buddha lands and understand everything, naturally purify the empty Buddha lands.

Their wisdom is bright and clear, using holy wisdom to reach the non-existence of all dharmas, increasing the marks and characteristics to enter adornment; wisdom has no action, because of this they uphold all virtuous roots without ever forgetting or abandoning them, with little affliction and few matters. For the sake of sentient beings, they constantly practice rescuing from difficulties; with body and mind tranquil, they accumulate merits and dharmas without weariness or disgust, give rise to meditative thought and understand eternal tranquility. With right concentration and one-pointedness, they skillfully realize profound and wondrous dharmas, proclaim various teachings, distinguish various contemplations and protect virtuous fruits, teach the precepts of śrāvakas and pratyekabuddhas, delight in the liberating deeds of the Tathāgata, subdue bodhisattva practices to manifest the fundamental practices of the Tathāgata. This, son of good family, is the karma of the practice of the Tathāgata."

「王當知之，爾時勇力菩薩於彼如來所聞說是法所行清淨，復白彼佛：『甚難世尊！至未曾有。於今如來至真之言，宣斯菩薩之所應行。又復世尊！如佛所說，我察解議，善權方便是諸菩薩，一切諸法由己所行，猶如世尊察於虛空含受一切，十方萬物為一切色顯現己體不可稱計，現苞一切有形之類，虛空行業已無所礙。如是世尊！善權方便是諸菩薩，在一切法而得自在，諸學之法及未學法、凡夫之法、最正覺法皆悉由之。猶如，世尊！若火所遇草木百穀靡不被燒。菩薩如是，於一切法自在所行，以智慧炎燒諸愚冥三界無烟。猶如，世尊！大怒丈夫瞋恚熾盛，逆害他人無所顧難。菩薩如是，以權方便自在由己智度無極，斷除一切眾生塵勞。猶如，世尊！清水寶珠著濁水中尋時清徹。菩薩如是，以權方便消一切塵三垢穢濁。猶如，世尊！有大威藥名曰消除，若著毒中消一切毒永無有餘。菩薩如是，以權方便遊於一切三界之難，執權智業滅去眾生塵勞愛欲。以是之故，世尊！當作斯觀善權方便，是諸菩薩一切諸法自在己行。』如是大王！勇力菩薩說是語時，不可計人皆發無上正真道意。王欲知之，爾時勇力菩薩豈異人乎？莫造斯觀。所以者何？則今密迹金剛力士身是也。此正士身堅強精進，被弘誓德無極大鎧巍巍如是，供養諸佛不可稱限，光光若斯無以為喻。」

"Great King, know this: At that time, when Bodhisattva Courageous Strength heard this pure Dharma expounded by the Tathāgata, he said to that Buddha: 'How difficult, World-Honored One! This is unprecedented. The Tathāgata's true words now proclaim what bodhisattvas should practice. Furthermore, World-Honored One! As the Buddha has said, I observe and understand that skillful means are the bodhisattvas' way. All dharmas arise from their own practice, just as the World-Honored One observes empty space containing all things, the myriad things in the ten directions manifest all forms and reveal their own essence beyond measure, manifesting all kinds of forms, with the activities of empty space unobstructed.

Thus, World-Honored One! Skillful means allow bodhisattvas to be self-mastered in all dharmas, whether learned or unlearned dharmas, ordinary people's dharmas, or the dharmas of perfect enlightenment - all arise from this. Just as, World-Honored One, when fire encounters grass, wood, and grains, none fail to be burned. Bodhisattvas are like this, practicing self-mastery in all dharmas, using the flame of wisdom to burn away all ignorance in the three realms without smoke. Just as, World-Honored One, a greatly angry man burns with rage, harming others without regard for consequences. Bodhisattvas are like this, using skillful means with self-mastery and boundless wisdom to cut off all beings' defilements. Just as, World-Honored One, a clear water jewel placed in muddy water quickly makes it clear. Bodhisattvas are like this, using skillful means to eliminate all dust and the three defilements. Just as, World-Honored One, there is a great powerful medicine called 'Eliminator' which, when put into poison, eliminates all poison without remainder. Bodhisattvas are like this, using skillful means to traverse all difficulties in the three realms, wielding the wisdom of skillful means to extinguish beings' defilements and desires. Therefore, World-Honored One! One should observe that skillful means allow bodhisattvas to practice all dharmas with self-mastery.'

Thus, Great King! When Bodhisattva Courageous Strength spoke these words, countless people gave rise to the aspiration for unsurpassed, true enlightenment. King, do you wish to know? Was that Bodhisattva Courageous Strength a different person? Do not think so. Why? It is none other than the present Vajrapāṇi, Master of Secrets. This righteous one's body is strong and diligent, wearing the great armor of vast vows, thus majestic, making offerings to innumerable Buddhas, his radiance beyond compare."

爾時阿闍世王心自念言：「是密迹金剛力士所執金剛為重幾所，以承大力謂應執持乎？」

At that time, King Ajātaśatru thought to himself: "How heavy is this vajra held by the vajra master Vajrapāṇi? With his great strength, how is he able to hold it?"

時密迹金剛力士知王阿闍世心之所念，以持金剛下著地上。適置地上，三千大千世界六反震動。密迹金剛力士謂王阿闍世：「王試舉此。」

The vajra master Vajrapāṇi, knowing King Ajātaśatru's thoughts, placed the vajra on the ground. As soon as it touched the ground, the three thousand great thousand world-system shook six times. The vajra master Vajrapāṇi said to King Ajātaśatru: "King, try to lift this."

時阿闍世王以大力士力盡勢舉之，而不能搖離地如毛髮。時王怪之得未曾有，前白佛言：「我身，世尊！有大力士，被極異鎧，牽捉大象舉鼻投身在所無礙。今日舉此小金剛杵，不能動移大如毛髮。」時王阿闍世益用懷疑：「何故，世尊！乃如是乎？」

Then King Ajātaśatru used all his strength as a great warrior to try to lift it, but could not move it from the ground even by a hair's breadth. The king was amazed at this unprecedented event and said to the Buddha: "World-Honored One! I have great warriors who, wearing extraordinary armor, can grab great elephants by their trunks and throw them without hindrance. Today, lifting this small vajra, I cannot move it even by a hair's breadth." King Ajātaśatru became even more doubtful: "Why, World-Honored One, is it like this?"

佛言：「大王！是金剛者入在重德，不可用被鎧力及象力而舉移此也。」

The Buddha said: "Great King! This vajra is imbued with heavy virtue, it cannot be lifted by the power of armor or elephant strength."

爾時密迹謂天帝釋：「仁者名號執持金剛拘翼，今日仁者且從地舉此金剛杵。」時天帝釋以無限神力、極闡神足，欲舉其金剛了不能舉。

Then Vajrapāṇi said to Śakra, Lord of the Devas: "You are known as Kauśika, the Vajra-holder. Today, noble one, try to lift this vajra from the ground." Then Śakra, using his unlimited divine power and fully extending his supernatural abilities, tried to lift the vajra but could not.

爾時天帝釋前白佛言：「吾等之身及諸天俱，與阿須輪鬪，以一手指舉維質阿須輪所在，投之如一圓丸，皆令犇馳不知所湊。又是金剛其形小小而不能動乎？」

Then Śakra, Lord of the Devas, said to the Buddha: "Our bodies and those of all the devas, when fighting with asuras, can lift the asura Vemacitrin with one finger and throw him like a ball, causing them all to scatter not knowing where to go. Yet this small vajra cannot be moved?"

佛言：「拘翼！是金剛者入在重德，不可以比阿須輪三百三十六萬里身在所可投。於拘翼心所知云何？須彌山王為重不乎？」

The Buddha said: "Kauśika! This vajra is imbued with heavy virtue, it cannot be compared to throwing an asura with a body three million three hundred and sixty thousand li in size. Kauśika, what do you think? Is Mount Sumeru heavy?"

白言：「甚重。世尊！不可計喻。」

He replied: "Very heavy, World-Honored One! It is beyond comparison."

佛言：「拘翼！假有勇士大神無極，取是金剛右手執持，以是金剛著須彌山邊，藏之在中纔現形取，俱舉二形，須彌山王尚復微輕不如金剛重。若，天帝釋！密迹金剛力士以是金剛擊鐵圍山、大鐵圍山及金剛山，令碎如塵。雖爾正士未盡現力，不可喻極。」

The Buddha said: "Kauśika! Suppose there was a brave warrior with unlimited divine power who took this vajra in his right hand and placed it next to Mount Sumeru, hiding it inside with only its shape visible, and lifted both forms together. Mount Sumeru would still be slightly lighter than the vajra. Furthermore, Śakra! If the vajra master Vajrapāṇi were to strike the Iron Ring Mountains, the Great Iron Ring Mountains, and the Vajra Mountains with this vajra, he would crush them to dust. Even so, this righteous one has not fully displayed his power, which is beyond comparison."

密迹金剛力士會第三之七

爾時密迹金剛力士謂賢者大目揵連：「耆年目連！世尊所歎神足第一。仁且從地舉是金剛。」時大目連前舉金剛，以無極力，以四大海水上沃日，其勢又牽曾到野馬世界，無所不至。道力顯變，奮其神足而欲移之，此三千大千世界震動上下，而不能搖金剛大如毛髮。

At that time, the Master of the Secret Ways of the Vajra said to the Venerable Mahāmaudgalyāyana: "Elder Maudgalyāyana! The World-Honored One has praised you as foremost in supernatural powers. Please lift this vajra from the ground."

Then Mahāmaudgalyāyana stepped forward to lift the vajra. With his immeasurable strength, he poured the water of the four great oceans onto the sun, and his power even reached the world of mirages, extending everywhere. Displaying his spiritual power, he exerted his supernatural abilities to try to move it. This caused the three thousand great thousand world system to shake up and down, yet he could not move the vajra even by a hair's breadth.

時大目連怪未曾有，投佛足下，白世尊曰：「唯願大聖！歎我於聲聞中神足第一。自試神足，動是三千大千世界，如挑小鉢舉擲他方佛土。我身開化降伏難頭和難龍王，能食大[木*圂]如須彌山，不能動是小金剛乎？發意之頃捉牽日月，使止不行以手摩之，不能動是小金剛杵大如毛髮。有何意也？將無我身失神足力也？」

At that time, Mahāmaudgalyāyana was astonished at this unprecedented event. He prostrated himself at the Buddha's feet and said to the World-Honored One: "O Great Sage! You have praised me as foremost in supernatural powers among the śrāvakas. I have tested my supernatural powers, shaking this three thousand great thousand world system, as if lifting a small bowl and tossing it to other Buddha lands. I have subdued the difficult-to-tame Nanda and Upananda dragon kings, and can consume great trees like Mount Sumeru. How is it that I cannot move this small vajra? In an instant, I can grasp and pull the sun and moon, making them stop their motion and stroking them with my hand, yet I cannot move this small vajra scepter even by a hair's breadth. What is the meaning of this? Could it be that I have lost my supernatural powers?"

佛言：「目連！不失神足。又目揵連！菩薩神足威力所感，一切聲聞及與緣覺所不能逮也。假使恒河沙等諸佛世界，諸須彌山合成一須彌尚可震動，不可動是金剛杵也。菩薩威神所建立行，不可思議巍巍如是。」

The Buddha said: "Maudgalyāyana! You have not lost your supernatural powers. Furthermore, Maudgalyāyana! The supernatural powers and majestic force of bodhisattvas are such that all śrāvakas and pratyekabuddhas cannot match them. Even if all the Mount Sumerus in as many Buddha worlds as there are grains of sand in the Ganges were combined into one Mount Sumeru, it could still be shaken, but this vajra scepter cannot be moved. The practices established by the majestic spiritual power of bodhisattvas are inconceivable and magnificent like this."

爾時賢者大目揵連得未曾有，口自宣言：「難及。大聖！菩薩大士威力所致，是密迹金剛力士承於金剛杵乎？又此密迹今所有力，父母遺體之力也？為神足力乎？」

At that time, the Venerable Mahāmaudgalyāyana was amazed and said: "How extraordinary, Great Sage! Is this the power of the great bodhisattva that allows the Master of the Secret Ways of the Vajra to lift this vajra? And is the current strength of this Secret Traces his inherited physical strength from his parents? Or is it the power of supernatural abilities?"

佛言：「父母遺體之力也。假使菩薩行神足力，普能示現，悉達天上世間。」

The Buddha said: "It is the inherited physical strength from his parents. If a bodhisattva were to use the power of supernatural abilities, they could manifest universally throughout the heavens and the world."

佛告密迹金剛力士言：「卿自舉是金剛。」於時密迹動三千大千世界，以己右手舉取金剛投于虛空，在於虛空七反迴旋，還立密迹力士右手而住。彼時諸來一切眾會得未曾有，咸悉叉手自歸禮之，異口同音各自說言：「難及難及。密迹金剛力士其力甚妙乃如是乎。使諸眾生得斯大力無窮之勢也。」

The Buddha said to the Master of the Secret Ways of the Vajra: "You lift this vajra yourself." At that time, Secret Traces shook the three thousand great thousand world system, lifted the vajra with his right hand and threw it into space. It spun around seven times in the air, then returned to stand on the right hand of the Master of the Secret Ways. At that time, all the assembled beings were amazed. They joined their palms together in respect and said in unison: "How extraordinary! How extraordinary! The power of the Master of the Secret Ways of the Vajra is truly wondrous. May all sentient beings attain such great and inexhaustible strength."

於是王阿闍世前白佛言：「菩薩有幾法行，逮如是力無極之勢？」

Then King Ajātaśatru came forward and said to the Buddha: "How many dharma practices must a bodhisattva cultivate to attain such limitless power?"

佛言：「菩薩有十大法，逮如是象無極大力。何謂為十？一曰寧棄身命勤受正法；二曰未曾自大謙恪下意禮敬眾生；三曰見於剛強難化眾生立之忍辱；四曰見飢饉人以好美饍而充施之；五曰覩諸恐懼勸慰安之；六曰若有眾生得於重疾療以良藥；七曰若有羸劣人所輕慢，敬念戀之令無忽易者；八曰以淨泥水塗如來廟補其虧缺；九曰見孤苦人貧匱困厄常負重檐，使去其難極重之殃；十曰若有無護無所歸依常將濟之，所語如言而不變失。是為十事法。」

The Buddha said: "Bodhisattvas have ten great dharmas, attaining such immeasurable great power like an elephant. What are these ten?

Willing to give up one's life to diligently receive the true Dharma;

Never being arrogant, but humble and respectful towards all beings;

Practicing patience towards stubborn and difficult-to-transform beings;

Seeing hungry people and offering them delicious food;

Comforting and reassuring those who are fearful;

If there are beings with serious illnesses, treating them with good medicine;

If there are weak and despised people, respecting and caring for them without neglect;

Using clean mud and water to repair and restore damaged Tathagata shrines;

Seeing lonely and suffering people burdened by poverty and hardship, helping to remove their extremely heavy misfortunes;

If there are those without protection or refuge, always saving them, speaking true to one's word without change or loss.

These are the ten dharmas."

王復問佛言：「菩薩仁和為有幾法，往反周旋常存和雅不興麁心？」

The king further asked the Buddha: "How many dharmas of kindness and harmony do bodhisattvas have, always maintaining gentleness and not giving rise to crude minds in their comings and goings?"

佛言：「菩薩仁和有八事法。何謂為八？一曰志性質直而無諛諂，二曰性行和雅常無侫偽，三曰心存淳熟永無虛妄，四曰心行堅要亦無羸劣，五曰無迷惑志存於仁和，六曰為世眾祐受異德行，七曰心行了達而無所著，八曰思惟罪福心無所念。是為八事。」

The Buddha said: "Bodhisattvas have eight dharmas of kindness and harmony. What are these eight?

Having an upright nature without flattery;

Being gentle in conduct, always without deceit;

Having a sincere mind, forever without falsehood;

Having firm resolve without weakness;

Being free from delusion, with intent on kindness and harmony;

Accepting different virtuous practices for the benefit of the world;

Having penetrating understanding without attachment;

Contemplating good and evil without dwelling on thoughts. These are the eight things."

佛言：「復有四事法，志性淳熟往來周旋。何謂為四？一曰在於人間為轉輪聖王，逮見諸佛興不捨道心；二曰在於天上作天帝釋諸天中天，常見諸佛不違經道；三曰若在梵天王而得自在，殖於道業不壞道心；四曰而常生在清淨佛土，面見諸佛世尊說法。是為四事。」

The Buddha said: "There are also four dharmas for maturing one's nature in coming and going. What are these four?

Being a wheel-turning sage king among humans, yet seeing all Buddhas and not abandoning the aspiration for enlightenment;

Being Śakra, lord of the gods in heaven, constantly seeing all Buddhas and not going against the path of the sutras;

If one becomes the Brahma King and attains self-mastery, cultivating the work of the path without damaging the aspiration for enlightenment;

Always being born in pure Buddha lands, seeing the World-Honored Buddhas face to face expounding the Dharma. These are the four things."

王阿闍世復問佛言：「何謂信坐？」

King Ajātaśatru further asked the Buddha: "What is meant by the seat of faith?"

佛言：「大王！善友所坐。」

The Buddha said: "Great King! It is the seat of good friends."

又復問佛：「施何所坐？」

He asked the Buddha again: "What is the seat of giving?"

佛言：「大王！布施處在大富饒財多寶；其持戒者得生天上；坐其忍辱者面色淨悅常得端正；其精進者勤修通達與眾超異；其禪思者常得寂定諸根不亂；其智慧者斷諸塵勞眾垢之患；其博聞者得生大智，若每事問決眾狐疑令無餘結；其勤學者合集入道無上正真。其察無常無我寂然，所存坐處消除顛倒，是為信坐。」

The Buddha said: "Great King! Generosity leads to great wealth and many treasures. Those who uphold precepts are reborn in heavenly realms. Those who practice patience have pure, joyful countenances and are always handsome. Those who are diligent cultivate and attain understanding, surpassing others. Those who practice meditation always attain tranquil concentration and their faculties are not disturbed. Those with wisdom cut off the afflictions of defilements and impurities. Those who are widely learned give rise to great wisdom, and if they inquire about every matter, they can resolve all doubts without remainder. Those who study diligently gather together and enter the unsurpassed true path. Those who contemplate impermanence, non-self, and tranquility, abiding in this contemplation, eliminate delusions. This is called the seat of faith."

又問：「順時之念為何所坐？」

Again it was asked: "What is the seat of timely mindfulness?"

佛言：「大王！觀無常苦寂坐在正見，不隨邪業身心清淨坐在禪思興發神通。」

The Buddha said: "Great King! Contemplating impermanence, suffering, and tranquility sits in right view. Not following unwholesome actions, with body and mind pure, sits in meditation and gives rise to spiritual powers."

又問：「道在何所？」

Again it was asked: "Where is the Way?"

答曰：「存坐無脫，成於道果無三界難。」

He answered: "Abiding in non-attachment, one achieves the fruit of the path without difficulties in the three realms."

又問：「無脫坐在何所？」

Again it was asked: "Where is the seat of non-attachment?"

答曰：「其無脫者坐在解脫生死眾患。」

He answered: "Non-attachment sits in liberation from the many afflictions of birth and death."

又問：「佛興何坐？」

Again it was asked: "What seat does the Buddha arise from?"

答曰：「坐在所習三十七道品之法，無所破壞轉於法輪，而不斷絕三寶之教。」

He answered: "It sits in the practice of the 37 factors of enlightenment, without destroying anything, turning the wheel of Dharma, and not interrupting the teachings of the Three Jewels."

又問：「誰興佛乎？」

Again it was asked: "Who gives rise to the Buddha?"

答曰：「大王！能興篤信了本無者也。」

He answered: "Great King! One who can give rise to sincere faith and understand original emptiness."

又問：「誰興篤信乎？」

Again it was asked: "Who gives rise to sincere faith?"

答曰：「若有能發菩薩心者也。」

He answered: "One who can generate bodhicitta."

又問：「誰發菩薩心乎？」

Again it was asked: "Who generates bodhiscitta?"

答曰：「其有志性定不亂者也。」

He answered: "One whose resolve is stable and undisturbed."

又問：「誰有志性定不亂乎？」

Again it was asked: "Who has a stable and undisturbed resolve?"

答曰：「其行大哀未曾絕者也。」

He answered: "One whose great compassion has never been cut off."

又問：「誰不絕大哀乎？」

Again it was asked: "Who never cuts off great compassion?"

答曰：「其不棄捨一切眾生者也。」

He answered: "One who does not abandon any sentient beings."

又問：「誰不捨眾生乎？」

Again it was asked: "Who does not abandon sentient beings?"

答曰：「其安己身并安一切者也。」

He answered: "One who pacifies oneself and pacifies all others."

又問：「誰安己身并及一切眾生乎？」

Again it was asked: "Who pacifies oneself and all sentient beings?"

答曰：「其興隆道不斷三寶者也。」

He answered: "One who promotes the Way and does not cut off the Three Jewels."

又問：「誰不斷三寶乎？」

Again it was asked: "Who does not cut off the Three Jewels?"

答曰：「棄於塵勞乃不斷三寶也。」

He answered: "One who abandons defilements does not cut off the Three Jewels."

王阿闍世前白佛言：「至未曾有。世尊！如來班宣入於法律。如來布教所可宣法至於柔順，棄乎斷滅有常之業，而不忘失報應之果。入於所造立行無所亂，無善不惡、淨不淨業，勤修果實無所違失。唯然世尊！誰入是願決眾狐疑，順於如來正真法教？誰聞是法而發猶豫？唯有宿世不殖德本者也。隨於惡友，不信誹謗。我等，世尊！前世宿命曾殖德本非無功福，吾今蒙聽所聞正法，欲報恩養至意不能。諸佛世尊、文殊師利慈德，乃為我等決眾狐疑顯大光明。世尊善言具悉梵行，至善親友得大人慈，上友黨故。」

King Ajātaśatru came forward and said to the Buddha: "How extraordinary, World-Honored One! The Tathāgata has proclaimed and entered into the Dharma and Vinaya. The Tathāgata's teachings proclaim the Dharma to the point of gentleness, abandoning the actions of annihilation and eternalism, without forgetting the fruits of karmic retribution. Entering into established practices without confusion, without good or evil, pure or impure karma, diligently cultivating fruits without deviation or failure. Indeed, World-Honored One! Who can enter this vow and resolve the doubts of the multitude, following the Tathāgata's true Dharma teachings? Who, upon hearing this Dharma, would give rise to hesitation? Only those who have not planted roots of virtue in past lives. Following evil friends, they disbelieve and slander. We, World-Honored One, have planted roots of virtue in our past lives and are not without merit. Now, having been fortunate to hear the true Dharma, we wish to repay this kindness but are unable to do so fully. The Buddhas, World-Honored Ones, and Mañjuśrī's virtuous compassion have resolved our many doubts and revealed great illumination for us. The World-Honored One's good words fully encompass the pure conduct. We have obtained the compassion of a great person through the most excellent friendship."

於是寂意菩薩前問密迹金剛力士曰：「仁以為建立是經法，於將來世流布一切。」

Then Bodhisattva Śāntamati asked the Vajra Master of Secret Traces: "Do you think this sutra will be established and spread everywhere in the future?"

答曰：「建立是經典要，最於末世如來滅度之後，普布天下閻浮利地，令諸法師正士之等靡不蒙燿。」

He replied: "The establishment of this essential sutra will be most important after the Tathāgata's parinirvāṇa in the final age, spreading throughout Jambudvīpa, illuminating all Dharma masters and righteous people without exception."

密迹復曰：「今族姓子！佛以建立是經典要，諸佛皆護。所以者何？其能護者則善學法，不生文字、言辭不盡、無能中斷。又族姓子！如來至真不廢諸法。所以者何？彼無所生。其無所生則無所壞，以是之故如來言曰：『如來興出為無所生。如來所住立於法界，法住如法。有佛無佛，佛法常住如故。』以如是住，十二緣起為不錯勃。不亂緣起，不亂正法。又察其法常無言說，故曰正法以無言說。」

The Secret Traces Vajra Master further said: "Noble son! The Buddha has established this essential sutra, and all Buddhas protect it. Why is this? Those who can protect it are skilled in learning the Dharma, not generating written words, with inexhaustible speech that cannot be interrupted. Furthermore, noble son! The Tathāgata does not abandon any dharmas. Why is this? There is nothing that is born. Since nothing is born, nothing can be destroyed. For this reason, the Tathāgata has said: 'The Tathāgata's arising is birthless. The Tathāgata abides established in the Dharma realm, where the Dharma abides as it is. Whether Buddhas appear or not, the Buddha Dharma always remains as it is.' Abiding in this way, the twelve links of dependent origination are not confused. Not confusing dependent origination, one does not confuse the true Dharma. Moreover, examining the Dharma, it is constantly without speech, therefore the true Dharma is said to be without speech."

寂意問曰：「密迹！其護正法被弘誓鎧，以是被鎧。」

Śāntamati asked: "Vajrapāṇi! Does one who protects the true Dharma wear the armor of great vows?"

又問寂意：「被弘誓鎧將護正法、不亂諸法，不以是法。所以者何？是正法者，一切諸法悉無所亂，彼護正法。」

He further asked Śāntamati: "One who wears the armor of great vows protects the true Dharma and does not confuse the various dharmas, but does not do so because of this. Why? Because the true Dharma is such that all dharmas are without confusion. This is protecting the true Dharma."

又問：「何謂亂於正法？」

He also asked: "What is meant by confusing the true Dharma?"

答曰：「依倚恐畏為成迷亂。又族姓子！究竟無亂謂義亂，爾乃名曰將護正法。」

The answer was: "Relying on fear creates confusion. Furthermore, noble son! Ultimately there is no confusion - this refers to the confusion of meanings. Only then can it be called protecting the true Dharma."

又問密迹金剛力士：「寧有方便，一切世亂因護正法乎？」

He further asked the vajra warrior Vajrapāṇi: "Are there any skillful means by which all worldly confusion arises from protecting the true Dharma?"

曰：「族姓子！因亂將護。所以者何？其以因世倚於邪疑六十二見故。菩薩所行以空為本，是故與世一切為亂。又族姓子！其世俗者，以諸計有常、立倚吾我以為淨安。菩薩常了無常苦空非身之法，是故名曰與世共諍隨世沒流。菩薩方便逆流盡源，反生死流現在重世。菩薩敬重積功累德，以是之故與世諍亂。世人依倚陰衰諸入十八諸種。行菩薩業心無所著，是故與世而諍亂矣。所以者何？不同塵故。以故寂意！菩薩將護一切正法便與世諍。」

He said: "Noble son! Protection comes through disorder. Why is this? It is because the world relies on wrong doubts and the sixty-two views. The bodhisattva's conduct is based on emptiness, therefore it is in disorder with everything in the world. Furthermore, noble son! Worldly people calculate permanence and establish reliance on self and ego as purity and peace. The bodhisattva always understands the dharmas of impermanence, suffering, emptiness, and non-self. Therefore, it is said that they contend with the world and follow the world's downward flow. The bodhisattva skillfully goes against the flow to its source, reversing the flow of birth and death to be reborn in the present world. The bodhisattva respectfully accumulates merit and virtue, and for this reason contends with the world. Worldly people rely on the aggregates, sense bases, and eighteen elements. The bodhisattva practices without attachment, therefore contending with the world. Why is this? Because they are not the same as worldly dust. Therefore, Śāntamati! The bodhisattva's protection of all right Dharma contends with the world."

又問：「密迹！行者云何護於正法乎？」

Again it was asked: "Guhyapāda! How does the practitioner protect the right Dharma?"

答曰：「族姓子！以受正法而護己身，亦護眾生人壽命形，護一切法為無所護。」

He answered: "Noble son! By accepting the right Dharma to protect one's own body, and also protecting the lifespan and form of all sentient beings, protecting all dharmas is to protect nothing."

又問：「云何受之？」

Again it was asked: "How does one accept it?"

答曰：「寂然吾我，眾生惔怕。眾生已寂，三世便默。三世已默，佛法便默。佛法已默，佛土便寂。佛土已寂，諸法便寂。其於諸法無所歸趣，是則名曰將護正法。」

He answered: "When self and ego are tranquil, sentient beings are calm. When sentient beings are tranquil, the three times become silent. When the three times are silent, the Buddha's Dharma becomes silent. When the Buddha's Dharma is silent, the Buddha lands become tranquil. When the Buddha lands are tranquil, all dharmas become tranquil. Having no destination among all dharmas, this is called protecting the right Dharma."

爾時世尊歎密迹金剛力士曰：「善哉善哉！是則名曰將護正法。其護諸法為無所護、無所忘失。又護正法者斯受一切，於一切想而無妄想。已無有想，於諸妄想無行放逸，是則名曰於諸一切法而無放逸，乃名道法。」

At that time, the World-Honored One praised the Vajra Spirit of Secret Traces, saying: "Excellent, excellent! This is called protecting the true Dharma. To protect all dharmas is to protect nothing and forget nothing. Furthermore, one who protects the true Dharma accepts everything, but has no false conceptions about anything. Having no conceptions, one does not act carelessly regarding false conceptions. This is called being diligent in regard to all dharmas, and is thus called the Dharma of the Way."

爾時會中有一天子名曰賢王，前白佛言：「唯然世尊！諸佛言辭甚為寂然，其見者何所是也？」

At that time, there was a heavenly being in the assembly named Wise King, who came forward and said to the Buddha: "Indeed, World-Honored One! The words of the Buddhas are extremely serene. What does one who sees this realize?"

佛言：「言辭正教寂然之義，一切所樂行寂然耳。彼以加忍，已能加忍故能然熾，已能然熾故曰晃曜，已能晃曜故曰寂然成為惔怕，則是如來將護正法，是乃名曰諸如來眾總持。佛道所持如是，若不持法又不捨法，宣如是行。」

The Buddha said: "The meaning of the serenity of right speech and teachings is that all practices one delights in are serene. By increasing patience, one becomes able to increase patience and thus becomes radiant. Being radiant, one becomes serene and composed. This is how the Tathagata protects the true Dharma, and this is called the dhāraṇī of all Tathagatas. The Buddha's path upholds this - neither holding onto nor abandoning the Dharma, but proclaiming such practices."

說如是證答賢王天子時，具足千比丘漏盡意解，千天子遠塵離垢諸法眼生。

When the Buddha gave this testimony in answer to the heavenly being Wise King, a thousand bhikkhus completely liberated their minds from defilements, and a thousand devas gave rise to the pure Dharma eye, free from dust and stain.

於時寂意菩薩謂賢王天子言：「從何所得此辯才也？」

At that time, Bodhisattva Śāntamati said to the heavenly being Wise King: "From where did you obtain this eloquence?"

天子答曰：「若能斷除一切罣礙，悉無所得，得第一義者，因無所倚是曰辯才。自了解之，神識不轉、不經他識、亦無所立，乃曰辯才。其意不逸，遊在所著，若能奉行無所著法乃逮此辯。若以思惟一切諸法，往反示現皆當知之，神識信休乃逮辯才。是族姓子！如是行者逮致辯才，其無所住、無有應行，度于流波四瀆之難。其無所生，無所起者亦無所滅，無能滅者乃曰為度逮辯才耳。」

The heavenly being answered: "If one can cut off all hindrances, attain nothing, and realize the ultimate truth, then relying on nothing is called eloquence. Understanding this oneself, with consciousness unmoved, not passing through other consciousness, and establishing nothing - this is called eloquence. With a mind not scattered, dwelling on what it is attached to, if one can practice the dharma of non-attachment, then one attains this eloquence. If one contemplates all dharmas, manifesting them back and forth, knowing them all, with consciousness resting in faith, then one attains eloquence. Noble son! One who practices thus attains eloquence, dwelling nowhere, with nothing to practice, crossing over the difficulties of the four floods. That which is unborn, unarisen, and also unceasing, with nothing able to cease it, is called crossing over to attain eloquence."

爾時寂意菩薩前白佛言：「是賢王菩薩從何所來至於此土乎，乃有斯辯？」

At that time, Bodhisattva Śāntamati came before the Buddha and said: "From where did this Wise King Bodhisattva come to this land, to have such eloquence?"

佛言：「從阿閦佛土而來。沒彼生此妙樂世界，舉欲得見聞如來祕要所演經典。寂意當知，是賢王天子逮入法室總持其心，若一劫若復過一劫，宣其功德而不可盡辯才之際。」

The Buddha said: "He came from the land of Akṣobhya Buddha. He passed away there and was born in this Wondrous Joy world, wishing to see and hear the secret essential sutras expounded by the Tathāgata. Śāntamati, you should know that this Wise King heavenly being has entered the Dharma chamber and retained it in his mind. Even for one kalpa or more than one kalpa, proclaiming his merits, one could not exhaust the extent of his eloquence."

又問佛言：「何謂法室總持乎，是天子令所逮致遵法也？」

Again he asked the Buddha: "What is meant by the Dharma chamber retention that this heavenly being has attained to follow the Dharma?"

佛言：「族姓子！所云得至逮法室總持者，入於聰慧文字無盡，一切諸法皆入此室。於一切法悉無所作，解了法室奉行法室。於諸文字宣以音響口之所說，作屋舍事不舍事亦不知之，宣布一切音響之事，是則名曰入於法室總持之業。又寂意！法所可入者，又復諸法而不可得。所可曰入。所出智慧其文字者，無所從來入於內室。又其文字不現內室亦不現出，又無所向亦無方面。又其文字展轉所湊亦不想念，字不順法，亦無非法無斯想念。其文字者悉無有說亦無非說、亦無增損。又文字者不見有起、無所滅者，無作文字亦無所失。又復寂意！若如文字文字之數，心數亦然，一切如是諸法之數有所歸趣。若諸法數彼則無數。所以者何？不歸法數無有數者乃曰法數。以隨法數，如是乃曰入於法室。不入過去，入於不生無所起法。其無所生，以無所起何所入乎？以無所入，若有入是諸所數者，如是如是乃能逮於法門自覩本無，便得安住入於法室總持之業，入眾生心。以入眾生心隨眾生心，應當度者而為說法。若受總持乃曰寂意。寂意！菩薩心以離垢，其心清淨嚴和甚明，其性超越所住安詳，智慧無失所願堅固，所當度者魔不能壞，諸外異業無不摧伏，降消塵勞除諸怨賊。其身力盛心無怯弱，辯才無盡所說無量、所歸無限。慧無罣礙入乎覺意其明甚遠，班宣深妙真正之辭，其所博聞猶如江海。斯三昧定，如須彌山處在大海，在於大眾若如師子。不倚俗法，猶若蓮花不著塵水。無所憎愛心，若如地百穀草木因其得生萬民得安。洗淨眾塵若如清水，開化眾生燒眾毒難，譬如火熾燃諸草木。普誨眾生，猶如大風靡所不吹。行平等心，若月盛滿照於星宿。消婬怒癡，譬如日光照於眾冥。伏心意識，譬如勇將摧折嚴敵。調和其心猶如龍王。淳熟隨時，譬如淳陰雷震乃雨。菩薩如是調和其心，敷演法雨潤澤三界，宣甘露水淨除心穢，若如天雨洗諸風塵，療治眾疾婬怒癡病，若如良醫治眾人病。志存無為奉行正法，則是法王君訓十方，亦如國王治於萬民，護化一切生老病死。猶如四天王君四天下，猶天帝釋處忉利宮主誘教天人。菩薩如是，在於欲界化眾生類，色聲香味細滑之法，淨如明珠能伏心意而得自在。若如梵王主於天民，其心清淨無所倚著。譬如飛鳥飛行虛空無所觸礙御安其行。猶如鹿王從眾群屬，敬承法教愛於真行。如母戀子令得安隱曉諸妓術。猶如嚴父化導子孫聞趣諸法。如息意王德自莊嚴，以三十二福相交飾，用八十好若干品媚，一切世間所共戴仰。不為邪見而被繫縛，具足七財無貧匱業，為十方佛所見擁護，諸明智者所見諮嗟，總達眾黨所共歎譽，及上諸天所見守養，諸善親友所念攝救，於眾講法最為上選，具六神通而得自在。又普遍入眾生性行，而遍周入一切諸根，班宣經典未曾懈厭，永不志慕於諸利養。樂布法訓不以悋惜，其志清淨無所犯負，忍辱解明無所越失，所作事業能令究竟，清淨精進心性安和，一心清淨蠲除諸垢，覺意坦然智慧清淨，修四梵行而無放逸，以成度世禪定三昧至於正受，逮於無上菩薩道佛道，普能成就所當行業不中懈止至阿惟顏。是為寂意！菩薩大士入於法空逮得總持，功勳無量巍巍如是。寂意當知，假使菩薩住在世間不修餘事，於百千歲諮嗟難宣其總持行，諸菩薩眾不能窮盡總持行諸菩薩德。」

The Buddha said: "Noble son! What is called attaining the dhāraṇī of the Dharma chamber means entering into inexhaustible wisdom and letters, where all dharmas enter this chamber. Regarding all dharmas, there is nothing to be done; one understands the Dharma chamber and practices the Dharma chamber. Regarding all letters, they are proclaimed through sound and speech, creating dwelling places without abandoning or knowing them. Proclaiming all matters of sound is called entering the practice of the dhāraṇī of the Dharma chamber.

Furthermore, Śāntamati! That which can be entered into the Dharma is also unattainable. What is called entering - the wisdom that emerges and its letters have no origin and enter the inner chamber. Moreover, these letters do not appear in the inner chamber nor do they appear outside; they have no direction and no location. These letters, in their interconnections, are also not conceptualized; the letters do not conform to dharmas, nor are they non-dharmas, and there is no such conceptualization. These letters have no speech and no non-speech, no increase and no decrease. Furthermore, letters are not seen to arise, have nothing to cease, are not created, and are not lost.

Again, Śāntamati! If like letters and their numbers, so too are the numbers of mind, all such numbers of dharmas have a destination. If there are numbers of dharmas, then there are no numbers. Why is this? Not adhering to the numbers of dharmas, having no numbers is called the numbers of dharmas. By following the numbers of dharmas, this is called entering the Dharma chamber. Not entering the past, entering into the unborn dharmas that have no arising. That which has no arising, having nothing to arise, what is there to enter? Having nothing to enter, if there is entry into all these numbers, thus and thus one can attain the Dharma door, seeing for oneself the original non-existence, and then one can peacefully dwell, entering into the practice of the dhāraṇī of the Dharma chamber, entering the minds of sentient beings. By entering the minds of sentient beings and following the minds of sentient beings, one teaches the Dharma to those who should be liberated. Receiving the dhāraṇī is called Śāntamati.

Śāntamati! The bodhisattva's mind has departed from defilements; their mind is pure, dignified, harmonious, and very bright. Their nature transcends, dwelling in peace; their wisdom is unfailing, their vows are firm. Those who should be liberated cannot be destroyed by Māra; all external different practices are overcome. They subdue and eliminate afflictions, removing all enemies. Their bodily strength is abundant, their mind without cowardice; their eloquence is inexhaustible, their speech immeasurable, their refuge limitless. Their wisdom is unobstructed, entering into enlightenment, their clarity far-reaching. They proclaim profound, wondrous, and true words; their extensive learning is like rivers and oceans."

This samadhi concentration is like Mount Sumeru standing in the great ocean, and among the great assembly it is like a lion. It does not rely on worldly dharmas, like a lotus flower untouched by muddy water. With a mind free of love and hate, it is like the earth allowing hundreds of grains, plants and trees to grow, bringing peace to all people. It cleanses all defilements like pure water, enlightens beings and burns away all poisons and difficulties, like a blazing fire burning grasses and trees. It universally teaches all beings, like a great wind blowing everywhere. It practices an impartial mind, like the full moon illuminating the stars. It eliminates lust, anger and ignorance, like sunlight dispelling darkness. It subdues the mind and consciousness, like a brave general defeating a formidable enemy. It harmonizes the mind like a dragon king. It matures according to the seasons, like thick clouds thundering and then raining.

The bodhisattva thus harmonizes their mind, expounding the Dharma rain to nourish the three realms, proclaiming the nectar of immortality to purify mental defilements, like heavenly rain washing away dust and wind. It cures the illnesses of lust, anger and ignorance, like a good doctor treating people's illnesses. With the aspiration to practice the true Dharma without contrivance, they become a Dharma King teaching in the ten directions, also like a king ruling over all people, protecting and transforming all through birth, old age, sickness and death. Like the Four Heavenly Kings ruling the four continents, like Indra dwelling in the Trayastrimsa Heaven guiding gods and humans.

The bodhisattva is thus in the desire realm transforming sentient beings. The dharmas of form, sound, smell, taste and touch are pure like bright pearls, able to subdue the mind and attain freedom. Like Brahma ruling over the heavenly beings, their mind is pure without attachment. Like a bird flying through empty space unobstructed, smoothly controlling its flight. Like the king of deer leading its herd, respectfully following the Dharma teachings and loving true practice. Like a mother's love for her child bringing peace and understanding of all skills. Like a strict father guiding his descendants to hear and pursue all dharmas.

Like King Ximingwang whose virtue is self-adorning, ornamented with the 32 marks of excellence, using the 80 fine characteristics as adornments, revered by all in the world. Not bound by wrong views, possessing the seven treasures without poverty, protected by buddhas of the ten directions, praised by the wise, universally acclaimed by all groups, nurtured by the gods above, rescued by good friends, chosen as supreme in expounding the Dharma to the assembly, mastering the six supernatural powers with freedom.

Furthermore, they universally enter into the nature and conduct of all beings, pervasively entering all faculties, expounding the sutras tirelessly without ever aspiring for personal gain. They delight in spreading the Dharma teachings without stinginess. Their aspiration is pure without fault, patient and understanding without transgression. They can accomplish all tasks, purely vigorous with a peaceful mind nature. With one-pointed purity eliminating all defilements, their awakened mind is at ease with pure wisdom. They cultivate the four pure conducts without heedlessness, accomplishing world-transcending meditative concentration and samadhi up to right reception, attaining the unsurpassed bodhisattva path and buddha path, universally able to accomplish all practices without slacking until reaching the stage of non-regression.

This is Tranquil Mind! The great bodhisattva being enters the emptiness of dharmas and attains total retention, with immeasurable meritorious virtues, lofty and magnificent like this. Tranquil Mind should know, even if a bodhisattva dwells in the world without cultivating anything else, for hundreds of thousands of years it would be difficult to fully express their practices of retention. The assembly of bodhisattvas cannot exhaust the virtues of the bodhisattvas' practices of retention.

爾時寂意菩薩謂賢王天子曰：「仁者大利無極善慶，今者如來相歎譽德光光如是。」

At that time, Bodhisattva Śāntamati said to the heavenly being Wise King: "Benevolent one, you have great and limitless benefits and good fortune. Now the Tathāgata has praised your virtues and merits in this way."

天子答曰：「又族姓子！於此諸法無真究竟可得處所也。諮嗟功勳，又族姓子！其無色、無有像、無形貌，如是行者諮嗟功勳無能暢盡。」

The heavenly being replied: "Furthermore, noble son! Among these dharmas, there is no true ultimate place that can be attained. Praising merits, furthermore, noble son! That which has no color, no image, and no form - for one who practices thus, praising their merits cannot be exhausted."

於是賢王天子前白佛言：「一切諸法不可受取，亦無吾我而無所屬，以是之故不可授人亦不可奪。唯然大聖，若使有人修行樂是當行平等，若勤奉行修平等訓訢逮法門。猶如，世尊！現此大地土在水上、水在風上。假使地種斯土處所周布天下，設使有人穿鑿其地出去塵土，極其功力乃致水耳。不置遠去，以水給渴。如來聖慧普入一切眾生性行，如來脫者隨向法門而修精進，從是方便致大慧光，其精進者不見侵欺。猶如去土穿地大深，因得其水。若復有人於如來世奉行精進，是興大慧光明。是故，世尊！若族姓子及族姓女欲求佛道常行精進。以何精進？當以用是於諸法門而詣法門。猶如，世尊！從生而盲，又其男子初不見色。假使有人不行精進，則名愚闇盲冥之侶，不見諸法所生本末。猶如，世尊！有目之士蒙光有見，不有光出冥夜無覩，外仙天眼亦復如是。離於善友無所開化，不曉諸觀見所受法。猶如天眼，若有男子有自然慧，不用光明以成就眼，以有大智德其行如是。猶如，世尊！曠野飛鳥遊廣澤地，不見空野有所增損。一切菩薩精進所行如是，不見佛道有所增損，一切菩薩入道品法。猶如，世尊！其彼雪山雨雪生長樹木，不為諸風所見災害。菩薩如是隨時應行，生慧光明照於一切，不於眾生有所計數，所遊居處無所忘失也。猶如，世尊！轉輪聖王生種姓家七寶則現。何謂為七？一曰紫金輪有千輻，二曰白象有六牙，三曰紺色神馬烏頭朱髦，四曰明月化珠八角，五曰玉女后口優鉢香身栴檀香，六曰主藏聖臣，七曰主兵大將軍御四域兵。如是，大聖！菩薩大士以七寶現於世時，自然道寶現於世間。何謂為七？一曰施度無極寶，戒、忍、精進、一心、智慧、善權方便度無極寶，出現於世度濟一切。猶如轉輪聖王遊四方域，不可計人民有若干念。菩薩如是，以四恩法救攝眾生，不想眾生有若干品，解之本無。猶如轉輪聖王所舉事業，坐於正座無鬪諍者，無理曲直眾民自然而順其命。菩薩如是，處佛法座，無鬪諍者何所從來，魔諸官屬雖抱惡意自然為降。猶如於此三千大千世界前第一立鐵圍、大鐵圍山、須彌山王。如是，大聖！學者菩薩如是，先建大乘、次立大哀、志性仁和最住無極。譬如日初出時，其大光明先照鐵圍、大鐵圍山、須彌山王，乃照其餘。菩薩如是，演慧日明普曜三界，以仁和心先照眾生，大乘光明去三毒之冥皆得神通。猶如，世尊！一切諸樹郡國縣邑樂依於地，一切所生百穀草木皆悉仰地，所生萬物而得自在。菩薩如是，一切德本悉因道心，長育聖慧而成正覺也。」

At this time, the heavenly being Wise King addressed the Buddha, saying: "All dharmas cannot be grasped or taken, and there is no self or belonging. Therefore, they cannot be given to others or taken away. Indeed, Great Sage, if someone practices and delights in this, they should practice equality. If one diligently practices and cultivates the teaching of equality, they will attain the Dharma gate.

World-Honored One! It is like this great earth resting on water, and the water resting on wind. If the earth element were spread throughout the world, and someone were to dig into the ground and remove the soil, exerting all their effort, they would only reach water. Not going far, they would use the water to quench thirst.

The Tathāgata's sacred wisdom universally enters into the nature and conduct of all sentient beings. Those liberated by the Tathāgata follow the Dharma gates and cultivate diligence. From this expedient means, they attain the light of great wisdom. Those who are diligent do not see themselves as being deceived or taken advantage of. It is like removing soil and digging deep into the earth to obtain water.

If there are people who practice diligence in the time of the Tathāgata, they will give rise to the light of great wisdom. Therefore, World-Honored One, if sons or daughters of good families wish to seek the Buddha Way, they should constantly practice diligence. What kind of diligence? They should use this to approach all Dharma gates through the Dharma gates.

World-Honored One! It is like someone blind from birth, a man who has never seen color. If there are people who do not practice diligence, they are called companions of ignorance and darkness, unable to see the origin and end of all dharmas.

World-Honored One! It is like a person with eyes who can see when there is light, but in the darkness of night without light, they cannot see. The divine eye of external sages is also like this. Separated from good friends, there is no transformation, and they do not understand the various contemplations or see the Dharma they have received.

It is like the divine eye - if there is a man with natural wisdom, he does not need light to perfect his vision, as his actions are like this due to his great wisdom and virtue.

World-Honored One! It is like birds flying in the wilderness and roaming in vast marshlands, not seeing any increase or decrease in the empty wilderness. The diligent practices of all bodhisattvas are like this - they do not see any increase or decrease in the Buddha Way. All bodhisattvas enter the dharmas of the path factors.

World-Honored One! It is like the snow mountains where snow falls and trees grow, not being harmed by any winds. Bodhisattvas are like this, practicing according to the time, giving rise to the light of wisdom that illuminates all. They do not calculate or count sentient beings, and wherever they dwell, they do not forget anything."

World-Honored One! It is like when a wheel-turning sage king is born into a noble family, the seven treasures appear. What are these seven? First is the purple golden wheel with a thousand spokes. Second is the white elephant with six tusks. Third is the deep blue divine horse with a black head and red mane. Fourth is the wish-fulfilling jewel with eight facets. Fifth is the jade woman with the fragrance of utpala in her mouth and sandalwood fragrance on her body. Sixth is the minister who manages the treasury. Seventh is the general who commands the armies of the four regions.

Great Sage! Similarly, when the great bodhisattva beings manifest the seven treasures in the world, the treasure of the Way naturally appears in the world. What are these seven? First is the treasure of limitless giving, then the treasures of limitless precepts, patience, diligence, concentration, wisdom, and skillful means, which appear in the world to save all beings.

Just as a wheel-turning sage king travels to the four regions, with countless people having various thoughts, so too does the bodhisattva use the four means of embracing to save sentient beings, without conceptualizing the various types of beings, understanding their fundamental non-existence.

Just as when a wheel-turning sage king undertakes his affairs, sitting on the proper throne with no one contending, the people naturally follow his commands without dispute. Similarly, when a bodhisattva sits on the seat of Buddha Dharma, there are no contenders. Even if demonic retinues harbor evil intentions, they are naturally subdued.

Just as in this great trichiliocosm, first there are the Iron Mountains, the Great Iron Mountains, and Mount Sumeru. Similarly, Great Sage, the bodhisattva who studies first establishes the Great Vehicle, then great compassion, with a nature of benevolence and harmony, ultimately abiding in the limitless.

It is like when the sun first rises, its great light first illuminates the Iron Mountains, the Great Iron Mountains, and Mount Sumeru, before shining on the rest. Similarly, the bodhisattva radiates the light of wisdom sun, universally illuminating the three realms, first shining on sentient beings with a benevolent and harmonious mind. The light of the Great Vehicle dispels the darkness of the three poisons, allowing all to attain supernatural powers.

World-Honored One! It is like how all trees, countries, counties, and villages depend on the earth, and all grains, grasses, and plants rely on the earth, with all things born gaining autonomy. Similarly, all virtues of the bodhisattva are due to the mind of enlightenment, nurturing sacred wisdom and achieving perfect enlightenment.

爾時世尊讚賢王菩薩曰：「善哉善哉！仁族姓子！解引其譬說功勳業，快乃如是。又族姓子！如眾生界及與法界，逮得總持菩薩聖慧亦復如是，一切萬物皆歸無常，引喻說相皆能堪任。取要言之，未曾患厭亦復如是，悉能敷演其所說者。所以者何？皆無口辭亦無所說。若有菩薩未得總持，無有言教所造因緣。又其菩薩無有罣礙不興辯才，其餘聲聞無此辯才，不思觀本乃為說法。所以者何？此菩薩眾得無礙辯，言不可盡、無有陰蔽、無閑無休。分別辯才，諸佛尊前說經法，不怯無弱。菩薩如是，佛所建立逮總持門故有所說，不懷怯劣。菩薩如是得三無礙。何謂為三？一曰總持無所罣礙，二曰辯才無所罣礙，三曰道法無所罣礙；是為三。復有三事得入清淨業。何謂為三？一曰自然清淨，二曰本無清淨，三曰本際清淨；是為三。復有三事得入無盡矣。何謂為三？一曰經法不可窮盡，二曰文字之義而不可盡，三曰所宣訓誨而不可盡；是為三。又復得入三無住處。何謂為三？一曰聖慧而無住處，二曰言辭文飾亦無住處，三曰所修建立亦無住處；是為三。又復逮得三卒決對。何謂為三？一曰應譏宣慧，二曰尋發辯才，三曰應時智慧；是為三。復有三疾得歸慧。何謂為三？一曰決疑令無餘結，二曰斷猶豫使無沈吟，三曰可悅一切眾生心意；是為三。」說是語時，八千菩薩逮得總持。

At that time, the World-Honored One praised the Bodhisattva Wise King, saying: "Excellent, excellent! Noble son of good family! You have skillfully explained the metaphors and described meritorious deeds, swiftly and aptly. Furthermore, noble son! Just as the realm of sentient beings and the realm of dharmas, so too is the sacred wisdom of bodhisattvas who have attained dhāraṇī. All myriad things return to impermanence, and the use of metaphors and descriptions can all be endured. To summarize, one has never grown weary, and can fully expound what is said. Why is this? There are no words nor anything to be said. If there are bodhisattvas who have not attained dhāraṇī, there are no causes and conditions for creating teachings. Moreover, these bodhisattvas have no obstructions and do not arouse eloquence, while the remaining śrāvakas do not have this eloquence and do not contemplate the fundamental before expounding the Dharma. Why is this? These bodhisattvas have attained unobstructed eloquence, their words inexhaustible, without obscuration, without leisure or rest. They distinguish and expound the Dharma before the honored Buddhas, without timidity or weakness. Bodhisattvas are thus established by the Buddha, attaining the gate of dhāraṇī and therefore having something to say, without harboring timidity. Bodhisattvas thus attain three kinds of non-obstruction. What are these three? First is dhāraṇī without obstruction, second is eloquence without obstruction, and third is the Dharma of the path without obstruction; these are the three. There are also three things that enable entry into pure karma. What are these three? First is natural purity, second is original non-existence purity, and third is fundamental limit purity; these are the three. There are also three things that enable entry into inexhaustibility. What are these three? First is that the sutras cannot be exhausted, second is that the meaning of words and letters cannot be exhausted, and third is that the teachings and instructions cannot be exhausted; these are the three. Furthermore, they enter into three non-abiding places. What are these three? First is sacred wisdom without an abiding place, second is words and literary embellishments also without an abiding place, and third is cultivated establishments also without an abiding place; these are the three. They also attain three swift decisive responses. What are these three? First is wisdom that responds to criticism, second is promptly arousing eloquence, and third is timely wisdom; these are the three. There are also three swift attainments of returning wisdom. What are these three? First is resolving doubts leaving no remaining bonds, second is cutting off hesitation causing no lingering, and third is being able to please the minds of all sentient beings; these are the three."

When these words were spoken, eight thousand bodhisattvas attained dhāraṇī.

於是密迹金剛力士前白佛言：「願佛世尊建立法典，然後如來滅度之時最後末世，遍布天下閻浮利地，使得久存令不滅盡。」

Then the vajra master Vajrapāṇi addressed the Buddha, saying: "I wish that the World-Honored One would establish the Dharma texts, so that after the Tathāgata's final nirvana in the last age, they may be spread throughout Jambudvīpa, enabling them to endure for a long time without being extinguished."

爾時世尊周觀四方，觀察已竟時說頌曰：

At that time, the World-Honored One looked around in all four directions. After observing, he spoke these verses:

降根自然勝，　　 寂根無所害，　 無本斷其無，　　 伏魔兵眾黨。　

Subduing faculties naturally victorious, Tranquil faculties harm nothing, Without origin, cutting off nothingness, Subduing Māra's armies and factions.

解脫解清淨，　　 無恐解所畏，　 捨棄於重檐，　　 醫神呪上師。　

Liberation resolves purity, Fearless, resolving what is feared, Abandoning heavy burdens, Supreme teacher of divine healing mantras.

降制外異學，　　 以法而救攝，　 護於行法者，　　 神呪佛所說。

Subduing external heterodox schools, Saving and embracing through Dharma, Protecting those who practice the Dharma, Divine mantras spoken by the Buddha.　

無我以除我，　　 其義宜以度，　 斯於四天王，　　 說無澤之句。　

No-self to eliminate self, Its meaning should be crossed over, This to the Four Heavenly Kings, Speaks verses without moisture.

勇持章句勳，　　 淨復淨正等，　 梵天釋天帝，　　 作是如此乘。　

Bravely upholding meritorious phrases, Pure and again pure, correct and equal, Brahmā and Śakra, Lord of Devas, Create this vehicle thus.

慈氏彼通忍，　　 以觀哀所察，　 愛敬覩梵天，　　 此者無所犯。

Maitreya's universal patience there, Observing with compassionate examination, Loving and respecting, beholding Brahmā, This one commits no offense.　

曠野離空曠，　　 無根法曰淨，　 降伏魔官屬，　　 故說此神呪。

Wilderness departing from emptiness, Rootless Dharma is called pure, Subduing Māra's retinue, Therefore this divine mantra is spoken.　

人中尊建立，　　 是經善義辭，　 爾時普流布，　　 隨器能受者。　

The Honored One among humans establishes, This sutra of good meaning and words, At that time universally spreading, According to the capacity of those who can receive.

以說此呪術，　　 其地則大動，　 諸魔皆悉來，　　 各口宣是言。　

By speaking this mantra technique, The earth then greatly shakes, All māras then come, Each mouth proclaiming these words.

用言護頭首，　　 是曰為法師，　 若手得斯經，　　 歸逮佛所說。」

Using words to protect the head, This is called being a Dharma teacher, If hands obtain this sutra, Take refuge in what the Buddha has spoken.

爾時佛告密迹金剛力士：「以建立竟是經典要。今建立是，無能亂者。所以者何？佛憶識念過去世時，有佛名寶月，興出於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰無悅。其佛世時，有二比丘而為法師，一名智寂，二名持至誠。威神變化高德無極，大尊巍巍，受彼如來是章句呪而奉持之。如來滅度之後半劫持法，其彼三千大千世界百千億魔皆見開化，承無上正真之道。密迹！欲知爾時二比丘為法師者，豈異人乎？莫造斯觀。所以者何？其法寂者，則我身是也。持至誠法師比丘者，則密迹金剛力士是也。此諸章句令是經法，多所饒益成護正法。」

At that time, the Buddha said to the vajra master Vajrapāṇi: "The establishment of this sutra's essentials is complete. Now that it is established, none can disrupt it. Why is this so? The Buddha recalls that in a past age, there was a Buddha named Ratna-candra who appeared in the world, a Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The world was called Joyless. During that Buddha's time, there were two bhikṣus who were Dharma masters, one named Wisdom Tranquility and the other named Holder of Utmost Sincerity. Their supernatural transformations and lofty virtues were limitless, greatly honored and majestic. They received this mantra verse from that Tathāgata and upheld it. After the Tathāgata's nirvana, they upheld the Dharma for half a kalpa, and in that trichiliocosm, hundreds of billions of māras were all transformed and took up the unsurpassed, true, and correct path.

Vajrapāṇi! Do you wish to know who those two bhikṣu Dharma masters were? Do not think they were other people. Why is this? The one named Dharma Tranquility was myself. The bhikṣu Dharma master named Holder of Utmost Sincerity was you, Vajrapāṇi. These verses cause this sutra to greatly benefit and protect the true Dharma."

彼時世尊觀於四面一切眾會，而口宣言：「汝等正士為能堪任。於斯如來，從無數劫億百千姟積功累德，總持無上正真之道，以持擁護無所罣礙。從是以來至今蒙濟，去來今佛之所由生。」於是菩薩眾會之中三萬二千菩薩即從坐起，叉手而住，稽首禮佛，說是偈言：

At that time, the World-Honored One looked around at all the assembled beings in the four directions and proclaimed: "You righteous ones are capable of this task. For this Tathāgata, through countless kalpas, billions and trillions of eons, has accumulated merits and virtues, upholding the unsurpassed true and correct path, sustaining and protecting it without obstruction. From then until now, he has received salvation, and is the source from which past, present, and future Buddhas arise." At this, from among the assembly of bodhisattvas, thirty-two thousand bodhisattvas immediately rose from their seats, stood with palms joined, bowed their heads to the Buddha, and spoke these verses:

棄其身壽命，　　 思惟好寂然，　 受持是經法，　　 世護之所歎。　

Abandoning one's body and lifespan, Contemplating the goodness of tranquility, Receiving and upholding this sutra's Dharma, Praised by the world's protectors.

其是經如藥，　　 療治一切病，　 受持所言教，　　 發生世尊意。」

This sutra is like medicine, Curing all illnesses, Receiving and upholding its teachings, Gives rise to the World-Honored One's mind.

爾時賢王天子之等五百天子說是偈言：

At that time, the heavenly being Wise King and five hundred other heavenly beings spoke these verses:

用一切眾生，　　 以故想積德，　 受持是經典，　　 最勝特深妙。」

For the sake of all sentient beings, Therefore thinking to accumulate virtue, Receiving and upholding this sutra, Supreme, especially profound and wondrous.

於是密迹金剛力士時說頌曰：

Then the vajra master Vajrapāṇi spoke these verses:

是議無文字，　　 而反宣文字，　 人中尊所作，　　 班宣我當持。」

This discussion has no written words, Yet it proclaims written words. What is done by the Honored One among humans, I shall proclaim and uphold.

爾時世尊告識氏梵天：「如來有三不可限量，無上供養德無有極。何謂為三？一曰至心仁和發其道心，二曰以發道心護於正法，三曰如所聞法為人解說、身行如是；是為至不可計德。梵天當知，如來以是三事積累功勳，假使其壽住世一劫，廣分別說不能究暢。是故梵天，當以隨順恭敬奉事如來至真。是為三事，梵天！供養如來受四句頌，是去來今佛世尊之所說法受而擁護。所以者何？諸佛世尊皆從是法生，故當供法。供法不用衣食，以法供養諸養中尊，為上為長、為無儔匹、為無等倫。是故梵天！當以正法而相供養，是養真諦無以衣食。佛自憶念，梵天王！過去曾生為王太子，名曰意行。生於王家，以是見教，諦樂道法。時臥夢中聞是四句頌，本行放逸無脫路，以眾生故志於道，心在山空閑隨順念，無所貪受本悉安。」佛語梵天：「彼時聞是頌教從夢中覺，思惟了了，惟是忻然大悅，心中解暢。即時以偈而歎頌曰：

At that time, the World-Honored One said to Brahma of the Vijñāna clan: "The Tathāgata has three immeasurable, unsurpassable merits of offering that are boundless. What are these three? First, with a sincere and benevolent mind, one generates the aspiration for enlightenment. Second, using this aspiration for enlightenment, one protects the true Dharma. Third, as one has heard the Dharma, one explains it to others and practices it accordingly. These are merits beyond calculation.

Brahma, you should know that the Tathāgata accumulates merit through these three things. Even if his lifespan were to last for an eon, explaining them in detail would not exhaust their meaning. Therefore, Brahma, you should follow, respect, and serve the Tathāgata with reverence. These are the three things.

Brahma! To make offerings to the Tathāgata, one should receive and uphold the four-line verses. This is the Dharma spoken by the Buddhas of the past, present, and future, and it should be received and protected. Why? All Buddhas and World-Honored Ones are born from this Dharma, so one should make offerings to the Dharma. Offerings to the Dharma do not use clothing or food. Making offerings with the Dharma is supreme among all offerings, it is the highest, the foremost, without peer, and without equal. Therefore, Brahma! One should make offerings to each other with the true Dharma. This is offering to the ultimate truth, not with clothing or food.

The Buddha recalled: "Brahma King! In the past, I was born as a prince named Yixing. Born into a royal family, I encountered the teachings and sincerely delighted in the way of the Dharma. At that time, while sleeping, I heard these four verses in a dream: 'Originally indulgent with no path to liberation, for the sake of sentient beings, one aspires to the Way. With the mind in mountain solitude, following thoughts accordingly, without greed or attachment, all is originally at peace.'

The Buddha said to Brahma: "At that time, upon hearing these verses in the dream and awakening, I contemplated them clearly. I was only joyful and greatly delighted, my mind feeling liberated. Immediately, I praised with verses, saying:"

快哉安上樂，　　 得法藏無盡，　　 當充滿眾生，　　 諸貧天人民。』」

How joyous is the supreme bliss! Obtaining the inexhaustible treasury of Dharma, It should fill all beings, The poor among gods and humans.

佛告善安大梵天：「時王大子得安諦藏，曉文字無，心自念言：『以是偈義充滿眾生貧匱之人。』往語父母：『寧有金銀琉璃水精車璩馬瑙明珠藏乎？欲濟窮乏以是歡喜。』父母報言：『一切財業非是真寶，五家水、火、盜賊、怨家債主、縣官、惡子分耳。博聞之慧無衣食求，甚為難得。』父母言：『善！如子所志。』便取廣施與諸乏者。了三界空，令得難致無盡之慧。以故梵天聞是一四句偈，化八千人勸入道意，無數眾生當生天上。以故梵天！其有受是深妙之法，持諷誦讀為人廣說，聞之歡喜若奉行，是德不可量逮無極藏。假使，梵天！行大乘業有三事法，多益菩薩。何謂為三？一曰聞行得立受之無厭；二曰以聞建立以行為要，守口第一，不以害心加於眾生；三曰不捨大哀。是為三。以故梵天！益於眾生，當加勸助是經典要。復有二事，所造行願無所忘失。何謂為二？一曰佛初成道。勸助如來使轉法輪；二曰梵天當勸助是賢劫中當來具千如來至真等正覺使轉法輪，令化出家眾人作菩薩行。如佛世尊為自在法王，善教訓誨少有能及、難逮如是。以故梵天！如是比像多所親立，一切眾人除老病死至無為業。於色無著，以解了是能忍眾苦忍無所求，主諸天人造立三忍。執持正法，受諷誦讀是乃甚難。受是經者當作是觀，受我身億百千姟劫，修清淨行嚴淨佛土，擁護正法疾成正覺。」

The Buddha said to Good Peace Great Brahma Heaven:

"At that time, the great prince obtained the treasury of peace and truth. Understanding the emptiness of words, he thought to himself: 'With the meaning of this verse, I shall fill those beings who are poor and destitute.' He went to speak to his parents: 'Do you have treasures of gold, silver, lapis lazuli, crystal, agate, carnelian, and bright pearls? I wish to aid the poor and needy with these, bringing them joy.' His parents replied: 'All wealth and possessions are not true treasures. They are merely divided among the five households - water, fire, thieves, enemy creditors, officials, and evil children. The wisdom of extensive learning, without seeking food and clothing, is extremely difficult to obtain.' The parents said: 'Good! As you wish.' He then took and distributed widely to those in need.

Understanding the emptiness of the three realms, he caused them to attain the difficult-to-obtain inexhaustible wisdom. Therefore, Brahma Heaven, hearing this four-line verse, eight thousand people were transformed and encouraged to enter the path, and countless beings were destined to be born in the heavens. Thus, Brahma Heaven! Those who receive this profound and wondrous Dharma, uphold it, recite it, read it, and extensively explain it to others, hearing it with joy and practicing it - their merit is immeasurable, reaching the inexhaustible treasury.

Suppose, Brahma Heaven! There are three dharmas in practicing the Great Vehicle that greatly benefit bodhisattvas. What are these three? First, hearing and practicing, establishing and receiving without weariness; second, using what is heard to establish, with practice as essential, guarding one's speech as paramount, not applying a harmful mind toward sentient beings; third, not abandoning great compassion. These are the three.

Therefore, Brahma Heaven! To benefit sentient beings, one should increase encouragement in the essentials of this sutra. There are also two matters in which the practices and vows one creates should not be forgotten. What are these two? First, when the Buddha first attained enlightenment, encouraging the Tathagata to turn the wheel of Dharma; second, Brahma Heaven should encourage the thousand Tathagatas, Arhats, Samyaksambuddhas who will come in this Bhadra kalpa to turn the wheel of Dharma, causing those who have left home to practice the bodhisattva path.

Like the World-Honored Buddha who is the sovereign Dharma King, few can match his skillful teaching and instruction - it is difficult to attain such. Therefore, Brahma Heaven! Many such examples are closely established, causing all beings to eliminate old age, sickness, and death, reaching the unconditioned. Unattached to form, by understanding this one can endure all sufferings, endure without seeking, and establish the three endurances for gods and humans. Upholding the true Dharma, receiving, reciting, and reading it is indeed very difficult. One who receives this sutra should contemplate thus: 'May I receive this body for hundreds of thousands of kotis of kalpas, cultivate pure practices, adorn pure buddha lands, protect the true Dharma, and swiftly attain perfect enlightenment.'

佛告賢者阿難：「受是經典，持諷誦讀，為他人說。」

The Buddha said to the Venerable Ānanda: "Accept this sutra, uphold it, recite it, read it, and explain it to others."

阿難曰：「諾。當受持之令其堅固。」

Ānanda said: "Yes, I will accept and uphold it firmly."

佛言阿難：「勿持是法授非法器，莫得授與諸惡知友，當施善友慕樂學者。授是經法，常當奉護。阿難！是經不歸非法，當歸應器，能奉行法，常慈心眾。又是經者無有妄想，瑞應現前精進所致，行是經典有是福報。」

The Buddha said to Ānanda: "Do not give this Dharma to those who are not proper vessels. Do not give it to evil friends. Give it to good friends who delight in learning. When transmitting this Dharma sutra, always protect it. Ānanda! This sutra does not belong to non-Dharma, it should be given to proper vessels who can practice the Dharma and always have a compassionate mind towards the assembly. Furthermore, this sutra is free from delusions. Its auspicious responses manifest through diligence. There are these karmic rewards for practicing this sutra."

阿難白曰：「當受是經，承佛威神常令普流。若受是法，承佛威神，其光遠照是等不隨無器之業。又是經者，所號為何？云何奉行？」

Ānanda said: "I shall receive this sutra and, by the Buddha's spiritual power, cause it to flow widely. If one receives this Dharma, by the Buddha's spiritual power, its light will shine far and not follow the actions of those who are not proper vessels. Moreover, what is this sutra called? How should it be practiced?"

佛言：「是經名曰『佛所訓誨』。阿難！又有號曰『密迹金剛力士所宣布義』，當持奉行；又名『如來功勳報應』，當奉持之；又復名曰『如來祕要經法之品，為他分別無冀養心，歸於無量功德而順法律』，當奉持之。所以者何？若有奉持是經法者，令以佛眼普見佛土及十方國，從地以上高至三十三天思想天，滿中七寶百種眾饍貢施如來。若有受是經學持奉行，以無冀養為他人說，是德最多。又以衣食供養是經典要，宣如來德，得福無量不可為喻。」

The Buddha said: "This sutra is called 'The Buddha's Teachings'. Ānanda! It is also called 'The Meaning Proclaimed by the Vajra Master of Secret Traces', which should be upheld and practiced. It is also named 'The Karmic Rewards of the Tathāgata's Meritorious Deeds', which should be reverently maintained. It is further called 'The Chapter on the Tathāgata's Secret Essential Dharma, Distinguishing for Others without Hope of Nurturing the Mind, Returning to Immeasurable Merit and Complying with the Dharma and Precepts', which should be upheld. Why is this? If one upholds this sutra's Dharma, it will cause one to see with the Buddha-eye all Buddha lands and countries in the ten directions, from the ground up to the Heaven of the Thirty-Three and the Heaven of Thoughtful Reflection, filled with seven treasures and hundreds of delicacies offered to the Tathāgata. If one receives this sutra, studies, maintains, and practices it, explaining it to others without hope of nurturing, this merit is supreme. Moreover, making offerings of clothing and food to this essential sutra and proclaiming the Tathāgata's virtues brings immeasurable, incomparable blessings."

說是經時，無量眾生發大道心，不可計菩薩逮得法忍，復無央數菩薩逮一生補處。

When this sutra was spoken, countless beings generated the great aspiration for enlightenment, innumerable bodhisattvas attained the patience of the non-arising of dharmas, and limitless bodhisattvas reached the stage of one more birth before buddhahood.

佛說如是。賢者阿難，密迹金剛力士、寂意菩薩，及大聲聞一切眾會，及諸天人，諸阿須輪、揵沓和及世間人，聞佛所說，莫不歡喜，稽首而去。

Thus did the Buddha speak. The Venerable Ānanda, the Vajra Master of Secret Traces, Bodhisattva Śāntamati, the great śrāvakas and the entire assembly, as well as the devas, humans, asuras, gandharvas, and worldly beings, having heard what the Buddha said, all rejoiced, bowed their heads, and departed.