标题: 佛说首楞严三昧经 汉英和语译（经集部） [打印本页]

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作者: 金刚霆    时间: 2008-1-9 21:11     标题: 佛说首楞严三昧经 汉英和语译（经集部）


佛说首楞严三昧经卷上
后秦龟兹国三藏鸠摩罗什译

如是我闻：
一时，佛在王舍城耆阇崛山中，与大比丘僧三万二千人俱。
菩萨摩诃萨七万二千，众所知识得陀罗尼，
成就辩才乐说无尽，安住三昧而不动转，
善能了知无尽之慧，得深法忍入深法门，
于诸无量阿僧祇劫，所修善法皆悉成就，
摧伏众魔降诸怨敌，摄取最尊严净佛土，
有大慈悲诸相严身，于大精进得到彼岸，
善知一切言辞方便，所行威仪具足清净，
悉以得住三解脱门，以无碍智通达三世，
发决定心不舍一切，忆念义趣堪忍智慧，
其诸菩萨德皆如是。

其名曰：
转不退法-轮菩萨、
发心即转法-轮菩萨、
无碍转法-轮菩萨、
离垢净菩萨、
除诸盖菩萨、
示净威仪见皆爱喜菩萨、
妙相严净王意菩萨、
不诳一切众生菩萨、
无量功德海意菩萨、
诸根常定不乱菩萨、
实音声菩萨、
一切天赞菩萨、
陀罗尼自在王菩萨、
辩才庄严菩萨、
文殊师利法王子菩萨、
弥勒菩萨、
须弥顶王菩萨、
海德宝严净意菩萨、
大严净菩萨、
大相菩萨、
光相菩萨、
光德菩萨、
净意菩萨、
喜王菩萨、
坚势菩萨、
坚意菩萨，
如是等菩萨摩诃萨七万二千人。

及三千大千世界所有释、梵、护世天王，
并诸天、龙、夜叉、干闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人与非人，
众所知识多种善根，乐大法者皆来集会。

尔时，坚意菩萨在大会中，作是念言：“
我于今者当问如来，以是所问，欲守护佛种、法种、僧种，令诸魔宫隐蔽不现，
摧伏自大增上慢者，未种善根者今当令种，已种善根者当令增长；
若有未发阿耨多罗三藐三菩提心者当令发心，
已发心者令不退转，已不退者当令疾得阿耨多罗三藐三菩提；
计有所得住诸见者，皆悉令发舍离之心；
乐小法者令不疑大法，乐大法者令生欢喜。”

作是念已即从座起，偏袒右肩，右膝着地，合掌向佛白佛言：“
世尊，我今欲于如来法中少有所问，唯愿听许。”
佛告坚意：“
随汝所问，吾当解说，令汝欢喜。”

坚意菩萨白佛言：“
世尊，颇有三昧，能令菩萨疾得阿耨多罗三藐三菩提，
常得不离值见诸佛，能以光明普照十方，
得自在慧以破诸魔，
得自在智，获自然智，得无生智，能不随他得，不断辩才，
尽未来际得如意足受无量命，
乐声闻者示声闻乘，
乐辟支佛者示辟支佛乘，
乐大乘者为示大乘，
通达声闻法而不入声闻道，
通达辟支佛法而不入辟支佛道，
通达佛法而不毕竟灭尽，
示现声闻形色威仪而内不离佛菩提心，
示现辟支佛形色威仪而内不离佛大悲心，
以如幻三昧力示现如来形色威仪，
以善根力示现在于兜率天上，现受后身入于胞胎，
初生出家坐佛道场，
以深慧力现转法-轮，
以方便力现入涅槃，
以三昧力现分舍利，
以本愿力现法灭尽？
唯然世尊，行何三昧，
能令菩萨示现如是诸功德事而不毕竟入于涅槃？”

佛告坚意菩萨言：“
善哉！善哉！
坚意，能问如来如是之义。
当知汝能多所饶益安乐众生，怜愍世间利安天人，今世后世菩萨蒙益。
当知汝已深种善根，供养亲近过去无量百千亿佛，
遍行诸道降魔怨敌，于佛法中得自在智，
教化守护诸菩萨众，已知一切诸佛法藏，曾于恒河沙等佛所成就问答。

坚意，如来于此众会之中，
不见天、龙、夜叉、干闼婆及诸声闻、求辟支佛者能作是问。
唯有汝等大庄严者，乃能启发如是之问。
汝今谛听，善思念之，吾当为汝说诸菩萨成就三昧，得是功德复过于此。”

坚意白佛言：“愿乐欲闻。”
佛告坚意：“
有三昧名首楞严，若有菩萨得是三昧，如汝所问，
皆能示现于般涅槃而不永灭，
示诸形色而不坏色相，
遍游一切诸佛国土而于国土无所分别，
悉能得值一切诸佛而不分别平等法性，
示现遍行一切诸行而能善知诸行清净，
于诸天人最尊最上而不自高憍慢放逸，
现行一切魔自在力而不依倚魔所行事，
遍行一切三界之中而于法相无所动转，
示现遍生诸趣道中而不分别有诸道相，
善能解说一切法句以诸言辞开示其义，
而知文字入平等相于诸言辞无所分别，
常在禅定而现化众生，
行于尽忍、无生法忍，
而说诸法有生灭相，独步无畏犹如师子。”

尔时，会中诸释、梵、护世天王，一切大众皆作是念：“
我等犹尚未曾闻是三昧名字，何况得闻解说其义？
今来见佛快得善利，皆共得闻说首楞严三昧名字。
若善男子、善女人求佛道者，
闻首楞严三昧义趣信解不疑，
当知是人必于佛道不复退转，
何况信已受持读诵，为他人说如说修行！”

时诸释、梵、护世天王，皆作是念：“
我等今当为佛如来敷师子座、正法座、大上人座、大庄严座、大转法-轮座，
当令如来于我此座说首楞严三昧。”

是中人人各各自谓：“
唯我为佛敷师子座，余人不能。”

尔时，释、梵、护世天王各为如来敷师子座，
庄校清净端严高显，无量宝衣以敷其上，
悉皆张施众妙宝盖，又以众宝而为栏楯，
于座左右无量宝树枝叶间错行列相当，
垂诸幢幡张大宝帐，众宝交络悬诸宝铃，
众妙杂华以散其上，诸天杂香烧以熏之，
金银众宝光明间错，种种严净靡不具有。
须臾之间于如来前，
有八万四千亿那由他宝师子座，
悉于众会无所妨碍。

一一天子不见余座，各作是念：“
我独为佛敷师子座，佛当于我所敷座上说首楞严三昧。”

时诸释、梵、护世天王，敷座已竟，各白佛言：“
唯愿如来坐我座上说首楞严三昧。”

即时世尊现大神力，遍坐八万四千亿那由他师子座上。
诸天各各见佛坐其所敷座上，不见余座。

有一帝释语余释言：“
汝观如来坐我座上。”
如是释、梵、护世天王，各相谓言：“
汝观如来坐我座上。”

有一释言：“
如来今者，但坐我座，不在汝座。”

尔时，如来以诸释、梵、护世天王宿缘应度，
又欲少现首楞严三昧势力，亦为成就大乘行故，
令诸众会皆见如来遍在八万四千亿那由他宝师子座。

一切大众皆大欢喜得未曾有，各从座起合掌礼佛，咸作是言：“
善哉！世尊，威神无量，令诸天子各满所愿。”

其诸天子所为如来施设座者，
见佛神力皆发阿耨多罗三藐三菩提心，俱白佛言：“
世尊，我等为欲供养如来，灭除一切众生苦恼，
守护正法不断佛种，是故皆发阿耨多罗三藐三菩提心。
愿令我等于未来世作佛如是威神之力，如今如来所作变现。”

尔时，佛赞诸天子言：“
善哉！善哉！如汝所说，
为欲利益一切众生，发阿耨多罗三藐三菩提心，是为第一供养如来。”

时梵众中有一梵王，名曰等行，白佛言：“
世尊，何等如来为是真实？我座上是？余座上是？”

佛告等行：“
一切诸法皆空如幻，从和合有无有作者，
皆从忆想分别而起，无有主故随意而出，
是诸如来皆是真实。
云何为实？
是诸如来本自不生，是故为实；
是诸如来今后亦无，是故为实；
是诸如来非四大摄，是故为实；
诸阴入界皆所不摄，是故为实；
是诸如来如先中后等无差别，是故为实。

梵王，是诸如来等无差别。所以者何？
是诸如来以色如故等，
以受想行识如故等。
以是故等，是诸如来以过去世如故等，
以未来世如故等，
以现在世如故等，
以如幻法故等，
以如影法故等，
以无所有法故等，
以无所从来无所从去故等，是故如来名为平等。

如一切法等，是诸如来亦复如是；
如一切众生等，是诸如来亦复如是；
如诸一切世间佛等，是诸如来亦复如是；
如一切世间等，是诸如来亦复如是，是故诸佛名为平等。

梵王，是诸如来不过一切诸法如故，名为平等。
梵王当知，如来悉知一切诸法如是平等，是故如来，于一切法名为平等。”

等行梵王白佛言：“
未曾有也！世尊，如来得是诸法等已，以妙色身示现众生。”

佛言：“
梵王，是皆首楞严三昧，本行势力之所致也。
以是事故，如来得此诸法等已，以妙色身示现众生。”

说是法时，等行梵王及万梵天，于诸法中得柔顺忍。
尔时，如来还摄神力，诸佛及座皆不复现，一切众会唯见一佛。

尔时，佛告坚意菩萨：“
首楞严三昧，
非初地、二地、三地、四地、五地、六地、七地、八地、九地菩萨之所能得，
唯有住在十地菩萨，乃能得是首楞严三昧。

何等是首楞严三昧？
谓修治心犹如虚空 一；
观察现在众生诸心 二；
分别众生诸根利钝 三；
决定了知众生因果 四；
于诸业中知无业报 五；
入种种乐欲入已不忘 六；
现知无量种种诸性 七；
常能游戏华音三昧，能示众生金刚心三昧，一切禅定自在随意 八；
普观一切所至诸道 九 ；
于宿命智得无所碍 十；
天眼无障 十一；
得漏尽智非时不证 十二；
于色无色得等入智 十三；
于一切色示现游戏 十四；
知诸音声犹如响相 十五；
顺入念慧 十六；
能以善言悦可众生 十七；
随应说法 十八；
知时非时 十九；
能转诸根 二十；
说法不虚 二十一；
顺入真际 二十二；
善能摄伏众生之类 二十三；
悉能具足诸波罗蜜 二十四；
威仪进止未曾有异 二十五；
破诸忆想虚妄分别 二十六；
不坏法性尽其边际 二十七；
一时现身住一切佛所 二十八；
能持一切佛所说法 二十九；
普于一切诸世间中自在变身犹如影现 三十；
善说诸乘度脱众生常能护持三宝不绝 三十一；
发大庄严尽未来际而心未曾有疲惓想 三十二；
普于一切诸所生处常能现身随时不绝 三十三；
于诸生处示有所作 三十四；
善能成就一切众生 三十五；
善能识知一切众生 三十六；
一切二乘不能测量 三十七；
善能具知诸音声分 三十八；
能使一切诸法炽盛 三十九；
能使一劫作阿僧祇劫 四十；
阿僧祇劫使作一劫 四十一；
能使一国入阿僧祇国 四十二；
阿僧祇国使入一国 四十三；
无量佛国入一毛孔 四十四；
一切众生示入一身 四十五；
了诸佛土同如虚空 四十六；
身能遍至无余佛土 四十七；
使一切身入于法性皆使无身 四十八；
一切法性通达无相 四十九；
善能了知一切方便 五十；
一音所说悉能通达一切法性 五十一；
演说一句能至无量阿僧祇劫 五十二；
善观一切法门差别 五十三；
知善同异略广说法 五十四；
善知出过一切魔道 五十五；
放大方便智慧光明 五十六；
身口意业智慧为首 五十七；
无行神通常现在前 五十八；
以四无碍智能令一切众生欢喜 五十九；
现神通力通一切法性 六十；
能以摄法普摄众生 六十一；
解诸世间众生语言 六十二；
于如幻法无有所疑 六十三；
一切生处遍能自在 六十四；
所须之物随意无乏 六十五；
自在示现一切众生 六十六；
于善恶者皆同福田 六十七；
得入一切菩萨密法 六十八；
常放光照无余世界 六十九；
其智深远无能测者 七十；
其心犹如地水火风 七十一；
善于诸法章句言辞而转法-轮 七十二；
于如来地无所障碍 七十三；
自然而得无生法忍 七十四；
得如实心诸烦恼垢所不能污 七十五；
使一切水入一毛孔不娆水性 七十六；
修集无量福德善根 七十七；
善知一切方便回向 七十八；
善能变化遍行一切诸菩萨行 七十九；
佛一切法心得安隐 八十；
已得舍离宿业本身 八十一；
能入诸佛秘密法藏 八十二；
示现自恣游戏诸欲 八十三；
闻无量法具足能持 八十四；
求一切法心无厌足 八十五；
顺诸世法而不染污 八十六；
于无量劫为人说法皆令谓如从旦至食 八十七；
示现种种癃残跛蹇聋盲喑哑以化众生 八十八；
百千密迹金刚力士常随护侍 八十九；
自然能观知诸佛道 九十；
能于一念示受无量无数劫寿 九十一；
现行一切二乘仪法而内不舍诸菩萨行 九十二；
其心善寂空无有相 九十三；
于众伎乐现自娱乐而内不舍念佛三昧 九十四；
若见若闻及触共住皆能成就无量众生 九十五；
能于念念示成佛道随本所化令得解脱 九十六；
示现入胎初生 九十七；
出家成就佛道 九十八；
转于法-轮 九十九；
入大灭度而不永灭 一百。
“
坚意，首楞严三昧如是无量，悉能示佛一切神力，无量众生皆得饶益。
坚意，首楞严三昧，不以一事一缘一义可知。
一切禅定解脱三昧，神通如意无碍智慧，皆摄在首楞严中。
譬如陂泉江河诸流皆入大海，如是菩萨所有禅定，皆在首楞严三昧。
譬如转轮圣王，有大勇将诸四种兵皆悉随从。

坚意，如是所有三昧门、禅定门、辩才门、解脱门、陀罗尼门、神通门、明解脱门，是诸法门悉皆摄在首楞严三昧。
随有菩萨行首楞严三昧，一切三昧皆悉随从。

坚意，譬如转轮圣王行时七宝皆从。
如是，坚意，首楞严三昧，一切助菩提法皆悉随从，是故此三昧名为首楞严。”

佛告坚意：“
菩萨住首楞严三昧，不行求财而以布施，
大千世界及诸大海天宫人间，
所有宝物、饮食衣服、象马车乘，
如是等物自在施与。
此皆是本功德所致，况以神力随意所作！
是名菩萨住首楞严三昧檀波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，不复受戒于戒不动，
为欲化导诸众生故，现受持戒行诸威仪，
示有所犯灭除过罪，而内清净常无阙失。
为欲教化诸众生故，生于欲界作转轮王，
诸婇女众恭敬围绕，现有妻子五欲自恣，
而内常在禅定净戒，善能了见三有过患。
坚意，是名菩萨住首楞严三昧尸波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，修行忍辱毕竟尽故，众生不生而修于忍，诸法不起而修于忍，
心无形色而修于忍，不得彼我而修于忍，不念生死而修于忍，以涅槃性而修于忍，
不坏法性而修于忍。菩萨如是修行忍辱，而无所修亦无不修，为化众生生于欲界，
现有嗔恨而内清净，现行远离而无远近，为净众生坏世威仪，而未曾坏诸法之性，
现有所忍而无有法，常定不坏可以忍者。菩萨成就如是忍辱，为断众生多嗔恶心，
而常称叹忍辱之福，亦复不得嗔恚忍辱。
坚意，是名菩萨住首楞严三昧羼提波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，发大精进得诸善法，
而不发动身口意业。为懈怠者现行精进，
欲令众生随效我学，而于诸法无发无受。
所以者何？
菩萨悉知一切诸法，常住法性不来不去；
如是远离身口意行，而能示现发行精进，
亦不见法有成就者；现于世间发行精进，
而于内外无所作为；常能往来无量佛国，
而于身相平等不动；示现发行一切善法，
而于诸法不得善恶；现行求法有所咨受，
而于佛道不随他教；现行亲近和尚诸师，
而为一切诸天人尊；

现勤请问，而内自得无障碍辩；现行恭敬，而为一切天人戴仰；
现入胞胎，而于诸法无所染污；现有出生，而于诸法不见生灭；
现为小儿，而身诸根悉皆具足；
现行伎艺医方咒术文章算数工巧事能，而内先来皆悉通达；
现有病苦，而已永离诸烦恼患；
示现衰老，而于先来诸根不坏；
示现有死，而未曾有生灭退失。
坚意，是名菩萨住首楞严三昧精进波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，虽知诸法常是定相，
而示众生诸禅差别；现身住禅化乱心者，
而于诸法不见有乱；一切诸法如法性相，
以调伏心于禅不动，现诸威仪来去坐卧，
而常寂然在于禅定；示同众人有所言说，而常不舍诸禅定相；
慈愍众生入于城邑聚落郡国，而常在定；
为欲饶益诸众生故现有所食，而常在定。
其身坚牢犹若金刚，内实不虚不可破坏，
其内无有生藏熟藏、大小便利、臭秽不净，
现有所食而无所入，但为慈愍饶益众生，
于一切处无有过患，现行一切凡夫所行，而实无行已过诸行。
“
坚意，菩萨住首楞严三昧，
现在空闲聚落无异，现在居家出家无异，现为白衣而不放逸，现为沙门而不自高，
于诸外道出家法中为化众生而无所出家，不为一切邪见所染，亦不于中谓得清净，
现行一切外道仪法，而不随顺其所行道。

坚意，譬如导师将诸人众过险道已还度余人。
如是，坚意，菩萨住首楞严三昧，
随诸众生所发道意，若声闻道、若辟支佛道、若发佛道，
随宜示导令得度已，即复来还度余众生，是故大士名为导师。
譬如牢船从于此岸，度无量人令至彼岸，至彼岸已还度余人。

如是，坚意，菩萨住首楞严三昧，
见诸众生堕生死水四流所漂，为欲度脱令得出故，随其所种善根成就，
若见可以缘觉度者即为现身示涅槃道，
若见可以声闻度者为说寂灭共入涅槃，
首楞严三昧力故，还复现生度脱余人，是故大士名为船师。

坚意，
譬如幻师于多众前，自现身死膖胀烂臭，
若火所烧鸟兽所食，于众人前如是现身，
得财物已而便还起，以其善能学幻术故。
菩萨如是住首楞严三昧，
为化众生示现老死，而实无有生老病死。
坚意，是名首楞严三昧禅波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，修行智慧诸根猛利，
未曾见有众生之性，为欲化故说有众生；
不见寿者、命者，说有寿者、命者；
不得业性及业报性，而示众生有业业报；
不得生死诸烦恼性，而说当知见生死烦恼；
不见涅槃，而说至涅槃；
不见诸法有差别相，而说诸法有善不善；
已能度至无碍智岸，现生欲界而不着欲界，
现行色界禅而不着色界，现入无色定而生于色界，
现行色界禅而生于欲界，现于欲界而不行欲界行，
悉知诸禅及知禅分，自在皆能入禅出禅，
为化众生随意所生，一切生处悉能受身；
常能成就深妙智慧，除断一切众生诸行，
为化众生现有所行，而于诸法实无所行，
皆已出过一切诸行；久已灭除我我所心，
而示现受诸所须物。菩萨成就如是智慧，
有所施作皆随智慧，而未曾为业果所污。
为化众生示现喑哑，而内实有微妙梵音。
通达语言经书彼岸，不先思量当说何法，
随所至众所说皆妙，悉能令喜心得坚固，
随其所应而为说法，而是菩萨智慧不减。

坚意，
譬如男女若大若小，随所持器行诣水所，
若泉若池渠河大海，随器大小各满而归，而此诸水无所减少。
如是，坚意，菩萨住首楞严三昧，
随所至众若刹利众、婆罗门众、若居士众、释众、梵众，
至是诸众不加心力，能以善言皆令喜悦，随宜所应而为演法，然其智辩无所减少。
坚意，是名菩萨住首楞严三昧般若波罗蜜本事果报。”

佛告坚意：“
菩萨住首楞严三昧，众生见者皆得度脱，
有闻名字，有见威仪，有闻说法，有见默然，而皆得度。
坚意，譬如大药树王名为喜见，有人见者病皆得愈。
如是，坚意，
菩萨住首楞严三昧，众生见者，贪恚痴病皆得除愈。
如大药王名曰灭除，若斗战时用以涂鼓，
诸被箭射刀矛所伤，得闻鼓声箭出毒除。
如是，坚意，菩萨住首楞严三昧，有闻名者，
贪恚痴箭自然拔出，诸邪见毒皆悉除灭，一切烦恼不复动发。

坚意，
譬如药树名为具足，有人用根病得除愈，
茎节心皮枝叶花果皆能除愈，若生若干若段段截，悉能除愈众生诸病。
菩萨住首楞严三昧，亦复如是，
于诸众生无时不益，常能灭除一切众患，
谓以说法兼行四摄诸波罗蜜，令得度脱。
若人供养若不供养、有益无益，而是菩萨皆以法利令得安隐；
乃至身死有食肉者，若诸畜生、二足四足及诸鸟兽、人与非人，
是诸众生皆以菩萨戒愿力故，死得生天，常无病痛衰恼诸患。
坚意，住首楞严三昧菩萨，犹如药树。”

佛告坚意：“
菩萨住首楞严三昧，六波罗蜜世世自知不从他学，
举足下足、入息出息，念念常有六波罗蜜。
何以故？
坚意，如是菩萨，身皆是法，行皆是法。
坚意，譬如有王若诸大臣，百千种香捣以为末；
若有人来索中一种，不欲余香共相熏杂。
坚意，如是百千众香末中，可得一种不杂余不？”
“不也，世尊。”
“
坚意，是菩萨以一切波罗蜜熏身心故，于念念中常生六波罗蜜。
坚意，菩萨云何于念念中生六波罗蜜？
坚意，是菩萨一切悉舍心无贪着，是檀波罗蜜；
心善寂灭毕竟无恶，是尸波罗蜜；
知心尽相于诸尘中而无所伤，是羼提波罗蜜；
勤观择心知心离相，是毗梨耶波罗蜜；
毕竟善寂调伏其心，是禅波罗蜜；
观心、知心、通达心相，是般若波罗蜜。
坚意，菩萨住首楞严三昧，如是法门念念皆有六波罗蜜。”

尔时，坚意菩萨白佛言：“未曾有也！
世尊，菩萨成就首楞严三昧，其所施行不可思议。
世尊，若诸菩萨欲行佛行，当学是首楞严三昧。
何以故？
世尊，是菩萨现行一切诸凡夫行，而于其心无贪恚痴。”

于时，众中有大梵王名曰成慈，白佛言：“
世尊，若菩萨欲行一切诸凡夫行，当学首楞严三昧。何以故？
是菩萨现行一切诸凡夫行，而心无有贪恚痴行。”

佛言：“
善哉！善哉！成慈，如汝所说。
若菩萨欲行一切诸凡夫行，当学首楞严三昧，不念一切诸所学故。”

坚意菩萨白佛言：“
世尊，菩萨欲学首楞严三昧，当云何学？”

佛告坚意：“
譬如学射先射大准，射大准已学射小准，
射小准已次学射的，学射的已次学射杖，
学射杖已学射百毛，射百毛已学射十毛，
射十毛已学射一毛，射一毛已学射百分毛之一分，
能射是已名为善射，随意不空。
是人若欲于夜闇中，所闻音声若人非人，不用心力射之皆着。

如是，坚意，菩萨欲学首楞严三昧，
先当学爱乐心，
学爱乐心已当学深心，
学深心已当学大慈，
学大慈已当学大悲，
学大悲已当学四圣梵行所谓慈悲喜舍，
学四圣梵行已当学报得最上五通常自随身，
学是通已尔时便能成就六波罗蜜，成就六波罗蜜已便能通达方便，
通达方便已得住第三柔顺忍，
住第三柔顺忍已得无生法忍，
得无生法忍已诸佛授记，诸佛授记已能入第八菩萨地，
入第八菩萨地已得诸佛现前三昧，
得诸佛现前三昧已常不离见诸佛，
常不离见诸佛已能具足一切佛法因缘，
具足一切佛法因缘已能起庄严佛土功德，
能起庄严佛土功德已能具生家种姓，
能具生家种姓已入胎出生，
入胎出生已能具十地，具十地已尔时便得受佛职号，
受佛职号已便得一切菩萨三昧，
得一切菩萨三昧已然后乃得首楞严三昧，
得首楞严三昧已能为众生施作佛事，而亦不舍菩萨行法。
坚意，菩萨若学如是诸法，则得首楞严三昧。
菩萨已得首楞严三昧，则于诸法无所复学。

何以故？
先已善学一切法故。
譬如学射，能射一毛分不复学余。
所以者何？先已学故。
如是，坚意，菩萨住首楞严三昧，
于一切法无所复学，一切三昧一切功德皆已学故。”

尔时，坚意菩萨白佛言：“
世尊，我今欲说譬喻，唯愿听许。”
佛言：“便说。”
“世尊，譬如三千大千世界大梵天王，
自然普能遍观三千大千世界不加功力。
如是菩萨住首楞严三昧，
于一切法自然能观不用功力，
又亦能知一切众生心心所行。”

佛告坚意：“
如汝所说，若菩萨住首楞严三昧者，悉知一切诸菩萨法、一切佛法。”

尔时，会中有天帝释名持须弥顶，于此三千大千世界最在边外，白佛言：“
世尊，譬如住于须弥山顶，悉能睹见一切天下；
菩萨如是住首楞严三昧，
于诸声闻、辟支佛行及诸一切众生之行，自然能观。”

尔时，坚意菩萨问是持须弥顶释言：“
汝从何许四天下来，住何须弥山顶？”

是释报言：“
善男子，若有菩萨得首楞严三昧，不应问其所住处也。
所以者何？
如此菩萨一切佛国皆是住处，而不着住处，不得住处，不见住处。”
坚意问言：“
仁者，得是首楞严三昧耶？”
释言：“是三昧中宁复有得不得相耶？”
坚意言：“不也。”
释言：“善男子，当知菩萨行是三昧，于诸法中都无所得。”
坚意言：“如汝辩者，必已得是首楞严三昧。”
释言：“
善男子，我不见法有所住处。于一切法无所住者，乃得首楞严三昧。
善男子，住是三昧则于诸法都无所住，若无所住即无所取，若无所取即无所说。”

尔时，佛告坚意菩萨：“汝见是持须弥山释不？”
“已见，世尊。”
“
坚意，是释自然随意，能得首楞严三昧。
住是三昧，于此三千大千世界诸帝释宫皆能现身。”

尔时，此间释提桓因白佛言：“
世尊，若持须弥山释于诸释宫能现身者，我于一切帝释处所，何故不见？”
尔时，持须弥山释语此释言：“
憍尸迦，若我今以实身示汝，汝于宫殿不复喜乐。我常至汝所住宫殿，汝不见我。”
尔时，释提桓因白佛言：“
世尊，我欲见此大士成就妙身。”
佛言：“憍尸迦，汝欲见耶？”
“世尊，愿乐欲见。”
佛语持须弥山释言：“善男子，汝示此释真实妙身。”
彼释即现真实妙身。
尔时，会中其诸释、梵、护世天王、声闻、菩萨，
不得首楞严三昧者，身皆不现犹若聚墨。
持须弥山释身如须弥山王，高大巍巍光明远照。尔时，佛身倍更明显。

释提桓因白佛言：“
未曾有也！
世尊，今此大士身色清净殊妙难及！
是诸释、梵、护世天王身皆不现犹如聚墨。
世尊，我于须弥山善妙堂上，着释迦毗楞伽摩尼璎珞，
以是光明一切天众身皆不现。
我今以此大士光明身不复现，所着宝璎珞亦无光色。”

佛告释提桓因：“
憍尸迦，若此三千大千世界满中释迦毗楞伽摩尼珠，更有照明诸天摩尼珠，能令此珠皆不复现。
憍尸迦，若此三千大千世界满中照明诸天摩尼珠，更有金刚明摩尼珠，能令此珠皆不复现。
憍尸迦，若此三千大千世界满中金刚明摩尼珠，更有诸明集摩尼珠，能令此珠皆不复现。
憍尸迦，汝见是释所着诸明集摩尼珠不？”
“
已见，世尊，但为此珠其光猛盛我眼不堪。”
佛告憍尸迦：“
若有菩萨得首楞严三昧，或作帝释，皆着如是摩尼璎珞。”

佛说首楞严三昧经卷中

尔时，释提桓因白佛言：“
世尊，诸有不发阿耨多罗三藐三菩提心者，不得如是清净妙身，亦复失是首楞严三昧。”

于时，瞿域天子语释提桓因言：“
诸声闻人已入法位，虽复称叹爱乐佛道无能为也，已于生死作障隔故。
若人已发阿耨多罗三藐三菩提心者，
今发当发，是人则应爱乐佛道，能得如是上妙色身。

譬如有人从生而盲，虽复称叹爱乐日月，然其不蒙日月光明；
如是声闻入法位者，虽复称叹爱乐佛法，而佛功德于身无益。
是故若欲得此妙身大智慧者，当发无上佛菩提心，便得如是上妙色身。”

瞿域天子说是语时，万二千天子发阿耨多罗三藐三菩提心。

尔时，坚意菩萨问瞿域天子言：“
行何功德转女人身？”
答言：“
善男子，发大乘者不见男女而有别异。所以者何？
萨婆若心不在三界，有分别故有男有女。仁者所问，行何功德转女人身？
昔事菩萨心无谄曲。”

“云何而事？”
答言：“
如事世尊。”
“云何其心而不谄曲？”
答言：“
身业随口，口业随意，是名女人心无谄曲。”

问言：“云何转女人身？”
答言：“如成。”
问言：“云何如成？”
答言：“如转。”
问言：“天子，此语何义？”
答言：“
善男子，一切诸法中不成不转，诸法一味，谓法性味。
善男子，我随所愿有女人身，若使我身得成男子，于女身相不坏不舍。
善男子，是故当知，是男是女俱为颠倒。一切诸法及与颠倒，悉皆毕竟离于二相。”

坚意菩萨问瞿域言：“
汝于首楞严三昧，知少分耶？”
答言：“
善男子，我知他得身自不证。
我念过世释迦牟尼佛，在净饭王家为菩萨时，
于宫殿内众采女中，夜半清净，
尔时东方恒河沙等诸梵王来，
有问菩萨乘者，有问声闻道者，菩萨各随所问而答。

于梵众中有一梵王，不解菩萨所行方便，而作是言：‘
仁者乃有如是智慧善答所问，云何贪爱王位色欲？’
余诸梵王了知菩萨智慧方便，语此梵言：‘
菩萨不贪王位色欲，将为教化成就众生，
处在居家现为菩萨，而今他方成就佛道转妙法-轮。’
是梵闻已而作是言：‘
得何三昧能作如是自在神变？’
余梵谓言：‘是首楞严三昧势力。’
“
善男子，我于尔时而作是念：‘
菩萨住三昧，神力感应至未曾有！
处在爱欲领理国事，而能不离如是三昧。’
我闻此已倍加恭敬，于菩萨所生世尊想，
深发阿耨多罗三藐三菩提心，愿于来世亦当成就如是功德。
善男子，我所见者如是少分。
我唯知此首楞严三昧，当有无量不可思议功德势力。”

坚意白佛言：“
希有世尊！是瞿域天子，深心说此，皆是如来为作，善知识常所守护故。
世尊，瞿域天子，
不久亦当住首楞严三昧，得是自在神变势力，如今世尊所为无异。”

坚意菩萨白佛言：“
世尊，今此会中宁有得是首楞严三昧者不？”
尔时，会中有天子名现意，语坚意菩萨言：“
譬如贾客入于大海，而作是言：‘此大海中有摩尼珠，可持去不？’汝语似是。
所以者何？
于今如来大智海会，其中菩萨成就法宝发大庄严，汝在中坐而作是问‘
于此会中宁有菩萨得是首楞严三昧者不’？

坚意，今此会中自有菩萨得首楞严三昧现帝释身，
有现梵王身，
有现诸天、龙、夜叉、干闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽身。
有得首楞严三昧，现比丘、比丘尼、优婆塞、优婆夷身。
有得首楞严三昧以诸相好而自严身，
自有菩萨为化众生现作女身形色相貌，
有现声闻形色相貌，
有现辟支佛形色相貌。

坚意，如来自在随所至众，
若刹利众、婆罗门众、若居士众、释众、梵众、诸护世众，
随是诸众普能示现形色相貌，当知皆是首楞严三昧本事果报。
坚意，若见如来所说法处，当知此中则有无量诸大菩萨，
大智自在发大庄严于一切法自在行者，能随如来转法-轮者。”

坚意菩萨白佛言：“
世尊，我今谓是现意天子，得此首楞严三昧，如其智慧辩才无碍神通如是。”
佛言：“
坚意，如汝所说。是现意天子，已住首楞严三昧，通达是三昧故能作是说。”

尔时，佛告现意天子：“
汝可示现首楞严三昧本事少分。”
现意天子语坚意言：“仁者，欲见首楞严三昧少势力不？”
答言：“天子，愿乐欲见。”
现意天子善得首楞严三昧力故，即现变应，
令众会者皆作转轮圣王三十二相而自庄严，及诸眷属七宝侍从。

天子问言：“汝见何等？”
坚意答言：“我见众会皆作转轮圣王，色相眷属七宝侍从。”

尔时，天子复现众会皆作释提桓因处忉利宫，
百千天女作众伎乐围绕娱乐。
复以神力，普令众会皆作梵王色相威仪，在于梵宫行四无量。

又问坚意：“
汝见何等？”
答言：“天子，我见众会皆是梵王。”

复现神力，普令众会皆作长老摩诃迦叶形色相貌，
执持衣钵入诸禅定，行八解脱皆无有异。
复现神力，普令众会皆如释迦牟尼佛身相好威仪，各有比丘眷属围绕。

又问：“
坚意，汝见何等？”
答言：“
天子，我见大众皆是释迦牟尼佛身相好威仪，各有比丘眷属围绕。”

现意天子谓坚意言：“
是为首楞严三昧自在势力如是。
坚意，菩萨得首楞严三昧，能以三千大千世界入芥子中，令诸山河日月星宿现皆如故，而不迫迮示诸众生。
坚意，首楞严三昧不可思议势力如是。”

尔时，诸大弟子，
及诸天、龙、夜叉、干闼婆、释、梵、护世天王，
同声白佛言：“
世尊，若人得是首楞严三昧，是人功德不可思议。所以者何？
是人则为究竟佛道，成就智慧神通诸明。
我等今日于一座上，普见众会种种色相若干变现。
我等惟念，若人不闻首楞严三昧，当知是为魔所得便。
若得闻者，当知是人诸佛所护，何况闻已随说行者！

世尊，菩萨若欲通达佛法至于彼岸，当一心听首楞严三昧，受持读诵为他人说。
世尊，菩萨若欲普现一切形色威仪，欲悉普知一切众生心心所行，
又欲普知一切众生随病与药，当善听是三昧法宝受持读诵。
世尊，若人得是首楞严三昧，当知是人入佛境界智慧自在。”

佛言：“
如是，如是，如汝等说。
若人不得首楞严三昧，不得名为深行菩萨，
如来不谓此人具足布施、持戒、忍辱、精进、禅定、智慧。
是故汝等若欲遍行一切道者，当学得是首楞严三昧，不念一切诸所学故。”

尔时，坚意菩萨问现意天子言：“
菩萨若欲得是三昧，当修行何法？”

天子答言：“
菩萨若欲得是三昧，当修行凡夫法。
若见凡夫法、佛法不合不散，是名修集首楞严三昧。”

坚意问言：“
于佛法中有合散耶？”
天子答言：“
凡夫法中尚无合散，何况佛法？云何名修行？

若能通达诸凡夫法、佛法无二，是名修集，而实此法无合无散。

善男子，
一切法集无生相故，
一切法集无坏相故，
一切法集虚空相故，
一切法集无受相故。”

坚意复问：“首楞严三昧去至何所？”
天子答言：“
首楞严三昧去至一切众生心行，而亦不缘心行取相；
去至一切诸所生处，而亦不为生处所污；
去至一切世界佛所，而不分别佛身相好；
去至一切音声语言，而不分别诸文字相；
普能开示一切佛法，而不至于毕竟尽处。

善男子，问是三昧至何处者？
随佛所至，是三昧者亦如是至。”
坚意问言：“
佛至何处？”
天子答言：“
佛如如故至无所至。”
又问：“佛不至涅槃耶？”
答言：“
一切诸法究竟涅槃，是故如来不至涅槃。
所以者何？
涅槃性故不至涅槃。”

又问：“过去恒河沙等诸佛，不至涅槃耶？”
答言：“恒沙诸佛为是生耶？”
坚意言：“如来所说恒沙诸佛生已灭度。”
天子言：“
善男子，如来不云，一人出世，多所饶益安乐众生。于意云何？

如来为定得诸众生有生灭耶？”
答言：“
天子，如来于法不得生灭。

善男子，当知如来虽说诸佛出于世间，于如来相而实无生；
虽说诸佛至于涅槃，于如来相而实无灭。”

又问：“今现无量如来得成道不？”
答言：“
如来无生无灭相如是成道。
善男子，若诸佛出、若入涅槃无有差别。

所以者何？
如来通达一切诸法是寂灭相，是名为佛。”

又问：“
若一切法毕竟寂灭，涅槃相者可通达耶？”
答言：“
如一切法毕竟寂灭同涅槃相，通达相者亦复如是。

善男子，如来不以生住灭出，无生住灭是名佛出。”
坚意问言：“
汝住首楞严三昧，能作如是说耶？”
答言：“
善男子，于意云何？如来化人，住何法中而有所说？”

坚意答言：“乘佛神力能有所说。”
又问：“佛住何处而作化人？”
答言：“佛住不二神通而作化人。”
天子言：“
如如来住不住法而作化人，诸化人亦住不住法而有所说。”

坚意言：“若无所住云何有说？”
天子言：“如无所住，说亦如是。”
又问：“菩萨云何具足乐说辩才？”
答言：“
菩萨不以我相，不以彼相，不以法相，而有所说，是名具足乐说辩才。
随所说法文字相不尽，法相亦不尽，如是说者不以二说，是名具足乐说辩才。

又善男子，若菩萨不舍诸法幻相，于诸音声不舍响相，是名具足乐说辩才。
又如诸文字音声语言，无处无方无内无外，无有所住从众缘有；
一切诸法亦复如是，
无处无方无内无外亦无所住，非是过去未来现在，
不为文字言辞所表，内自通达而有所说，是名具足乐说辩才。
譬喻如响，一切音声皆随响相而有所说。”

坚意问言：“随义云何？”
“
善男子，随虚空是随义。
如虚空无所随，一切说法亦无所随。诸法无比无有譬喻，为有得者言有所随。”

尔时，世尊赞天子言：“
善哉！善哉！如汝所说，菩萨于此不应惊怖。所以者何？
若有所随，不得阿耨多罗三藐三菩提。”

坚意菩萨白佛言：“
世尊，是现意天子，从何佛土来至此间？”
天子谓言：“问作何等？”
坚意答言：“
我今欲何彼方作礼，以是大士游行住处。”
天子谓言：“
若人手得是首楞严三昧者，一切世间诸天人民皆应礼敬。”

尔时，佛告坚意菩萨：“
是现意天子，从阿閦佛妙喜世界来至于此，是人于彼常说首楞严三昧。
坚意，一切诸佛无有不说首楞严三昧者。
坚意，是现意天子，于此娑婆世界当得成佛。
是人欲断此五浊恶，取净佛土教化众生，修习增长首楞严故来至于此。”

坚意白佛言：“
今此天子，几时当于此间世界得成佛道？其号云何？世界何名？”

佛言：“
是天子者，过是贤劫千佛灭已，六十二劫无复有佛，
中间但有百千万亿辟支佛出，其中众生得种善根。
过是劫已，当得成佛，号净光称王如来。世界尔时名为净见。
于时净光称王如来，能令众生心得清净，
世界众生不为贪欲、嗔恚、愚痴所覆，得法净信皆行善法。

坚意，是净光称王佛寿十小劫，以三乘法度脱众生。
其中无量无边菩萨，得首楞严三昧，于诸法中得自在力。

尔时，魔若魔民皆修大乘慈愍众生。
其佛国土无三恶道及诸难处，庄严清净如郁单越，无众魔事离诸邪见。
佛灭度后，法住千万亿岁。
坚意，是天子者，当于如是清净国土而成佛道。”

尔时，坚意菩萨谓天子言：“
汝得大利，如来授汝阿耨多罗三藐三菩提记。”
天子答言：“
善男子，于一切法若无所得，是名大利；
于法有得，是则无利。
善男子，是故当知，若不得法，是名大利。”

说是法时，二万五千天子，曾于先世植众德本，皆发阿耨多罗三藐三菩提心。
有万菩萨得无生忍。

尔时，舍利弗白佛言：“
世尊，未曾有也！今说首楞严三昧，而是恶魔不来娆乱。”

佛告舍利弗：“
汝欲见魔衰恼事不？”
“唯然欲见。”

尔时，佛放眉间白毫大人相光，一切众会皆见恶魔被五系缚不能自解。
佛告舍利弗：“汝见恶魔被五缚不？”
“唯然已见！此恶魔者为谁所缚？”

佛言：“
是首楞严三昧威神之力！
在所佛土说首楞严三昧，其中诸魔欲以恶心作障碍者，
首楞严三昧及与诸佛威神力故，其诸恶魔皆自见身被五系缚。

舍利弗，在所说首楞严三昧处，
若我现在、若我灭后，其中所有诸魔、魔民，及余人众怀恶心者，
以首楞严三昧威神力故皆被五缚。”

尔时，会中天、龙、夜叉、干闼婆等白佛言：“
世尊，我等于此三昧心无有疑，不为障碍，我等不欲身被五缚。
世尊，我等恭敬此三昧故，皆当往护说是法者，于是三昧生世尊想。”

佛告诸天龙神：“
汝以是故，当于十二见缚而得解脱。何等十二？
我见缚、众生见缚、寿命见缚、人见缚、断见缚、常见缚、我作见缚、我所见缚、有见缚、无见缚、此彼见缚、诸法见缚，是为十二。

汝等当知，若有众生于佛法中，起嗔恨心欲毁坏者，皆以住是十二见缚。
若人信解随顺不逆，于此十二见缚当得解脱。”

尔时，舍利弗白佛言：“
世尊，恶魔于今得闻说此首楞严三昧名不？”
佛言：“
亦闻！以被缚故不能得来。”
舍利弗言：“
如来何不以威神力令魔不闻说首楞严三昧名字？”

佛言：“
且止！勿作此语。假使恒河沙等世界满中大火，为闻说此首楞严三昧，当从中过。何以故？
若人但闻说首楞严三昧，我说此人大得善利，胜得四禅生四梵处。

舍利弗，若使恶魔今得闻说首楞严三昧名字，以此因缘，当得出过一切魔事；
若以被缚而得闻者，亦当于此十二见缚而得解脱。
是故，舍利弗，邪见恶人入魔网者，尚应闻此首楞严三昧，何况净心欢喜欲闻！”

尔时，会中有一菩萨，名魔界行不污，白佛言：“
唯然，世尊，我今当现于魔界中，以自在神力令魔得住首楞严三昧。”

佛言：“随意。”
时魔界行不污菩萨，即于会中忽然不现，现于魔宫语恶魔言：“
汝宁不闻佛说首楞严三昧，
无量众生皆发阿耨多罗三藐三菩提心出汝境界，
亦皆当复度脱余人出汝境界？”

魔即报言：“
我闻佛说首楞严三昧名字，以被五缚不能得往，所谓两手、两足及头。”
又问恶魔：“谁系汝者？”
魔即答言：“
我适发心欲往坏乱听受首楞严三昧者，即被五缚。我适复念：‘
诸佛、菩萨有大威德难可坏乱，我若往者或当自坏，不如自住于此宫殿。’
作是念已，即于五缚而得解脱。”

菩萨答言：“
如是一切凡夫忆想分别，颠倒取相是故有缚，
动念戏论是故有缚，见闻觉知是故有缚，此中实无缚者、解者。

所以者何？
诸法无缚本解脱故，诸法无解本无缚故，常解脱相无有愚痴。
如来以此法门说法，若有众生得知此义，
欲求解脱勤心精进，则于诸缚而得解脱。”

时魔众中七百天女，以天香、华末香、涂香及诸璎珞，
散魔界行不污菩萨，而作是言：“
我当何时于魔境界而得解脱？”

菩萨报言：“
汝等若能不坏魔缚，则得解脱。云何名为魔缚？
谓六十二见。若人不坏此诸见者，即于魔缚而得解脱。”

天女复言：“云何名为不坏诸见而得解脱？”
答言：“诸见本无所从来去无所至，
若知诸见无去来相，即于魔缚而得解脱。
诸见非有非无，若不分别有无，即于魔缚而得解脱。

若无所见是为正见，如是正见无正无邪，若法无正无邪，无作无受，
即于魔缚而得解脱。
是诸见者，非内非外亦非中间，如是诸见亦复不念，则于魔缚而得解脱。”

七百天女闻说此法即得顺忍，而作是言：“
我等亦当于魔界中行无所污，度脱一切魔所缚者。”
尔时，魔界行不污菩萨，语恶魔言：“
汝诸眷属已发阿耨多罗三藐三菩提心，汝作何等？”
恶魔答言：“我被五缚不知所作。”
菩萨答言：“
汝发阿耨多罗三藐三菩提心，当从此缚而得解脱。”

时诸天女慈愍魔故，皆作是言：“
可发阿耨多罗三藐三菩提心！勿于安隐生怖畏想！
勿于乐中而生苦想！勿于解脱而生缚想！”
尔时，恶魔生谄曲心，而作是言：“若汝舍离菩提心者，我当发心。”

时诸天女以方便力，而谓魔言：“
我等皆已舍离此心，汝便可发阿耨多罗三藐三菩提心！
若一菩萨发菩提心，一切菩萨亦同是心。所以者何？
心无差别，于诸众生心皆平等。”

尔时，恶魔谓魔界行不污菩萨言：“
我今当发阿耨多罗三藐三菩提心，以是善根令我缚解。”
说此言已，即自见身从缚得解。

时魔界行不污菩萨，以神通力放大光明，
现净妙身照于魔宫，魔自见身无有威光犹如墨聚。

时魔众中二百天女深着淫欲，见此菩萨身色端正起染爱心，各作是言：“
是人若能与我从事，我等皆当随顺其教。”

时此菩萨知诸天女宿缘应度，即时化作二百天子，色貌端严如身无异。
又作二百宝交露台胜魔宫观，是诸天女皆自见身在此宝台，各各自谓：“
与此菩萨共相娱乐！”
所愿得满，淫欲意息，皆生深心爱敬菩萨。
菩萨即时随其所应而为说法，皆发阿耨多罗三藐三菩提心。

时魔界行不污菩萨，谓恶魔言：“汝可诣佛！”
魔作是念：“
我缚已解，当诣佛所坏乱说法。”

尔时，恶魔眷属围绕行诣佛所白言：“
世尊，勿复说是首楞严三昧。
所以者何？
说是三昧，我身即时被五系缚。唯愿如来更说余事！”

时，坚意菩萨谓恶魔言：“谁解汝缚？”
答言：“魔界行不污菩萨，解我系缚。”

“汝许何事而得解缚？”
魔言：“
我许发阿耨多罗三藐三菩提心。”

尔时，佛告坚意菩萨：“
今是恶魔，为解缚故发菩提心，非清净意。
如是，坚意，我灭度后后五百岁，多有比丘为利养故发菩提心，非清净意。

坚意，汝观首楞严三昧势力佛法威神，是诸比丘、比丘尼、优婆塞、优婆夷，以轻戏心、贪利养心、随逐他心，闻是三昧而发菩提心，我皆知此心与阿耨多罗三藐三菩提得作因缘，何况闻是首楞严三昧，能以净心发阿耨多罗三藐三菩提！
当知此人于佛法中已得毕定。”

坚意菩萨白佛言：“
世尊，今此恶魔闻说首楞严三昧，为解缚故发菩提心，亦得具足佛法因缘耶？”

佛言：“
如汝所说，恶魔以是三昧福德因缘，及发菩提心因缘故，于未来世，得舍一切魔事、魔行、魔谄曲心、魔衰恼事，从今已后，渐渐当得首楞严三昧力，成就佛道。”

坚意菩萨谓恶魔言：“
如来今已与汝授记。”
魔言：“
善男子，我今不以清净心发阿耨多罗三藐三菩提，如来何故与我授记？
如佛言曰：从心有业，从业有报。我自无心求菩提道，如来何故与我授记？”

时佛欲断众会疑故，告坚意言：“
菩萨授记凡有四种。何谓为四？
有未发心而与授记，有适发心而与授记，有密授记，有得无生法忍现前授记。是谓为四。
唯有如来能知此事，一切声闻、辟支佛所不能知。

坚意，云何名为有未发心而与授记？
或有众生往来五道，若在地狱、若在畜生、若在饿鬼、若在天上、若在人间，诸根猛利好乐大法。
佛知是人过此若干百千万亿阿僧祇劫，当发阿耨多罗三藐三菩提心。

又于若干百千万亿阿僧祇劫，行菩萨道，供养若干百千万亿那由他佛，教化若干百千万亿无量众生令住菩提。
又过若干百千万亿阿僧祇劫，当得阿耨多罗三藐三菩提，号字如是，国土如是，声闻众数寿命如是，灭后法住岁数如是。”
佛告坚意：“
如来悉能了知此事复过于是，是名未发心而与授记。”

尔时，长老摩诃迦叶，前白佛言：“
从今以后我等当于一切众生生世尊想。所以者何？
我等无有如是智慧，何等众生有菩萨根，何等众生无菩萨根。
世尊，我等不知如是事故，或于众生生轻慢心，则为自伤。”

佛言：“善哉！善哉！
迦叶，快说此言。以是事故，我经中说，人则不应妄称量众生。所以者何？
若妄称量于他众生，则为自伤。
唯有如来，应量众生及与等者。
以是因缘，若诸声闻及余菩萨，于诸众生应生佛想。

适发心已得受记者，或自有人，
久植德本修习善行，勤心精进诸根猛利，
好乐大法有大悲心，普为众生求解脱道。
是人发心，即住阿惟越致入菩萨位，堕毕定数出过八难。
如是等人适发心时，诸佛即与授阿耨多罗三藐三菩提记，
名号如是，国土如是，寿命如是。
如是等人，如来知心而与授记，是名发心即与授记。
“
密授记者，自有菩萨，未得受记而常精勤，
求阿耨多罗三藐三菩提，乐种种施，
乐一切施受法坚固，持戒不舍深发庄严，
有大忍力等心众生，勤行精进求诸善法，
身心不懈如救头然，行念安隐能得四禅，
乐求智慧行佛菩提，久行六度有成佛相。

时余菩萨，天、龙、夜叉、干闼婆等，皆作是念：‘
如此菩萨勤心精进实为希有，几时当得阿耨多罗三藐三菩提？
其号云何？国土何名？声闻众数多少云何？’

佛为断此众生疑故而与授记，普令众会皆得闻知，唯是菩萨独不得闻。
佛神力故，令一切众知是菩萨成佛号字、国土如是、声闻众数多少如是，
众所疑者时悉决了，于此菩萨生世尊想。
而是菩萨，不能自知我为得记为未得记。
是为菩萨密得受记。
“
现前授记者，有菩萨久集善根无不见得，
常修梵行观无我空，于一切法得无生忍。
佛知此人功德智慧悉已具足，
则于一切天、人、魔、梵、沙门、婆罗门大众之中，现前授记，作是言：‘
善男子，汝过若干百千万亿劫，当得成佛，号字如是，国土如是，
声闻、众数寿命如是。’

时无数人随效是人，皆发阿耨多罗三藐三菩提心。
是人佛前得授记已，身升虚空高七多罗树。
坚意，是名第四现前授记。”

尔时，坚意菩萨白佛言：“
今此会中，宁有菩萨以此四事得授记不？”
佛答言：“有。”
“世尊，谁是？”
佛言：“
此师子吼王菩萨，乐欲居士子，是未发心而得受记。
如是等他方世界无数菩萨，亦未发心而得受记。

复有寂灭菩萨、
大德法王子菩萨、
文殊师利法王子菩萨，
如是无量诸菩萨等，适发心时即与授记，皆住阿惟越致地中。
是中复有智勇菩萨、益意菩萨，如是无量诸菩萨等，密与授记。
坚意，我及弥勒贤劫千菩萨，皆得无生法忍现前授记。”

坚意菩萨白佛言：“
希有世尊！菩萨所行不可思议，授记亦不可思议，
一切声闻、诸辟支佛尚不能知，况余众生？”
佛言：“
坚意，菩萨所行所发，精进威神势力不可思议。”
尔时，魔界行不污菩萨所化天女，
令发阿耨多罗三藐三菩提心者，各以天华散于佛上，白佛言：“
世尊，我等不乐密得授记，我等愿得无生法忍现前授记。
唯愿世尊，于今与我授阿耨多罗三藐三菩提记。”

佛时微笑，口出种种妙色光明，照诸世界还从顶入。
阿难白佛言：“世尊，何因故笑？”
佛告阿难：“
汝今见是二百天女合掌敬礼如来者不？”
“已见，世尊。”
“
阿难，是诸天女，已曾于昔五百佛所深种善根，从是已去当复供养无数诸佛，过七百阿僧祇劫已，皆得成佛号曰净王。
阿难，是诸天女命终之后得转女身，皆当生于兜率天上供养奉事弥勒菩萨。”

尔时，恶魔闻诸天女得授记已，白佛言：“
世尊，我今自于所有眷属不得自在，以闻说是首楞严三昧故，况余闻者！
若人得闻首楞严三昧，即得毕定住佛法中。”

尔时，天女以无怯心语恶魔言：“
汝勿大愁！我等今者不出汝界。
所以者何？
魔界如即是佛界如，魔界如、佛界如不二不别，我等不离是如。
魔界相即是佛界相，魔界法、佛界法不二不别，我等于此法相不出不过。
魔界无有定法可示，佛界亦无定法可示，
魔界、佛界不二不别，我等于此法相不出不过。
是故当知，一切诸法无有决定，无决定故无有眷属无非眷属。”

尔时，恶魔忧愁苦恼欲还天上。魔界行不污菩萨谓恶魔言：“汝欲何去？”
魔言：“
我今欲还所住宫殿。”
菩萨谓言：“
不离是众即是汝宫殿。”
尔时，恶魔即自见身处本宫殿。
菩萨语言：“
汝见何等？”
恶魔答言：“
我自见身处本宫殿，好林园池是我所有。”
菩萨语言：“
汝今可以奉上如来。”
魔言：“可尔。”
适作是语，即见如来、声闻、菩萨，一切大众皆在其中说首楞严三昧。

尔时，阿难白佛言：“
世尊，佛所住处说首楞严三昧，有施食已佛得成道，此二施主何者福多？”

佛言：“
阿难，施佛食已，佛成阿耨多罗三藐三菩提，食已转法-轮，食已说首楞严三昧，此三食福无有差别。
阿难，我于何处得阿耨多罗三藐三菩提，当知其处即是金刚，过去、未来、现在诸佛，皆于其中得成佛道；
随所住处说首楞严三昧，等无差别；
及有读诵书写之处，亦复如是。
阿难，施佛食已初转法-轮，若有法师得施食已读诵说是首楞严三昧，此二施福等无有异。
又复阿难，佛住精舍，以十八种神通变化度脱众生；
复有精舍，于中读诵说是首楞严三昧，此二施处其福不异。”

尔时，阿难语恶魔言：“
汝得大利，能以宫殿施佛令住。”
魔言：“
是魔界行不污菩萨，恩力所致。”
坚意菩萨白佛言：“
世尊，是魔界行不污菩萨，住首楞严三昧，神力自在乃如是乎？”

佛言：“
坚意，如汝所说。
今此菩萨住是三昧，能以神力随意自在，示现一切行魔界行，而能不为魔行所污；
与诸天女现相娱乐，而实不受淫欲恶法。
是善男子，住首楞严三昧，现入魔宫而身不离于佛会，现行魔界游戏娱乐而以佛法教化众生。”

佛说首楞严三昧经卷下

坚意菩萨白佛言：“
世尊，如来住是首楞严三昧，能现几所自在神力？善哉！世尊，愿少演说。”
佛言：“
坚意，我今住此首楞严三昧，于此三千大千世界，
百亿四天下、
百亿日月、
百亿四天王处、
百亿忉利天、
百亿夜摩天、
百亿兜率陀天、
百亿化乐天、
百亿他化自在天，
乃至百亿阿迦腻咤天、
百亿须弥山王、
百亿大海，是名三千大千世界。
坚意，我住首楞严三昧，于此三千大千世界，
或于阎浮提现行檀波罗蜜，
或于阎浮提现行尸波罗蜜，
或于阎浮提现行羼提波罗蜜，
或于阎浮提现行毗梨耶波罗蜜，
或于阎浮提现行禅波罗蜜，
或于阎浮提现行般若波罗蜜，
或于阎浮提现为五通神仙，
或于阎浮提现在居家，
或于阎浮提现行出家，
或于四天下现在兜率天一生补处，
或于四天下现为转轮圣王，
或为释提桓因，
或为梵王，
或为四天王，
或为夜摩天王，
或为兜率陀天王，
或为化乐天王，
或为他化自在天王，
或现长者，或现居士，
或复现为小王大王，
或为刹利，或为婆罗门，或为萨薄，
或于四天下欲从兜率下生世间，
或现入胎，或现处胎，
或现欲生，或现生已而行七步举手自称‘天上天下唯我为尊’，
或现处宫与采女俱，
或现出家，或现苦行，
或现取草，
或现坐道场，或现降魔，
或现成佛，或现观树王，
或现释梵请转法-轮，
或现转法-轮，
或现舍寿，或现入涅槃，
或现烧身，或现全身舍利，
或现散身舍利，或现法欲灭，
或现法已灭，
或现寿命无量，
或现寿命短促，
或现国土无恶道名，
或现有诸恶道，
或现阎浮提清净严饰如天宫殿，或现弊恶，或现上中下。

坚意，是皆首楞严三昧自在神力。
菩萨示现入于涅槃不毕竟灭，而于三千大千世界，能现如是自在神力，示现如是诸庄严事。
坚意，汝观如来，于此四天下转法-轮，余阎浮提未成佛道，或有阎浮提现入灭度，是名首楞严三昧所入法门。”

尔时，会中诸天、龙、夜叉、干闼婆等，诸菩萨大弟子，咸作是念：“
释迦牟尼佛，但能于此三千大千世界有是神力，于余世界亦有是力？”

时，文殊师利法王子，知众会意欲断所疑，白佛言：“
世尊，我所游行诸佛国土，于是世界上过六十恒河沙土，有佛世界名一灯明，佛于其中为人说法，我至其所头面礼足，问言：‘
世尊号字何等？我等云何奉持佛名？’
彼佛答我：‘
汝诣释迦牟尼佛，自当答汝。’
世尊，彼佛国土功德庄严，说之一劫犹不可尽，复过于是。
彼国无有声闻、辟支佛名，但有诸菩萨僧，常说不退转法-轮。
唯愿世尊，说此佛名一灯明土讲说法者。”
尔时，佛告文殊师利法王子：“
汝等善听，勿怀恐怖而生疑悔。所以者何？
诸佛神力不可思议，首楞严三昧势力亦不可思议。
文殊师利，彼一灯明土讲说法者，佛号示一切功德自在光明王。
文殊师利，一灯明土，示一切功德自在光明王佛，则是我身，于彼国土现佛神力。
我于彼土说不退转法-轮，是我宿世所修净土。

文殊师利，汝今当知我于无量无边百千万亿那由他土，尽有神力，一切声闻、辟支佛所不能知。
文殊师利，此则皆是首楞严三昧势力，菩萨常于无量世界示现神变，于此三昧而不动转。
文殊师利，譬如日月自于宫殿初不移动，而现一切城邑聚落；
菩萨如是住首楞严三昧初不移动，而能遍于无量世界示现其身，随众所乐而为说法。”

尔时，众会得未曾有，皆大欢喜，踊跃无量，合掌恭敬，及诸天、龙、夜叉、干闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽等，以真珠华、杂色妙华、末香、涂香，
散于佛上，皆作诸天所有伎乐，供养如来及诸弟子，亦各脱上衣奉上于佛诸菩萨等，以妙色华大如须弥，并众杂香、末香、涂香、珍宝、璎珞，散于佛上，皆作是言：“
唯然世尊！若有说首楞严三昧处，其地则为金刚。
若人得闻说是三昧，信受读诵为人演说不惊不畏，当知此人亦是金刚成不坏忍，
深住于信诸佛所护，厚种善根得大善利，
降魔怨敌断诸恶趣，为善知识之所守护。

世尊，如我解佛所说义，若有众生闻是首楞严三昧，即能信受读诵解义，为人演说如说修行，当知是人得住佛法毕定不退。”
佛言：“
如是，如是，如汝等说。若人不厚种诸善根，闻首楞严三昧不能信受。
少有众生闻首楞严三昧能信受者，多有众生不能信受。

    善男子，人有四法，闻是三昧能得信受。
何等为四？
一者、曾于过去诸佛闻是三昧，
二者、为善知识所护深乐佛道，
三者、善根深厚好乐大法，
四者、身自得证大乘深法。
有是四法，则能信受如是三昧。

善男子，复有满愿阿罗汉及具足正见者、信行见行者，是人信顺如来语故，信是三昧而身不证。
所以者何？
是三昧者，一切声闻、辟支佛所不能通达，况余众生？”

尔时，长老摩诃迦叶白佛言：“
世尊，譬如从生盲人，梦中得眼见种种色心大欢喜，即于梦中与有眼者共住共语，是人觉已不复见色；
我等亦尔，未闻是首楞严三昧时，心怀欢喜谓得天眼，与诸菩萨共住共语论说义理。
世尊，我今从佛闻是三昧，不知其事如生盲人，不能得知诸佛菩萨所行之法。
我等从今已往自视其身如生盲人，于佛深法无有智慧，不知不见世尊所行。
我等从今已往，知诸菩萨真得天眼，能得如是诸深智慧。
世尊，若人无有萨婆若心，谁当自谓‘我是智者’、‘我是福田’？”
佛言：“如是，如是，迦叶，如汝所说。菩萨所得诸深智慧，声闻、辟支佛所不能及。”
摩诃迦叶说是语时，八千众生皆发阿耨多罗三藐三菩提心。

尔时，坚意菩萨问文殊师利法王子言：“
文殊师利，所言福田，云何名为福田？”
文殊师利言：“
有十法行，名为福田。何等为十？
住空无相无愿解脱门而不入法位，
见知四谛而不证道果，
行八解脱而不舍菩萨行，
能起三明而行于三界，
能现声闻形色威仪而不随音教从他求法，
现辟支佛形色威仪而以无碍辩才说法，
常在禅定而能现行一切诸行，
不离正道而现入邪道，
深贪染爱而离诸欲一切烦恼，
入于涅槃而于生死不坏不舍。有是十法，当知是人真实福田。”

尔时，坚意菩萨问须菩提言：“
长老须菩提，世尊说汝第一福田，汝为得在是十法不？”
须菩提言：“我于是法尚无其一，何况有十？”
坚意言：“汝以何名第一福田？”

须菩提言：“
我不于佛、诸菩萨中第一福田，佛说我于声闻、辟支佛中第一福田。
坚意，譬如边地小王亦名为王。
若转轮圣王至于边地，诸小王等不名为王。
尔时唯有转轮圣王，圣王威德殊妙胜故。
坚意，随有国土城邑聚落无菩萨处，我于其中得为福田。
若有佛处、有大菩萨，我于其中不名福田。诸菩萨有萨婆若心，是故胜我。”

尔时，佛赞须菩提言：“
善哉！善哉！如汝所说，是无增上慢大弟子之所言也。”
坚意菩萨复问文殊师利法王子言：“
文殊师利，所说多闻，云何名为多闻？”
文殊师利言：“
若人得闻一句之法，即解其中千万亿义，
百千万劫敷演解说，智慧辩才不可穷尽，是名多闻。

复次，坚意菩萨，着闻十方无量诸佛所说尽能受持，无有一句先所不闻，凡所闻者皆是先闻，随所闻法能持不忘，为众生说而无众生，身与众生及所说法无有差别，是名多闻。”

尔时，会中有菩萨天子名净月藏，作是念：“
佛说阿难于多闻中为最第一，如文殊师利所说多闻，阿难今者宁有是不？”
作是念已，问阿难言：“
如来说汝于多闻中为最第一，汝之多闻，宁如文殊师利所说者不？”
阿难答言：“
如文殊师利所说多闻，我无是事。”
净月藏言：“
如来云何常称说汝于多闻中为最第一？”

阿难答言：“
佛诸弟子随逐音声而得解脱，于是人中说我第一，非谓我于无量智海、无等大慧、无碍辩才诸菩萨中多闻第一。
天子，譬如以有日月光明，阎浮提人见诸形色得有所作；
我亦如是，但以如来智慧光明得受持法。
我于其中自无有力，当知皆是如来神力。”

尔时，世尊赞阿难言：“
善哉！善哉！如汝所说，汝所受持诵念诸法，当知则是如来神力。”
尔时，佛告净月藏言：“
阿难所持诸法甚少，所不诵者无量无边。
天子，我于道场所得诸法，百千亿分不说其一；
我所说者，阿难于中百千亿分不持其一。
天子，如来但于一日一夜，十方世界诸释、梵王、护世天王，天、龙、夜叉、干闼婆等天子菩萨，与之说法，
以智慧力而作偈颂，说修多罗、因缘譬喻、众生所行、诸波罗蜜，及说声闻、辟支佛乘，佛无上乘摄大乘法，毁訾生死称赞涅槃。
假使阎浮提内所有众生，成就多闻皆如阿难，于百千劫不能受持。

天子，以是因缘，当知如来所说诸法无量无边，阿难所持甚为小耳！”
尔时，净月藏天子，即以十万七宝华盖奉上如来。
其盖即时遍住虚空，所覆众生皆作金色。
奉上盖已，作如是言：“唯然世尊，愿以是福普使众生辩才说法当如世尊，能受持法如文殊师利法王子。”

时，佛知是菩萨天子深乐佛道，与授阿耨多罗三藐三菩提记，而作是言：“
今是天子过四百四十万劫，当得作佛，号一宝盖，国名一切众宝庄严。”

说是法时，二百菩萨生懈怠心：“
诸佛世尊其法甚深！阿耨多罗三藐三菩提如是难得！我等不能具足是事，不如但以辟支佛乘入于涅槃。
所以者何？佛说菩萨若有退转，或作辟支佛，或作声闻。”

尔时，文殊师利法王子，知此二百菩萨有懈退心，欲还发起令得阿耨多罗三藐三菩提，亦欲教化会中天、龙、夜叉、干闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽等故，白佛言：“
世尊，我念过去劫名照明，我于其中三百六十亿世，以辟支佛乘入于涅槃。”

尔时，一切众会心皆生疑：“
若入涅槃，不应复还生死相续。今文殊师利，何故作如是言：‘
世尊，我念过世劫名照明，我于其中三百六十亿世，以辟支佛乘入于涅槃’？是事云何？”

尔时，舍利弗承佛神旨，白佛言：“
世尊，若人已得入于涅槃，不应复有生死相续。
云何，文殊师利，入涅槃已还复出生？”

佛言：“汝可问之文殊师利，自当答汝。”
时舍利弗，问文殊师利言：“
若人已得入于涅槃，于诸有中不复相续，汝今云何而作是说：‘
世尊，我念过去照明劫中，三百六十亿世，以辟支佛乘入于涅槃’？此义云何？”

文殊师利言：“
如来现在，是一切知者、一切见者、真实语者、不欺诳者、世间天人无能诳者，我所说者佛自证知，我若异说则为诳佛。
舍利弗，彼时照明劫中，有佛出世号曰弗沙，利益世间诸天人已入于涅槃。
是佛灭后，法住十万岁。
法灭之后其中众生，于辟支佛有度因缘，假使百千亿佛为之说法不信不受，唯皆可以辟支佛身威仪法则而得度脱。
是诸众生皆共志求辟支佛道。
是时无有辟支佛出，
是诸众生无处得种善根因缘，我于尔时为教化故自称我身是辟支佛，随诸国土城邑聚落皆知我身是辟支佛。
我时皆为现辟支佛形色威仪，是诸众生深心恭敬，皆以饮食供养于我。
我受食已，观其本缘所应闻法，为解说已，身飞虚空犹如雁王。
是时众生皆大欢喜，以恭敬心头面礼我，而作是言：‘
愿使我等于未来世，皆得法利如今是人。’

“舍利弗，以是因缘成就无量无数众生令种善根。
我时观察，知诸人众供养我食生懈厌心，即时告言：‘
我涅槃时至！’百千众生闻是语已，各持华香、杂香、酥油，来至我所。
我于尔时入灭尽定，以本愿故不毕竟灭。
是诸众生谓我命终，供养我故以香薪卄积而烧我身，谓我实灭。
我时复至异国大城，自称我是辟支佛身，其中众生亦以饮食来供养我。
我于其中示入涅槃，亦谓我灭，皆来供养共烧我身。
如是，舍利弗，我于尔时满一小劫，三百六十亿世，作辟支佛身示入涅槃。
于诸大城，一一皆以辟支佛乘，度脱三十六亿众生。
舍利弗，菩萨如是，以辟支佛乘入于涅槃而不永灭。”

文殊师利说是语时，三千大千世界六种震动，光明遍照。
千亿诸天供养文殊师利法王子，雨诸天华，皆作是言：“
是实希有！我等今日得大善利，见佛世尊，及见文殊师利法王子，又闻说是首楞严三昧！
世尊，文殊师利法王子，成就如是未曾有法，住何三昧能现如是未曾有法？”

佛告诸天：“
文殊师利法王子住首楞严三昧，能作如是希有难事。
菩萨住此三昧，为作信行，而不随他信；
亦作法行，而于法相转于法-轮不退不失；
亦作八人，于诸无量阿僧祇劫，为八邪者而行于道；
作须陀洹，为生死水漂流众生不入法位；
作斯陀含，遍现其身于诸世间；
作阿那含，亦复来还教化众生；
作阿罗汉，亦常精进求学佛法；
亦作声闻，以无碍辩为人说法；
作辟支佛，为欲教化因缘众生示入涅槃，三昧力故还复出生。
诸天子，菩萨住是首楞严三昧，皆能遍行诸贤圣行，亦随其地有所说法而不住中。”

诸天闻佛说如是义，悉皆涕泪而作是言：“
世尊，若人已入声闻、辟支佛位，永失是首楞严三昧。
世尊，人宁作五逆重罪，得闻说是首楞严三昧，不入法位作漏尽阿罗汉。所以者何？
五逆罪人闻是首楞严三昧，发阿耨多罗三藐三菩提心已，虽本罪缘堕在地狱，闻是三昧善根因缘还得作佛。
世尊，漏尽阿罗汉犹如破器，永不堪任受是三昧。
世尊，譬如有人施酥油蜜，多有人众持种种器。
中有一人用心不固破所持器，虽诣所施酥油蜜所无所能益，但得自饱不能持还施与余人。
是中有人持器完坚，既得自饱，亦持满器施与他人。
酥油蜜者是佛正法，所持器破但得自足，不能持还施他人者，即是声闻及辟支佛；
持完器者即是菩萨，身自得足亦能持与一切众生。”

是时，二百天子心欲退转于阿耨多罗三藐三菩提者，从诸天子闻是语已，及闻文殊师利法王子不可思议功德势力，更以深心发阿耨多罗三藐三菩提，不复随先退转之心，皆白佛言：“
我等乃至危害失命不舍是心，亦终不舍一切众生。
世尊，唯愿我等闻是首楞严三昧善根因缘，当得菩萨十力。何等十？
于菩提心得坚固力，
于不可思议佛法得深信力，
多闻得不忘力，
往来生死得无疲力，
于诸众生得坚大悲力，
于布施中得坚舍力，
于持戒中得不坏力，
于忍辱中得坚受力，
魔不能坏得智慧力，
于诸深法得信乐力。”

尔时，佛告坚意菩萨：“
若有众生于今现在若我灭后，闻是首楞严三昧能信乐者，当知是人悉皆得是菩萨十力。”

尔时，会中有菩萨，名曰名意，白佛言：“
世尊，
若欲得福者应供养佛，
欲得慧者应勤多闻，
欲生好处者应勤持戒，
欲大富者应加布施，
欲得妙色者应修忍辱，
欲得辩才者应敬师长，
欲得陀罗尼者应离增上慢，
欲得智者应修正忆念，
欲得乐者应舍一切恶，
欲利益众生者应发菩提心，
欲得妙音声者应修实语，
欲得功德者应乐远离，
欲求法者应近善知识，
欲坐禅者应离愦闹，
欲思慧者应修思惟，
欲生梵世者应修无量心，
欲生天人应修十善。

世尊，若人欲得福德者，欲得慧者，欲生好处者，欲大富者，欲妙色者，欲辩才者，欲陀罗尼者，欲得智者，欲得乐者，欲利益众生者，欲妙音声者，欲功德者，欲求法者，欲坐禅者，欲思慧者，欲生梵世者，欲生天人者，欲得涅槃者，欲得一切功德者，当闻首楞严三昧，受持读诵，为他人说，如说修行。

世尊，菩萨云何修是三昧？”
佛言：“名意，菩萨若能观诸法空无所障碍，念念灭尽离于憎爱，是名修是三昧。

复次，名意，学是三昧不以一事。所以者何？
随诸众生心心所行，是三昧者有是诸行；
随诸众生心心所入，是三昧者有是诸入；
随诸众生诸根入门，是三昧者有是入门；

随诸众生所有名色，得是三昧菩萨亦示若干名色；能如是知，是名修是三昧。
随一切佛名色相貌，得是三昧菩萨亦示若干名色相貌；能如是知，是名修是三昧。
随见一切诸佛国土，菩萨亦自成是国土，是名修是首楞严三昧。”

名意菩萨白佛言：“世尊，是三昧者修行甚难。”
佛告名意：“
以是事故，少有菩萨住是三昧，多有菩萨行余三昧。”
尔时，名意菩萨白佛言：“
世尊，此弥勒菩萨一生补处，次于世尊当得阿耨多罗三藐三菩提。
弥勒得是首楞严三昧耶？”
佛言：“名意，其诸菩萨得住十地一生补处受佛正位，悉皆得是首楞严三昧。”

弥勒菩萨即时示现如是神力。
名意菩萨及诸众会，见此三千大千世界诸阎浮提，其中皆是弥勒菩萨，
或见在天上，或见在人间，
或见出家，或见在家，
或见侍佛皆如阿难，
或见智慧第一如舍利弗，
或见神通第一如目揵连，
或见头陀第一如大迦叶，
或见说法第一如富楼那，
或见乐戒第一如罗睺罗，
或见持律第一如优波离，
或见天眼第一如阿那律，
或见坐禅第一如离婆多。
如是一切诸第一中皆见弥勒，或见入诸城邑聚落乞食，或见说法，或见坐禅。

名意菩萨及诸大众，一切皆见弥勒菩萨现首楞严三昧神通势力，见已大喜，白佛言：“
世尊，譬如真金，虽复锻磨不失其性；是诸大士亦复如是，随所试处，皆能示现不可思议法性。”

尔时，名意菩萨白佛言：“
世尊，我谓菩萨若能通达首楞严三昧，当知通达一切道行，于声闻乘、辟支佛乘及佛大乘皆悉通达。”

佛言：“如是，如是，如汝所说。
菩萨若能通达首楞严三昧，则能通达一切道行。”
尔时，长老摩诃迦叶白佛言：“
世尊，我谓文殊师利法王子，曾于先世已作佛事，现坐道场转于法-轮，示诸众生入大灭度。”

佛言：“如是，如是，如汝所说。
迦叶，过去久远无量无边不可思议阿僧祇劫，
尔时有佛，号龙种上如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊。
于此世界南方过于千佛国土，国名平等，无有山河沙砾瓦石丘陵堆阜，地平如掌，生柔软草如迦陵伽。
龙种上佛于彼世界，得阿耨多罗三藐三菩提，初转法-轮，教化成就七十亿数诸菩萨众，八十亿人成阿罗汉，九万六千人住辟支佛因缘法中，其后续有无量声闻僧。

“迦叶，龙种上佛寿命四百四十万岁，度天人已入于涅槃，散身舍利流布天下，起三十六亿塔众生供养。其佛灭后，法住十万岁。
龙种上佛临欲涅槃，与智明菩萨授记莂言：‘
此智明菩萨，次于我后，当得阿耨多罗三藐三菩提，亦号智明。’
迦叶，汝谓尔时平等世界龙种上佛，岂异人乎？勿生此疑！所以者何？
即文殊师利法王子是。
迦叶，汝今且观首楞严三昧势力，诸大菩萨以是力故，示现入胎、初生出家、诣菩提树、坐于道场、转妙法-轮、入般涅槃、分布舍利，而亦不舍菩萨之法，于般涅槃不毕竟灭。”

尔时，长老摩诃迦叶，语文殊师利言：“
仁者乃能施作如此希有难事示现众生！”
文殊师利言：“
迦叶，于意云何？是耆阇崛山谁之所造？是世界者亦从何出？”
迦叶答言：“
文殊师利，一切世界水沫所成，亦从众生不可思议业因缘出。”

文殊师利言：“
一切诸法，亦从不可思议业因缘有，我于是事无有功力。所以者何？
一切诸法皆属因缘，无有主故随意所成，若能解此所为不难。
迦叶，若人未见四谛，闻如是事能信解者，此则为难。
见四谛已得诸神通，闻此能信不足为难。”

尔时，世尊身升虚空高七多罗树，结加趺坐身出光明，遍照十方无量世界。
一切众会皆见十方无量诸佛，悉皆说是首楞严三昧不增不减，悉遥得闻。
十方诸佛亦升虚空高七多罗树，结加趺坐身放光明，遍照十方无量世界。
彼诸众生，亦见释迦牟尼佛，身升虚空结加趺坐。
彼诸众会悉皆以华，遥散释迦牟尼佛，皆见众华于上空中合成华盖。
此土菩萨及诸天、龙、夜叉、干闼婆等，悉亦以华散彼诸佛，皆于佛上化成华盖。

尔时，释迦牟尼佛，还摄神足坐于本座，告坚意言：“
是为如来神通之力！为令众生功德增益，是故如来示现是事。”

佛现神通力时，八千天人发阿耨多罗三藐三菩提心。
又说是首楞严三昧垂欲竟时，坚意菩萨及五百菩萨，得首楞严三昧，悉皆得见十方诸佛所有神力，于佛深法得智光明，住第十地受佛职位。
三千大千世界六种震动，放大光明遍照世界，千万伎乐同时俱作，诸天空中雨种种华。

尔时，佛告阿难：“
汝当受是首楞严三昧，持讽诵读广为人说。”
时，持须弥山顶释白佛言：“
世尊，阿难智慧忆念有量，声闻人者随他音声，何故以是三昧法宝嘱累阿难？”
持须弥山顶释，发至诚言：“
若我能于今世来世，广宣流布是宝三昧无有虚者，于此耆阇崛山中树，悉皆当如佛菩提树，其诸树下皆有菩萨。”
持须弥山顶释作是语已，即见诸树如菩提树，一一树下皆见菩萨。诸菩提树皆出是言：“
如持须弥山顶释所言为实，是人必能令此三昧广宣流布。”

尔时，诸天、龙、夜叉、干闼婆等，同声白佛言：“
世尊，假使如来住寿一劫不为余事，以声闻乘为人说法，一一说法皆悉如初转法-轮时所度众生；
说是首楞严三昧所度众生，此则为胜。
所以者何？是诸众生皆以声闻乘度，于菩萨乘，百分不及一，百千万亿分乃至算数譬喻所不能及。
如是首楞严三昧，有是无量势力，能成就诸菩萨，使得具足佛法。”

尔时，坚意菩萨白佛言：“
世尊，实寿几何？几时当入毕竟涅槃？”
佛言：“
坚意，东方去此世界三万二千佛土，国名庄严。
是中有佛，号照明庄严自在王如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊，今现在说法。
坚意，如照明庄严自在王佛寿命，我所寿命亦复如是。”

“世尊，是照明庄严自在王佛寿命几所？”
佛告坚意：“汝自往问，自当答汝。”
即时坚意承佛神力，又以首楞严三昧力故，及自善根神通力故，如一念顷到彼庄严世界，头面礼彼佛足，右绕三匝却住一面，白佛言：“
世尊寿命几时当入涅槃？”

彼佛答言：“
如彼释迦牟尼佛寿命，我所寿命亦复如是。
坚意，汝欲知者，我寿七百阿僧祇劫，释迦牟尼佛寿命亦尔。”
尔时，坚意菩萨心大欢喜，即还娑婆世界，白佛言：“
世尊，彼照明庄严自在王佛，寿七百阿僧祇劫，而告我言：
如我寿命，释迦牟尼佛寿命亦复如是。”

尔时，阿难从座而起，偏袒右肩，合掌向佛，白佛言：“
世尊，如我解佛所说义，我谓世尊于彼庄严世界以异名字利益众生。”
尔时，世尊赞阿难言：“
善哉！善哉！汝以佛力能知是事。
彼佛身者即是我身，以异名字于彼说法度脱众生。
阿难，如是神通自在力者，皆是首楞严三昧势力。”

尔时，佛告坚意菩萨：“
坚意，以是事故，当知我寿七百阿僧祇劫，乃当毕竟入于涅槃。”

时会大众，闻佛所说寿命如是不可思议，皆大欢喜得未曾有，白佛言：“
世尊，诸佛神力至未曾有，一切所行不可思议。于此现寿如是短命，而实于彼七百阿僧祇劫。
世尊，愿使一切众生具足如是不可思议寿命。”

尔时，世尊复告坚意：“
是首楞严三昧，随在郡国城邑聚落精舍空林，其中诸魔魔民不得其便。”
又告坚意：“
若有法师，书写读诵解说是首楞严三昧，于人非人无有恐怖，
复得二十不可思议功德之分。何等二十？
福德不可思议，
其智不可思议，
其慧不可思议，
方便不可思议，
辩才不可思议，
法明不可思议，
总持不可思议，
法门不可思议，
忆念随义不可思议，
诸神通力不可思议，
分别众生诸所语言不可思议，
深解众生心之所乐不可思议，
得见诸佛不可思议，
所闻诸法不可思议，
教化众生不可思议，
自在三昧不可思议，
成就净土不可思议，
形色最妙不可思议，
功德自在不可思议，
修治诸波罗蜜不可思议，
得不退转佛法不可思议，是为二十。

坚意，若人书写读诵是首楞严三昧，得是二十不可思议功德之分。
是故，坚意，若人欲得今世来世诸利，当书写读诵解脱修行是首楞严三昧。

“坚意，若求佛道善男子、善女人，于千万劫勤心修行六波罗蜜；
若有闻是首楞严三昧，即能信受心不退没，不惊不畏福胜于彼，疾至阿耨多罗三藐三菩提，何况闻已受持读诵、如说修行、为人解说！

若有菩萨，欲闻诸佛不思议法不惊不畏，
欲于一切诸佛法中现了自知不从他教，应当修集行是三昧。
若欲得闻所未闻法信受不逆，应当闻是首楞严三昧。”

说是首楞严三昧经时，无量众生发阿耨多罗三藐三菩提心，复倍是数住阿惟越致地，复倍是数得无生法忍，万八千菩萨得是首楞严三昧。
万八千比丘、比丘尼不受诸法故，漏尽解脱得阿罗汉，二万六千优婆塞、优婆夷于诸法中得法眼净，三十那由他诸天得入圣位。
佛说经已。
文殊师利法王子、坚意菩萨等，一切诸菩萨摩诃萨，及诸声闻大弟子，一切诸天、龙、神、干闼婆、阿修罗等世间人民，闻佛所说，欢喜信受。



T15n0642_佛說首楞嚴三昧經
大正藏第 15 冊 No. 0642 佛說首楞嚴三昧經

No. 642

佛說首楞嚴三昧經卷上

後秦龜茲國三藏鳩摩羅什譯

如是我聞：

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

如是等菩薩摩訶薩七萬二千人，及三千大千世界所有釋

【現代漢語翻譯】 現代漢語譯本 《佛說首楞嚴三昧經》捲上 後秦龜茲國三藏鳩摩羅什譯 我是這樣聽說的： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與三萬二千位大比丘僧人在一起，還有七萬二千位菩薩摩訶薩——他們都被大眾所熟知，獲得了陀羅尼（dhāraṇī），成就了無礙辯才，樂於說法且辯才無盡，安住在三昧（samādhi）中而不動搖，善於了知無盡的智慧，獲得了甚深法忍，進入了甚深法門；在無量阿僧祇劫（asaṃkhya kalpa）中，所修的善法都已成就，能夠摧伏眾魔，降伏各種怨敵，攝取最尊嚴清凈的佛土，以大慈悲心和各種妙相莊嚴自身；通過大精進到達了彼岸，善於瞭解一切言辭方便，所行持的威儀具足清凈，都已安住於三解脫門，以無礙智慧通達過去、現在、未來三世，發起了堅定的決心而不捨棄一切眾生，憶念佛法的義理和趣味，具備堪忍的智慧，這些菩薩的功德都像這樣——他們的名字是：轉不退法輪菩薩、發心即轉法輪菩薩、無礙轉法輪菩薩、離垢凈菩薩、除諸蓋菩薩、示凈威儀見皆愛喜菩薩、妙相嚴凈王意菩薩、不誑一切眾生菩薩、無量功德海意菩薩、諸根常定不亂菩薩、實音聲菩薩、一切天贊菩薩、陀羅尼自在王菩薩、辯才莊嚴菩薩、文殊師利（Mañjuśrī）法王子菩薩、彌勒（Maitreya）菩薩、須彌頂王菩薩、海德寶嚴凈意菩薩、大嚴凈菩薩、大相菩薩、光相菩薩、光德菩薩、凈意菩薩、喜王菩薩、堅勢菩薩、堅意菩薩。 像這樣等等的七萬二千位菩薩摩訶薩，以及三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）所有釋迦牟尼佛（Śākyamuni）...

【English Translation】 English version The Sutra of the Samadhi of Heroic Progress, Spoken by the Buddha, Volume 1 Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山), together with thirty-two thousand great Bhikṣu (比丘) monks, and seventy-two thousand Bodhisattva-Mahāsattvas (菩薩摩訶薩)—all well-known to the assembly, having obtained dhāraṇī (陀羅尼), accomplished eloquence without obstruction, delighting in speaking and with inexhaustible eloquence, abiding in samādhi (三昧) without wavering, skilled in understanding inexhaustible wisdom, having obtained profound forbearance of the Dharma, entering into profound Dharma doors; in immeasurable asaṃkhya kalpas (阿僧祇劫), all the good dharmas they cultivated were accomplished, able to subdue all demons, vanquish all enemies, gather the most venerable and pure Buddha-lands, adorned with great compassion and various excellent marks; through great diligence, they reached the other shore, skilled in knowing all expedient means of speech, their conduct and deportment were complete and pure, all abiding in the three doors of liberation, with unobstructed wisdom penetrating the three periods of time, having generated resolute minds without abandoning all beings, mindful of the meaning and interest of the Dharma, possessing the wisdom of endurance, the virtues of these Bodhisattvas were all like this—their names are: Bodhisattva Who Turns the Non-regressing Dharma Wheel, Bodhisattva Who Turns the Dharma Wheel Immediately Upon Generating the Mind, Bodhisattva Who Turns the Dharma Wheel Without Obstruction, Bodhisattva Free from Defilements and Pure, Bodhisattva Who Removes All Coverings, Bodhisattva Whose Pure Deportment is Loved and Rejoiced by All Who See Him, Bodhisattva Whose Wonderful Marks Adorn and Purify the King's Mind, Bodhisattva Who Does Not Deceive All Sentient Beings, Bodhisattva Whose Mind is Like an Ocean of Immeasurable Merits, Bodhisattva Whose Roots are Always Stable and Undisturbed, Bodhisattva of True Voice, Bodhisattva Praised by All the Gods, Bodhisattva King Who is Free in Dhāraṇī, Bodhisattva Adorned with Eloquence, Bodhisattva Mañjuśrī (文殊師利), Dharma Prince, Bodhisattva Maitreya (彌勒), Bodhisattva King of the Summit of Mount Sumeru, Bodhisattva Whose Mind is Pure with the Treasure Adornment of Sea Virtue, Bodhisattva of Great Adornment and Purity, Bodhisattva of Great Marks, Bodhisattva of Light Marks, Bodhisattva of Light Virtue, Bodhisattva of Pure Mind, Bodhisattva King of Joy, Bodhisattva of Firm Power, Bodhisattva of Firm Mind. Such as these, seventy-two thousand Bodhisattva-Mahāsattvas, and all the Śākyamuni Buddhas (釋迦牟尼佛) in the trisāhasra-mahāsāhasra-lokadhātu (三千大千世界)...

梵護世天王，並諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，眾所知識，多種善根樂大法者，皆來集會。

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

佛告堅意：「隨汝所問，吾當解說，令汝歡喜。」

堅意菩薩白佛言：「世尊！頗有三昧，能令菩薩疾得阿耨多羅三藐三菩提，常得不離值見諸佛，能以光明普照十方，得自在慧以破諸魔；得自在智獲自然智；得無生智慧不隨他；得不斷辯才，盡未來際；得如意足，受無量命。樂聲聞者示聲聞乘，樂辟支佛者示辟支佛乘，樂大乘者為示大乘。通達聲聞法而不入聲聞道，通達辟支佛法而不入辟支佛道，通達佛法而不畢竟滅盡。示現聲聞形色威儀，而內不離佛菩提心；示現辟支佛形色

【現代漢語翻譯】 現代漢語譯本：梵護世天王（Brahmakayika Devas），以及諸天（Devas）、龍（Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）、阿修羅（Asuras）、迦樓羅（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas）、人與非人等，都是衆所周知，多種善根，樂於修習大法者，都來到了這裡。

這時，堅意菩薩（Drdhamati Bodhisattva）在大眾中這樣想：『我現在應當向如來（Tathagata）請問，通過這些問題，我想守護佛種、法種、僧種，使一切魔宮隱蔽不現，摧伏那些自大增上慢的人，對於未種善根的人，現在應當讓他們種植，對於已種善根的人，應當讓他們增長，若有未發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，應當讓他們發心，已發心的人，令他們不退轉，已不退轉的人，應當讓他們迅速獲得阿耨多羅三藐三菩提；對於那些執著于有所得，住在各種見解中的人，都讓他們發起舍離之心，對於喜歡小法的人，讓他們不再懷疑大法，對於喜歡大法的人，讓他們生起歡喜。』這樣想后，就從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：『世尊！我現在想在如來法中稍微請問一些問題，希望您能允許。』

佛告訴堅意：『隨你所問，我將為你解說，讓你歡喜。』

堅意菩薩對佛說：『世尊！有沒有一種三昧（samadhi，禪定），能讓菩薩迅速獲得阿耨多羅三藐三菩提，常常不離值遇諸佛，能夠以光明普照十方，獲得自在慧以破除諸魔；獲得自在智，獲得自然智；獲得無生智慧，不隨他人；獲得不斷辯才，直到未來際；獲得如意足，承受無量壽命。對於喜歡聲聞乘（Sravakayana）的人，為他們開示聲聞乘，對於喜歡辟支佛乘（Pratyekabuddhayana）的人，為他們開示辟支佛乘，對於喜歡大乘（Mahayana）的人，為他們開示大乘。通達聲聞法而不入聲聞道，通達辟支佛法而不入辟支佛道，通達佛法而不畢竟滅盡。示現聲聞的形色威儀，而內心不離佛菩提心；示現辟支佛的形色

【English Translation】 English version: Brahmakayika Devas (梵護世天王), along with the Devas (諸天), Nagas (龍), Yakshas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), Garudas (迦樓羅), Kinnaras (緊那羅), Mahoragas (摩睺羅伽), humans and non-humans, all well-known, possessing various roots of goodness, and delighting in the Great Dharma, have all come here.

At that time, Drdhamati Bodhisattva (堅意菩薩) in the assembly thought to himself: 'I shall now ask the Tathagata (如來) questions, and through these questions, I wish to protect the Buddha-seed, the Dharma-seed, and the Sangha-seed, causing all demon palaces to be concealed and not appear, subduing those who are arrogant and conceited. For those who have not planted roots of goodness, I shall now cause them to plant them; for those who have already planted roots of goodness, I shall cause them to grow. If there are those who have not generated the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), I shall cause them to generate it; for those who have already generated it, I shall cause them not to regress; for those who have not regressed, I shall cause them to quickly attain anuttara-samyak-sambodhi. For those who cling to attainment and dwell in various views, I shall cause them all to generate a mind of renunciation; for those who delight in the Lesser Dharma, I shall cause them not to doubt the Great Dharma; for those who delight in the Great Dharma, I shall cause them to generate joy.' Having thought thus, he rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and facing the Buddha, said: 'World-Honored One! I now wish to ask a few questions regarding the Dharma of the Tathagata; may you please grant me permission.'

The Buddha said to Drdhamati: 'Ask whatever you wish; I shall explain it to you, causing you to rejoice.'

Drdhamati Bodhisattva said to the Buddha: 'World-Honored One! Is there a samadhi (三昧, concentration) that can enable a Bodhisattva to quickly attain anuttara-samyak-sambodhi, constantly be in the presence of and see all Buddhas, be able to illuminate the ten directions with light, attain unobstructed wisdom to destroy all demons; attain unobstructed knowledge, attain natural knowledge; attain the knowledge of non-origination, not following others; attain unceasing eloquence, until the end of the future; attain supernatural powers, receive immeasurable life. For those who delight in the Sravakayana (聲聞乘, Hearer Vehicle), show them the Sravakayana; for those who delight in the Pratyekabuddhayana (辟支佛乘, Solitary Realizer Vehicle), show them the Pratyekabuddhayana; for those who delight in the Mahayana (大乘, Great Vehicle), show them the Mahayana. Understand the Dharma of the Hearers without entering the path of the Hearers, understand the Dharma of the Solitary Realizers without entering the path of the Solitary Realizers, understand the Dharma of the Buddhas without ultimately being extinguished. Manifest the form and demeanor of a Hearer, but inwardly not depart from the Bodhi-mind of the Buddha; manifest the form and demeanor of a Solitary Realizer

威儀，而內不離佛大悲心。以如幻三昧力，示現如來形色威儀；以善根力，示現在於兜率天上，現受後身入于胞胎、初生、出家、坐佛道場，以深慧力現轉法輪，以方便力現入涅槃，以三昧力現分舍利，以本願力現法滅盡。唯然世尊！行何三昧，能令菩薩示現如是諸功德事，而不畢竟入于涅槃？」

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

堅意白佛言：「愿樂欲聞。」

佛告堅意：「有三昧名首楞嚴，若有菩薩得是三昧，如汝所問，皆能示現於般涅槃而不永滅，示諸形色而不壞色相；遍游一切諸佛國土，而於國土無所分別；悉能得值一切諸佛，而不分別平等法性；示現遍行一切諸行，而能善知諸行清凈；于諸天人最尊最上，而不自高憍慢放逸；

【現代漢語翻譯】 威儀具足，而內心不離佛陀的大悲心。以如幻的三昧（Samadhi，一種冥想狀態）之力，示現如來的形貌和威儀；以善根之力，示現在兜率天（Tusita Heaven，佛教宇宙觀中的一個天界）上，示現接受後身、進入母胎、初生、出家、坐在菩提道場，以甚深的智慧之力示現轉法輪（Dharmacakra，佛法的象徵），以方便之力示現進入涅槃（Nirvana，解脫的狀態），以三昧之力示現分舍利（Sarira，佛陀火化后的遺物），以本願之力示現佛法滅盡。世尊！請問修持何種三昧，能令菩薩示現如此眾多的功德之事，而不完全進入涅槃呢？』

佛告訴堅意菩薩（Drdhamati Bodhisattva）說：『好啊！好啊！堅意！你能夠向如來請問這樣的道理。應當知道你能夠多多地饒益安樂眾生，憐憫世間，利益安樂天人和世人，今生來世的菩薩都能蒙受利益。應當知道你已經深深地種下善根，供養親近過去無量百千億的佛，普遍地修行各種道法，降伏魔怨敵人；在佛法中得到自在的智慧，教化守護各位菩薩，已經知道一切諸佛的法藏，曾經在恒河沙數般的佛所，成就問答。堅意！如來在這大眾之中，沒有見到天、龍（Naga，一種神祇）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神），以及各位聲聞（Sravaka，聽聞佛法而修行的弟子）、求辟支佛（Pratyekabuddha，獨自悟道的修行者）的人，能夠提出這樣的問題，只有你們這些大莊嚴者，才能夠啓發這樣的問題。你現在仔細聽好，好好地思念它！我將為你解說各位菩薩成就三昧，得到這些功德，而且超過這些。』

堅意菩薩對佛說：『我非常樂意聽聞。』

佛告訴堅意菩薩說：『有一種三昧名為首楞嚴（Surangama Samadhi），如果有菩薩得到這種三昧，就能像你所問的那樣，能夠示現進入般涅槃（Parinirvana，完全的涅槃）而不永遠滅度，示現各種形色而不破壞色相；普遍地遊歷一切諸佛的國土，而對於國土沒有分別；完全能夠得見一切諸佛，而不分別平等的法性；示現普遍地修行一切諸行，而能夠善於了知各種修行的清凈；在各位天人之中最為尊貴最為至上，而不自我抬高、驕慢放逸；

【English Translation】 With dignified conduct, yet inwardly never departing from the Buddha's great compassion. With the power of illusion-like Samadhi (Samadhi, a meditative state), manifesting the form and demeanor of a Tathagata; with the power of good roots, appearing in the Tusita Heaven (Tusita Heaven, a celestial realm in Buddhist cosmology), manifesting the acceptance of a future rebirth, entering the womb, initial birth, renunciation, sitting at the Bodhi tree, with the power of profound wisdom manifesting the turning of the Dharma wheel (Dharmacakra, symbol of Buddhist teachings), with the power of skillful means manifesting entry into Nirvana (Nirvana, the state of liberation), with the power of Samadhi manifesting the distribution of relics (Sarira, remains after the Buddha's cremation), with the power of original vows manifesting the extinction of the Dharma. World Honored One! By practicing what Samadhi can a Bodhisattva manifest such meritorious deeds without ultimately entering Nirvana?'

The Buddha said to Drdhamati Bodhisattva: 'Excellent! Excellent! Drdhamati! You are able to ask the Tathagata about such a meaning. You should know that you are able to greatly benefit and bring joy to sentient beings, have compassion for the world, and benefit and bring joy to gods and humans. Bodhisattvas in this life and future lives will receive benefit. You should know that you have deeply planted good roots, made offerings to and been close to countless hundreds of thousands of billions of Buddhas in the past, universally practiced various paths, and subdued demonic enemies; in the Buddha-dharma, you have attained unobstructed wisdom, taught and protected all Bodhisattvas, already know all the Dharma treasures of all Buddhas, and have engaged in questions and answers at the places of Buddhas as numerous as the sands of the Ganges River. Drdhamati! Among this assembly, the Tathagata does not see any gods, dragons (Naga, a type of deity), Yakshas (Yaksa, a type of demon), Gandharvas (Gandharva, a type of celestial musician), or any Sravakas (Sravaka, disciples who learn by hearing the teachings), or those seeking to become Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) who can ask such a question. Only you great adorners are able to initiate such a question. Now listen carefully and contemplate it well! I will explain to you how Bodhisattvas achieve Samadhi, attain these merits, and even surpass them.'

Drdhamati said to the Buddha: 'I would be delighted to hear it.'

The Buddha told Drdhamati: 'There is a Samadhi called Surangama Samadhi. If a Bodhisattva attains this Samadhi, then, as you have asked, they can manifest entering Parinirvana (Parinirvana, complete Nirvana) without ever perishing, manifest various forms without destroying the nature of form; universally travel to all Buddha lands without discriminating between lands; be able to meet all Buddhas without discriminating the equal nature of Dharma; manifest universally practicing all practices, and be able to skillfully know the purity of all practices; among all gods and humans, be the most honored and supreme, without self-aggrandizement, arrogance, or indulgence;'

現行一切魔自在力，而不依猗魔所行事；遍行一切三界之中，而於法相無所動轉；示現遍生諸趣道中，而不分別有諸道相；善能解說一切法句，以諸言辭開示其義，而知文字入平等相；于諸言辭無所分別，常在禪定而現化眾生；行於盡忍無生法忍，而說諸法有生滅相；獨步無畏猶如師子。」

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

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

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

須臾之間于如來前，有八萬四千億

【現代漢語翻譯】 現代漢語譯本：『能運用一切魔的自在力量，卻不依賴或執著于魔的行為；普遍存在於三界之中，卻對法的本質毫不動搖；示現普遍投生於各種生命形態之中，卻不分別執著于這些生命形態的表象；善於解釋一切佛法語句，用各種言辭開示其中的意義，卻明白文字的本質是平等不二的；對於各種言辭沒有分別心，常在禪定之中卻示現化度眾生；修行于對一切法達到止息的忍耐和對無生之法的忍耐，卻宣說諸法有生有滅的表象；獨自前行，無所畏懼，猶如獅子。』

當時法會中的諸位釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、護世天王以及所有大眾都這樣想：『我們甚至從未聽過這種三昧（samādhi，禪定）的名字，更何況是聽聞解釋它的意義？今天來見佛真是獲得了極大的利益，都能夠聽聞宣說首楞嚴三昧（Śūraṅgama-samādhi，勇健行三昧）的名字。如果善男子、善女人尋求佛道，聽聞首楞嚴三昧的意義和旨趣，深信理解而不懷疑，應當知道這個人必定在佛道上不再退轉，更何況是相信之後還能受持讀誦、為他人解說、並且按照所說的去修行呢？』

當時諸位釋天、梵天、護世天王都這樣想：『我們現在應當為佛如來鋪設獅子座、正法座、大上人座、大莊嚴座、大轉法輪座，應當讓如來在我們的座位上宣說首楞嚴三昧。』在場的人都各自認為：『只有我才能為佛鋪設獅子座，其他人不能。』

當時釋天、梵天、護世天王各自為如來鋪設獅子座，裝飾得清凈端莊高顯，用無量的寶衣鋪在上面，全部張掛著各種美妙的寶蓋；又用各種寶物做成欄桿，在座位左右有無量的寶樹，枝葉交錯排列整齊，垂掛著各種幢幡，張開巨大的寶帳，各種寶物交織懸掛著各種寶鈴，用各種美妙的雜華散在上面。諸天用各種雜香焚燒薰香，金銀各種寶物光芒交錯，各種莊嚴清凈的裝飾沒有不具備的。

在須臾之間，在如來面前，出現了八萬四千億

【English Translation】 English version: 『[He] exercises all the sovereign power of Māras (demons), yet does not rely on or adhere to the actions of Māras; pervades all the three realms, yet remains unmoved regarding the characteristics of dharmas; manifests universal birth in all realms of existence, yet does not discriminate or cling to the appearances of those realms; is skilled in explaining all the phrases of the Dharma, using various words to reveal their meaning, yet understands that the essence of language is equality; has no discrimination regarding various words, constantly abides in meditation yet manifests to transform sentient beings; practices the forbearance of cessation and the forbearance of non-origination, yet speaks of the appearance of origination and cessation of all dharmas; walks alone fearlessly like a lion.』

At that time, all the Śakras (lord of gods), Brahmās (creator god), Lokapālas (guardian deities), and the entire assembly present thought: 『We have never even heard the name of this samādhi (meditative absorption), let alone heard an explanation of its meaning! Coming to see the Buddha today is truly a great benefit, as we are all able to hear the name of the Śūraṅgama-samādhi (Heroic Progress Samādhi). If good men or good women seek the path of Buddhahood, hear the meaning and purpose of the Śūraṅgama-samādhi, and believe and understand without doubt, know that such a person will certainly not regress on the path of Buddhahood, let alone believe, receive, uphold, recite, explain it to others, and practice according to what is said?』

At that time, all the Śakras, Brahmās, and Lokapālas thought: 『We should now prepare lion thrones, Dharma thrones, Great Person thrones, Great Adornment thrones, and Great Dharma Wheel-Turning thrones for the Buddha Tathāgata, and we should have the Tathāgata expound the Śūraṅgama-samādhi on our thrones.』 Everyone present thought to themselves: 『Only I can prepare the lion throne for the Buddha; no one else can.』

At that time, the Śakras, Brahmās, and Lokapālas each prepared lion thrones for the Tathāgata, decorating them purely, dignifiedly, loftily, and prominently, covering them with immeasurable precious garments, and all hanging various wonderful jeweled canopies; they also made railings of various jewels, and on the left and right of the thrones were immeasurable jeweled trees, with branches and leaves intertwined in orderly rows, hanging various banners and streamers, spreading great jeweled tents, with various jewels interwoven and hanging various jeweled bells, and scattering various wonderful mixed flowers on top. The devas burned various mixed incense to perfume them, with gold, silver, and various jewels intermingling their light, and all kinds of adornments and purifications were complete.

In an instant, in front of the Tathāgata, there appeared eighty-four trillion

那由他寶師子座，悉于眾會無所妨礙。一一天子不見餘座，各作是念：「我獨為佛敷師子座，佛當於我所敷座上說首楞嚴三昧。」時諸釋、梵、護世天王敷座已竟，各白佛言：「唯愿如來坐我座上說首楞嚴三昧。」

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

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

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

時梵眾中有一梵王，名曰等行，

【現代漢語翻譯】 現代漢語譯本 那由他（Nayuta，數量單位，極大的數）寶師子座，都在眾會中不妨礙彼此。每一位天子都看不見其他的座位，各自想著：『我獨自為佛陀鋪設了師子座，佛陀應當在我所鋪設的座位上宣說首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定）。』當時，諸位釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世天王鋪設座位完畢，各自對佛陀說：『唯愿如來坐在我的座位上宣說首楞嚴三昧。』 即時，世尊顯現大神力，遍坐於八萬四千億那由他師子座上，諸天各自看見佛陀坐在他們所鋪設的座位上，看不見其他的座位。有一位帝釋對其他的釋說：『你看如來坐在我的座位上。』如此，釋、梵、護世天王各自互相說道：『你看如來坐在我的座位上。』有一位釋說：『如來現在只是坐在我的座位上，不在你的座位上。』爾時，如來因為這些釋、梵、護世天王宿世的因緣應該被度化，又想稍微顯現首楞嚴三昧的勢力，也爲了成就大乘的修行，讓所有眾會都看見如來遍在於八萬四千億那由他寶師子座上。一切大眾都非常歡喜，得到前所未有的體驗，各自從座位上站起，合掌禮佛，都這樣說：『善哉世尊！威神無量，讓諸位天子各自滿足所愿。』 那些為如來施設座位的諸位天子，看見佛陀的神力，都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），一同對佛陀說：『世尊！我們爲了供養如來，滅除一切眾生的苦惱，守護正法，使佛種不斷絕，所以都發起了阿耨多羅三藐三菩提心。愿令我們在未來世成佛時，也有像現在如來這樣的威神之力，像如今如來所作的變現。』 爾時，佛陀讚歎諸位天子說：『善哉善哉！如你們所說，爲了利益一切眾生，發起阿耨多羅三藐三菩提心，這是第一供養如來。』 這時，梵眾中有一位梵王，名叫等行。

【English Translation】 English version The Nayuta (Nayuta, a unit of quantity, an extremely large number) jeweled lion thrones did not obstruct each other in the assembly. Each Deva (celestial being) could not see the other thrones, and each thought: 'I alone have prepared the lion throne for the Buddha, and the Buddha should expound the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a profound state of meditation) on the throne I have prepared.' At that time, the Śakra (Śakra, Lord Indra), Brahmā (Brahmā, the Great Brahma), and the Guardian Kings of the World, having finished preparing the thrones, each said to the Buddha: 'May the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) please sit on my throne and expound the Śūraṅgama Samādhi.' Immediately, the World-Honored One manifested great spiritual power, and sat upon eighty-four trillion Nayuta lion thrones. Each of the Devas saw the Buddha sitting on the throne they had prepared, and could not see the other thrones. One Śakra said to the other Śakras: 'Look, the Tathāgata is sitting on my throne.' Thus, the Śakras, Brahmās, and Guardian Kings of the World each said to one another: 'Look, the Tathāgata is sitting on my throne.' One Śakra said: 'The Tathāgata is now only sitting on my throne and not on yours.' At that time, the Tathāgata, because these Śakras, Brahmās, and Guardian Kings of the World were destined to be liberated due to their past karmic connections, and also wishing to slightly manifest the power of the Śūraṅgama Samādhi, and also for the sake of accomplishing the practice of the Mahāyāna (Mahāyāna, the Great Vehicle), caused all the assembly to see the Tathāgata present on eighty-four trillion Nayuta jeweled lion thrones. All the assembly were greatly delighted, obtained what they had never experienced before, and each rose from their seats, joined their palms, and paid homage to the Buddha, all saying: 'Excellent, World-Honored One! Your majestic power is immeasurable, fulfilling the wishes of each of the Devas.' Those Devas who had prepared the thrones for the Tathāgata, seeing the Buddha's spiritual power, all generated the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and together said to the Buddha: 'World-Honored One! We, desiring to make offerings to the Tathāgata, to extinguish the suffering of all sentient beings, to protect the Dharma (Dharma, the teachings of the Buddha) and prevent the Buddha-seed from being cut off, have therefore all generated the Anuttarā-samyak-saṃbodhi-citta. May we, in future lives, when we become Buddhas, also have such majestic spiritual power as the Tathāgata now has, like the transformations the Tathāgata is now making.' At that time, the Buddha praised the Devas, saying: 'Excellent, excellent! As you have said, for the sake of benefiting all sentient beings, generating the Anuttarā-samyak-saṃbodhi-citta, this is the foremost offering to the Tathāgata.' At this time, among the Brahma assembly, there was a Brahma King named Equal Conduct.

白佛言：「世尊！何等如來為是真實？我座上是、餘座上是？」

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

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

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

等行梵王白佛言：「未曾有也。世尊！如來得是諸法等已，以妙色身示現眾生。」

佛言：「梵王！是皆首楞嚴三昧本行勢力之所致也。以是事故，如來得此諸法等已，以妙色身示現眾

【現代漢語翻譯】 現代漢語譯本 等行梵王（Dengxing Brahma）問佛說：『世尊！哪一種如來才是真實的？是我座位上的，還是其他座位上的？』

佛告訴等行梵王：『一切諸法皆是空性，如同幻象，從因緣和合而生，沒有作者，都從憶念想像分別而起，因為沒有主宰所以隨意顯現，這些如來都是真實的。為什麼說是真實呢？這些如來本來就不生，所以是真實；這些如來現在和未來也沒有，所以是真實；這些如來不是由四大（地、水、火、風）所構成，所以是真實；諸陰（五蘊）、入（十二入）、界（十八界）都不能涵蓋，所以是真實；這些如來如過去、現在、未來一樣沒有差別，所以是真實。』

『梵王（Brahma）！這些如來平等沒有差別。為什麼這樣說呢？這些如來因為色（rupa）的如如（tathata）平等，因為受（vedana）、想（samjna）、行（samskara）、識（vijnana）的如如平等，因此是平等的。這些如來因為過去世的如如平等，因為未來世的如如平等，因為現在世的如如平等，因為如幻之法的緣故平等，因為如影之法的緣故平等，因為無所有法的緣故平等，因為無所從來無所從去的緣故平等，所以如來名為平等。如一切法平等，這些如來也是這樣！如一切眾生平等，這些如來也是這樣！如諸一切世間佛平等，這些如來也是這樣！如一切世間平等，這些如來也是這樣！所以諸佛名為平等。』

『梵王（Brahma）！這些如來沒有超過一切諸法的如如，所以名為平等。梵王（Brahma）應當知道，如來完全知曉一切諸法如此平等，所以如來對於一切法名為平等。』

等行梵王（Dengxing Brahma）對佛說：『真是前所未有啊，世尊！如來得到這些諸法平等之後，用美妙的色身示現眾生。』

佛說：『梵王（Brahma）！這都是首楞嚴三昧（Surangama Samadhi）根本修行的力量所導致的。因為這個緣故，如來得到這些諸法平等之後，用美妙的色身示現眾生。』

【English Translation】 English version Dengxing Brahma asked the Buddha, 'World Honored One! Which Tathagata is the true one? The one on my seat, or the ones on other seats?'

The Buddha told Dengxing Brahma, 'All dharmas are empty like illusions, arising from the combination of conditions, without a creator. They all arise from memory, thought, and discrimination. Because there is no master, they appear at will. These Tathagatas are all real. Why are they real? These Tathagatas are originally unborn, therefore they are real; these Tathagatas are neither present nor future, therefore they are real; these Tathagatas are not composed of the four great elements (earth, water, fire, wind), therefore they are real; the skandhas (five aggregates), entrances (twelve entrances), and realms (eighteen realms) cannot encompass them, therefore they are real; these Tathagatas are the same without difference in the past, present, and future, therefore they are real.'

'Brahma! These Tathagatas are equal without difference. Why is this so? These Tathagatas are equal because of the suchness (tathata) of form (rupa), equal because of the suchness of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), therefore they are equal. These Tathagatas are equal because of the suchness of the past, equal because of the suchness of the future, equal because of the suchness of the present, equal because of the dharma like an illusion, equal because of the dharma like a shadow, equal because of the dharma of non-existence, equal because of having nowhere to come from and nowhere to go to, therefore the Tathagata is called equal. Just as all dharmas are equal, so are these Tathagatas! Just as all sentient beings are equal, so are these Tathagatas! Just as all Buddhas in all worlds are equal, so are these Tathagatas! Just as all worlds are equal, so are these Tathagatas! Therefore, all Buddhas are called equal.'

'Brahma! These Tathagatas do not exceed the suchness of all dharmas, therefore they are called equal. Brahma should know that the Tathagata fully knows that all dharmas are thus equal, therefore the Tathagata is called equal in all dharmas.'

Dengxing Brahma said to the Buddha, 'It has never happened before, World Honored One! After the Tathagata has attained the equality of these dharmas, he manifests to sentient beings with a wonderful form.'

The Buddha said, 'Brahma! This is all due to the power of the fundamental practice of the Surangama Samadhi. For this reason, after the Tathagata has attained the equality of these dharmas, he manifests to sentient beings with a wonderful form.'

生。」說是法時，等行梵王及萬梵天，于諸法中得柔順忍。

爾時如來還攝神力，諸佛及座皆不復現，一切眾會唯見一佛。爾時佛告堅意菩薩：「首楞嚴三昧，非初地、二地、三地、四地、五地、六地、七地、八地、九地菩薩之所能得，唯有住在十地菩薩，乃能得是首楞嚴三昧。何等是首楞嚴三昧？謂：修治心猶如虛空(一)。觀察現在眾生諸心(二)。分別眾生諸根利鈍(三)。決定了知眾生因果(四)。于諸業中知無業報(五)。入種種樂欲，入已不忘(六)。現知無量種種諸性(七)。常能遊戲華音三昧，能示眾生金剛心三昧，一切禪定自在隨意(八)。普觀一切所至諸道(九)。于宿命智得無所礙(十)。天眼無障(十一)。得漏盡智非時不證(十二)。於色無色得等入智(十三)。於一切色示現遊戲(十四)。知諸音聲猶如響相(十五)。順入念慧(十六)。能以善言悅可眾生(十七)。隨應說法(十八)。知時非時(十九)。能轉諸根(二十)。說法不虛(二十一)。順入真際(二十二)。善能攝伏眾生之類(二十三)。悉能具足諸波羅蜜(二十四)。威儀進止未曾有異(二十五)。破諸憶想虛妄分別(二十六)。不壞法性盡其邊際(二十七)。一時現身住一切佛所(二十八)。能持一切佛所說法

【現代漢語翻譯】 現代漢語譯本：『生。』說是法時，等行梵王及萬梵天，于諸法中得柔順忍。

爾時如來還攝神力，諸佛及座皆不復現，一切眾會唯見一佛。爾時佛告堅意菩薩：『首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定），非初地、二地、三地、四地、五地、六地、七地、八地、九地菩薩之所能得，唯有住在十地菩薩，乃能得是首楞嚴三昧。何等是首楞嚴三昧？謂：修治心猶如虛空（一）。觀察現在眾生諸心（二）。分別眾生諸根利鈍（三）。決定了知眾生因果（四）。于諸業中知無業報（五）。入種種樂欲，入已不忘（六）。現知無量種種諸性（七）。常能遊戲華音三昧（Puṣpasvara Samādhi，以花朵之音為主題的禪定），能示眾生金剛心三昧（Vajrahṛdaya Samādhi，如金剛般堅固的禪定），一切禪定自在隨意（八）。普觀一切所至諸道（九）。于宿命智得無所礙（十）。天眼無障（十一）。得漏盡智非時不證（十二）。於色無色得等入智（十三）。於一切色示現遊戲（十四）。知諸音聲猶如響相（十五）。順入念慧（十六）。能以善言悅可眾生（十七）。隨應說法（十八）。知時非時（十九）。能轉諸根（二十）。說法不虛（二十一）。順入真際（二十二）。善能攝伏眾生之類（二十三）。悉能具足諸波羅蜜（Pāramitā，到達彼岸的方法）（二十四）。威儀進止未曾有異（二十五）。破諸憶想虛妄分別（二十六）。不壞法性盡其邊際（二十七）。一時現身住一切佛所（二十八）。能持一切佛所說法。』

【English Translation】 English version: 『Born.』 When this Dharma was being taught, the Brahmā Kings of Equal Conduct and the ten thousand Brahmā heavens attained the patience of gentleness and compliance in all Dharmas.

At that time, the Tathāgata withdrew his spiritual power, and all the Buddhas and their seats disappeared, and the entire assembly saw only one Buddha. Then the Buddha said to the Bodhisattva Firm Intent: 『The Śūraṅgama Samādhi (Śūraṅgama Samādhi, a profound state of meditation) is not attainable by Bodhisattvas of the first, second, third, fourth, fifth, sixth, seventh, eighth, or ninth grounds. Only those Bodhisattvas who dwell in the tenth ground can attain this Śūraṅgama Samādhi. What is the Śūraṅgama Samādhi? It is: Cultivating the mind like empty space (1). Observing the minds of all present beings (2). Distinguishing the sharpness and dullness of the faculties of beings (3). Decisively knowing the causes and effects of beings (4). Knowing that there is no karmic retribution in all karmas (5). Entering into various kinds of joyful desires, and not forgetting them after entering (6). Manifestly knowing limitless kinds of natures (7). Constantly being able to play in the Puṣpasvara Samādhi (Puṣpasvara Samādhi, a meditation themed around the sound of flowers), being able to show beings the Vajrahṛdaya Samādhi (Vajrahṛdaya Samādhi, a diamond-like firm meditation), being free and at ease in all meditations (8). Universally observing all the paths that are reached (9). Attaining unobstructedness in the knowledge of past lives (10). Having unobstructed heavenly vision (11). Attaining the knowledge of the exhaustion of outflows without untimely realization (12). Attaining equal entry into the realms of form and formlessness (13). Manifesting play in all forms (14). Knowing that all sounds are like echoes (15). Harmoniously entering into mindfulness and wisdom (16). Being able to please beings with kind words (17). Teaching the Dharma according to their needs (18). Knowing the right time and the wrong time (19). Being able to transform the faculties (20). Speaking the Dharma without falsehood (21). Harmoniously entering into the ultimate reality (22). Being skilled at subduing beings (23). Being able to fully possess all the Pāramitās (Pāramitā, methods of reaching the other shore) (24). Having no difference in demeanor, whether advancing or retreating (25). Breaking all memories, thoughts, and false discriminations (26). Not destroying the nature of Dharma, reaching its limits (27). Simultaneously manifesting bodies and dwelling in the presence of all Buddhas (28). Being able to uphold all the Dharma taught by all the Buddhas.』

(二十九)。普於一切諸世間中，自在變身猶如影現(三十)。善說諸乘度脫眾生，常能護持三寶不絕(三十一)。發大莊嚴盡未來際，而心未曾有疲惓想(三十二)。普於一切諸所生處，常能現身隨時不絕(三十三)。于諸生處示有所作(三十四)。善能成就一切眾生(三十五)。善能識知一切眾生(三十六)。一切二乘不能測量(三十七)。善能具知諸音聲分(三十八)。能使一切諸法熾盛(三十九)。能使一劫作阿僧祇劫(四十)。阿僧祇劫使作一劫(四十一)。能使一國入阿僧祇國(四十二)。阿僧祇國使入一國(四十三)。無量佛國入一毛孔(四十四)。一切眾生示入一身(四十五)。了諸佛土同如虛空(四十六)。身能遍至無餘佛土(四十七)。使一切身入於法性皆使無身(四十八)。一切法性通達無相(四十九)。善能了知一切方便(五十)。一音所說悉能通達一切法性(五十一)。演說一句能至無量阿僧祇劫(五十二)。善觀一切法門差別(五十三)。善知同異略廣說法(五十四)。善知出過一切魔道(五十五)。放大方便智慧光明(五十六)。身口意業智慧為首(五十七)。無行神通常現在前(五十八)。以四無礙智慧令一切眾生歡喜(五十九)。現神通力通一切法性(六十)。能以攝法普攝眾生

【現代漢語翻譯】 現代漢語譯本 (二十九)。普遍在一切世間中，自在地變化身形，就像影子顯現一樣。(三十)。善於宣說各種乘法，度脫眾生，常常能夠護持佛法僧三寶，使之不絕。(三十一)。發起廣大的莊嚴，直至未來無盡的時間，而心中未曾有疲憊厭倦的想法。(三十二)。普遍在一切眾生出生的地方，常常能夠現身，隨時不斷絕。(三十三)。在各種出生的地方，示現有所作為。(三十四)。善於成就一切眾生。(三十五)。善於認識瞭解一切眾生。(三十六)。一切聲聞乘和緣覺乘的修行者都不能測量他的境界。(三十七)。善於完全知曉各種音聲的差別。(三十八)。能夠使一切諸法熾盛增長。(三十九)。能夠使一個劫的時間變為阿僧祇劫（asamkhya kalpa，無數劫）。(四十)。也能使阿僧祇劫變為一個劫。(四十一)。能夠使一個佛國進入阿僧祇國。(四十二)。也能使阿僧祇國進入一個佛國。(四十三)。能夠使無量佛國進入一個毛孔。(四十四)。向一切眾生示現進入一個身體。(四十五)。明瞭諸佛的國土如同虛空一樣。(四十六)。身體能夠遍至沒有剩餘的佛土。(四十七)。使一切身體進入法性，都使之無身。(四十八)。對於一切法性的通達沒有形相。(四十九)。善於瞭解一切方便法門。(五十)。用一個聲音所說的話，都能通達一切法性。(五十一)。演說一句佛法，能夠持續到無量阿僧祇劫。(五十二)。善於觀察一切法門的差別。(五十三)。善於知曉相同和不同，簡略和廣博的說法。(五十四)。善於知曉如何超出和勝過一切魔道。(五十五)。放出廣大的方便智慧光明。(五十六)。身口意三業以智慧為首。(五十七)。沒有修行的神通常常顯現在眼前。(五十八)。用四無礙智（catura pratisaṃvidā，四種無礙的智慧）使一切眾生歡喜。(五十九)。示現神通力，通達一切法性。(六十)。能夠用攝法普遍地攝受眾生。

【English Translation】 English version (29). Universally in all worlds, freely transforming bodies like shadows appearing. (30). Skillfully expounding the various vehicles to liberate beings, constantly able to protect and uphold the Triple Gem (Triratna) without interruption. (31). Initiating great adornments to the end of the future, without ever having thoughts of fatigue or weariness. (32). Universally in all places of birth, constantly able to manifest bodies without ceasing. (33). In all places of birth, demonstrating actions. (34). Skillfully able to accomplish all beings. (35). Skillfully able to know and understand all beings. (36). All Śrāvakas (聲聞乘， Hearers) and Pratyekabuddhas (緣覺乘， Solitary Buddhas) are unable to measure his realm. (37). Skillfully able to fully know all the distinctions of sounds. (38). Able to make all dharmas flourish. (39). Able to make one kalpa (劫， eon) into asamkhya kalpas (阿僧祇劫， countless eons). (40). Able to make asamkhya kalpas into one kalpa. (41). Able to make one Buddha-land enter into asamkhya Buddha-lands. (42). Able to make asamkhya Buddha-lands enter into one Buddha-land. (43). Able to make immeasurable Buddha-lands enter into one pore. (44). Demonstrating to all beings entering into one body. (45). Understanding all Buddha-lands to be like empty space. (46). The body is able to reach all remaining Buddha-lands. (47). Causing all bodies to enter into the Dharma-nature, causing them all to be without body. (48). Thoroughly understanding all Dharma-nature to be without form. (49). Skillfully able to understand all expedient means. (50). With one sound spoken, able to thoroughly understand all Dharma-nature. (51). Expounding one phrase, able to continue for immeasurable asamkhya kalpas. (52). Skillfully observing the differences of all Dharma-doors. (53). Skillfully knowing the similarities and differences, the concise and the extensive ways of speaking. (54). Skillfully knowing how to transcend and surpass all demonic paths. (55). Releasing great expedient wisdom light. (56). Body, speech, and mind karma with wisdom as the leader. (57). Supernatural powers without practice constantly appearing before him. (58). With the four unimpeded knowledges (catura pratisaṃvidā，四無礙智), causing all beings to rejoice. (59). Manifesting supernatural powers, penetrating all Dharma-nature. (60). Able to universally gather beings with the Dharma of gathering.

(六十一)。解諸世間眾生語言(六十二)。于如幻法無有所疑(六十三)。一切生處遍能自在(六十四)。所須之物隨意無乏(六十五)。自在示現一切眾生(六十六)。于善惡者皆同福田(六十七)。得入一切菩薩密法(六十八)。常放光照無餘世界(六十九)。其智深遠無能測者(七十)。其心猶如地水火風(七十一)。善於諸法章句言辭，而轉法輪(七十二)。于如來地無所障礙(七十三)。自然而得無生法忍(七十四)。得如實心，諸煩惱垢所不能污(七十五)。使一切水入一毛孔不嬈水性(七十六)。修集無量福德善根(七十七)。善知一切方便迴向(七十八)。善能變化，遍行一切諸菩薩行(七十九)。佛一切法心得安隱(八十)。已得舍離宿業本身(八十一)。能入諸佛秘密法藏(八十二)。示現自恣遊戲諸欲(八十三)。聞無量法具足能持(八十四)。求一切法心無厭足(八十五)。順諸世法而不染污(八十六)。于無量劫為人說法，皆令謂如從旦至食(八十七)。示現種種癃、殘、跛、蹇、聾、盲、喑、啞以化眾生(八十八)。百千密跡金剛力士常隨護侍(八十九)。自然能觀知諸佛道(九十)。能於一念，示受無量無數劫壽(九十一)。現行一切二乘儀法，而內不捨諸菩薩行(九十二)。其心

【現代漢語翻譯】 現代漢語譯本 （六十一）。通曉世間所有眾生的語言。（解諸世間眾生語言） （六十二）。對於如夢如幻的法，沒有任何懷疑。（于如幻法無有所疑） （六十三）。在一切出生的處所都能自由自在。（一切生處遍能自在） （六十四）。所需要的物品，隨心所欲，沒有缺乏。（所須之物隨意無乏） （六十五）。自在地示現於一切眾生面前。（自在示現一切眾生） （六十六）。對於善人和惡人，都同樣是種福的田地。（于善惡者皆同福田） （六十七）。能夠進入一切菩薩的秘密法門。（得入一切菩薩密法） （六十八）。常常放出光明，照耀沒有剩餘的世界。（常放光照無餘世界） （六十九）。他的智慧深遠，沒有人能夠測度。（其智深遠無能測者） （七十）。他的心猶如地、水、火、風一樣廣大。（其心猶如地水火風） （七十一）。擅長於各種法的章節語句和言辭，從而轉動法輪。（善於諸法章句言辭，而轉法輪） （七十二）。對於如來的境界，沒有任何障礙。（于如來地無所障礙） （七十三）。自然而然地獲得無生法忍。（自然而得無生法忍） （七十四）。獲得真實的心，各種煩惱塵垢都不能夠污染。（得如實心，諸煩惱垢所不能污） （七十五）。能夠使一切水進入一個毛孔，而不損害水的本性。（使一切水入一毛孔不嬈水性） （七十六）。修集無量福德和善根。（修集無量福德善根） （七十七）。善於瞭解一切方便法門，並將功德迴向。（善知一切方便迴向） （七十八）。善於變化，普遍地實行一切菩薩的行持。（善能變化，遍行一切諸菩薩行） （七十九）。對於佛的一切法，內心得到安穩。（佛一切法心得安隱） （八十）。已經舍離了宿世的業報之身。（已得舍離宿業本身） （八十一）。能夠進入諸佛的秘密法藏。（能入諸佛秘密法藏） （八十二）。示現自在地遊戲于各種慾望之中。（示現自恣遊戲諸欲） （八十三）。聽聞無量的法，都能夠完全地受持。（聞無量法具足能持） （八十四）。對於求取一切法，內心沒有厭倦滿足的時候。（求一切法心無厭足） （八十五）。順應世間各種法，而不被污染。（順諸世法而不染污） （八十六）。在無量劫的時間裡為人說法，都讓人們覺得好像只是從早晨到吃飯的時間一樣短暫。（于無量劫為人說法，皆令謂如從旦至食） （八十七）。示現種種癃（lóng，脊背彎曲）、殘、跛（bǒ，瘸腿）、蹇（jiǎn，走路困難）、聾、盲、喑（yīn，不能說話）、啞等形象來教化眾生。（示現種種癃、殘、跛、蹇、聾、盲、喑、啞以化眾生） （八十八）。成百上千的秘密跡象金剛力士常常跟隨守護。（百千密跡金剛力士常隨護侍） （八十九）。自然而然地能夠觀察瞭解諸佛的道路。（自然能觀知諸佛道） （九十）。能夠在一念之間，示現接受無量無數劫的壽命。（能於一念，示受無量無數劫壽） （九十一）。示現修行一切聲聞、緣覺二乘的儀軌和法度，而內心不捨棄諸菩薩的行持。（現行一切二乘儀法，而內不捨諸菩薩行） （九十二）。他的心......（其心）

【English Translation】 English version (61). Understanding the languages of all sentient beings in the world. (解諸世間眾生語言 - Jie Zhu Shi Jian Zhong Sheng Yu Yan) (62). Having no doubts about the illusory nature of phenomena. (于如幻法無有所疑 - Yu Ru Huan Fa Wu You Suo Yi) (63). Being able to be free and at ease in all places of birth. (一切生處遍能自在 - Yi Qie Sheng Chu Bian Neng Zi Zai) (64). Having all necessities available at will, without lack. (所須之物隨意無乏 - Suo Xu Zhi Wu Sui Yi Wu Fa) (65). Freely manifesting before all sentient beings. (自在示現一切眾生 - Zi Zai Shi Xian Yi Qie Zhong Sheng) (66). Being a field of merit equally for both the virtuous and the wicked. (于善惡者皆同福田 - Yu Shan E Zhe Jie Tong Fu Tian) (67). Gaining entry into all the secret teachings of the Bodhisattvas. (得入一切菩薩密法 - De Ru Yi Qie Pu Sa Mi Fa) (68). Constantly emitting light, illuminating all the worlds without remainder. (常放光照無餘世界 - Chang Fang Guang Zhao Wu Yu Shi Jie) (69). Whose wisdom is profound and immeasurable. (其智深遠無能測者 - Qi Zhi Shen Yuan Wu Neng Ce Zhe) (70). Whose mind is like earth, water, fire, and wind. (其心猶如地水火風 - Qi Xin You Ru Di Shui Huo Feng) (71). Being skilled in the chapters, verses, and words of all Dharmas, and turning the Dharma wheel. (善於諸法章句言辭，而轉法輪 - Shan Yu Zhu Fa Zhang Ju Yan Ci, Er Zhuan Fa Lun) (72). Having no obstacles in the realm of the Tathagata. (于如來地無所障礙 - Yu Ru Lai Di Wu Suo Zhang Ai) (73). Naturally attaining the forbearance of non-origination. (自然而得無生法忍 - Zi Ran Er De Wu Sheng Fa Ren) (74). Obtaining a true and real mind, which cannot be defiled by the impurities of afflictions. (得如實心，諸煩惱垢所不能污 - De Ru Shi Xin, Zhu Fan Nao Gou Suo Bu Neng Wu) (75). Being able to make all the water enter a single pore without disturbing the nature of the water. (使一切水入一毛孔不嬈水性 - Shi Yi Qie Shui Ru Yi Mao Kong Bu Rao Shui Xing) (76). Cultivating immeasurable blessings and roots of goodness. (修集無量福德善根 - Xiu Ji Wu Liang Fu De Shan Gen) (77). Being skilled in knowing all expedient means for dedicating merit. (善知一切方便迴向 - Shan Zhi Yi Qie Fang Bian Hui Xiang) (78). Being skilled in transformation, universally practicing all the practices of the Bodhisattvas. (善能變化，遍行一切諸菩薩行 - Shan Neng Bian Hua, Bian Xing Yi Qie Zhu Pu Sa Xing) (79). The mind is peaceful and secure with all the Buddhas' Dharmas. (佛一切法心得安隱 - Fo Yi Qie Fa Xin De An Yin) (80). Having already relinquished the body of past karma. (已得舍離宿業本身 - Yi De She Li Su Ye Ben Shen) (81). Being able to enter the secret Dharma treasury of all the Buddhas. (能入諸佛秘密法藏 - Neng Ru Zhu Fo Mi Mi Fa Zang) (82). Manifesting self-mastery, playfully indulging in all desires. (示現自恣遊戲諸欲 - Shi Xian Zi Zi You Xi Zhu Yu) (83). Hearing immeasurable Dharmas, being able to fully uphold them. (聞無量法具足能持 - Wen Wu Liang Fa Ju Zu Neng Chi) (84). Seeking all Dharmas with a mind that is never weary or satisfied. (求一切法心無厭足 - Qiu Yi Qie Fa Xin Wu Yan Zu) (85). Conforming to all worldly Dharmas without being defiled. (順諸世法而不染污 - Shun Zhu Shi Fa Er Bu Ran Wu) (86). Expounding the Dharma to people for immeasurable kalpas, making them feel as if it were only from dawn to mealtime. (于無量劫為人說法，皆令謂如從旦至食 - Yu Wu Liang Jie Wei Ren Shuo Fa, Jie Ling Wei Ru Cong Dan Zhi Shi) (87). Manifesting various forms of the crippled (癃 - long, bent back), disabled (殘 - can), lame (跛 - bo, limping), hobbled (蹇 - jian, difficulty walking), deaf, blind, mute (喑 - yin, unable to speak), and dumb to transform sentient beings. (示現種種癃、殘、跛、蹇、聾、盲、喑、啞以化眾生 - Shi Xian Zhong Zhong Long, Can, Bo, Jian, Long, Mang, Yin, Ya Yi Hua Zhong Sheng) (88). Hundreds of thousands of Vajra warriors with secret traces constantly follow and protect. (百千密跡金剛力士常隨護侍 - Bai Qian Mi Ji Jin Gang Li Shi Chang Sui Hu Shi) (89). Naturally being able to observe and know the paths of all the Buddhas. (自然能觀知諸佛道 - Zi Ran Neng Guan Zhi Zhu Fo Dao) (90). Being able to, in a single thought, manifest receiving immeasurable and countless kalpas of lifespan. (能於一念，示受無量無數劫壽 - Neng Yu Yi Nian, Shi Shou Wu Liang Wu Shu Jie Shou) (91). Manifesting the practices and rituals of all the Two Vehicles (聲聞 - shengwen, Arhats and 緣覺 - yuanjue, Pratyekabuddhas), while inwardly not abandoning the practices of the Bodhisattvas. (現行一切二乘儀法，而內不捨諸菩薩行 - Xian Xing Yi Qie Er Cheng Yi Fa, Er Nei Bu She Zhu Pu Sa Xing) (92). His mind... (其心 - Qi Xin)

善寂空無有相(九十三)。于眾伎樂現自娛樂，而內不捨唸佛三昧(九十四)。若見若聞及觸共住，皆能成就無量眾生(九十五)。能于唸唸示成佛道，隨本所化令得解脫(九十六)。示現入胎初生(九十七)。出家成就佛道(九十八)。轉於法輪(九十九)。入大滅度而不永滅(一百)。

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

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

佛告堅意：「菩薩住

【現代漢語翻譯】 現代漢語譯本 善寂空無有相（93）。（善：美好；寂：寂靜；空：虛空；無相：沒有表象）于各種伎樂表演中展現自身的娛樂，而內心不曾捨棄唸佛三昧（94）。（三昧：專注的狀態）無論是看見、聽見還是接觸，都能共同成就無量眾生（95）。能在每一個念頭中示現成就佛道，隨順其原本所教化的對象，令他們得到解脫（96）。示現入胎和初生（97）。出家併成就佛道（98）。轉動法輪（99）。（法輪：佛法的象徵）進入大滅度，但並非永遠的滅亡（100）。

『堅意（菩薩名）！首楞嚴三昧（一種深奧的禪定）是如此的無量，完全能夠示現佛的一切神力，無量的眾生都能從中得到利益。堅意！首楞嚴三昧，不能用一件事情、一個因緣、一個道理就能瞭解，一切禪定、解脫三昧、神通如意、無礙智慧，都包含在首楞嚴三昧中。譬如水池、泉水、江河的各種水流都匯入大海，菩薩所有的禪定都在首楞嚴三昧中。譬如轉輪聖王（擁有統治世界的理想君主）有大勇的將領，各種四種軍隊都跟隨他。堅意！像這樣所有的三昧門、禪定門、辯才門、解脫門、陀羅尼門（總持法門）、神通門、明解脫門，這些法門都包含在首楞嚴三昧中，如果有菩薩修行首楞嚴三昧，一切三昧都會跟隨他。堅意！譬如轉輪聖王出行時，七寶（象徵王權的七種寶物）都會跟隨。像這樣，堅意！首楞嚴三昧，一切幫助菩提（覺悟）的法都會跟隨，因此這個三昧被稱為首楞嚴。』

佛告訴堅意：『菩薩安住于首楞嚴三昧，即使不主動去尋求財富，也能通過佈施，將大千世界以及諸大海、天宮、人間，所有的寶物、飲食、衣服、象馬車乘等等物品，自在地施與他人，這都是因為原本的功德所致，更何況憑藉神通力隨意所作。這就是菩薩安住于首楞嚴三昧，行檀波羅蜜（佈施的完美）的本事和果報。』

佛告訴堅意：『菩薩安住于

【English Translation】 English version Perfectly still and empty, without characteristics (93). (Perfectly still: perfectly quiet; empty: emptiness; without characteristics: without appearance) Manifesting self-entertainment amidst various musical performances, yet inwardly never abandoning the Samadhi of Buddha-Recollection (94). (Samadhi: a state of focused concentration) Whether seeing, hearing, or touching and dwelling together, all can accomplish immeasurable sentient beings (95). Able to demonstrate the attainment of Buddhahood in every thought, according to what was originally taught, enabling them to attain liberation (96). Showing the manifestation of entering the womb and initial birth (97). Renouncing the household life and accomplishing Buddhahood (98). Turning the Dharma wheel (99). (Dharma wheel: symbol of Buddha's teaching) Entering Great Nirvana, but not eternally ceasing (100).

'Firm Intent (name of a Bodhisattva)! The Shurangama Samadhi (a profound state of meditation) is immeasurable in this way, fully able to demonstrate all the divine powers of the Buddha, and immeasurable sentient beings can benefit from it. Firm Intent! The Shurangama Samadhi cannot be understood by one thing, one cause, or one reason; all meditations, Samadhis of liberation, supernatural powers, unobstructed wisdom are all contained within the Shurangama. It is like ponds, springs, rivers, and streams all flowing into the great ocean; all the meditations of a Bodhisattva are within the Shurangama Samadhi. It is like a Wheel-Turning Sage King (an ideal monarch who rules the world) having a great and courageous general, with all four kinds of troops following him. Firm Intent! Like this, all the doors of Samadhi, doors of meditation, doors of eloquence, doors of liberation, doors of Dharani (mantra recitation), doors of supernatural powers, doors of clear liberation, all these Dharma doors are contained within the Shurangama Samadhi; if a Bodhisattva practices the Shurangama Samadhi, all Samadhis will follow him. Firm Intent! It is like when a Wheel-Turning Sage King travels, the seven treasures (seven precious objects symbolizing kingship) all follow. Like this, Firm Intent! The Shurangama Samadhi, all the Dharmas that aid Bodhi (enlightenment) will follow; therefore, this Samadhi is called Shurangama.'

The Buddha told Firm Intent: 'A Bodhisattva abiding in the Shurangama Samadhi, even without actively seeking wealth, can, through giving, freely bestow all the treasures, food, clothing, elephants, horses, chariots, and so on, in the great thousand world system, as well as the great oceans, heavenly palaces, and the human realm. This is all due to the original merit, let alone what can be done at will through supernatural powers. This is called the Bodhisattva abiding in the Shurangama Samadhi, the ability and karmic reward of practicing Dana Paramita (perfection of giving).'

The Buddha told Firm Intent: 'A Bodhisattva abiding in

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

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

佛告堅意：「菩薩住首楞嚴三昧，發大精進得諸善法，而不發動身口意業，為懈怠者現行精進，欲令眾生隨效我學，而於諸法無發無受。所以者何？菩薩悉知一切諸法，常住法性不來不去，如是遠離身口意行，而能示現發行精進，亦不見法有成就者。現於世間發行精進，而於內外無所作為；常能往來無量

【現代漢語翻譯】 現代漢語譯本 《首楞嚴三昧經》說，菩薩安住于首楞嚴三昧（Śūraṅgama-samādhi，一種強大的禪定狀態），不再需要重新受戒，因為他對戒律的持守堅定不移。爲了教化引導眾生，他示現受持戒律，行持各種威儀，甚至示現有所違犯，並滅除過錯，但內心始終清凈，沒有缺失。爲了教化眾生，他可以化生於欲界，成為轉輪王（cakravartin，理想的統治者），被眾多婇女圍繞，示現有妻子，享受五欲之樂，但內心始終安住于禪定和清凈的戒律中，能夠清楚地看到三有（trayo bhava，欲界、色界、無色界）的過患。堅意（Dṛḍhamati，菩薩名）！這被稱為菩薩安住于首楞嚴三昧的尸波羅蜜（śīla-pāramitā，持戒波羅蜜）的本事和果報。

佛告訴堅意：『菩薩安住于首楞嚴三昧，修行忍辱，達到究竟圓滿，因此他對眾生的不生起而修忍辱，對諸法的不生起而修忍辱，對心無形色而修忍辱，對不得彼我而修忍辱，對不念生死而修忍辱，以涅槃（nirvāṇa，解脫）的本性而修忍辱，對不壞法性而修忍辱。菩薩這樣修行忍辱，看似有所修，又看似無所修。爲了教化眾生，他可以化生於欲界，示現有瞋恨，但內心清凈；示現遠離，但沒有遠近之別。爲了凈化眾生，他可以破壞世俗的威儀，但從未破壞諸法的本性；示現有所忍受，但實際上沒有可以忍受的法，他的心常處於禪定，堅固不壞，可以忍受一切。菩薩成就這樣的忍辱，是爲了斷除眾生多瞋恨的噁心，因此他常常稱讚忍辱的福德，但實際上他也不執著于瞋恚和忍辱。堅意！這被稱為菩薩安住于首楞嚴三昧的羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）的本事和果報。』

佛告訴堅意：『菩薩安住于首楞嚴三昧，發起大精進，獲得各種善法，但實際上並不發動身口意業。爲了那些懈怠的人，他示現修行精進，希望眾生能夠效仿他學習，但他對於諸法既不發起，也不接受。為什麼呢？因為菩薩完全瞭解一切諸法，常住於法性，不來不去。因此，他雖然遠離身口意行的造作，卻能夠示現發起精進，也不認為法有所成就。他示現在世間修行精進，但對於內外都沒有任何作為；他常常能夠往來無量

【English Translation】 English version The Śūraṅgama-samādhi states that a Bodhisattva abiding in the Śūraṅgama-samādhi (a powerful state of meditation) no longer needs to receive precepts again, because his adherence to the precepts is unwavering. In order to teach and guide all beings, he manifests upholding the precepts, practicing all kinds of dignified conduct, and even manifests having transgressions and eliminating faults, but his inner mind is always pure and without deficiency. In order to teach all beings, he can be born in the desire realm, becoming a cakravartin (ideal ruler), surrounded by many consorts, manifesting having a wife and enjoying the pleasures of the five desires, but his inner mind is always dwelling in meditation and pure precepts, able to clearly see the faults of the three realms of existence (trayo bhava, the desire realm, the form realm, and the formless realm). Dṛḍhamati (name of a Bodhisattva)! This is called the Bodhisattva abiding in the Śūraṅgama-samādhi's past deeds and karmic rewards of the śīla-pāramitā (perfection of morality).

The Buddha told Dṛḍhamati: 'A Bodhisattva abiding in the Śūraṅgama-samādhi, cultivating patience, reaching ultimate perfection, therefore cultivates patience towards the non-arising of beings, cultivates patience towards the non-arising of all dharmas, cultivates patience towards the mind having no form or color, cultivates patience towards not attaining self and other, cultivates patience towards not thinking of birth and death, cultivates patience with the nature of nirvāṇa (liberation), cultivates patience towards not destroying the nature of dharmas. A Bodhisattva cultivates patience in this way, seemingly cultivating and seemingly not cultivating. In order to teach all beings, he can be born in the desire realm, manifesting having anger, but his inner mind is pure; manifesting detachment, but there is no distinction of near and far. In order to purify all beings, he can destroy worldly decorum, but has never destroyed the nature of all dharmas; manifesting having tolerance, but in reality there is no dharma that can be tolerated, his mind is always in meditation, firm and indestructible, able to tolerate everything. A Bodhisattva achieves such patience in order to cut off the evil minds of beings that are full of anger, therefore he often praises the merit of patience, but in reality he is not attached to anger and patience. Dṛḍhamati! This is called the Bodhisattva abiding in the Śūraṅgama-samādhi's past deeds and karmic rewards of the kṣānti-pāramitā (perfection of patience).'

The Buddha told Dṛḍhamati: 'A Bodhisattva abiding in the Śūraṅgama-samādhi, generates great diligence, attains all kinds of good dharmas, but in reality does not activate the actions of body, speech, and mind. For those who are lazy, he manifests practicing diligence, hoping that beings can emulate him and learn, but he neither initiates nor receives anything from all dharmas. Why? Because the Bodhisattva fully understands all dharmas, constantly dwells in the nature of dharmas, neither coming nor going. Therefore, although he is far from the actions of body, speech, and mind, he is able to manifest initiating diligence, and does not think that dharmas have any accomplishment. He manifests practicing diligence in the world, but has no actions within or without; he is always able to come and go immeasurably.'

佛國，而於身相平等不動；示現發行一切善法，而於諸法不得善惡；現行求法有所咨受，而於佛道不隨他教；現行親近和上諸師，而為一切諸天人尊；現勤請問，而內自得無障礙辯；現行恭敬，而為一切天人戴仰；現入胞胎，而於諸法無所染污；現有出生，而於諸法不見生滅；現為小兒，而身諸根悉皆具足；現行伎藝、醫方、咒術、文章、算數、工巧事能，而內先來皆悉通達；現有病苦，而已永離諸煩惱患；示現衰老，而於先來諸根不壞；示現有死，而未曾有生滅退失。堅意！是名菩薩住首楞嚴三昧精進波羅蜜本事果報。」

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

「堅意！菩薩住首楞嚴三昧，現在空閑聚落無異；現在居家、出家無異；現

【現代漢語翻譯】 現代漢語譯本 『在佛國中，他的身相平等不動；示現修行一切善法，但對諸法不執著于善惡；示現求法並接受教導，但在佛道上不隨從他人之說；示現親近和尚等諸位老師，卻是一切諸天和人的尊者；示現勤奮請教，內心卻已獲得無礙的辯才；示現恭敬，被一切天人敬仰；示現進入母胎，但對諸法沒有絲毫染污；示現有出生，但對諸法不見生滅；示現為小兒，但身體的各種器官都已完備；示現修行各種技藝、醫方、咒術、文章、算數、工巧之事，內心早已通達一切；示現有病苦，卻已永遠脫離各種煩惱；示現衰老，但原有的各種器官沒有損壞；示現有死亡，但從未有過真正的生滅退失。堅意（菩薩名）！這叫做菩薩安住首楞嚴三昧（一種深度的禪定狀態）的精進波羅蜜（到達彼岸的修行方法）的根本和果報。』

佛告訴堅意：『菩薩安住首楞嚴三昧，雖然知道諸法常是定相，但爲了眾生示現各種禪定的差別；示現住于禪定來教化那些心散亂的人，但他對諸法不見有散亂；一切諸法都如法性之相，用調伏的心在禪定中不動搖；示現各種威儀，如來去坐臥，但常常寂然安住在禪定中；示現和眾人一樣有所言說，但常常不捨棄各種禪定的狀態；慈悲憐憫眾生，進入城邑、村落、郡國，但常常在禪定中；爲了饒益眾生而示現飲食，但常常在禪定中。他的身體堅固猶如金剛，內心真實不虛，不可破壞，他的體內沒有生藏、熟藏、大小便利、臭穢不凈；示現飲食卻沒有食物進入，只是爲了慈悲憐憫饒益眾生，在一切處都沒有過患；示現修行一切凡夫所行的事，但實際上沒有修行，已經超越了各種修行。』

『堅意！菩薩安住首楞嚴三昧，現在空閑的村落和聚落沒有差別；現在居家和出家沒有差別；現

【English Translation】 English version 'In the Buddha-land, his physical form is equal and unmoving; he demonstrates the practice of all virtuous dharmas, yet he is not attached to good or evil in relation to these dharmas; he appears to seek the Dharma and receive teachings, but in the path of Buddhahood, he does not follow the teachings of others; he appears to be close to the Upadhyayas (ordaining teachers) and other teachers, yet he is the honored one of all devas (gods) and humans; he appears to diligently inquire, but inwardly he has already attained unobstructed eloquence; he appears to be respectful, and is revered by all devas and humans; he appears to enter the womb, but he is not defiled by any dharmas; he appears to be born, but he does not see birth or death in relation to any dharmas; he appears as a small child, but all his faculties are complete; he appears to practice various arts, medicine, mantras, writing, arithmetic, and skillful crafts, but inwardly he has already mastered everything; he appears to have illness and suffering, but he has already permanently departed from all afflictions; he demonstrates aging, but his original faculties are not destroyed; he appears to die, but he has never truly experienced birth, death, decline, or loss. Dhrdhamati (name of a Bodhisattva)! This is called the fundamental and resultant fruit of the Bodhisattva abiding in the Shurangama Samadhi (a profound state of meditative absorption), the Paramita (perfection) of diligent effort.'

The Buddha told Dhrdhamati: 'A Bodhisattva abiding in the Shurangama Samadhi, although he knows that all dharmas are constantly in a state of samadhi, he demonstrates the differences in various dhyanas (meditative states) for the sake of sentient beings; he appears to abide in dhyana to transform those whose minds are distracted, but he does not see any distraction in relation to any dharmas; all dharmas are like the nature of Dharma, and with a tamed mind, he does not waver in dhyana; he demonstrates various forms of deportment, such as coming, going, sitting, and lying down, but he is always silently abiding in samadhi; he appears to speak like ordinary people, but he never abandons the state of dhyana; with compassion and pity for sentient beings, he enters cities, villages, and countries, but he is always in samadhi; in order to benefit sentient beings, he appears to eat food, but he is always in samadhi. His body is as firm as diamond, his inner being is real and not false, and cannot be destroyed; within him, there is no raw stomach, cooked stomach, large or small excrement, or foul impurity; he appears to eat food, but no food enters him, it is only for the sake of compassion, pity, and benefiting sentient beings, and there is no fault in any place; he appears to practice all the practices of ordinary people, but in reality, he has no practice and has already transcended all practices.'

'Dhrdhamati! A Bodhisattva abiding in the Shurangama Samadhi, there is no difference between being in a secluded village and a settlement; there is no difference between being a householder and a renunciate; he appears

為白衣而不放逸；現為沙門而不自高。于諸外道出家法中，為化眾生而無所出家，不為一切邪見所染，亦不于中謂得清凈；現行一切外道儀法，而不隨順其所行道。

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

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

佛告堅意：「菩薩住首楞嚴三昧，修行智慧諸根猛利，未曾見有眾生之性，為欲化故說有眾生；不見壽者命者，說有壽者命者；不得業性及業報性，而示眾生有業業報；不得生死諸煩惱性，而

【現代漢語翻譯】 現代漢語譯本：

為在家居士而不放縱自己；現在是出家沙門而不自視高人一等。對於各種外道的出家修行方法，爲了教化眾生而沒有真正出家，不被一切邪見所污染，也不認為在其中可以獲得清凈；表面上實行一切外道的儀式和方法，但不順從他們所修行的道路。 『堅意（一位菩薩的名字）！譬如一位嚮導帶領眾人通過危險的道路后，再回來引導其他人。像這樣，堅意！菩薩安住于首楞嚴三昧（一種深度的禪定），根據眾生所發起的修行意願，無論是聲聞道、辟支佛道，還是發起佛道，都根據他們的根器進行引導，讓他們得到解脫后，又回來度化其他眾生，所以這位大菩薩被稱為導師。譬如一艘堅固的船，從這岸渡無量的人到達彼岸，到達彼岸后又回來渡其他人。像這樣，堅意！菩薩安住于首楞嚴三昧，看見眾生墮落在生死之河中，被四種煩惱的洪流所漂流，爲了度脫他們，讓他們能夠脫離苦海，根據他們所種的善根成就，如果看到可以用緣覺乘來度化的，就為他們示現涅槃之道；如果看到可以用聲聞乘來度化的，就為他們宣說寂滅之法，讓他們進入涅槃。憑藉首楞嚴三昧的力量，又再次顯現生命來度脫其他人，所以這位大菩薩被稱為船師。』 『堅意！譬如一位幻術師，在很多人面前自己顯現死亡，身體膨脹腐爛發臭，或者被火燒，或者被鳥獸吃掉。在眾人面前這樣顯現自己的身體，得到財物后就又站起來，因為他善於學習幻術。菩薩也像這樣安住于首楞嚴三昧，爲了教化眾生而示現衰老和死亡，但實際上並沒有真正的生老病死。堅意！這被稱為首楞嚴三昧禪波羅蜜（到達彼岸的禪定）的根本因緣和果報。』 佛告訴堅意：『菩薩安住于首楞嚴三昧，修行智慧，各種根器都非常敏銳，從未見過眾生的自性，爲了教化眾生才說有眾生；沒有見到壽命和命根，才說有壽命和命根；沒有得到業的自性和業報的自性，而向眾生展示有業和業報；沒有得到生死和各種煩惱的自性，而

【English Translation】 English version:

He is not indulgent though being a layman in white robes; he does not exalt himself though currently being a Shramana (a wandering ascetic). Among the various non-Buddhist (外道) renunciations, he does not truly renounce for the sake of transforming sentient beings, is not tainted by any heretical views, nor does he claim to attain purity within them; he outwardly practices all non-Buddhist rituals and methods, but does not follow their paths. 『Kianyi (堅意, a Bodhisattva's name)! It is like a guide who leads a group of people through a dangerous path and then returns to guide others. Similarly, Kianyi! A Bodhisattva dwells in the Shurangama Samadhi (首楞嚴三昧, a profound state of meditative absorption), according to the aspirations for the path that sentient beings generate, whether it be the path of the Shravakas (聲聞, disciples who hear the teachings), the path of the Pratyekabuddhas (辟支佛, solitary Buddhas), or the aspiration for the path of Buddhahood, he guides them appropriately, and after they are liberated, he returns to liberate other beings. Therefore, this great being is called a guide. It is like a sturdy boat that carries countless people from this shore to the other shore, and after reaching the other shore, it returns to carry others. Similarly, Kianyi! A Bodhisattva dwells in the Shurangama Samadhi, seeing sentient beings fallen into the river of Samsara (生死, cycle of birth and death), swept away by the four currents of affliction, in order to liberate them and enable them to escape suffering, according to the good roots they have cultivated, if he sees that they can be liberated by the Pratyekabuddha vehicle, he manifests the path of Nirvana (涅槃, liberation); if he sees that they can be liberated by the Shravaka vehicle, he speaks of the Dharma of quiescence and entering Nirvana. By the power of the Shurangama Samadhi, he manifests life again to liberate other people, therefore, this great being is called a boatman.』 『Kianyi! It is like an illusionist who, in front of many people, manifests his own death, his body swelling, rotting, and stinking, or being burned by fire, or being eaten by birds and beasts. He manifests his body in this way in front of the crowd, and after obtaining wealth, he rises again, because he is skilled in learning illusion. A Bodhisattva also dwells in the Shurangama Samadhi in this way, manifesting old age and death in order to transform sentient beings, but in reality, there is no true birth, old age, sickness, or death. Kianyi! This is called the fundamental cause and effect of the Shurangama Samadhi, the Paramita (波羅蜜, perfection) of Dhyana (禪, meditation).』 The Buddha told Kianyi: 『A Bodhisattva dwells in the Shurangama Samadhi, cultivating wisdom, and all his faculties are very sharp. He has never seen the self-nature of sentient beings, but speaks of sentient beings in order to transform them; he has not seen lifespan or life-force, but speaks of lifespan and life-force; he has not attained the self-nature of Karma (業, action) and the self-nature of Karmic retribution (業報, consequence of action), but shows sentient beings that there is Karma and Karmic retribution; he has not attained the self-nature of birth and death and various afflictions, but

說當知見生死煩惱；不見涅槃而說至涅槃；不見諸法有差別相，而說諸法有善不善；已能度至無礙智岸，現生欲界而不著欲界；現行色界禪而不著色界；現入無色定而生於色界；現行色界禪而生於欲界；現於欲界而不行欲界行。悉知諸禪及知禪分，自在皆能入禪出禪，為化眾生隨意所生，一切生處悉能受身。常能成就深妙智慧，除斷一切眾生諸行，為化眾生現有所行，而於諸法實無所行。皆已出過一切諸行，久已滅除我我所心，而示現受諸所須物。菩薩成就如是智慧，有所施作皆隨智慧，而未曾為業果所污，為化眾生示現瘖啞，而內實有微妙梵音，通達語言經書彼岸。不先思量當說何法，隨所至眾所說皆妙，悉能令喜心得堅固，隨其所應而為說法，而是菩薩智慧不減。

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

佛告堅意：「菩薩住首楞嚴三昧，眾生見者皆得度脫，有聞名字、有見威儀、有聞說法、有見

【現代漢語翻譯】 現代漢語譯本：要知道，他們瞭解生死的煩惱；雖然沒有真正見到涅槃（Nirvana，解脫的境界），卻宣說已經到達了涅槃；雖然明白諸法（Dharmas，一切事物和現象）並沒有差別，卻說諸法有善與不善；已經能夠渡過到達無礙智慧的彼岸，現在身處欲界（Kamadhatu，眾生對感官享樂有慾望的界），卻不執著于欲界；現在修行禪定（Dhyana，冥想），卻不執著于禪定；現在進入無色定（Arupadhatu，沒有物質形態的禪定），卻又出生於色界（Rupadhatu，有物質形態但沒有感官慾望的界）；現在修行禪定，卻又出生于欲界；現在身處欲界，卻不進行欲界的行為。他們完全瞭解各種禪定以及禪定的各個組成部分，能夠自在地進入和退出禪定，爲了教化眾生，隨意出生在任何地方，在所有出生的地方都能夠接受身體。他們常常能夠成就深刻而微妙的智慧，斷除一切眾生的各種行為，爲了教化眾生，示現有所行為，但實際上對於諸法沒有任何執著。他們都已經超越了一切行為，很久以前就已經滅除了『我』和『我所』的觀念，卻示現接受各種所需的物品。菩薩成就這樣的智慧，所做的一切都順應智慧，而從未被業果所污染，爲了教化眾生，示現瘖啞，但內心實際上有微妙的梵音，通達語言和經書的彼岸。他們不會事先思考要說什麼法，無論到達哪個群體，所說的話都非常精妙，都能夠使聽眾感到喜悅，內心變得堅定，根據他們的情況而為他們說法，而這位菩薩的智慧卻不會減少。 『堅意（Drdhamati，菩薩名）！譬如男女，無論年長年幼，拿著各自的器皿去取水，無論是泉水、池塘、水渠、河流還是大海，都根據器皿的大小裝滿而歸，而這些水源並沒有因此而減少。同樣，堅意！菩薩安住于首楞嚴三昧（Shurangama Samadhi，一種強大的禪定），無論到達哪個群體，無論是剎利（Kshatriya，統治者或戰士階層）眾、婆羅門（Brahmana，祭司階層）眾、居士眾、釋迦（Shakya，釋迦族）眾、梵天（Brahma，天神）眾，到達這些群體時，不需要特別用心，就能夠用善言使他們都感到喜悅，根據他們的情況而為他們演說佛法，然而他的智慧和辯才卻沒有絲毫減少。堅意！這被稱為菩薩安住于首楞嚴三昧的般若波羅蜜（Prajnaparamita，智慧的完美）的本事和果報。』 佛告訴堅意：『菩薩安住于首楞嚴三昧，眾生見到他們都能夠得到解脫，有的聽聞他們的名字，有的見到他們的威儀，有的聽聞他們說法，有的見到…

【English Translation】 English version: Know that they understand the afflictions of birth, death, and suffering; though not truly seeing Nirvana (the state of liberation), they proclaim having reached Nirvana; though understanding that all Dharmas (all things and phenomena) have no inherent differences, they say that Dharmas have good and bad; having been able to cross over to the shore of unobstructed wisdom, they currently dwell in the Desire Realm (realm of beings with desires for sensory pleasures) but are not attached to the Desire Realm; they currently practice Dhyana (meditation) but are not attached to Dhyana; they currently enter the Formless Realm (realm of meditation without material form) but are born in the Form Realm (realm with material form but without sensory desires); they currently practice Dhyana but are born in the Desire Realm; they currently dwell in the Desire Realm but do not engage in the practices of the Desire Realm. They fully understand all Dhyanas and the components of Dhyana, able to freely enter and exit Dhyana, and for the sake of transforming sentient beings, they are born wherever they wish, able to accept bodies in all places of birth. They are constantly able to achieve profound and subtle wisdom, cutting off all the various actions of sentient beings, and for the sake of transforming sentient beings, they demonstrate having actions, but in reality, they have no attachment to any Dharmas. They have all transcended all actions, and long ago extinguished the notions of 'self' and 'what belongs to self,' yet they demonstrate receiving all necessary items. Bodhisattvas achieve such wisdom, and all their actions accord with wisdom, and they have never been defiled by the results of karma. For the sake of transforming sentient beings, they demonstrate being mute, but inwardly they possess subtle Brahma sounds, and they are thoroughly versed in the other shore of languages and scriptures. They do not first contemplate what Dharma to speak, but whatever they say in whatever assembly is wonderful, able to make all rejoice and their minds become firm, and they teach according to what is appropriate for them, yet the wisdom of this Bodhisattva does not diminish. 『Drdhamati (name of a Bodhisattva)! For example, men and women, whether old or young, go to a water source with their respective vessels, whether it be a spring, pond, canal, river, or ocean, and each fills their vessel according to its size and returns, yet these water sources do not diminish. Likewise, Drdhamati! Bodhisattvas abide in the Shurangama Samadhi (a powerful meditation), and wherever they go, whether it be an assembly of Kshatriyas (rulers or warrior caste), Brahmanas (priest caste), laypeople, Shakyas (Shakya clan), or Brahmas (deities), they do not need to exert special effort, and they are able to make them all rejoice with kind words, and they expound the Dharma according to what is appropriate for them, yet their wisdom and eloquence do not diminish in the slightest. Drdhamati! This is called the ability and karmic reward of a Bodhisattva abiding in the Shurangama Samadhi's Prajnaparamita (perfection of wisdom).』 The Buddha told Drdhamati: 『Bodhisattvas abiding in the Shurangama Samadhi, sentient beings who see them are all able to attain liberation, some by hearing their names, some by seeing their dignified bearing, some by hearing their teachings, some by seeing…

默然，而皆得度。堅意！譬如大藥樹王名為喜見，有人見者病皆得愈。如是堅意！菩薩住首楞嚴三昧，眾生見者，貪恚癡病皆得除愈。如大藥王名曰滅除，若鬥戰時用以涂鼓，諸被箭射刀矛所傷，得聞鼓聲箭出毒除。如是堅意！菩薩住首楞嚴三昧，有聞名者，貪恚癡箭自然拔出，諸邪見毒皆悉除滅，一切煩惱不復動發。

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

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

「不也，世尊！」

【現代漢語翻譯】 現代漢語譯本： 默然之時，眾生都能得到度化。堅意（菩薩名）！譬如有一種大藥樹王，名為喜見，有人見到它，疾病都能痊癒。像這樣，堅意！菩薩安住于首楞嚴三昧（一種高級禪定），眾生見到他，貪婪、嗔恨、愚癡的疾病都能消除痊癒。又如大藥王，名為滅除，如果在戰爭時用它來塗在鼓上，那些被箭射傷、刀矛刺傷的人，聽到鼓聲，箭就會出來，毒素也會消除。像這樣，堅意！菩薩安住于首楞嚴三昧，有人聽到他的名字，貪婪、嗔恨、愚癡的箭就會自然拔出，各種邪見的毒素都會全部消除，一切煩惱不再生起。 堅意！譬如有一種藥樹，名為具足。有人用它的根，疾病就能消除痊癒；莖、節、心、皮、枝葉、花果都能消除痊癒；無論是新鮮的、乾燥的、還是截成一段段的，都能消除痊癒眾生的各種疾病。菩薩安住于首楞嚴三昧也是這樣，對於眾生沒有一時一刻不利益，常常能夠滅除一切眾生的苦難，用說法，同時施行四攝（佈施、愛語、利行、同事）和各種波羅蜜（到達彼岸的方法），使眾生得到解脫。無論是供養他的人，還是不供養他的人，無論對他有益還是無益，這位菩薩都用佛法利益他們，使他們得到安穩；甚至在他死後，有吃他肉的人，或者各種畜生，二足的、四足的，以及各種鳥獸、人和非人，這些眾生都因為菩薩的戒律和誓願的力量，死後能夠升到天上，常常沒有疾病、痛苦、衰老等苦難。堅意！安住于首楞嚴三昧的菩薩，就像藥樹一樣。 佛告訴堅意：『菩薩安住于首楞嚴三昧，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）世世代代自己知道，不需要向別人學習，舉足、下足、入息、出息，每一個念頭都常有六波羅蜜。為什麼呢？堅意！像這樣的菩薩，身體就是佛法，行為就是佛法。堅意！譬如有一個國王或者各位大臣，把成百上千種香搗成粉末。如果有人來索要其中的一種，不希望其他的香混合在一起。堅意！像這樣成百上千種香的粉末中，可以得到一種不和其他香混合的嗎？』 『不能，世尊！』

【English Translation】 English version: In silence, all are delivered. Firm Intent (a Bodhisattva's name)! It is like a great medicinal tree king named Joyful Sight; whoever sees it, their illnesses are all healed. Just so, Firm Intent! When a Bodhisattva dwells in the Shurangama Samadhi (a high-level of meditative concentration), beings who see him have their illnesses of greed, hatred, and delusion all removed and healed. It is like a great medicine king named Extinguisher; if, during battle, it is used to coat drums, those wounded by arrows, swords, and spears, upon hearing the drum's sound, the arrows will come out and the poison will be eliminated. Just so, Firm Intent! When a Bodhisattva dwells in the Shurangama Samadhi, those who hear his name will have the arrows of greed, hatred, and delusion naturally pulled out, all poisons of wrong views will be completely extinguished, and all afflictions will no longer arise. Firm Intent! It is like a medicinal tree named Complete. If someone uses its root, their illness will be removed and healed; the stem, joints, heartwood, bark, branches, leaves, flowers, and fruits can all remove and heal; whether fresh, dry, or cut into sections, all can remove and heal the various illnesses of beings. A Bodhisattva dwelling in the Shurangama Samadhi is also like this, constantly benefiting beings at all times, always able to extinguish all sufferings of beings, namely by expounding the Dharma while practicing the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) and the various Paramitas (methods of reaching the other shore), enabling them to attain liberation. Whether people make offerings or do not make offerings, whether they are beneficial or not, this Bodhisattva benefits them all with the Dharma, enabling them to attain peace and security; even after his death, those who eat his flesh, or various animals, two-legged, four-legged, and various birds and beasts, humans and non-humans, all these beings, due to the power of the Bodhisattva's precepts and vows, will be reborn in the heavens after death, constantly free from illnesses, pain, decay, and other sufferings. Firm Intent! A Bodhisattva dwelling in the Shurangama Samadhi is like a medicinal tree. The Buddha told Firm Intent: 'A Bodhisattva dwelling in the Shurangama Samadhi knows the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom) for himself in every lifetime, without learning from others; raising his foot, lowering his foot, inhaling, exhaling, every thought constantly has the Six Paramitas. Why is this? Firm Intent! Such a Bodhisattva's body is Dharma, his actions are Dharma. Firm Intent! It is like a king or various ministers who grind hundreds of thousands of kinds of incense into powder. If someone comes to ask for one kind of incense, not wanting the other incenses to be mixed together. Firm Intent! In such a powder of hundreds of thousands of kinds of incense, can one obtain one kind that is not mixed with the others?' 'No, World Honored One!'

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

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

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

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

堅意菩薩白佛言：「世尊！菩薩欲學首楞嚴三昧，當云何學？」

佛告堅意：「譬如學射，先射大準；射大準已，學射小準；射小準已，次學射的；學射的已，次學射杖；學射杖已，學射百毛；射百毛已，學射十毛；射十毛已，

【現代漢語翻譯】 現代漢語譯本： 『堅意（name of a Bodhisattva）！菩薩因為用一切波羅蜜（Paramita，度，到達彼岸）熏習身心，所以在每一個念頭中都自然產生六波羅蜜。堅意！菩薩如何在每一個念頭中產生六波羅蜜呢？堅意！這位菩薩能夠捨棄一切，心中沒有貪戀執著，這就是檀波羅蜜（Dāna-pāramitā，佈施度）；內心善良寂靜，最終沒有任何邪惡，這就是尸波羅蜜（Śīla-pāramitā，持戒度）；明白心的空性，在各種塵世誘惑中不受傷害，這就是羼提波羅蜜（Kṣānti-pāramitā，忍辱度）；勤奮地觀察和選擇，明白心是無相的，這就是毗梨耶波羅蜜（Vīrya-pāramitā，精進度）；最終達到善良寂靜，調伏自己的心，這就是禪波羅蜜（Dhyāna-pāramitā，禪定度）；觀察心，明白心，通達心的實相，這就是般若波羅蜜（Prajñā-pāramitā，智慧度）。堅意！菩薩安住在首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧），像這樣的法門，每一個念頭都具有六波羅蜜。』 當時，堅意菩薩（name of a Bodhisattva）對佛說：『真是前所未有啊！世尊！菩薩成就首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧），他們所做的事情真是不可思議。世尊！如果各位菩薩想要實踐佛的行徑，就應當學習這個首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧）。為什麼呢？世尊！這些菩薩雖然表面上做著各種凡夫俗子的行為，但是他們的內心卻沒有貪婪、嗔恨和愚癡。』 這時，大眾中有一位名叫成慈的大梵天王（Mahābrahmā named Acyuta）對佛說：『世尊！如果菩薩想要實踐一切凡夫俗子的行為，就應當學習首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧）。為什麼呢？因為這些菩薩雖然表面上做著各種凡夫俗子的行為，但是他們的內心卻沒有貪婪、嗔恨和愚癡的行為。』 佛說：『說得好，說得好！成慈！正如你所說。如果菩薩想要實踐一切凡夫俗子的行為，就應當學習首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧），不要執著於一切所學。』 堅意菩薩（name of a Bodhisattva）對佛說：『世尊！菩薩想要學習首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧），應當如何學習呢？』 佛告訴堅意（name of a Bodhisattva）：『比如學習射箭，先射大的靶子；射中大的靶子后，學習射小的靶子；射中小的靶子后，接著學習射箭靶的中心；學會射箭靶的中心后，接著學習射箭桿；學會射箭桿后，學習射百根毛；射中百根毛后，學習射十根毛；射中十根毛后，

【English Translation】 English version: 'Steadfast Intent (name of a Bodhisattva)! Because Bodhisattvas cultivate their body and mind with all the Paramitas (Pāramitā, perfections, reaching the other shore), they naturally generate the Six Paramitas in every thought. Steadfast Intent! How do Bodhisattvas generate the Six Paramitas in every thought? Steadfast Intent! These Bodhisattvas are able to relinquish everything, with no greed or attachment in their hearts, this is Dāna-pāramitā (Dāna-pāramitā, perfection of giving); their hearts are virtuous and peaceful, ultimately without any evil, this is Śīla-pāramitā (Śīla-pāramitā, perfection of morality); they understand the emptiness of the mind, and are unharmed by various worldly temptations, this is Kṣānti-pāramitā (Kṣānti-pāramitā, perfection of patience); they diligently observe and choose, understanding that the mind is without form, this is Vīrya-pāramitā (Vīrya-pāramitā, perfection of vigor); they ultimately attain virtuous peace, subduing their minds, this is Dhyāna-pāramitā (Dhyāna-pāramitā, perfection of meditation); they observe the mind, understand the mind, and comprehend the true nature of the mind, this is Prajñā-pāramitā (Prajñā-pāramitā, perfection of wisdom). Steadfast Intent! Bodhisattvas abide in the Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi), and such Dharma gates have the Six Paramitas in every thought.' At that time, Steadfast Intent Bodhisattva (name of a Bodhisattva) said to the Buddha: 'This is unprecedented! World Honored One! Bodhisattvas who achieve the Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi) perform inconceivable deeds. World Honored One! If Bodhisattvas wish to practice the conduct of the Buddhas, they should study this Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi). Why? World Honored One! These Bodhisattvas outwardly engage in all the actions of ordinary beings, but their minds are without greed, hatred, and delusion.' At that time, a Great Brahma King named Acyuta (Mahābrahmā named Acyuta) in the assembly said to the Buddha: 'World Honored One! If Bodhisattvas wish to practice all the actions of ordinary beings, they should study the Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi). Why? Because these Bodhisattvas outwardly engage in all the actions of ordinary beings, but their minds are without the actions of greed, hatred, and delusion.' The Buddha said: 'Excellent, excellent! Acyuta! As you have said. If Bodhisattvas wish to practice all the actions of ordinary beings, they should study the Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi), without being attached to all that is learned.' Steadfast Intent Bodhisattva (name of a Bodhisattva) said to the Buddha: 'World Honored One! How should Bodhisattvas study the Śūraṅgama Samādhi (Śūraṅgama Samādhi, Śūraṅgama Samādhi) if they wish to learn it?' The Buddha told Steadfast Intent (name of a Bodhisattva): 'For example, when learning to shoot arrows, first shoot at a large target; after hitting the large target, learn to shoot at a small target; after hitting the small target, then learn to shoot at the center of the target; after learning to shoot at the center of the target, then learn to shoot at the arrow shaft; after learning to shoot at the arrow shaft, learn to shoot at a hundred hairs; after hitting a hundred hairs, learn to shoot at ten hairs; after hitting ten hairs,

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

「堅意！菩薩若學如是諸法，則得首楞嚴三昧。菩薩已得首楞嚴三昧，則于諸法無所復學。何以故？先已善學一切法故。譬如學射能射一毛分，不復學余。所以者何？先已

【現代漢語翻譯】 現代漢語譯本： 學習射一根毫毛；射一根毫毛之後，再學習射百分之一毫毛的一分；能夠射中這些，就可以稱為善於射箭，隨意射出都不會落空。這樣堅定意志！菩薩如果想要學習首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定），首先應當學習愛樂心，學習愛樂心之後應當學習深心，學習深心之後應當學習大慈，學習大慈之後應當學習大悲，學習大悲之後應當學習四聖梵行，也就是慈、悲、喜、舍。學習四聖梵行之後，應當學習報得的最上五神通自然隨身，學習這些神通之後，那時便能成就六波羅蜜（六度，六種到達彼岸的方法）；成就六波羅蜜之後，便能通達方便；通達方便之後，就能安住于第三柔順忍；安住于第三柔順忍之後，就能得到無生法忍；得到無生法忍之後，諸佛就會授記；諸佛授記之後，就能進入第八菩薩地；進入第八菩薩地之後，就能得到諸佛現前三昧；得到諸佛現前三昧之後，常常不會離開見到諸佛；常常不會離開見到諸佛之後，就能具足一切佛法因緣；具足一切佛法因緣之後，就能發起莊嚴佛土的功德；能發起莊嚴佛土的功德之後，就能具足殊勝的生家種姓；能具足殊勝的生家種姓之後，就能入胎出生；入胎出生之後，就能具足十地；具足十地之後，那時便能得到受佛職號；受佛職號之後，便能得到一切菩薩三昧；得到一切菩薩三昧之後，然後才能得到首楞嚴三昧；得到首楞嚴三昧之後，能為眾生施行佛事，而且也不捨棄菩薩的行法。

『堅意！菩薩如果學習像這樣的諸法，就能得到首楞嚴三昧。菩薩已經得到首楞嚴三昧，那麼對於諸法就沒有什麼需要再學習的了。為什麼呢？因為先前已經很好地學習了一切法。譬如學習射箭能夠射中一毫毛的分，就不再學習其他的了。為什麼呢？因為先前已經……』

【English Translation】 English version: To learn to shoot a single hair; having shot a single hair, then learn to shoot one part of one hundredth of a hair; being able to shoot these, one is called a good archer, shooting at will without missing. Such is firm intent! If a Bodhisattva wishes to learn the Śūraṅgama Samādhi (a profound state of meditation), first he should learn the mind of loving-kindness, having learned the mind of loving-kindness, he should then learn the profound mind, having learned the profound mind, he should then learn great compassion, having learned great compassion, he should then learn great pity, having learned great pity, he should then learn the Four Holy Brahmavihāras, namely loving-kindness, compassion, joy, and equanimity. Having learned the Four Holy Brahmavihāras, he should then learn the best five supernatural powers that naturally accompany him, having learned these powers, at that time he will be able to accomplish the Six Pāramitās (the six perfections, the six ways to reach the other shore); having accomplished the Six Pāramitās, he will then be able to understand skillful means; having understood skillful means, he will be able to abide in the Third Forbearance of Gentleness; having abided in the Third Forbearance of Gentleness, he will obtain the forbearance of the non-arising of phenomena; having obtained the forbearance of the non-arising of phenomena, all Buddhas will bestow predictions; having received predictions from all Buddhas, he will be able to enter the Eighth Bodhisattva Ground; having entered the Eighth Bodhisattva Ground, he will obtain the Samādhi of the Buddhas' Presence; having obtained the Samādhi of the Buddhas' Presence, he will constantly not be separated from seeing all Buddhas; having constantly not been separated from seeing all Buddhas, he will be able to fully possess all the causes and conditions of the Buddhadharma; having fully possessed all the causes and conditions of the Buddhadharma, he will be able to initiate the merits of adorning the Buddha-lands; having been able to initiate the merits of adorning the Buddha-lands, he will be able to fully possess a noble birth family lineage; having been able to fully possess a noble birth family lineage, he will enter the womb and be born; having entered the womb and been born, he will be able to fully possess the Ten Grounds; having fully possessed the Ten Grounds, at that time he will obtain the acceptance of the Buddha's title; having accepted the Buddha's title, he will then obtain all the Bodhisattva Samādhis; having obtained all the Bodhisattva Samādhis, then he will obtain the Śūraṅgama Samādhi; having obtained the Śūraṅgama Samādhi, he will be able to perform Buddha-works for sentient beings, and also not abandon the practices of a Bodhisattva.

'Firm Intent! If a Bodhisattva learns such dharmas, he will obtain the Śūraṅgama Samādhi. If a Bodhisattva has already obtained the Śūraṅgama Samādhi, then there is nothing more to learn regarding the dharmas. Why? Because he has already well-learned all dharmas. For example, if one learns archery and can shoot one part of a hair, he does not need to learn anything else. Why? Because he has already...'

學故。如是堅意！菩薩住首楞嚴三昧，於一切法無所復學，一切三昧、一切功德皆已學故。」

爾時堅意菩薩白佛言：「世尊！我今欲說譬喻，唯愿聽許。」

佛言：「便說。」

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

佛告堅意：「如汝所說。若菩薩住首楞嚴三昧者，悉知一切諸菩薩法、一切佛法。」

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

爾時堅意菩薩問是持須彌頂釋言：「汝從何許四天下來？住何須彌山頂？」

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

堅意問言：「仁者得是首楞嚴三昧耶？」

釋言：「是三昧中寧復有得不得相耶？」

堅意言：「不也。」

釋言：「善男子！當知菩薩行是三昧，于諸法中都無所得。」

堅意言：「如汝

【現代漢語翻譯】 現代漢語譯本：因此要堅定信念！菩薩安住于首楞嚴三昧（Śūraṅgama-samādhi，一種強大的禪定），對於一切法不再需要學習，因為一切三昧、一切功德都已經學過了。

這時，堅意菩薩（Dṛḍhamati-bodhisattva）對佛說：『世尊！我現在想說個比喻，希望您能允許。』

佛說：『說吧。』

『世尊！譬如三千大千世界的大梵天王（Mahābrahmā，色界天的最高統治者），自然而然就能普遍地觀察三千大千世界，不需要任何額外的努力。同樣，菩薩安住于首楞嚴三昧，對於一切法自然能夠觀察，不需要任何額外的努力；而且也能知道一切眾生的心念和心理活動。』

佛告訴堅意：『正如你所說。如果菩薩安住于首楞嚴三昧，就能完全瞭解一切菩薩的法、一切佛法。』

這時，法會中有一位天帝釋（Śakra，忉利天之主），名叫持須彌頂（Sumeru-dhara），他位於這個三千大千世界的最外邊緣，對佛說：『世尊！譬如住在須彌山（Sumeru，佛教宇宙觀中的聖山）頂，就能看到天下的一切。菩薩也是這樣，安住于首楞嚴三昧，對於諸聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺，不依師而自悟者）的修行以及一切眾生的行為，自然能夠觀察。』

這時，堅意菩薩問持須彌頂釋：『你從哪個四天（Cāturmahārājika-deva，四大天王所居之天）下來？住在哪個須彌山頂？』

這位釋回答說：『善男子！如果菩薩得到了首楞嚴三昧，就不應該問他住在哪裡。為什麼呢？因為這位菩薩的一切佛國都是他的住處，但他不執著于住處，沒有得到住處的想法，也看不到住處。』

堅意問：『仁者得到了這個首楞嚴三昧嗎？』

釋回答說：『在這個三昧中，難道還有得到或得不到的分別嗎？』

堅意說：『沒有。』

釋說：『善男子！應當知道菩薩修行這個三昧，對於一切法都沒有任何執著。』

堅意說：『如你』

【English Translation】 English version: Therefore, be resolute in your intention! A Bodhisattva abiding in the Śūraṅgama-samādhi (a powerful state of meditative absorption) no longer needs to learn anything about any dharma, because all samādhis and all merits have already been learned.

At that time, the Bodhisattva Dṛḍhamati (Firm Intention) said to the Buddha: 'World-Honored One! I now wish to speak a parable; may you please grant me permission.'

The Buddha said: 'Speak.'

'World-Honored One! For example, the Great Brahmā King (Mahābrahmā, the ruler of the highest heaven in the Realm of Form) of the three-thousand-great-thousand world system is naturally able to universally observe the three-thousand-great-thousand world system without any additional effort. Likewise, a Bodhisattva abiding in the Śūraṅgama-samādhi is naturally able to observe all dharmas without any effort; and is also able to know the thoughts and mental activities of all sentient beings.'

The Buddha told Dṛḍhamati: 'As you have said. If a Bodhisattva abides in the Śūraṅgama-samādhi, he fully knows all the dharmas of Bodhisattvas and all the Buddha-dharmas.'

At that time, in the assembly, there was a Śakra (Lord of the Trayastriṃśa Heaven), named Sumeru-dhara (Holder of Mount Sumeru), who was located at the outermost edge of this three-thousand-great-thousand world system. He said to the Buddha: 'World-Honored One! For example, one who dwells on the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) is able to see all under heaven. A Bodhisattva is like that; abiding in the Śūraṅgama-samādhi, he is naturally able to observe the practices of all Śrāvakas (Hearers, those who attain enlightenment by listening to the Dharma) and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment independently) and the conduct of all sentient beings.'

At that time, the Bodhisattva Dṛḍhamati asked Śakra Sumeru-dhara: 'From which of the Four Heavens (Cāturmahārājika-deva, the heavens of the Four Heavenly Kings) did you descend? On which summit of Mount Sumeru do you dwell?'

That Śakra replied: 'Good man! If a Bodhisattva has attained the Śūraṅgama-samādhi, one should not ask him where he dwells. Why? Because all Buddha-lands are the dwelling place of this Bodhisattva, but he is not attached to any dwelling place, does not obtain any dwelling place, and does not see any dwelling place.'

Dṛḍhamati asked: 'Have you, benevolent one, attained this Śūraṅgama-samādhi?'

Śakra replied: 'In this samādhi, is there any distinction of attainment or non-attainment?'

Dṛḍhamati said: 'No.'

Śakra said: 'Good man! You should know that when a Bodhisattva practices this samādhi, he has no attachment to any dharma whatsoever.'

Dṛḍhamati said: 'As you'

辯者，必已得是首楞嚴三昧。」

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

爾時佛告堅意菩薩：「汝見是持須彌山釋不？」

「已見。世尊！」

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

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

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

爾時釋提桓因白佛言：「世尊！我欲見此大士成就妙身。」

佛言：「憍尸迦！汝欲見耶？」

「世尊！愿樂欲見。」

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

釋提桓因白佛言：「未曾有也。世尊！今此大士身色清凈殊妙難及，是諸釋梵護世天王身皆不現，猶如聚墨。世尊！我于

【現代漢語翻譯】 現代漢語譯本：『能這樣辯論的人，必定已經獲得了這首楞嚴三昧（Śūraṅgama Samādhi，一種強大的禪定狀態）。』

釋（佛陀的弟子）說：『善男子！我沒有見到法有什麼固定的住處，對於一切法都沒有執著，這樣才能獲得首楞嚴三昧。善男子！安住于這種三昧，那麼對於諸法就沒有執著，如果沒有執著，就沒有取捨；如果沒有取捨，就無話可說。』

這時，佛告訴堅意菩薩（Dṛḍhamati Bodhisattva）：『你看見這位持須彌山釋（Sumeru-dhara-Śakra，持有須彌山的帝釋天）了嗎？』

『已經看見了，世尊！』

『堅意！這位釋天自然而然地隨心所欲，能夠獲得首楞嚴三昧，安住于這種三昧，在這三千大千世界（Trisāhasra-mahāsāhasra-loka-dhātu，一個巨大的宇宙系統）中，能夠在各個帝釋天宮殿顯現自身。』

這時，此間的釋提桓因（Śakro devānām indraḥ，帝釋天之王）對佛說：『世尊！如果持須彌山釋能夠在各個帝釋天宮殿顯現自身，為什麼我在一切帝釋天處所都看不見他呢？』

這時，持須彌山釋對這位釋天說：『憍尸迦（Kauśika，帝釋天的別名）！如果我現在以真實的身形示現給你看，你對於你的宮殿就不會再感到喜悅快樂了，我經常到你所居住的宮殿，只是你看不見我罷了。』

這時，釋提桓因對佛說：『世尊！我想要見這位大士成就的妙身。』

佛說：『憍尸迦！你想看嗎？』

『世尊！我非常樂意想看。』

佛告訴持須彌山釋說：『善男子！你向這位釋天展示你真實的妙身。』那位釋天立刻顯現出真實的妙身。當時，法會中那些沒有得到首楞嚴三昧的諸位釋天、梵天、護世天王（Lokapāla）、聲聞（Śrāvaka）、菩薩（Bodhisattva），他們的身形都消失不見，就像一團墨一樣。持須彌山釋的身形就像須彌山王一樣，高大巍峨，光明遠照，這時佛的身形更加明顯。

釋提桓因對佛說：『真是前所未有啊，世尊！現在這位大士的身色清凈殊勝美妙難以企及，這些釋天、梵天、護世天王的身形都消失不見，就像一團墨一樣。世尊！我對於』

【English Translation】 English version: 'One who can debate like this must have attained this Śūraṅgama Samādhi (a powerful state of meditative absorption).'

Śākya (a disciple of the Buddha) said: 'Good man! I do not see any fixed abode for the Dharma, and I am not attached to any Dharma. Only then can one attain the Śūraṅgama Samādhi. Good man! Abiding in this Samādhi, one has no attachment to any Dharma. If there is no attachment, there is no grasping; if there is no grasping, there is nothing to say.'

At that time, the Buddha said to Dṛḍhamati Bodhisattva (Firm Intent Bodhisattva): 'Do you see this Sumeru-dhara-Śakra (Śakra who holds Mount Sumeru)?'

'I have seen him, World-Honored One!'

'Dṛḍhamati! This Śakra naturally and freely is able to attain the Śūraṅgama Samādhi. Abiding in this Samādhi, he can manifest himself in all the palaces of the Śakras in this Trisāhasra-mahāsāhasra-loka-dhātu (great trichiliocosm, a vast cosmic system).'

At that time, Śakro devānām indraḥ (Śakra, the King of the Gods) in this realm said to the Buddha: 'World-Honored One! If Sumeru-dhara-Śakra can manifest himself in all the palaces of the Śakras, why do I not see him in all the abodes of the Śakras?'

At that time, Sumeru-dhara-Śakra said to this Śakra: 'Kauśika (another name for Śakra)! If I were to show you my true form now, you would no longer find joy and pleasure in your palace. I often come to the palace where you dwell, but you do not see me.'

At that time, Śakro devānām indraḥ said to the Buddha: 'World-Honored One! I wish to see the wondrous body attained by this great being.'

The Buddha said: 'Kauśika! Do you wish to see it?'

'World-Honored One! I eagerly wish to see it.'

The Buddha said to Sumeru-dhara-Śakra: 'Good man! Show this Śakra your true and wondrous body.' That Śakra immediately manifested his true and wondrous body. At that time, all the Śakras, Brahmās, Lokapālas (World-Protectors), Śrāvakas (Hearers), and Bodhisattvas (Enlightenment Beings) in the assembly who had not attained the Śūraṅgama Samādhi all disappeared, like a mass of ink. The body of Sumeru-dhara-Śakra was like Mount Sumeru, tall and majestic, with light shining far and wide. At that time, the Buddha's body became even more radiant.

Śakro devānām indraḥ said to the Buddha: 'It has never happened before! World-Honored One! Now this great being's body is pure, sublime, and wonderfully unattainable. The bodies of these Śakras, Brahmās, and Lokapālas have all disappeared, like a mass of ink. World-Honored One! I, regarding'

須彌山善妙堂上，著釋迦毗楞伽摩尼瓔珞，以是光明，一切天眾身皆不現。我今以此大士光明，身不復現，所著寶瓔珞亦無光色。」

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

「已見。世尊！但為此珠其光猛盛，我眼不堪。」

佛告憍尸迦：「若有菩薩得首楞嚴三昧或作帝釋，皆著如是摩尼瓔珞。」◎

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

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

【現代漢語翻譯】 現代漢語譯本：在須彌山（Mount Sumeru）善妙堂上，帝釋天（Śakra）佩戴著釋迦毗楞伽摩尼（Śākyavaiḍūrya-maṇi）瓔珞，因為這寶珠的光明，一切其他天眾的光芒都無法顯現。我現在因為這位大士的光明，自身的光芒也無法顯現，所佩戴的寶瓔珞也失去了光彩。" 佛告訴釋提桓因（Śakro devānām indraḥ）說：『憍尸迦（Kauśika）！如果這三千大千世界都充滿釋迦毗楞伽摩尼珠，還有照明諸天的摩尼珠，能讓這些釋迦毗楞伽摩尼珠都失去光芒。憍尸迦！如果這三千大千世界都充滿照明諸天的摩尼珠，還有金剛明摩尼珠，能讓這些照明諸天的摩尼珠都失去光芒。憍尸迦！如果這三千大千世界都充滿金剛明摩尼珠，還有諸明集摩尼珠，能讓這些金剛明摩尼珠都失去光芒。憍尸迦！你看到帝釋天佩戴的諸明集摩尼珠了嗎？』 『已經看到了，世尊！只是因為這寶珠的光芒太強烈，我的眼睛無法承受。』 佛告訴憍尸迦：『如果有菩薩得到首楞嚴三昧（Śūraṅgama-samādhi），或者成為帝釋天，都會佩戴這樣的摩尼瓔珞。』 這時，釋提桓因對佛說：『世尊！那些沒有發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）的人，無法得到這樣清凈美妙的身體，也會失去這首楞嚴三昧。』 這時，瞿域天子（Govyaka-devaputra）對釋提桓因說：『那些聲聞人（Śrāvaka）已經進入法位，即使稱讚愛樂佛道也沒有用，因為他們已經在生死輪迴中設定了障礙。如果有人已經發起阿耨多羅三藐三菩提心，無論是現在發起還是將來發起，這樣的人才應該愛樂佛道，才能得到這樣上妙的色身。譬如有人天生就是盲人，即使稱讚愛樂太陽和月亮，也無法得到太陽和月亮的光明。像這樣，聲聞人進入法位后，即使稱讚愛樂佛法，佛的功德對自身也沒有益處。所以，如果想要得到這種美妙的身體和大智慧，就應當發起無上佛菩提心，就能得到這樣上妙的色身。』

【English Translation】 English version: On the Excellent Hall of Mount Sumeru (Mount Sumeru), Śakra (Śakro devānām indraḥ) wears a Śākyavaiḍūrya-maṇi (Śākyavaiḍūrya-maṇi) necklace, and because of its light, the bodies of all other devas (devas) are not visible. Now, because of the light of this great being, my own body is not visible, and the jeweled necklace I wear has also lost its luster.' The Buddha said to Śakro devānām indraḥ (Śakro devānām indraḥ): 'Kauśika (Kauśika)! If this three-thousand-great-thousand world were filled with Śākyavaiḍūrya-maṇi jewels, there would be even more maṇi jewels illuminating the devas, which could cause these Śākyavaiḍūrya-maṇi jewels to disappear. Kauśika! If this three-thousand-great-thousand world were filled with maṇi jewels illuminating the devas, there would be even more Vajra-light maṇi jewels, which could cause these maṇi jewels illuminating the devas to disappear. Kauśika! If this three-thousand-great-thousand world were filled with Vajra-light maṇi jewels, there would be even more Assemblage-of-lights maṇi jewels, which could cause these Vajra-light maṇi jewels to disappear. Kauśika! Have you seen the Assemblage-of-lights maṇi jewel worn by Śakra?' 'I have seen it, World Honored One! But because the light of this jewel is so intense, my eyes cannot bear it.' The Buddha said to Kauśika: 'If a Bodhisattva (Bodhisattva) attains the Śūraṅgama-samādhi (Śūraṅgama-samādhi) or becomes Śakra, they will wear such a maṇi necklace.' At that time, Śakro devānām indraḥ said to the Buddha: 'World Honored One! Those who do not generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) will not obtain such a pure and wonderful body, and will also lose this Śūraṅgama-samādhi.' At that time, Govyaka-devaputra (Govyaka-devaputra) said to Śakro devānām indraḥ: 'Those Śrāvakas (Śrāvaka) who have entered the stage of Dharma, even if they praise and love the Buddha-path, are unable to do anything, because they have already created obstacles in saṃsāra (saṃsāra). If someone has generated the mind of anuttarā-samyak-saṃbodhi, whether they generate it now or will generate it in the future, such a person should love the Buddha-path and can obtain such a supreme and wonderful body. For example, if someone is born blind, even if they praise and love the sun and moon, they cannot receive the light of the sun and moon. Likewise, those Śrāvakas who have entered the stage of Dharma, even if they praise and love the Buddha-dharma, the merits of the Buddha will not benefit them. Therefore, if you want to obtain this wonderful body and great wisdom, you should generate the unsurpassed Bodhi-citta (Bodhi-citta) of the Buddha, and then you can obtain such a supreme and wonderful body.'

身。」

瞿域天子說是語時，萬二千天子發阿耨多羅三藐三菩提心。

爾時堅意菩薩問瞿域天子言：「行何功德轉女人身？」

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

「云何而事？」

答言：「如事世尊！」

「云何其心而不諂曲？」

答言：「身業隨口，口業隨意，是名女人心無諂曲。」

問言：「云何轉女人身？」

答言：「如成。」

問言：「云何如成？」

答言：「如轉。」

問言：「天子此語何義？」

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

堅意菩薩問瞿域言：「汝于首楞嚴三昧，知少分耶！」

答言：「善男子！我知他得，身自不證。我念過世釋迦牟尼佛，在凈飯王家為菩薩時，于宮殿內眾采女中夜半清凈。爾時東方恒河沙等諸梵王來，有問菩薩乘者、有問聲聞道者，菩薩各隨所問而答。于梵眾中有一梵王，不

【現代漢語翻譯】 現代漢語譯本： 『身。』

瞿域天子說這些話的時候，有一萬二千個天子發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

這時，堅意菩薩（Drdhamati Bodhisattva）問瞿域天子說：『修行什麼功德可以轉變女人身？』

瞿域天子回答說：『善男子！發大乘心的人，不會在男女之間有所分別。為什麼呢？因為薩婆若心（Sarvajna-citta，一切智心）不在三界（Trailokya，欲界、色界、無色界）之內，因為有分別，所以才有男人和女人的區分。仁者您問，修行什麼功德可以轉變女人身？過去侍奉菩薩時，內心沒有諂媚虛偽。』

堅意菩薩問：『如何侍奉？』

瞿域天子回答說：『就像侍奉世尊（Lokajyestha，佛）一樣！』

堅意菩薩問：『如何才能使內心沒有諂媚虛偽？』

瞿域天子回答說：『身業（kaya-karma，身體的行為）隨順口業（vak-karma，口頭的言語），口業隨順意業（manas-karma，內心的想法），這就叫做女人內心沒有諂媚虛偽。』

堅意菩薩問：『如何轉變女人身？』

瞿域天子回答說：『如成。』

堅意菩薩問：『如何如成？』

瞿域天子回答說：『如轉。』

堅意菩薩問：『天子，您這話是什麼意思？』

瞿域天子回答說：『善男子！一切諸法中，沒有成也沒有轉，諸法只有一個味道，叫做法性味（Dharmata-rasa，諸法實相之味）。善男子！我隨自己的願力而有女人身，即使我的身體成就了男子身，對於女身之相，也不會破壞或捨棄。善男子！所以應當知道，是男是女都是顛倒的，一切諸法以及顛倒，都畢竟遠離了二相（dvaya-lakshana，對立的兩種相）。』

堅意菩薩問瞿域天子說：『您對於首楞嚴三昧（Surangama-samadhi，勇健定），知道多少呢？』

瞿域天子回答說：『善男子！我知道別人得到，自己卻沒有證得。我回憶過去世，釋迦牟尼佛（Sakyamuni Buddha）在凈飯王（Suddhodana）家做菩薩（Bodhisattva）的時候，在宮殿內眾多的采女之中，於半夜保持清凈。當時，東方恒河沙數那麼多的梵王（Brahma）前來，有的問菩薩乘（Bodhisattva-yana，菩薩的修行方法）的問題，有的問聲聞道（Sravaka-yana，聲聞的修行方法）的問題，菩薩都隨著他們所問的而回答。在梵眾中，有一位梵王，不』

【English Translation】 English version: 『body.』

When the son of the god Koti spoke these words, twelve thousand sons of gods generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, the Bodhisattva Drdhamati (Firm Intent) asked the son of the god Koti, 『By practicing what merits can one transform from a woman』s body?』

He replied, 『Good man! Those who generate the Great Vehicle (Mahayana) mind do not see any difference between male and female. Why? Because the Sarvajna-citta (all-knowing mind) is not within the three realms (Trailokya). Because there is discrimination, there is male and female. What you ask, good sir, is by practicing what merits can one transform from a woman』s body? In the past, when serving Bodhisattvas, one』s mind was without deceit or crookedness.』

The Bodhisattva asked, 『How does one serve?』

He replied, 『Like serving the Lokajyestha (World Honored One)!』

The Bodhisattva asked, 『How can one』s mind be without deceit or crookedness?』

He replied, 『The body karma (action) follows the mouth karma (speech), and the mouth karma follows the mind karma (thought). This is called a woman』s mind without deceit or crookedness.』

The Bodhisattva asked, 『How does one transform from a woman』s body?』

He replied, 『Like becoming.』

The Bodhisattva asked, 『How is it like becoming?』

He replied, 『Like transforming.』

The Bodhisattva asked, 『Son of god, what is the meaning of your words?』

He replied, 『Good man! In all dharmas, there is neither becoming nor transforming. All dharmas have one taste, called the Dharmata-rasa (taste of the nature of reality). Good man! I have a woman』s body according to my own vows. Even if my body becomes a man』s body, I will not destroy or abandon the form of a woman』s body. Good man! Therefore, you should know that both male and female are inverted views. All dharmas and inversions are ultimately free from duality (dvaya-lakshana).』

The Bodhisattva Drdhamati asked Koti, 『Do you know a small portion of the Surangama-samadhi (Heroic March Samadhi)?』

He replied, 『Good man! I know that others have attained it, but I have not realized it myself. I remember in a past life, when Sakyamuni Buddha was a Bodhisattva in the house of King Suddhodana (Pure Rice), he remained pure in the palace among many palace women in the middle of the night. At that time, Brahma (god) kings as numerous as the sands of the Ganges River came from the east. Some asked about the Bodhisattva-yana (Bodhisattva vehicle), and some asked about the Sravaka-yana (Hearer vehicle). The Bodhisattva answered each according to their questions. Among the Brahma assembly, there was one Brahma king who did not』

解菩薩所行方便，而作是言：『仁者乃有如是智慧善答所問，云何貪愛王位色慾？』余諸梵王了知菩薩智慧方便，語此梵言：『菩薩不貪王位色慾，將為教化成就眾生，處在居家現為菩薩，而今他方成就佛道轉妙法輪。』是梵聞已而作是言：『得何三昧能作如是自在神變？』余梵謂言：『是首楞嚴三昧勢力。』善男子！我于爾時而作是念：『菩薩住三昧，神力感應至未曾有，處在愛慾領理國事，而能不離如是三昧。』我聞此已倍加恭敬，于菩薩所生世尊想，深發阿耨多羅三藐三菩提心，愿于來世亦當成就如是功德。善男子！我所見者如是少分，我唯知此首楞嚴三昧，當有無量不可思議功德勢力。」

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

堅意菩薩白佛言：「世尊！今此會中寧有得是首楞嚴三昧者不？」爾時會中有天子名現意，語堅意菩薩言：「譬如賈客入于大海，而作是言：『此大海中有摩尼珠，可持去不？』汝語似是。所以者何？於今如來大智海會，其中菩薩成就法寶發大莊嚴，汝在中坐而作是問：『於此會中寧有菩薩得是首楞嚴三昧者不？』堅意！今此會中自有菩薩得首

【現代漢語翻譯】 現代漢語譯本：於是，那位梵天以菩薩所行的方便為出發點，說道：『仁者擁有如此智慧，善於回答問題，為何還會貪戀王位（指世俗的權力）呢？』其他的梵天們瞭解菩薩的智慧和方便，對這位梵天說：『菩薩並不貪戀王位（指世俗的權力），而是爲了教化成就眾生，身處居家，示現為菩薩，如今在其他世界成就佛道，轉動微妙的法輪。』那位梵天聽后說道：『獲得了何種三昧（指禪定），才能做到如此自在的神變？』其他的梵天說：『這是首楞嚴三昧（指一種高級禪定）的勢力。』善男子！我當時心中這樣想：『菩薩安住於三昧（指禪定）中，神力感應，真是前所未有，身處愛慾之中，治理國家事務，卻能不離這種三昧（指禪定）。』我聽聞這些后，更加恭敬，對菩薩生起了世尊（指佛陀）的敬仰之心，深深地發起了阿耨多羅三藐三菩提心（指無上正等正覺之心），希望來世也能成就這樣的功德。善男子！我所見到的只是這樣少許的部分，我只知道這首楞嚴三昧（指一種高級禪定），當有無量不可思議的功德勢力。」 堅意菩薩對佛說：『希有啊，世尊！這位瞿域天子（指一位天神）如此深切地說出這些話，都是如來（指佛陀）作為他的善知識（指良師益友）常常守護他的緣故。世尊！瞿域天子（指一位天神）不久也將安住于首楞嚴三昧（指一種高級禪定），獲得這種自在的神變勢力，就像如今世尊（指佛陀）所做的一樣。』 堅意菩薩對佛說：『世尊！如今這法會之中，難道沒有獲得這首楞嚴三昧（指一種高級禪定）的人嗎？』當時法會中有一位天子名叫現意，對堅意菩薩說：『譬如商人進入大海，然後說：『這大海中有摩尼珠（指珍貴的寶珠），可以拿走嗎？』你的話就像這樣。為什麼呢？如今如來（指佛陀）的大智慧法會，其中的菩薩成就法寶，發出盛大的莊嚴，你身在其中，卻問：『這法會中難道沒有菩薩獲得這首楞嚴三昧（指一種高級禪定）嗎？』堅意！如今這法會中自有菩薩獲得首楞嚴三昧（指一種高級禪定）。』

【English Translation】 English version: Then, that Brahma, taking the Bodhisattva's expedient means as a starting point, said: 'Benevolent one, you possess such wisdom and are good at answering questions, why do you still crave the throne (referring to worldly power)?' The other Brahmas, understanding the Bodhisattva's wisdom and expedient means, said to this Brahma: 'The Bodhisattva does not crave the throne (referring to worldly power), but rather to teach and accomplish sentient beings. He dwells in a household, appearing as a Bodhisattva, and now in other worlds, he has attained Buddhahood and turns the wonderful Dharma wheel.' Upon hearing this, that Brahma said: 'What Samadhi (referring to meditation) has he attained to be able to perform such自在(zìzài) and miraculous transformations?' The other Brahmas said: 'It is the power of the Shurangama Samadhi (referring to an advanced state of meditation).' Good man! At that time, I thought to myself: 'The Bodhisattva abides in Samadhi (referring to meditation), and his spiritual power is unprecedented. He dwells in the midst of love and desire, managing the affairs of the country, yet he is able to remain inseparable from this Samadhi (referring to meditation).' Upon hearing this, I became even more respectful, and I developed the reverence of a World Honored One (referring to the Buddha) towards the Bodhisattva, and I deeply aroused the mind of Anuttara-samyak-sambodhi (referring to the mind of unsurpassed, complete, and perfect enlightenment), hoping to attain such merits in the future. Good man! What I have seen is only such a small portion, and I only know this Shurangama Samadhi (referring to an advanced state of meditation), which must have immeasurable and inconceivable merits and power.' Firm Intent Bodhisattva said to the Buddha: 'Rare is it, World Honored One! This Ku域(qūyù) Deva (referring to a celestial being) speaks so deeply, all because the Tathagata (referring to the Buddha) is his good advisor (referring to a beneficial teacher and friend) who constantly protects him. World Honored One! Ku域(qūyù) Deva (referring to a celestial being) will soon abide in the Shurangama Samadhi (referring to an advanced state of meditation) and attain this自在(zìzài) miraculous power, just as the World Honored One (referring to the Buddha) does now.' Firm Intent Bodhisattva said to the Buddha: 'World Honored One! Is there anyone in this assembly who has attained this Shurangama Samadhi (referring to an advanced state of meditation)?' At that time, there was a Deva (referring to a celestial being) named Present Intent in the assembly, who said to Firm Intent Bodhisattva: 'It is like a merchant entering the ocean and then saying: 'Are there Mani jewels (referring to precious gems) in this ocean that can be taken away?' Your words are like this. Why? Now, in the Tathagata's (referring to the Buddha) great wisdom assembly, the Bodhisattvas accomplish Dharma treasures and emit great adornments. You are sitting in the midst of it, yet you ask: 'Is there any Bodhisattva in this assembly who has attained this Shurangama Samadhi (referring to an advanced state of meditation)?' Firm Intent! There are Bodhisattvas in this assembly who have attained the Shurangama Samadhi (referring to an advanced state of meditation).'

楞嚴三昧現帝釋身，有現梵王身，有現諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽身；有得首楞嚴三昧現比丘、比丘尼、優婆塞、優婆夷身；有得首楞嚴三昧以諸相好而自嚴身；自有菩薩為化眾生，現作女身形色相貌、有現聲聞形色相貌、有現辟支佛形色相貌。堅意！如來自在隨所至眾，若剎利眾、婆羅門眾、若居士眾、釋眾、梵眾、諸護世眾，隨是諸眾普能示現形色相貌，當知皆是首楞嚴三昧本事果報。堅意！若見如來所說法處，當知此中則有無量諸大菩薩，大智自在發大莊嚴、於一切法自在行者，能隨如來轉法輪者。」

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

佛言：「堅意！如汝所說，是現意天子已住首楞嚴三昧，通達是三昧故能作是說。」

爾時佛告現意天子：「汝可示現首楞嚴三昧本事少分？」

現意天子語堅意言：「仁者！欲見首楞嚴三昧少勢力不？」

答言：「天子！愿樂欲見」。

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

堅意答言：「我見眾會皆作轉輪聖王，色相、眷屬、七寶侍從。

」

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

答言：「天子！我見眾會皆是梵王。」

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

答言：「天子！我見大眾皆是釋迦牟尼佛身相好威儀，各有比丘眷屬圍繞。」

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

爾時諸大弟子，及諸天、龍、夜叉、乾闥婆、釋、梵、護世天王，同聲白佛言：「世尊！若人得是首楞嚴三昧，是人功德不可思議。所以者何？是人則為究竟佛道，成就智慧神通諸明。我等今日於一座上，普見眾會種種色相若干變現，我等惟念：『若人不聞首楞嚴三昧，當知是為魔所得便；若得聞者，當知是人諸佛所護，何況聞已隨說行者。』世尊！菩薩若欲通達佛法至於彼岸，當一心聽首楞嚴三昧，受持

【現代漢語翻譯】 現代漢語譯本 當時，現意天子再次在法會上顯現各種景象，讓所有與會者都變成如同釋提桓因（Śakra Devānām Indra，帝釋天）一般，身處忉利天宮（Trāyastriṃśa，三十三天），有成百上千的天女演奏各種樂器圍繞娛樂；又以神通之力讓所有與會者都變成梵王（Brahmā，大梵天）的形象和威儀，在梵天宮殿中修習四無量心（catvāri apramāṇāni，慈、悲、喜、舍）。然後問堅意菩薩：『你看到了什麼？』 堅意菩薩回答說：『天子！我看到所有與會者都是梵王。』 現意天子再次顯現神通之力，讓所有與會者都變成如同長老摩訶迦葉（Mahākāśyapa，飲光）的形象和相貌，手持衣缽進入各種禪定，修習八解脫（aṣṭa vimokṣa，八種解脫境界）都毫無差別；再次顯現神通之力，讓所有與會者都如同釋迦牟尼佛（Śākyamuni Buddha）的身體、相好和威儀，各自有比丘眷屬圍繞。又問：『堅意！你看到了什麼？』 堅意菩薩回答說：『天子！我看到大眾都是釋迦牟尼佛的身體、相好和威儀，各自有比丘眷屬圍繞。』 現意天子對堅意菩薩說：『這就是首楞嚴三昧（Śūraṅgama Samādhi，勇健定）的自在勢力！堅意！菩薩得到首楞嚴三昧，能將三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，一個包含無數世界的宇宙）放入芥子之中，讓其中的山河、日月、星宿都如原本一樣顯現，而不會感到擁擠，以此來向眾生展示。堅意！首楞嚴三昧不可思議的勢力就是這樣！』 當時，各位大弟子，以及諸天（deva，天神）、龍（nāga，龍族）、夜叉（yakṣa，夜叉）、乾闥婆（gandharva，香音神）、釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世天王（lokapāla，四大天王），一同向佛陀稟告說：『世尊！如果有人得到這個首楞嚴三昧，這個人的功德不可思議。為什麼呢？因為這個人就能究竟佛道，成就智慧、神通和各種明。我們今天在同一個座位上，普遍見到法會大眾種種不同的色相和各種變化顯現，我們心中想到：『如果有人沒有聽聞首楞嚴三昧，應當知道這是被魔所利用的機會；如果能夠聽聞，應當知道這個人受到諸佛的護佑，更何況聽聞之後還能隨之修行的人。』世尊！菩薩如果想要通達佛法到達彼岸，應當一心聽聞首楞嚴三昧，受持。』

【English Translation】 English version At that time, the Deva (celestial being) Manifest-Intent again manifested various appearances in the assembly, transforming all attendees into beings like Śakra Devānām Indra (Lord of the Devas), residing in the Trāyastriṃśa Heaven (Heaven of Thirty-Three), surrounded and entertained by hundreds of thousands of celestial maidens playing various musical instruments; and further, through his divine power, transformed all attendees into the appearance and majesty of Brahmā (the Creator God), practicing the Four Immeasurables (catvāri apramāṇāni, loving-kindness, compassion, sympathetic joy, and equanimity) in the Brahma Palace. Then he asked Firm-Intent: 'What do you see?' Firm-Intent replied: 'Deva! I see all the attendees as Brahmā.' Manifest-Intent again manifested his divine power, transforming all attendees into the appearance and features of the Elder Mahākāśyapa (Great Kāśyapa), holding robes and bowls, entering various samādhis (meditative states), practicing the Eight Liberations (aṣṭa vimokṣa, eight stages of liberation) without any difference; again manifesting his divine power, transforming all attendees into the body, marks, and majesty of Śākyamuni Buddha (the historical Buddha), each surrounded by a retinue of monks. Again he asked: 'Firm-Intent! What do you see?' Firm-Intent replied: 'Deva! I see the assembly as the body, marks, and majesty of Śākyamuni Buddha, each surrounded by a retinue of monks.' The Deva Manifest-Intent said to Firm-Intent: 'Such is the self-mastery and power of the Śūraṅgama Samādhi (Heroic March Samādhi)! Firm-Intent! A Bodhisattva who attains the Śūraṅgama Samādhi can place the trisāhasra-mahāsāhasra-loka-dhātu (a great trichiliocosm, a universe containing countless worlds) into a mustard seed, causing the mountains, rivers, sun, moon, and stars within to appear as before, without any crowding, to demonstrate this to all beings. Firm-Intent! The inconceivable power of the Śūraṅgama Samādhi is such!' At that time, the great disciples, as well as the Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Śakra (Indra), Brahmā (the Creator), and Lokapālas (Guardian Kings), together addressed the Buddha, saying: 'World-Honored One! If a person attains this Śūraṅgama Samādhi, that person's merit is inconceivable. Why? Because that person will ultimately attain the Buddha Path, accomplishing wisdom, supernormal powers, and various kinds of knowledge. Today, in this same seat, we have universally seen the various appearances and transformations of the assembly, and we think: 'If a person has not heard of the Śūraṅgama Samādhi, know that this is an opportunity for demons to take advantage; if they hear of it, know that this person is protected by all the Buddhas, how much more so if they hear it and practice accordingly.' World-Honored One! If a Bodhisattva wishes to penetrate the Buddha Dharma and reach the other shore, they should listen wholeheartedly to the Śūraṅgama Samādhi, receive and uphold it.'

讀誦為他人說。世尊！菩薩若欲普現一切形色威儀，欲悉普知一切眾生心心所行，又欲普知一切眾生隨病與藥，當善聽是三昧法寶受持讀誦。世尊！若人得是首楞嚴三昧，當知是人入佛境界智慧自在。」

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

爾時堅意菩薩問現意天子言：「菩薩若欲得是三昧，當修行何法？」

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

堅意問言：「于佛法中有合散耶？」

天子答言：「凡夫法中尚無合散，何況佛法？」

「云何名修行？」

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

堅意復問：「首楞嚴三昧去至何所？」

天子答言：「首楞嚴三昧去至一切眾生心行，而亦不緣心行取相；去至一切諸所生處，而亦不為生處所污；去至一切世界佛所，而不分別佛身相好；去至一切音

【現代漢語翻譯】 現代漢語譯本：讀誦併爲他人宣說。世尊！菩薩如果想要普遍顯現一切形色威儀，想要完全普遍地瞭解一切眾生的內心活動，又想要普遍地瞭解一切眾生，並根據他們的病癥給予藥物，應當認真聽聞這個三昧法寶，受持讀誦。世尊！如果有人得到這個首楞嚴三昧（Śūraṅgama Samādhi，勇健定），應當知道這個人已經進入佛的境界，智慧自在。」

佛說：『是的，是的，正如你們所說。如果有人沒有得到首楞嚴三昧（Śūraṅgama Samādhi，勇健定），就不能被稱為深入修行的菩薩，如來不會認為這個人具足佈施、持戒、忍辱、精進、禪定、智慧。所以你們如果想要普遍地修行一切道，應當學習得到這個首楞嚴三昧（Śūraṅgama Samādhi，勇健定），不要執著於一切所學的法。』

當時，堅意菩薩問現意天子說：『菩薩如果想要得到這個三昧，應當修行什麼法？』

天子回答說：『菩薩如果想要得到這個三昧，應當修行凡夫法。如果看到凡夫法和佛法不合不散，這就叫做修集首楞嚴三昧（Śūraṅgama Samādhi，勇健定）。』

堅意問：『在佛法中有合散嗎？』

天子回答說：『凡夫法中尚且沒有合散，何況佛法？』

『怎樣叫做修行？』

『如果能夠通達，諸凡夫法和佛法沒有差別，這就叫做修集。而實際上此法沒有合沒有散。善男子！一切法聚集，沒有生起的相；一切法聚集，沒有壞滅的相；一切法聚集，是虛空的相；一切法聚集，沒有感受的相。』

堅意又問：『首楞嚴三昧（Śūraṅgama Samādhi，勇健定）去到哪裡？』

天子回答說：『首楞嚴三昧（Śūraṅgama Samādhi，勇健定）去到一切眾生的心行中，但也不執著於心行而取相；去到一切諸所生之處，但也不被所生之處所污染；去到一切世界佛的處所，但不分別佛的身相好；去到一切音聲

【English Translation】 English version: Recite and explain it to others. World Honored One! If a Bodhisattva wishes to universally manifest all forms and dignified behaviors, wishes to completely and universally know the mind and mental activities of all sentient beings, and also wishes to universally understand all sentient beings and provide medicine according to their illnesses, they should diligently listen to this Samadhi Dharma Jewel, receive, uphold, and recite it. World Honored One! If someone obtains this Śūraṅgama Samādhi (Courageous Hero Samadhi), it should be known that this person has entered the realm of the Buddha and has wisdom and freedom.』

The Buddha said: 『So it is, so it is, just as you have said. If someone does not obtain the Śūraṅgama Samādhi (Courageous Hero Samadhi), they cannot be called a Bodhisattva of deep practice. The Tathagata does not consider this person to be complete in giving, morality, patience, diligence, meditation, and wisdom. Therefore, if you wish to universally practice all paths, you should learn to obtain this Śūraṅgama Samādhi (Courageous Hero Samadhi), without being attached to all that is learned.』

At that time, the Steadfast Intention Bodhisattva asked the Manifest Intention Deva: 『If a Bodhisattva wishes to obtain this Samadhi, what Dharma should they practice?』

The Deva replied: 『If a Bodhisattva wishes to obtain this Samadhi, they should practice the Dharma of ordinary beings. If they see that the Dharma of ordinary beings and the Dharma of the Buddha neither unite nor disperse, this is called cultivating the Śūraṅgama Samādhi (Courageous Hero Samadhi).』

Steadfast Intention asked: 『Is there union or dispersion in the Buddha Dharma?』

The Deva replied: 『Even in the Dharma of ordinary beings there is no union or dispersion, how much less in the Buddha Dharma?』

『What is called practice?』

『If one can understand that the Dharma of ordinary beings and the Dharma of the Buddha are not different, this is called cultivation. But in reality, this Dharma has neither union nor dispersion. Good man! All Dharma gatherings have no characteristic of arising; all Dharma gatherings have no characteristic of ceasing; all Dharma gatherings have the characteristic of emptiness; all Dharma gatherings have no characteristic of sensation.』

Steadfast Intention further asked: 『Where does the Śūraṅgama Samādhi (Courageous Hero Samadhi) go?』

The Deva replied: 『The Śūraṅgama Samādhi (Courageous Hero Samadhi) goes to the mind and activities of all sentient beings, but it does not cling to the mind and activities to grasp at appearances; it goes to all places of birth, but it is not defiled by the places of birth; it goes to the places of all Buddhas in all worlds, but it does not discriminate the physical characteristics and marks of the Buddha; it goes to all sounds

聲語言，而不分別諸文字相；普能開示一切佛法，而不至於畢竟盡處。善男子！問是三昧至何處者？隨佛所至，是三昧者亦如是至。」

堅意問言：「佛至何處？」

天子答言：「佛如如故至無所至。」

又問：「佛不至涅槃耶？」

答言：「一切諸法究竟涅槃，是故如來不至涅槃。所以者何？涅槃性故不至涅槃。」

又問：「過去恒河沙等諸佛，不至涅槃耶？」

答言：「恒沙諸佛為是生耶？」

堅意言：「如來所說，恒沙諸佛生已滅度。」

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

答言：「天子！如來於法不得生滅。」

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

又問：「今現無量如來得成道不？」

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

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

【現代漢語翻譯】 現代漢語譯本： 『以音聲語言說法，但不執著于各種文字的表象；普遍地開示一切佛法，而沒有到達最終的盡頭。善男子！你問這個三昧會到達哪裡？佛所到達的地方，這個三昧也同樣到達。』

堅意問道：『佛會到達哪裡？』

天子回答說：『佛如如不動，所以到達的地方也就是無所到達。』

又問：『佛不是要到達涅槃（Nirvana）嗎？』

回答說：『一切諸法的最終歸宿都是涅槃（Nirvana），所以如來（Tathagata）不會到達涅槃（Nirvana）。為什麼呢？因為涅槃（Nirvana）的自性就是涅槃（Nirvana），所以不需要再到達涅槃（Nirvana）。』

又問：『過去的像恒河沙一樣多的諸佛，不是都到達涅槃（Nirvana）了嗎？』

回答說：『像恒河沙一樣多的諸佛，他們是生出來的嗎？』

堅意說：『如來（Tathagata）所說，像恒河沙一樣多的諸佛，出生之後就滅度了。』

天子說：『善男子！如來（Tathagata）不說一個人出世，就能給眾多眾生帶來利益和安樂。你認為如何？如來（Tathagata）是否真的認為眾生有生滅呢？』

回答說：『天子！如來（Tathagata）對於法，沒有生滅的看法。』

『善男子！你應該知道，如來（Tathagata）雖然說諸佛出現在世間，但就如來（Tathagata）的實相來說，實際上沒有生；雖然說諸佛到達涅槃（Nirvana），但就如來（Tathagata）的實相來說，實際上沒有滅。』

又問：『現在無數的如來（Tathagata）證得成道了嗎？』

回答說：『如來（Tathagata）以無生無滅的實相而證得成道。善男子！諸佛出現或者進入涅槃（Nirvana），沒有差別。為什麼呢？因為如來（Tathagata）通達一切諸法都是寂滅的實相，這就叫做佛。』又問：『如果一切法最終都是寂滅的，那麼涅槃（Nirvana）的實相可以被通達嗎？』

回答說：『因為一切法最終都是寂滅的，與涅槃（Nirvana）的實相相同，所以通達實相也是如此。善男子！如來（Tathagata）不以生、住、滅而出世，沒有生、住、滅，這叫做佛出世。』

【English Translation】 English version: 『Speaking with sounds and language, yet not discriminating the characteristics of various scripts; universally revealing all the Buddha-dharma, without reaching an ultimate end. Good man! You ask where this Samadhi reaches? Wherever the Buddha reaches, this Samadhi also reaches in the same way.』

Dridhamati (Firm Intent) asked: 『Where does the Buddha reach?』

The Deva (Celestial Being) replied: 『The Buddha, being Suchness (Tathata), reaches nowhere.』

He further asked: 『Does the Buddha not reach Nirvana (extinction of suffering)?』

The Deva replied: 『All dharmas ultimately reach Nirvana (extinction of suffering), therefore the Tathagata (Thus Come One) does not reach Nirvana (extinction of suffering). Why? Because the nature of Nirvana (extinction of suffering) is such that it does not need to reach Nirvana (extinction of suffering).』

He further asked: 『Do the Buddhas of the past, as numerous as the sands of the Ganges River, not reach Nirvana (extinction of suffering)?』

The Deva replied: 『Are the Buddhas as numerous as the sands of the Ganges River born?』

Dridhamati (Firm Intent) said: 『As the Tathagata (Thus Come One) has said, the Buddhas as numerous as the sands of the Ganges River are born and then pass away.』

The Deva said: 『Good man! The Tathagata (Thus Come One) does not say that one person's appearance in the world greatly benefits and brings happiness to sentient beings. What do you think? Does the Tathagata (Thus Come One) truly believe that sentient beings have birth and death?』

He replied: 『Deva! The Tathagata (Thus Come One) does not perceive birth and death in the Dharma.』

『Good man! You should know that although the Tathagata (Thus Come One) speaks of Buddhas appearing in the world, in terms of the Tathagata's (Thus Come One) true nature, there is actually no birth; although it is said that Buddhas reach Nirvana (extinction of suffering), in terms of the Tathagata's (Thus Come One) true nature, there is actually no extinction.』

He further asked: 『Do the countless Tathagatas (Thus Come Ones) now attain enlightenment?』

The Deva replied: 『The Tathagata (Thus Come One) attains enlightenment through the aspect of no birth and no death. Good man! Whether the Buddhas appear or enter Nirvana (extinction of suffering), there is no difference. Why? Because the Tathagata (Thus Come One) understands that all dharmas are of the nature of quiescence, and this is called Buddha.』 He further asked: 『If all dharmas are ultimately quiescent, can the aspect of Nirvana (extinction of suffering) be understood?』

The Deva replied: 『Since all dharmas are ultimately quiescent and identical to the aspect of Nirvana (extinction of suffering), the understanding of the aspect is also the same. Good man! The Tathagata (Thus Come One) does not appear through birth, abiding, and extinction; the absence of birth, abiding, and extinction is called the appearance of the Buddha.』

堅意問言：「汝住首楞嚴三昧，能作如是說耶？」

答言：「善男子！于意云何？如來化人，住何法中而有所說？」

堅意答言：「乘佛神力能有所說。」

又問：「佛住何處而作化人？」

答言：「佛住不二神通而作化人。」

天子言：「如如來住不住法而作化人，諸化人亦住不住法而有所說。」

堅意言：「若無所住，云何有說？」

天子言：「如無所住，說亦如是！」

又問：「菩薩云何具足樂說辯才？」

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

堅意問言：「隨義云何？」

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

爾時

【現代漢語翻譯】 現代漢語譯本 堅意問道：『你安住于首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定），才能說出這樣的話嗎？』 天子回答說：『善男子！你認為如何？如來（Tathāgata，佛的稱號）所化之人，安住於何種法中而有所說呢？』 堅意回答說：『憑藉佛的神力才能有所說。』 天子又問：『佛安住在何處而化作化人呢？』 天子回答說：『佛安住于不二神通而化作化人。』 天子說：『正如如來安住于不住法而化作化人，這些化人也安住于不住法而有所說。』 堅意說：『如果無所安住，怎麼會有所說呢？』 天子說：『正如無所安住，所說之法也是如此！』 天子又問：『菩薩如何才能具足樂說辯才呢？』 天子回答說：『菩薩不執著於我相（ātman-saṃjñā，自我的概念）、不執著于彼相（para-saṃjñā，他人的概念）、不執著於法相（dharma-saṃjñā，法的概念）而有所說，這叫做具足樂說辯才。隨著所說的法，文字相不會窮盡，法相也不會窮盡。像這樣說法的人不以二元對立的方式來說法，這叫做具足樂說辯才。還有，善男子！如果菩薩不捨棄諸法的幻相，對於各種音聲不捨棄響相，這叫做具足樂說辯才。又如各種文字音聲語言，無處、無方、無內、無外，無有所住，從各種因緣和合而生。一切諸法也是如此，無處、無方、無內、無外，也沒有所住之處，不是過去、未來、現在，不被文字言辭所表達，內心自己通達而有所說，這叫做具足樂說辯才。譬如迴響，一切音聲都隨著迴響的特性而有所說。』 堅意問道：『隨義是什麼意思呢？』 天子回答說：『善男子！隨順虛空就是隨義。如同虛空無所隨順，一切說法也無所隨順。諸法無比無有譬喻，為那些有所得的人說有所隨順。』 這時

【English Translation】 English version Dharmamati (Dṛḍhamati) asked: 'Do you abide in the Śūraṅgama Samādhi (steadfast hero's samādhi), that you are able to speak in this way?' The Deva (Devaputra) replied: 'Good man! What do you think? In what Dharma (law, teaching) does a Nirmāṇakāya (emanation body) of the Tathāgata (the thus-gone one, an epithet of the Buddha) abide when he speaks?' Dharmamati replied: 'He is able to speak by the power of the Buddha.' The Deva further asked: 'Where does the Buddha abide when he creates a Nirmāṇakāya?' The Deva replied: 'The Buddha abides in non-dual superknowledges (advaya-abhijñā) when he creates a Nirmāṇakāya.' The Deva said: 'Just as the Tathāgata abides in non-abiding Dharma when he creates a Nirmāṇakāya, so too do these Nirmāṇakāyas abide in non-abiding Dharma when they speak.' Dharmamati said: 'If there is no abiding, how can there be speech?' The Deva said: 'Just as there is no abiding, so too is speech!' The Deva further asked: 'How does a Bodhisattva (enlightenment being) fully possess eloquence in delightful speech?' The Deva replied: 'A Bodhisattva speaks without clinging to the notion of self (ātman-saṃjñā), without clinging to the notion of other (para-saṃjñā), and without clinging to the notion of Dharma (dharma-saṃjñā); this is called fully possessing eloquence in delightful speech. As the Dharma is spoken, the characteristics of letters are not exhausted, nor are the characteristics of Dharma exhausted. One who speaks in this way does not speak in a dualistic manner; this is called fully possessing eloquence in delightful speech. Furthermore, good man! If a Bodhisattva does not abandon the illusory nature of all Dharmas, and does not abandon the nature of echoes in all sounds, this is called fully possessing eloquence in delightful speech. Moreover, like all letters, sounds, and languages, they have no place, no direction, no inside, no outside, and no abiding; they arise from various conditions. All Dharmas are also like this, having no place, no direction, no inside, no outside, and no abiding; they are not past, future, or present, and are not expressed by letters or words, but are understood inwardly and then spoken; this is called fully possessing eloquence in delightful speech. For example, like an echo, all sounds are spoken according to the nature of the echo.' Dharmamati asked: 'What is the meaning of 'according to'?' The Deva replied: 'Good man! Following space is the meaning of 'according to'. Just as space follows nothing, so too does all speech follow nothing. All Dharmas are incomparable and have no analogy; for those who have attained something, it is said that there is something to follow.' At that time

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

堅意菩薩白佛言：「世尊！是現意天子！從何佛土來至此間？」

天子謂言：「問作何等？」

堅意答言：「我今欲何彼方作禮，以是大士遊行住處？」

天子謂言：「若人手得是首楞嚴三昧者，一切世間諸天人民皆應禮敬。」

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

堅意白佛言：「今此天子幾時當於此間世界得成佛道？其號云何？世界何名？」

佛言：「是天子者，過是賢劫千佛滅已，六十二劫無復有佛，中間但有百千萬億辟支佛出，其中眾生得種善根。過是劫已，當得成佛，號凈光稱王如來。世界爾時名為凈見。於時凈光稱王如來，能令眾生心得清凈，世界眾生不為貪慾、瞋恚、愚癡所覆，得法凈信皆行善法。堅意！是凈光稱王佛壽十小劫，以三乘法度脫眾生，其中無量無邊菩薩得首楞嚴三昧，于諸法中得自在力。爾時魔若魔民，皆修大乘慈愍

【現代漢語翻譯】 現代漢語譯本 世尊讚歎現意天子說：『說得好啊，說得好啊！正如你所說。菩薩對於這些不應該感到驚慌恐懼。為什麼呢？如果有所執著，就不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 堅意菩薩問佛說：『世尊！這位現意天子是從哪個佛土來到這裡的？』 現意天子說：『你問這個做什麼？』 堅意菩薩回答說：『我現在想向他所在的佛土方向頂禮，因為他是大士所居住的地方。』 現意天子說：『如果有人能夠掌握這首楞嚴三昧（Śūraṅgama-samādhi，勇健定），一切世間的天人和人民都應該禮敬他。』 這時，佛告訴堅意菩薩說：『這位現意天子是從阿閦佛（Akṣobhya）的妙喜世界（Abhirati）來到這裡的，他經常在那裡宣說首楞嚴三昧。堅意！一切諸佛沒有不宣說首楞嚴三昧的。堅意！這位現意天子將在這個娑婆世界（Sahā world）成佛，他想要斷除這五濁惡世的苦難，取清凈的佛土來教化眾生，因為修習增長首楞嚴三昧的緣故來到這裡。』 堅意菩薩問佛說：『這位天子什麼時候將在這個世界成佛？他的名號是什麼？世界又叫什麼名字？』 佛說：『這位天子，在賢劫（Bhadrakalpa）千佛滅度之後，六十二劫（kalpa）中不再有佛出現，中間只有百千萬億辟支佛（Pratyekabuddha，緣覺）出現，其中的眾生能夠種下善根。過了這些劫之後，他將成佛，名號是凈光稱王如來（Śuddharaśmi-vikīrṇa-rāja-tathāgata）。那時世界名為凈見（Śuddhadarśana）。那時凈光稱王如來，能夠使眾生的心得到清凈，世界上的眾生不被貪慾、嗔恚、愚癡所覆蓋，得到清凈的信心，都奉行善法。堅意！這位凈光稱王佛的壽命有十小劫，用三乘佛法（Triyāna）度脫眾生，其中無量無邊的菩薩得到首楞嚴三昧，在一切法中得到自在的力量。那時魔王和魔民，都修習大乘慈悲。』

【English Translation】 English version The World Honored One praised the Deva, saying: 'Excellent, excellent! Just as you have said. Bodhisattvas should not be alarmed or fearful by this. Why? If one is attached to anything, one cannot attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete, perfect enlightenment).' Firm Intent Bodhisattva said to the Buddha: 'World Honored One! From which Buddha-land did this Present Intent Deva come to this place?' The Deva said: 'What is the purpose of your question?' Firm Intent replied: 'I now wish to pay homage in the direction of his land, as it is the dwelling place of such a great being.' The Deva said: 'If a person obtains this Śūraṅgama-samādhi (首楞嚴三昧, Heroic March Samadhi), all devas and people in the world should revere and respect him.' At that time, the Buddha told Firm Intent Bodhisattva: 'This Present Intent Deva came here from the Abhirati (妙喜世界, Land of Great Delight) world of Akṣobhya Buddha (阿閦佛). He constantly speaks of the Śūraṅgama-samādhi there. Firm Intent! All Buddhas without exception speak of the Śūraṅgama-samādhi. Firm Intent! This Present Intent Deva will attain Buddhahood in this Sahā world (娑婆世界), he wishes to cut off the evils of this five turbidities, take a pure Buddha-land to teach and transform sentient beings, and has come here because of cultivating and increasing the Śūraṅgama-samādhi.' Firm Intent asked the Buddha: 'When will this Deva attain Buddhahood in this world? What will his name be? What will the name of his world be?' The Buddha said: 'This Deva, after the thousand Buddhas of this Bhadrakalpa (賢劫, Fortunate Aeon) have passed away, for sixty-two kalpas (劫, aeon) there will be no more Buddhas, but in between there will be hundreds of millions of Pratyekabuddhas (辟支佛, Solitary Buddhas) appearing, and the sentient beings within will be able to plant good roots. After these kalpas have passed, he will attain Buddhahood, and his name will be Śuddharaśmi-vikīrṇa-rāja-tathāgata (凈光稱王如來, Pure Light Renown King Thus Come One). At that time, the world will be called Śuddhadarśana (凈見, Pure Vision). At that time, Śuddharaśmi-vikīrṇa-rāja-tathāgata will be able to purify the minds of sentient beings, and the sentient beings of that world will not be covered by greed, hatred, and delusion, and will obtain pure faith in the Dharma and all practice good deeds. Firm Intent! This Śuddharaśmi-vikīrṇa-rāja Buddha will have a lifespan of ten small kalpas, and will liberate sentient beings with the Three Vehicles (三乘佛法, Triyāna), and countless Bodhisattvas within will obtain the Śūraṅgama-samādhi, and will obtain the power of self-mastery in all dharmas. At that time, all Māras and Māra's people will cultivate the Great Vehicle of compassion.'

眾生。其佛國土無三惡道及諸難處，莊嚴清凈如郁單越，無眾魔事離諸邪見。佛滅度后，法住千萬億歲。堅意！是天子者當於如是清凈國土而成佛道。」

爾時堅意菩薩謂天子言：「汝得大利，如來授汝阿耨多羅三藐三菩提記。」

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

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

佛說首楞嚴三昧經卷上 大正藏第 15 冊 No. 0642 佛說首楞嚴三昧經

佛說首楞嚴三昧經卷下

後秦龜茲國三藏鳩摩羅什譯

◎爾時舍利弗白佛言：「世尊！未曾有也，今說首楞嚴三昧，而是惡魔不來嬈亂。」

佛告舍利弗：「汝欲見魔衰惱事不？」

「唯然欲見。」

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

「唯然已見。此惡魔者為誰所縛？」

佛言：「是首楞嚴三昧威神之力。在所佛土說首楞嚴三昧，其中諸魔欲以噁心作障礙者，首楞嚴三昧及與諸佛威神力故，其諸惡魔皆自見身被五繫縛。舍利弗！

【現代漢語翻譯】 現代漢語譯本 眾生所居住的佛國，沒有三惡道（地獄、餓鬼、畜生）以及各種苦難之處，莊嚴清凈如同郁單越（Uttarakuru，北俱盧洲），沒有各種魔事，遠離各種邪見。佛陀滅度之後，佛法住世千萬億年。堅意（Drdhamati）！這位天子應當在如此清凈的國土成就佛道。'

當時，堅意菩薩（Drdhamati Bodhisattva）對天子說：'您獲得了巨大的利益，如來（Tathagata）已經授記您將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。'

天子回答說：'善男子！對於一切法如果沒有任何執著和獲得，這才是真正的大利益；如果對於法有所執著和獲得，那就沒有任何利益。善男子！因此應當明白，如果能不執著于任何法，這才是真正的大利益。'

在宣說此法時，有兩萬五千位天子，他們曾在過去世種下許多善德根本，都發起了阿耨多羅三藐三菩提心；有一萬位菩薩證得了無生法忍（Anutpattika-dharma-ksanti）。

《佛說首楞嚴三昧經》捲上 大正藏第 15 冊 No. 0642 《佛說首楞嚴三昧經》

《佛說首楞嚴三昧經》卷下

後秦龜茲國三藏鳩摩羅什譯

當時，舍利弗（Sariputra）對佛說：'世尊！真是前所未有啊，現在宣說《首楞嚴三昧》（Surangama Samadhi），而那些惡魔卻沒有前來擾亂。'

佛告訴舍利弗：'你想看看惡魔衰敗受惱的情形嗎？'

'是的，我想看。'

當時，佛從眉間放出白毫大人相光，所有在場的眾人都看到惡魔被五種束縛捆綁，無法自行解脫。佛告訴舍利弗：'你看到惡魔被五種束縛捆綁了嗎？'

'是的，我看到了。這些惡魔是被誰束縛的呢？'

佛說：'這是《首楞嚴三昧》的威神之力。在任何佛土宣說《首楞嚴三昧》時，其中那些想以噁心來製造障礙的魔，由於《首楞嚴三昧》以及諸佛的威神力，這些惡魔都會看到自己被五種束縛捆綁。舍利弗！'

【English Translation】 English version The Buddha-lands where beings reside are free from the three evil paths (hell, hungry ghosts, and animals) and all difficult circumstances. They are adorned and pure, like Uttarakuru (the Northern Kurus). There are no demonic affairs and they are free from all wrong views. After the Buddha's Parinirvana, the Dharma will abide for trillions of years. Drdhamati (Firm Intent)! This son of the gods shall attain Buddhahood in such a pure land.'

At that time, Drdhamati Bodhisattva said to the son of the gods, 'You have obtained great benefit, for the Tathagata (Thus Come One) has predicted that you will attain Anuttara-samyak-sambodhi ( unsurpassed, complete and perfect enlightenment).'

The son of the gods replied, 'Good man! If there is no attainment in all dharmas, that is called great benefit. If there is attainment in dharmas, then there is no benefit. Good man! Therefore, you should know that if there is no attainment of dharmas, that is called great benefit.'

While this Dharma was being spoken, twenty-five thousand sons of the gods, who had planted roots of virtue in previous lives, all aroused the mind of Anuttara-samyak-sambodhi; ten thousand Bodhisattvas attained the Kshanti (patience/acceptance) of non-origination.

The Surangama Samadhi Sutra Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 15, No. 0642 The Surangama Samadhi Sutra Spoken by the Buddha

The Surangama Samadhi Sutra Spoken by the Buddha, Volume 2

Translated by Kumarajiva, Tripitaka Master from the Kingdom of Kucha in the Later Qin Dynasty

At that time, Sariputra said to the Buddha, 'World Honored One! It has never happened before that now the Surangama Samadhi is being spoken, and yet these demons do not come to disturb us.'

The Buddha told Sariputra, 'Do you wish to see the affairs of the demons' decline and distress?'

'Yes, I wish to see them.'

At that time, the Buddha emitted a white hair-mark light from between his eyebrows, and all those assembled saw the demons bound by five bonds, unable to free themselves. The Buddha told Sariputra, 'Do you see the demons bound by five bonds?'

'Yes, I have seen them. By whom are these demons bound?'

The Buddha said, 'This is the power of the Surangama Samadhi. In any Buddha-land where the Surangama Samadhi is spoken, if the demons within it wish to create obstacles with evil intentions, due to the Surangama Samadhi and the power of the Buddhas, all those demons will see themselves bound by five bonds. Sariputra!'

在所說首楞嚴三昧處，若我現在、若我滅后，其中所有諸魔、魔民，及餘人眾懷噁心者，以首楞嚴三昧威神力故，皆被五縛。」

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

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

爾時舍利弗白佛言：「世尊！惡魔於今得聞說此首楞嚴三昧名不？」

佛言：「亦聞，以被縛故，不能得來。」

舍利弗言：「如來何不以威神力，令魔不聞說首楞嚴三昧名字？」

佛言：「且止，勿作此語。假使恒河沙等世界滿中大火，為聞說此首楞嚴三昧，當從中過。何以故？若人但聞說首楞嚴三昧，我說此人大得善利，勝得四禪、生四梵處。舍利弗！若使惡魔今得聞說首楞嚴三昧名字，以此因緣，當得出過一切魔事；若以被縛而得聞者，亦當于

【現代漢語翻譯】 現代漢語譯本：在宣說《首楞嚴三昧》（Śūraṅgama Samādhi，一切事究竟堅固三昧）之處，無論是我現在，還是我滅度之後，其中所有諸魔、魔民，以及其他心懷惡意的人，都會因為《首楞嚴三昧》的威神力而被五種束縛所困。

這時，法會中的天、龍、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天神）等對佛說：『世尊！我們對於這個三昧，心中沒有疑惑，也不會成為障礙，我們不希望自身被五種束縛所困。世尊！我們恭敬這個三昧的緣故，都應當前去守護宣說此法的人，對於這個三昧生起對世尊的敬仰。』

佛告訴諸天、龍、神：『你們因為這個緣故，應當從十二種見解的束縛中得到解脫。哪十二種呢？我見縛（認為有『我』的束縛）、眾生見縛（認為有『眾生』的束縛）、壽命見縛（認為有壽命長短的束縛）、人見縛（認為有人存在的束縛）、斷見縛（認為一切終將斷滅的束縛）、常見縛（認為一切永恒不變的束縛）、我作見縛（認為是我所造作的束縛）、我所見縛（認為是我所有的束縛）、有見縛（認為實有的束縛）、無見縛（認為虛無的束縛）、此彼見縛（認為有彼此差別的束縛）、諸法見縛（認為諸法實有的束縛），這就是十二種。你們應當知道，如果有人在佛法中生起嗔恨心、想要毀壞佛法，都是因為住在這十二種見解的束縛中。如果有人信解、隨順而不違逆，就能從這十二種見解的束縛中得到解脫。』

這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問佛說：『世尊！惡魔現在能聽到宣說這個《首楞嚴三昧》的名字嗎？』

佛說：『也能聽到，因為被束縛的緣故，不能前來。』

舍利弗說：『如來為什麼不以威神力，讓魔不能聽到宣說《首楞嚴三昧》的名字呢？』

佛說：『停止吧，不要說這樣的話。假使恒河沙數那麼多的世界都充滿大火，爲了聽聞宣說這個《首楞嚴三昧》，也應當從中穿過。為什麼呢？如果有人僅僅是聽聞宣說《首楞嚴三昧》，我說這個人得到極大的善利，勝過得到四禪、生到四梵天處。舍利弗！如果惡魔現在能聽到宣說《首楞嚴三昧》的名字，因為這個因緣，應當能夠超出一切魔事；如果因為被束縛而聽到，也應當于』

【English Translation】 English version: 'In the place where the Śūraṅgama Samādhi (everything-accomplishing firm samādhi) is spoken, whether it is now while I am present, or after my extinction, all the demons, demon people, and other people who harbor evil intentions will, by the majestic spiritual power of the Śūraṅgama Samādhi, be bound by the five bonds.'

At that time, the devas (gods), nāgas (dragons), yakṣas (a type of guardian spirit), gandharvas (a type of celestial musician), and others in the assembly said to the Buddha: 'World Honored One! We have no doubts about this samādhi, nor will we be an obstacle to it. We do not wish to be bound by the five bonds. World Honored One! Because we respect this samādhi, we will all go to protect those who speak this Dharma, and we will regard this samādhi as we would the World Honored One.'

The Buddha told the devas, nāgas, and spirits: 'Because of this, you should be liberated from the twelve bonds of views. What are the twelve? The bond of the view of self (thinking there is a 'self'), the bond of the view of beings (thinking there are 'beings'), the bond of the view of lifespan (thinking there is a length of 'lifespan'), the bond of the view of person (thinking there is a 'person'), the bond of the annihilationist view (thinking everything will be annihilated), the bond of the eternalist view (thinking everything is eternal), the bond of the view of 'I make' (thinking 'I' am the maker), the bond of the view of 'mine' (thinking it is 'mine'), the bond of the view of existence (thinking there is real existence), the bond of the view of non-existence (thinking there is non-existence), the bond of the view of 'this and that' (thinking there is 'this' and 'that' difference), the bond of the view of dharmas (thinking dharmas are real). These are the twelve. You should know that if there are beings who arise with hatred in the Buddha-dharma and wish to destroy it, it is because they dwell in these twelve bonds of views. If people believe, understand, follow, and do not go against it, they will be liberated from these twelve bonds of views.'

At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Can evil demons now hear the name of this Śūraṅgama Samādhi being spoken?'

The Buddha said: 'They can also hear it, but because they are bound, they cannot come.'

Śāriputra said: 'Why doesn't the Tathāgata (another name for the Buddha) use his majestic spiritual power to prevent demons from hearing the name of the Śūraṅgama Samādhi being spoken?'

The Buddha said: 'Stop, do not speak such words. Even if worlds as numerous as the sands of the Ganges River were filled with great fire, one should pass through it to hear the Śūraṅgama Samādhi being spoken. Why? If someone merely hears the Śūraṅgama Samādhi being spoken, I say that this person obtains great benefit, surpassing the attainment of the four dhyānas (meditative states) and being born in the four Brahma heavens. Śāriputra! If evil demons can now hear the name of the Śūraṅgama Samādhi being spoken, because of this cause, they should be able to transcend all demonic affairs; if they hear it while being bound, they should also'

此十二見縛而得解脫。是故舍利弗！邪見惡人入魔網者，尚應聞此首楞嚴三昧，何況凈心歡喜欲聞！」

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

佛言：「隨意」。

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

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

又問惡魔：「誰系汝者？」

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

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

時魔眾中七百天女，以天香華、末香、涂香及諸瓔

【現代漢語翻譯】 現代漢語譯本： 這十二種見解會成為束縛，但也能從中獲得解脫。所以，舍利弗（Śāriputra）！即使是持有邪見、作惡之人，已經落入魔網中的人，尚且應該聽聞這《首楞嚴三昧》（Śūraṅgama Samādhi），更何況是內心清凈、歡喜想要聽聞的人呢！」

這時，法會中有一位菩薩，名叫魔界行不污（Māradhātu-caritra-vimala），他稟告佛說：「是的，世尊！我現在將顯現在魔界之中，用我自在的神力，讓魔也能安住于《首楞嚴三昧》（Śūraṅgama Samādhi）。」

佛說：「隨你的意願吧。」

當時，魔界行不污（Māradhātu-caritra-vimala）菩薩，就在法會中忽然消失不見，顯現在魔宮之中，對惡魔說：「你難道沒有聽說佛陀宣講《首楞嚴三昧》（Śūraṅgama Samādhi）嗎？無量的眾生都已發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），脫離你的境界；而且他們還將度脫其他人，脫離你的境界？」

魔立刻回答說：「我聽聞佛陀宣講《首楞嚴三昧》（Śūraṅgama Samādhi）的名字，就被五種束縛所困，無法前往。這五種束縛就是兩手、兩足和頭。」

菩薩又問惡魔：「是誰束縛你的？」

魔立刻回答說：「我剛發起念頭，想要去破壞擾亂聽聞和接受《首楞嚴三昧》（Śūraṅgama Samādhi）的人，立刻就被五種束縛所困。我隨即又想：『諸佛菩薩有大威德，難以破壞擾亂，我如果前往，或許會自取滅亡，不如安住在自己的宮殿里。』產生這個念頭之後，立刻就從五種束縛中解脫了。」

菩薩回答說：「正是這樣，一切凡夫的憶想分別，顛倒執取表相，所以才會有束縛；動念頭進行戲論，所以才會有束縛；見聞覺知，所以才會有束縛。但實際上，這裡面並沒有束縛者，也沒有解脫者。為什麼這麼說呢？因為諸法沒有束縛，本來就是解脫的；諸法沒有解脫，本來就沒有束縛；常是解脫之相，沒有愚癡。如來用這種法門說法，如果眾生能夠明白這個道理，想要獲得解脫，勤奮精進，就能從各種束縛中解脫出來。」

當時，魔眾中的七百位天女，用天上的香花、末香、涂香以及各種瓔珞

【English Translation】 English version: These twelve views are both the cause of bondage and the means to liberation. Therefore, Śāriputra! Even those with wrong views and evil deeds, those trapped in the nets of Māra, should hear this Śūraṅgama Samādhi, how much more so those with pure minds who joyfully desire to hear it!'

At that time, in the assembly, there was a Bodhisattva named Māradhātu-caritra-vimala, who said to the Buddha: 'Yes, World Honored One! I will now manifest myself in the realm of Māra, and with my power of self-mastery, enable Māra to abide in the Śūraṅgama Samādhi.'

The Buddha said: 'As you wish.'

Then, the Bodhisattva Māradhātu-caritra-vimala, immediately disappeared from the assembly and manifested in the palace of Māra, saying to the evil Māra: 'Have you not heard the Buddha speak of the Śūraṅgama Samādhi, through which countless beings have awakened the mind of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), and are leaving your realm; and they will also liberate others, leading them out of your realm?'

Māra immediately replied: 'Upon hearing the name of the Śūraṅgama Samādhi spoken by the Buddha, I was bound by five bonds, and could not go. These are my two hands, two feet, and head.'

The Bodhisattva further asked the evil Māra: 'Who bound you?'

Māra immediately replied: 'As soon as I conceived the thought of going to disrupt and disturb those who hear and receive the Śūraṅgama Samādhi, I was immediately bound by these five bonds. Then I thought: 'The Buddhas and Bodhisattvas have great power and virtue, and are difficult to disrupt and disturb. If I go, I might destroy myself. It is better to remain in this palace.' As soon as I had this thought, I was released from the five bonds.'

The Bodhisattva replied: 'It is just so. All ordinary beings, through their recollection and discrimination, and their inverted grasping of appearances, are bound; through their frivolous thoughts and idle talk, they are bound; through their seeing, hearing, feeling, and knowing, they are bound. But in reality, there is neither a binder nor one who is bound. Why is this so? Because all dharmas are without bondage, and are inherently liberated; all dharmas are without liberation, and are inherently without bondage; they are always in a state of liberation, free from ignorance. The Tathāgata teaches this Dharma-gate. If beings can understand this meaning, and desire to attain liberation, diligently and vigorously striving, they will be liberated from all bonds.'

At that time, seven hundred heavenly maidens from the assembly of Māra, with heavenly fragrant flowers, powdered incense, scented unguents, and various ornaments,

珞，散魔界行不污菩薩，而作是言：「我當何時于魔境界而得解脫？」

菩薩報言：「汝等若能不壞魔縛，則得解脫。」

「云何名為魔縛？」

「謂六十二見。若人不壞此諸見者，即于魔縛而得解脫。」

天女復言：「云何名為不壞諸見而得解脫？」

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

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

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

惡魔答言：「我被五縛，不知所作。」

菩薩答言：「汝發阿耨多羅三藐三菩提心，當從此縛而得解脫。」

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

爾時惡魔生諂曲心，而作是言：「若汝舍離菩提心者，我當發心。」

【現代漢語翻譯】 現代漢語譯本 珞（Luò，人名），在散魔界行走而不被污染的菩薩，這樣說道：『我應當何時在魔的境界中得到解脫？』 菩薩回答說：『你們如果能夠不執著于魔的束縛，就能得到解脫。』 『什麼叫做魔的束縛？』 『就是六十二種邪見。如果人不執著于這些邪見，就能從魔的束縛中得到解脫。』 天女又問：『怎樣才能不執著于各種邪見而得到解脫呢？』 回答說：『各種邪見本來就沒有從哪裡來，也沒有到哪裡去。如果知道各種邪見沒有來去的相狀，就能從魔的束縛中得到解脫；各種邪見非有非無，如果不分別有和無，就能從魔的束縛中得到解脫；如果沒有所見，這就是正見。這樣的正見，沒有正也沒有邪。如果法沒有正也沒有邪，沒有造作也沒有承受，就能從魔的束縛中得到解脫；這些邪見，不在內也不在外，也不在中間。像這樣的邪見也不去思念它，就能從魔的束縛中得到解脫。』 七百天女聽了這些話，立刻得到了順忍（對佛法義理隨順安忍的智慧），並且說道：『我們也應當在魔界中行走而不被污染，救度所有被魔所束縛的人。』 這時，在魔界行走而不被污染的菩薩對惡魔說：『你的眷屬都已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），你打算怎麼辦？』 惡魔回答說：『我被五種慾望所束縛，不知道該怎麼辦。』 菩薩回答說：『你如果發起阿耨多羅三藐三菩提心，就能從這些束縛中得到解脫。』 這時，眾天女因為慈悲憐憫惡魔的緣故，都這樣說：『可以發起阿耨多羅三藐三菩提心，不要在安穩中產生恐懼的想法；不要在快樂中產生痛苦的想法；不要在解脫中產生束縛的想法。』 這時，惡魔生起了諂媚虛偽的心，這樣說道：『如果你們捨棄菩提心，我就發心。』

【English Translation】 English version Luò (name), a Bodhisattva who walks in the realm of scattered demons without being defiled, said: 'When shall I be liberated from the realm of demons?' The Bodhisattva replied: 'If you can not be attached to the bonds of demons, then you will be liberated.' 'What is called the bond of demons?' 'It refers to the sixty-two wrong views. If a person is not attached to these views, he will be liberated from the bonds of demons.' The heavenly maiden further asked: 'How can one be liberated without being attached to various views?' The answer was: 'Various views originally come from nowhere and go nowhere. If one knows that various views have no coming or going characteristics, one will be liberated from the bonds of demons; various views are neither existent nor non-existent. If one does not discriminate between existence and non-existence, one will be liberated from the bonds of demons; if there is nothing to see, that is right view. Such right view is neither right nor wrong. If a dharma is neither right nor wrong, neither created nor received, one will be liberated from the bonds of demons; these views are neither internal nor external, nor in between. If one does not even think of such views, one will be liberated from the bonds of demons.' Upon hearing these words, the seven hundred heavenly maidens immediately attained forbearance (kṣānti, acceptance of the truth of Dharma) and said: 'We shall also walk in the realm of demons without being defiled, and deliver all those who are bound by demons.' At this time, the Bodhisattva who walks in the realm of demons without being defiled said to the evil demon: 'Your retinue has already generated the mind of anuttara-samyak-sambodhi-citta (supreme perfect enlightenment), what do you intend to do?' The evil demon replied: 'I am bound by the five desires and do not know what to do.' The Bodhisattva replied: 'If you generate the mind of anuttara-samyak-sambodhi-citta, you will be liberated from these bonds.' At this time, all the heavenly maidens, out of compassion for the evil demon, all said: 'You can generate the mind of anuttara-samyak-sambodhi-citta, do not generate thoughts of fear in peace; do not generate thoughts of suffering in happiness; do not generate thoughts of bondage in liberation.' At this time, the evil demon generated a flattering and deceitful mind, and said: 'If you abandon the Bodhi-citta, then I will generate it.'

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

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

時魔界行不污菩薩，以神通力放大光明，現凈妙身，照于魔宮，魔自見身無有威光，猶如墨聚。

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

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

時魔界行不污菩薩謂惡魔言：「汝可詣佛。」

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

時堅意菩薩謂惡魔言：「誰解汝縛。」

答

【現代漢語翻譯】 現代漢語譯本：

這時，諸位天女用方便之力，對魔說道：『我們都已經捨棄了這種（淫慾）之心，你便可以發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。如果一位菩薩發了菩提心（Bodhi-citta，覺悟之心），一切菩薩也都是同樣的心。這是為什麼呢？因為心沒有差別，對於一切眾生，心都是平等的。』 　　這時，惡魔對魔界行不污菩薩（the Bodhisattva 'Unstained Conduct in the Realm of Mara'）說：『我現在應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），用這個善根，讓我從束縛中解脫。』說完這話，他自己看到身體從束縛中解脫出來。 　　這時，魔界行不污菩薩（the Bodhisattva 'Unstained Conduct in the Realm of Mara'）用神通力放出大光明，顯現清凈美妙的身相，照亮了魔宮，魔自己看到自己的身體沒有威光，就像一堆墨一樣。 　　這時，魔眾中的二百位天女，深深地執著于淫慾，看到這位菩薩身相端正，生起染污的愛戀之心，各自說道：『這個人如果能與我交合，我們都應當順從他的教導。』 　　這時，這位菩薩知道諸位天女宿世的因緣應該被度化，立刻化作二百位天子，容貌端莊美麗，和自身沒有差別；又化作二百個寶交露臺，勝過魔宮的景觀。這些天女，都自己看到自己身處這些寶臺之中，各自認為與這位菩薩共同享樂，所希望的都得到滿足，淫慾之意平息，都生起深深的敬愛之心，愛敬菩薩。菩薩立刻隨著她們各自的根器，為她們說法，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 　　這時，魔界行不污菩薩（the Bodhisattva 'Unstained Conduct in the Realm of Mara'）對惡魔說：『你可以去佛那裡。』 　　魔這樣想：『我的束縛已經解開，應當去佛那裡破壞擾亂說法。』這時，惡魔被眷屬圍繞著，前往佛所在的地方，稟告說：『世尊！不要再說這首楞嚴三昧（Śūraṅgama Samādhi）了。這是為什麼呢？因為說了這個三昧，我的身體立刻就被五種束縛捆綁，只希望如來再說其他的事情。』 　　這時，堅意菩薩（the Bodhisattva Firm Intent）對惡魔說：『是誰解開了你的束縛？』 答

【English Translation】 English version:

At that time, the goddesses, using skillful means, said to the Mara (demon): 'We have all abandoned this (lustful) mind. You should then generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). If one Bodhisattva generates the Bodhi-citta (mind of enlightenment), all Bodhisattvas share the same mind. Why is that? Because the mind has no difference; towards all sentient beings, the mind is equal.' At that time, the evil Mara said to the Bodhisattva 'Unstained Conduct in the Realm of Mara': 'I should now generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), and with this good root, may I be liberated from my bonds.' After saying this, he saw his own body freed from its bonds. At that time, the Bodhisattva 'Unstained Conduct in the Realm of Mara', using his supernatural powers, emitted great light, manifested a pure and wonderful form, illuminating the Mara's palace. The Mara saw his own body without any majestic light, like a heap of ink. At that time, two hundred goddesses in the Mara's assembly, deeply attached to lust, saw this Bodhisattva's upright and handsome form, and generated defiled love in their minds. Each of them said: 'If this man could engage with me, we would all follow his teachings.' At that time, this Bodhisattva knew that the karmic connections of these goddesses from past lives were ripe for liberation. Immediately, he transformed into two hundred celestial princes, with upright and beautiful appearances, no different from his own form. He also created two hundred jeweled platforms, surpassing the scenery of the Mara's palace. These goddesses all saw themselves in these jeweled platforms, each thinking that they were enjoying themselves with this Bodhisattva, their wishes fulfilled, their lustful desires subsided. They all generated deep respect and love for the Bodhisattva. The Bodhisattva then taught them the Dharma according to their individual capacities, and they all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). At that time, the Bodhisattva 'Unstained Conduct in the Realm of Mara' said to the evil Mara: 'You may go to the Buddha.' The Mara thought: 'My bonds have been released. I should go to the Buddha's place to disrupt and confuse the Dharma.' At that time, the evil Mara, surrounded by his retinue, went to the place where the Buddha was, and reported: 'World Honored One! Do not speak of the Śūraṅgama Samādhi anymore. Why is that? Because when this Samādhi is spoken, my body is immediately bound by five bonds. I only wish that the Tathagata would speak of other matters.' At that time, the Bodhisattva Firm Intent said to the evil Mara: 'Who released your bonds?' Answer

言：「魔界行不污菩薩！解我係縛。」

「汝許何事，而得解縛？」

魔言：「我許發阿耨多羅三藐三菩提心。」

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

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

佛言：「如汝所說。惡魔以是三昧福德因緣，及發菩提心因緣故，于未來世，得舍一切魔事、魔行、魔諂曲心、魔衰惱事。從今已后，漸漸當得首楞嚴三昧力，成就佛道。」

堅意菩薩謂惡魔言：「如來今已與汝授記。」

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

時佛欲斷眾會疑故，告堅意言：「菩薩授記凡有四種。何

【現代漢語翻譯】 現代漢語譯本： 魔說道：『魔界行走不會玷污菩薩！請解開我的束縛。』

『你答應做什麼事，才能得到解脫？』

魔說：『我答應發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』

這時，佛告訴堅意菩薩（Drdhamati Bodhisattva）: 『現在這個惡魔爲了解脫束縛的緣故，發起菩提心，並非出於清凈的意願。像這樣，堅意！我滅度后，后五百年，會有很多比丘（bhiksu，出家男眾）爲了利益供養的緣故發起菩提心，並非出於清凈的意願。堅意！你觀察首楞嚴三昧（Surangama-samadhi，勇健定）的勢力，佛法的威神力。這些比丘、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），以輕慢戲弄的心、貪圖利養的心、隨從他人的心，聽聞這個三昧而發起菩提心。我都知道這些心，與阿耨多羅三藐三菩提，能夠作為因緣，更何況聽聞這個首楞嚴三昧，能夠以清凈的心發起阿耨多羅三藐三菩提？應當知道這個人，在佛法中已經得到必定。』

堅意菩薩對佛說：『世尊！現在這個惡魔，聽聞宣說首楞嚴三昧，爲了解脫束縛的緣故發起菩提心，也能具足佛法的因緣嗎？』

佛說：『正如你所說。惡魔以這個三昧的福德因緣，以及發起菩提心的因緣的緣故，在未來世，能夠捨棄一切魔事、魔行、魔的諂曲心、魔的衰惱之事。從今以後，漸漸應當得到首楞嚴三昧的力量，成就佛道。』

堅意菩薩對惡魔說：『如來現在已經給你授記。』

魔說：『善男子！我現在不是以清凈的心發起阿耨多羅三藐三菩提，如來為什麼給我授記？正如佛所說：『從心有業，從業有報。』我自身沒有心去尋求菩提道，如來為什麼給我授記？』

這時，佛爲了斷除大眾的疑惑，告訴堅意說：『菩薩授記凡有四種。何

【English Translation】 English version: The demon said: 'Walking in the demon realm does not defile a Bodhisattva! Release my bonds.'

'What do you promise to do, in order to be released?'

The demon said: 'I promise to generate the Anuttara-samyak-sambodhi-citta (unexcelled perfect enlightenment mind).'

At that time, the Buddha told Drdhamati Bodhisattva (Firm Intent Bodhisattva): 'Now this evil demon, for the sake of being released from his bonds, generates the Bodhi-citta (mind of enlightenment), but not with a pure intention. Like this, Drdhamati! After my Parinirvana (complete extinction), in the latter five hundred years, there will be many bhiksus (monks) who generate the Bodhi-citta for the sake of profit and offerings, but not with a pure intention. Drdhamati! Observe the power of the Surangama-samadhi (Heroic March Samadhi), the majestic spiritual power of the Buddha-dharma. These bhiksus, bhiksunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees), with a mind of levity and mockery, a mind of greed for profit and offerings, and a mind of following others, hear this samadhi and generate the Bodhi-citta. I know all these minds, and they can serve as a cause and condition for Anuttara-samyak-sambodhi, let alone those who hear this Surangama-samadhi and can generate Anuttara-samyak-sambodhi with a pure mind? You should know that this person has already attained certainty in the Buddha-dharma.'

Drdhamati Bodhisattva said to the Buddha: 'World Honored One! Now this evil demon, hearing the Surangama-samadhi being spoken, generates the Bodhi-citta for the sake of being released from his bonds, can he also fully possess the causes and conditions for the Buddha-dharma?'

The Buddha said: 'Just as you said. Because of the merit and virtue causes and conditions of this samadhi, and the causes and conditions of generating the Bodhi-citta, in the future, the evil demon will be able to abandon all demonic affairs, demonic practices, demonic deceitful minds, and demonic afflictions. From now on, he should gradually obtain the power of the Surangama-samadhi and accomplish the Buddha-path.'

Drdhamati Bodhisattva said to the evil demon: 'The Tathagata (Thus Come One) has now given you a prediction of Buddhahood.'

The demon said: 'Good man! I am not generating the Anuttara-samyak-sambodhi with a pure mind now, why does the Tathagata give me a prediction of Buddhahood? As the Buddha said: 'From the mind comes karma, and from karma comes retribution.' I myself have no mind to seek the Bodhi-path, why does the Tathagata give me a prediction of Buddhahood?'

At that time, the Buddha, wanting to dispel the doubts of the assembly, told Drdhamati: 'There are four kinds of predictions of Buddhahood for Bodhisattvas. What

謂為四？有未發心而與授記、有適發心而與授記、有密授記、有得無生法忍現前授記，是謂為四。唯有如來能知此事，一切聲聞、辟支佛所不能知。

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

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

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

「適發心已得受

【現代漢語翻譯】 現代漢語譯本： 什麼是四種授記？一是對未發菩提心者授記，二是對初發菩提心者授記，三是秘密授記，四是獲得無生法忍時現前授記，這稱為四種授記。只有如來（Tathagata，佛的稱號）才能知道這些事，一切聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）都不能知道。

『堅意（Drdhamati，菩薩名）！什麼叫做對未發菩提心者授記？或者有眾生在五道（地獄、餓鬼、畜生、人、天）中輪迴，如果在地獄、畜生、餓鬼、天上、人間，諸根（indriya，指眼、耳、鼻、舌、身、意六根）猛利，喜好大法；佛知道這個人，經過若干百千萬億阿僧祇劫（asaṃkhya，極大的數字單位），將發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；又在若干百千萬億阿僧祇劫中，行菩薩道（bodhisattva-caryā，菩薩的修行道路），供養若干百千萬億那由他（nayuta，數字單位）佛，教化若干百千萬億無量眾生，令他們安住于菩提（bodhi，覺悟）；又經過若干百千萬億阿僧祇劫，將證得阿耨多羅三藐三菩提，名號是這樣，國土是這樣，聲聞弟子的數量和壽命是這樣，滅度后佛法住世的年數是這樣。』佛告訴堅意：『如來完全能夠了解這些事，甚至超過這些，這叫做對未發菩提心者授記。』

當時，長老摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）上前對佛說：『從今以後，我們應當對一切眾生，生起對世尊（Bhagavan，佛的稱號）一樣的恭敬心。為什麼呢？因為我們沒有這樣的智慧，哪種眾生有菩薩的根基？哪種眾生沒有菩薩的根基？世尊！我們不知道這樣的緣故，或許對眾生生起輕慢之心，那就是傷害自己。』

佛說：『好啊！好啊！迦葉！你說得很好。因為這個緣故，我在經中說：『人們不應該隨意衡量眾生。為什麼呢？如果隨意衡量其他眾生，那就是傷害自己。只有如來！才能衡量眾生以及與如來平等的人。』因為這個因緣，如果各位聲聞以及其他菩薩，對於一切眾生，應該生起對佛一樣的恭敬心。』

『剛剛發起菩提心就已經得到授記……』

【English Translation】 English version: What are the four types of prediction? They are: prediction given to those who have not yet generated the aspiration [for enlightenment], prediction given to those who have just generated the aspiration, secret prediction, and prediction given in the presence of those who have attained the acceptance of the non-arising of phenomena. These are called the four types of prediction. Only the Tathagata (title of the Buddha) can know these things; all Śrāvakas (disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) cannot know.

'Drdhamati (name of a Bodhisattva)! What is called prediction given to those who have not yet generated the aspiration [for enlightenment]? There may be beings who transmigrate through the five paths [of existence]: whether in hell, in the animal realm, in the realm of hungry ghosts, in the heavens, or in the human realm, whose faculties (indriya, referring to the six senses: eyes, ears, nose, tongue, body, and mind) are sharp and who delight in the Great Dharma. The Buddha knows that this person, after passing through so many hundreds of thousands of millions of asamkhya (an extremely large number) kalpas (eons), will generate the aspiration for anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment); and again, in so many hundreds of thousands of millions of asamkhya kalpas, will practice the bodhisattva-caryā (the conduct of a Bodhisattva), make offerings to so many hundreds of thousands of millions of nayuta (a unit of measurement) Buddhas, teach and transform so many hundreds of thousands of millions of immeasurable beings, causing them to abide in bodhi (enlightenment); and again, after passing through so many hundreds of thousands of millions of asamkhya kalpas, will attain anuttarā-samyak-saṃbodhi, with a name such as this, a land such as this, a number of Śrāvaka disciples and a lifespan such as this, and a duration of the Dharma's remaining after extinction such as this.' The Buddha told Drdhamati: 'The Tathagata is fully capable of knowing these things, even beyond these. This is called prediction given to those who have not yet generated the aspiration [for enlightenment].'

At that time, the elder Mahākāśyapa (one of the Buddha's ten great disciples) came forward and said to the Buddha: 'From now on, we should regard all beings with the same respect as we regard the Bhagavan (title of the Buddha). Why? Because we do not have such wisdom. Which beings have the roots of a Bodhisattva? Which beings do not have the roots of a Bodhisattva? World-Honored One (Bhagavan)! We do not know such things, and perhaps we may develop a sense of contempt towards beings, which would be harmful to ourselves.'

The Buddha said: 'Excellent! Excellent! Kāśyapa! You have spoken well. For this reason, I say in the sutras: 'People should not recklessly measure beings. Why? If one recklessly measures other beings, it is harmful to oneself. Only the Tathagata! can measure beings and those equal to the Tathagata.' Because of this reason, if all Śrāvakas and other Bodhisattvas, towards all beings, should generate the same respect as they would towards a Buddha.'

'Having just generated the aspiration [for enlightenment], one receives prediction...'

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

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

「現前受記者，有菩薩久集善根，無不見得，常修梵行，觀無我空，於一切法得無生忍。佛知此人，功德智慧悉已具足，則於一

【現代漢語翻譯】 現代漢語譯本：記者，或者其他一些人，長期以來就積累了深厚的功德根本，修習各種善行，勤奮用心，精進不懈，各種根器都非常敏銳，喜好並樂於接受偉大的佛法，具有廣大的慈悲心，普遍地爲了眾生尋求解脫的道路。這樣的人一旦發起菩提心，就立即安住于阿惟越致（不退轉），進入菩薩的位次，進入必定成佛的行列，脫離八難。像這樣的人，剛剛發起菩提心的時候，諸佛就會為他們授阿耨多羅三藐三菩提記（無上正等正覺的預言），預言他們的名號是這樣，國土是這樣，壽命是這樣。像這樣的人，如來了解他們的心意而為他們授記，這叫做發起菩提心就立即得到授記。

『秘密授記』是指，有些菩薩還沒有得到授記，但經常精勤地尋求阿耨多羅三藐三菩提。喜歡種種佈施，喜歡一切佈施；接受佛法非常堅定，持守戒律從不捨棄；深刻地發起莊嚴之心，具有很大的忍耐力，平等對待一切眾生；勤奮地修行精進，尋求各種善法，身心都不懈怠，就像救燃眉之急一樣；修行禪定安穩，能夠得到四禪；喜歡尋求智慧，修行佛的菩提。長期修行六度，具有成佛的相貌。這時，其他的菩薩、天、龍、夜叉、乾闥婆（香神）等，都這樣想：『這位菩薩，勤奮用心，精進不懈，實在是太稀有了，什麼時候才能得到阿耨多羅三藐三菩提呢？他的名號叫什麼？國土叫什麼名字？聲聞弟子的數量有多少呢？』佛爲了斷除這些眾生的疑惑，就為他授記，普遍地讓所有在場的人都聽到知道，唯獨這位菩薩自己聽不到。因為佛的神力，讓一切眾生都知道這位菩薩，成佛的名號、國土是這樣，聲聞弟子的數量有多少。大眾所疑惑的事情，這時都解決了，對這位菩薩生起世尊的想念，但是這位菩薩不能自己知道自己是得到授記了，還是沒有得到授記？這叫做菩薩秘密地得到授記。

『現前授記』是指，有些菩薩長期積累善根，沒有什麼是不能得到的，經常修行清凈的梵行，觀察無我空性，對於一切法得到無生法忍。佛知道這個人，功德和智慧都已經完全具足，就在大眾之中，當著這位菩薩的面，為他授阿耨多羅三藐三菩提記，預言他的名號是這樣，國土是這樣，壽命是這樣，度化眾生的方式是這樣。這叫做菩薩現前得到授記。

【English Translation】 English version: 'Or a reporter, or someone else, who has long cultivated the roots of virtue, practiced good deeds, diligently and vigorously advanced, with sharp faculties, delighting in the Great Dharma, with great compassion, universally seeking the path of liberation for all beings. When such a person generates the aspiration [for enlightenment], they immediately dwell in Avaivartika (non-retrogression), enter the position of a Bodhisattva, join the ranks of those destined for Buddhahood, and transcend the eight difficulties. When such individuals first generate the aspiration, all Buddhas immediately bestow upon them the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), foretelling their name, their land, and their lifespan. When the Tathagata knows the mind of such individuals, He bestows the prediction, and this is called receiving the prediction immediately upon generating the aspiration.

'Secret prediction' refers to Bodhisattvas who have not yet received a prediction but constantly and diligently seek Anuttara-samyak-sambodhi. They delight in various kinds of giving, delight in all giving; they are steadfast in upholding the Dharma, never abandoning the precepts; they deeply cultivate adornment, possess great patience, and treat all beings equally; they diligently practice vigor, seeking all good dharmas, without懈怠 in body or mind, as if saving their own heads from burning; they practice mindfulness in peace and attain the four Dhyanas; they delight in seeking wisdom and practice the Bodhi of the Buddhas. Having long practiced the Six Perfections, they possess the marks of Buddhahood. At that time, other Bodhisattvas, Devas, Nagas, Yakshas, Gandharvas (celestial musicians), and others think: 'This Bodhisattva is diligent and vigorous, truly rare. When will they attain Anuttara-samyak-sambodhi? What will their name be? What will their land be called? How many Shravakas (listeners) will there be?' To dispel the doubts of these beings, the Buddha bestows the prediction, making it known to all in the assembly, except for the Bodhisattva themselves. Through the Buddha's power, all beings know this Bodhisattva, their Buddha name, their land, and the number of Shravakas. The doubts of the assembly are resolved, and they develop the perception of the World-Honored One towards this Bodhisattva, but the Bodhisattva cannot know whether they have received the prediction or not. This is called a Bodhisattva secretly receiving the prediction.

'Prediction in the presence' refers to Bodhisattvas who have long accumulated good roots, lacking nothing, constantly practicing pure conduct, contemplating the emptiness of selflessness, and attaining the forbearance of non-origination in all dharmas. Knowing that this person's merits and wisdom are fully complete, the Buddha, in the midst of the assembly and in the presence of the Bodhisattva, bestows the prediction of Anuttara-samyak-sambodhi, foretelling their name, their land, their lifespan, and the way they will liberate beings. This is called a Bodhisattva receiving the prediction in the presence.'

切天、人、魔、梵、沙門、婆羅門大眾之中，現前授記，作是言：『善男子！汝過若干百千萬億劫，當得成佛，號字如是、國土如是、聲聞眾數、壽命如是。』時無數人隨效是人，皆發阿耨多羅三藐三菩提心。是人佛前得受記已，身升虛空，高七多羅樹。堅意！是名第四現前受記」。

爾時堅意菩薩白佛言：「今此會中，寧有菩薩以此四事得受記不？」

佛答言：「有。」

「世尊！誰是？」

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

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

佛言：「堅意！菩薩所行、所發精進、威神勢力，不可思議。」

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

【現代漢語翻譯】 現代漢語譯本：在天（Deva，天神）、人、魔（Mara，惡魔）、梵（Brahma，梵天）、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，婆羅門）大眾之中，當面授記，這樣說：『善男子！你經過若干百千萬億劫，應當成佛，名號是這樣、國土是這樣、聲聞弟子的數量、壽命是這樣。』當時無數人跟隨效仿這個人，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。這個人在佛前得到授記后，身體升到虛空中，高七多羅樹（tāla，棕櫚樹）。堅意（Dṛḍhamati）！這叫做第四種當面授記』。

當時堅意菩薩（Dṛḍhamati Bodhisattva）對佛說：『現在這個法會中，有沒有菩薩通過這四種方式得到授記呢？』

佛回答說：『有。』

『世尊！是誰呢？』

佛說：『這位師子吼王菩薩（Siṃhanādīrāja Bodhisattva）、樂欲居士子（Ruciruci Gṛhapati-putra），是還沒發心就得到授記的，像這樣其他方世界的無數菩薩，也是還沒發心就得到授記。還有寂滅菩薩（Śāntamati Bodhisattva）、大德法王子菩薩（Mahāguṇa Dharma-kumāra Bodhisattva）、文殊師利法王子菩薩（Mañjuśrī Dharma-kumāra Bodhisattva），像這樣無量諸菩薩等，剛發起菩提心時就給予授記，都安住于阿惟越致地（avaivartika，不退轉地）中。這裡面還有智勇菩薩（Matisāgara Bodhisattva）、益意菩薩（Vardhamānamati Bodhisattva），像這樣無量諸菩薩等，秘密地給予授記。堅意（Dṛḍhamati）！我和彌勒（Maitreya）、賢劫千菩薩，都得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟），當面授記。』

堅意菩薩（Dṛḍhamati Bodhisattva）對佛說：『稀有啊世尊！菩薩所行不可思議，授記也不可思議，一切聲聞（Śrāvaka，聲聞乘修行者），諸辟支佛（Pratyekabuddha，緣覺乘修行者）尚且不能知道，更何況其他眾生。』

佛說：『堅意（Dṛḍhamati）！菩薩所行、所發精進、威神勢力，不可思議。』

當時魔界行不污菩薩（Māradharmacārin Anupalipta Bodhisattva）所化度的天女們，令她們發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）后，各自用天花散在佛身上，對佛說：『世尊！我們不喜歡秘密地得到授記，我們希望得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟），當面授記。

【English Translation】 English version: Among the assembly of Devas (gods), humans, Maras (demons), Brahmas (divine beings), Śrāmaṇas (ascetics), and Brāhmaṇas (priests), a prediction is given in their presence, saying: 『Good man! After countless hundreds of thousands of millions of kalpas (aeons), you shall attain Buddhahood, with such a name, such a land, such a number of Śrāvaka (hearer) disciples, and such a lifespan.』 At that time, countless people follow and emulate this person, all generating the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment). After this person receives the prediction in the presence of the Buddha, their body rises into the sky, as high as seven tāla (palm) trees. Dṛḍhamati (Firm Intent)! This is called the fourth kind of prediction given in one's presence.』

At that time, Dṛḍhamati Bodhisattva (Bodhisattva of Firm Intent) said to the Buddha: 『In this assembly now, are there any Bodhisattvas who have received predictions through these four means?』

The Buddha replied: 『Yes.』

『World Honored One! Who are they?』

The Buddha said: 『This Siṃhanādīrāja Bodhisattva (Lion's Roar King Bodhisattva), Ruciruci Gṛhapati-putra (Son of the Delightful Householder), received predictions before generating the mind of enlightenment, and like them, countless Bodhisattvas in other worlds also received predictions before generating the mind of enlightenment. Furthermore, there are Śāntamati Bodhisattva (Quiet Mind Bodhisattva), Mahāguṇa Dharma-kumāra Bodhisattva (Great Virtue Dharma Prince Bodhisattva), and Mañjuśrī Dharma-kumāra Bodhisattva (Mañjuśrī Dharma Prince Bodhisattva), and countless other Bodhisattvas like them, who are given predictions as soon as they generate the mind of enlightenment, and all abide in the avaivartika (non-retrogression) stage. Among them are also Matisāgara Bodhisattva (Ocean of Wisdom Bodhisattva), and Vardhamānamati Bodhisattva (Increasing Wisdom Bodhisattva), and countless other Bodhisattvas like them, who are secretly given predictions. Dṛḍhamati (Firm Intent)! I, Maitreya (the future Buddha), and the thousand Bodhisattvas of this Bhadrakalpa (Fortunate Aeon), have all attained anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas), and received predictions in our presence.』

Dṛḍhamati Bodhisattva (Bodhisattva of Firm Intent) said to the Buddha: 『Rare indeed, World Honored One! The conduct of Bodhisattvas is inconceivable, and the predictions are also inconceivable. All Śrāvakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) are unable to know this, let alone other beings.』

The Buddha said: 『Dṛḍhamati (Firm Intent)! The conduct of Bodhisattvas, the diligence they generate, and their majestic and spiritual power are inconceivable.』

At that time, the celestial maidens transformed by Māradharmacārin Anupalipta Bodhisattva (Bodhisattva Whose Conduct in the Realm of Mara is Unstained), after he caused them to generate the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment), each scattered celestial flowers upon the Buddha, and said to the Buddha: 『World Honored One! We do not delight in receiving secret predictions; we wish to attain anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas), and receive predictions in our presence.』

唯愿世尊！於今與我授阿耨多羅三藐三菩提記。」

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

佛告阿難：「汝今見是二百天女，合掌敬禮如來者不？」

「已見。世尊！」

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

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

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

爾時惡魔憂愁苦惱，欲還天上。魔界行不污菩薩謂惡魔言：「汝欲何去？」

魔言：「我今欲還所住宮殿。

【現代漢語翻譯】 現代漢語譯本：'唯愿世尊（Bhagavan，受尊敬者）！現在請您為我授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）！'

佛陀當時微笑，口中發出種種美妙顏色的光明，照耀各個世界，然後又從頭頂進入。阿難（Ananda，佛陀的十大弟子之一）問佛陀說：'世尊（Bhagavan，受尊敬者）！是什麼原因讓您微笑呢？'

佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：'你現在看見這兩百位合掌恭敬禮拜如來的天女了嗎？'

'我已經看見了，世尊（Bhagavan，受尊敬者）！'

佛陀說：'阿難（Ananda，佛陀的十大弟子之一）！這些天女過去曾在五百位佛陀那裡，深深地種下善根，從那以後，她們還將供養無數的佛陀，經過七百阿僧祇劫（asamkhya kalpas，極長的時間單位）后，都將成佛，佛號叫做凈王（Pure King）。阿難（Ananda，佛陀的十大弟子之一）！這些天女命終之後，將轉為男身，都將生於兜率天（Tusita Heaven），供養奉事彌勒菩薩（Maitreya Bodhisattva）！'

當時，惡魔聽到這些天女得到授記后，對佛陀說：'世尊（Bhagavan，受尊敬者）！我現在對於我所有的眷屬都不能夠自在，因為聽說了這個首楞嚴三昧（Surangama Samadhi，勇健定）的緣故，更何況是其他聽到的人呢？如果有人能夠聽聞首楞嚴三昧（Surangama Samadhi，勇健定），就能夠最終安住在佛法之中。'

當時，天女們以無所畏懼的心對惡魔說：'你不要太愁苦，我們現在不會離開你的境界。為什麼呢？魔的境界的如（tathata，真如）就是佛的境界的如（tathata，真如），魔的境界的如（tathata，真如）和佛的境界的如（tathata，真如）不是兩個，沒有分別，我們不離開這個如（tathata，真如）。魔的境界的相就是佛的境界的相，魔的境界的法和佛的境界的法不是兩個，沒有分別，我們對於這個法相不超出也不低於。魔的境界沒有一定的法可以顯示，佛的境界也沒有一定的法可以顯示，魔的境界和佛的境界不是兩個，沒有分別，我們對於這個法相不超出也不低於。所以應當知道，一切諸法，沒有決定性。因為沒有決定性，所以沒有一定的眷屬，也沒有非眷屬。'

當時，惡魔憂愁苦惱，想要返回天上。魔界行不污菩薩（The Bodhisattva whose conduct in the realm of Mara is unblemished）對惡魔說：'你想要去哪裡？'

惡魔說：'我現在想要返回我所居住的宮殿。'

【English Translation】 English version: 'I wish, World Honored One (Bhagavan)! Please grant me the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) now.'

The Buddha then smiled, and from his mouth emitted various wonderful colored lights, illuminating all the worlds, and then re-entered from the top of his head. Ananda (one of the ten principal disciples of the Buddha) asked the Buddha, 'World Honored One (Bhagavan)! What is the reason for your smile?'

The Buddha said to Ananda (one of the ten principal disciples of the Buddha), 'Do you now see these two hundred heavenly women who are joining their palms and respectfully bowing to the Tathagata?'

'I have seen them, World Honored One (Bhagavan)!'

The Buddha said, 'Ananda (one of the ten principal disciples of the Buddha)! These heavenly women have in the past deeply planted good roots with five hundred Buddhas. From now on, they will continue to make offerings to countless Buddhas. After seven hundred asamkhya kalpas (immeasurably long eons), they will all attain Buddhahood, and their Buddha name will be Pure King. Ananda (one of the ten principal disciples of the Buddha)! After these heavenly women's lives end, they will be transformed into male bodies and will all be born in the Tusita Heaven, where they will make offerings and serve Maitreya Bodhisattva!'

At that time, the Mara, upon hearing that these heavenly women had received predictions, said to the Buddha, 'World Honored One (Bhagavan)! I am now unable to control all my retinue because of hearing this Surangama Samadhi (the Heroic March Samadhi), let alone those who hear it. If someone can hear the Surangama Samadhi (the Heroic March Samadhi), they will ultimately abide in the Buddha-dharma.'

At that time, the heavenly women, with fearless hearts, said to the Mara, 'Do not be too distressed, we will not leave your realm now. Why? The suchness (tathata) of the Mara's realm is the suchness (tathata) of the Buddha's realm. The suchness (tathata) of the Mara's realm and the suchness (tathata) of the Buddha's realm are not two, there is no difference. We do not leave this suchness (tathata). The characteristics of the Mara's realm are the characteristics of the Buddha's realm. The dharma of the Mara's realm and the dharma of the Buddha's realm are not two, there is no difference. We neither exceed nor fall short of this dharma characteristic. There is no fixed dharma that can be shown in the Mara's realm, and there is no fixed dharma that can be shown in the Buddha's realm. The Mara's realm and the Buddha's realm are not two, there is no difference. We neither exceed nor fall short of this dharma characteristic. Therefore, you should know that all dharmas have no fixed nature. Because there is no fixed nature, there are no fixed retinue, nor non-retinue.'

At that time, the Mara was worried and distressed, wanting to return to the heavens. The Bodhisattva whose conduct in the realm of Mara is unblemished said to the Mara, 'Where do you want to go?'

The Mara said, 'I now want to return to the palace where I live.'

」

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

惡魔答言：「我自見身處本宮殿，好林園池，是我所有。」

菩薩語言：「汝今可以奉上如來？」

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

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

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

爾時阿難語惡魔言：「汝得大利，能以宮殿施佛令住。」

魔言：「是魔界行不污菩薩恩力所致。」

堅意菩薩白佛言：「世尊！是魔界行不污菩薩住首楞嚴三昧，神力自在乃如

【現代漢語翻譯】 現代漢語譯本 菩薩說：『不要離開這些大眾，這裡就是你的宮殿。』當時惡魔立刻看到自己身處原來的宮殿。菩薩問：『你看到了什麼？』 惡魔回答說：『我看到自己身處原來的宮殿，美好的林園池塘，都是我的。』 菩薩說：『你現在可以把這些奉獻給如來（Tathagata，佛的稱號之一）嗎？』 惡魔說：『可以！』剛說完這句話，就看到如來、聲聞（Sravaka，聽聞佛法而修行的弟子）、菩薩（Bodhisattva，立志成佛的修行者）、所有大眾，都在其中，宣說首楞嚴三昧（Surangama Samadhi，一種深奧的禪定）。 當時阿難（Ananda，佛陀的十大弟子之一）問佛說：『世尊！佛陀所住的地方宣說首楞嚴三昧，以及有人佈施食物后佛陀得以成道，這兩種施主，哪一個的福報更多？』 佛陀說：『阿難！佈施食物給佛陀，佛陀因此成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），食后開始轉法輪（Dharmacakra，宣講佛法），食后宣說首楞嚴三昧，這三種佈施的福報，沒有差別。阿難！我在什麼地方成就阿耨多羅三藐三菩提，應當知道那個地方就是金剛（Vajra，堅固不壞之意），過去、未來、現在諸佛都在其中成就佛道，無論住在哪裡宣說首楞嚴三昧，都是一樣的，沒有差別，以及有讀誦書寫的地方，也是這樣！阿難！佈施食物給佛陀后，初次轉法輪。如果有法師得到佈施食物后，讀誦宣說這首楞嚴三昧，這兩種佈施的福報，同樣沒有差異。還有阿難！佛陀住在精舍（Vihara，僧侶居住的場所），以十八種神通變化度脫眾生；又有精舍，在其中讀誦宣說這首楞嚴三昧，這兩種佈施的地方，其福報沒有不同。』 當時阿難對惡魔說：『你得到很大的利益，能夠把宮殿佈施給佛陀居住。』 惡魔說：『這是魔界（Mara realm，惡魔所統治的領域）的行為不能玷污菩薩的恩德和力量所致。』 堅意菩薩（Drdhamati Bodhisattva）問佛說：『世尊！這是魔界的行為不能玷污菩薩住在首楞嚴三昧，神通力量自在竟然如此……』

【English Translation】 English version The Bodhisattva said, 'Without leaving this assembly, this is your palace.' At that time, the demon immediately saw himself in his original palace. The Bodhisattva asked, 'What do you see?' The demon replied, 'I see myself in my original palace, with beautiful gardens and ponds, all of which are mine.' The Bodhisattva said, 'Can you now offer these to the Tathagata (one of the titles of the Buddha)?' The demon said, 'Yes, I can!' As soon as he said this, he saw the Tathagata, Sravakas (disciples who practice by hearing the Buddha's teachings), Bodhisattvas (beings who aspire to become Buddhas), and the entire assembly, all within it, expounding the Surangama Samadhi (a profound state of meditation). At that time, Ananda (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! Where the Buddha dwells and expounds the Surangama Samadhi, and when someone offered food and the Buddha attained enlightenment, which of these two donors has more merit?' The Buddha said, 'Ananda! Offering food to the Buddha, the Buddha then attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), after eating, he turned the Dharma wheel (Dharmacakra, teaching the Dharma), and after eating, he expounded the Surangama Samadhi. These three offerings of food have no difference in merit. Ananda! Wherever I attain Anuttara-samyak-sambodhi, know that place is Vajra (diamond, meaning indestructible), past, future, and present Buddhas all attain Buddhahood within it, wherever they dwell and expound the Surangama Samadhi, it is the same, without difference, and also where there is reading, reciting, and writing, it is also like this! Ananda! After offering food to the Buddha, the Dharma wheel is first turned. If a Dharma master receives food and then reads and expounds this Surangama Samadhi, these two offerings of merit are equally without difference. Furthermore, Ananda! The Buddha dwells in a Vihara (monastery), using eighteen kinds of supernatural powers to liberate beings; and there is also a Vihara, in which the Surangama Samadhi is read and expounded, these two places of offering, their merit is no different.' At that time, Ananda said to the demon, 'You have gained great benefit, being able to offer your palace for the Buddha to dwell in.' The demon said, 'This is because the actions of the Mara realm (the realm ruled by demons) cannot defile the Bodhisattva's grace and power.' Drdhamati Bodhisattva asked the Buddha, 'World Honored One! This is because the actions of the Mara realm cannot defile the Bodhisattva dwelling in the Surangama Samadhi, the supernatural power is so free and at ease...'

是乎？」

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

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

佛言：「堅意！我今住此首楞嚴三昧，於此三千大千世界，百億四天下、百億日月、百億四天王處、百億忉利天、百億夜摩天、百億兜率陀天、百億化樂天、百億他化自在天，乃至百億阿迦膩吒天、百億須彌山王、百億大海，是名三千大千世界。堅意！我住首楞嚴三昧，於此三千大千世界，或於閻浮提現行檀波羅蜜；或於閻浮提現行屍波羅蜜；或於閻浮提現行羼提波羅蜜；或於閻浮提現行毗梨耶波羅蜜；或於閻浮提現行禪波羅蜜；或於閻浮提現行般若波羅蜜；或於閻浮提現為五通神仙；或於閻浮提現在居家；或於閻浮提現行出家；或於四天下現在兜率天，一生補處；或於四天下現為轉輪聖王；或為釋提桓因；或為梵王；或為四天王；或為夜摩天王；或為兜率陀天王；或為化樂天王；或為他化自在天王；或現長者；或現居士；或復現為小王大王；或為

【現代漢語翻譯】 現代漢語譯本： 『是這樣嗎？』

佛說：『堅意（菩薩名）！正如你所說，現在這位菩薩安住于這種首楞嚴三昧（一種高級禪定），能夠以神通之力隨意自在地示現一切，在魔界中行走卻不被魔的行為所污染，與諸天女一同嬉戲娛樂而實際上不受淫慾等惡法的影響。這位善男子！安住于首楞嚴三昧，示現進入魔宮而自身並不離開佛的集會。示現在魔界中游戲娛樂，卻用佛法教化眾生。』

堅意菩薩對佛說：『世尊！如來安住于這種首楞嚴三昧，能夠示現多少自在的神力呢？善哉世尊！希望您稍微演說一下。』

佛說：『堅意！我現在安住于這種首楞嚴三昧，在這三千大千世界中，有百億個四天下（四大部洲）、百億個日月、百億個四天王所居住的地方、百億個忉利天（三十三天）、百億個夜摩天（焰摩天）、百億個兜率陀天（兜率天）、百億個化樂天（樂變化天）、百億個他化自在天（他化自在天），乃至百億個阿迦膩吒天（色究竟天）、百億個須彌山王、百億個大海，這被稱為三千大千世界。堅意！我安住于首楞嚴三昧，在這三千大千世界中，或者在閻浮提（南贍部洲）示現修行檀波羅蜜（佈施波羅蜜）；或者在閻浮提示現修行尸波羅蜜（持戒波羅蜜）；或者在閻浮提示現修行羼提波羅蜜（忍辱波羅蜜）；或者在閻浮提示現修行毗梨耶波羅蜜（精進波羅蜜）；或者在閻浮提示現修行禪波羅蜜（禪定波羅蜜）；或者在閻浮提示現修行般若波羅蜜（智慧波羅蜜）；或者在閻浮提示現為具有五神通的神仙；或者在閻浮提示現為在家之人；或者在閻浮提示現修行出家；或者在四天下示現在兜率天，作為一生補處菩薩；或者在四天下示現為轉輪聖王；或者示現為釋提桓因（帝釋天）；或者示現為梵王；或者示現為四天王；或者示現為夜摩天王；或者示現為兜率陀天王；或者示現為化樂天王；或者示現為他化自在天王；或者示現為長者；或者示現為居士；或者又示現為小王大王；或者示現為……』

【English Translation】 English version: 'Is that so?'

The Buddha said, 'Firm Intent (a Bodhisattva's name)! Just as you have said, this Bodhisattva, abiding in this Shurangama Samadhi (a high-level of meditative concentration), can manifest everything at will with supernatural powers, walking in the realm of demons but not being defiled by demonic actions, enjoying entertainment with heavenly women but not actually being affected by lust and other evil dharmas. This good man! Abiding in the Shurangama Samadhi, manifests entering the demon palace but his body does not leave the Buddha's assembly. He manifests playing and enjoying himself in the demon realm, but uses the Buddha's Dharma to teach sentient beings.'

The Firm Intent Bodhisattva said to the Buddha, 'World Honored One! The Tathagata, abiding in this Shurangama Samadhi, can manifest how many free and supernatural powers? Excellent, World Honored One! May you please explain a little.'

The Buddha said, 'Firm Intent! I, now abiding in this Shurangama Samadhi, in this three thousand great thousand world system, there are a hundred billion Jambudvipas (four continents), a hundred billion suns and moons, a hundred billion abodes of the Four Heavenly Kings, a hundred billion Trayastrimsa Heavens (Thirty-three Heavens), a hundred billion Yama Heavens, a hundred billion Tushita Heavens, a hundred billion Nirmanarati Heavens, a hundred billion Paranirmita-vasavartin Heavens, and even a hundred billion Akanistha Heavens (the highest heaven in the Realm of Form), a hundred billion Mount Sumerus, a hundred billion great oceans, this is called the three thousand great thousand world system. Firm Intent! I, abiding in the Shurangama Samadhi, in this three thousand great thousand world system, sometimes in Jambudvipa (Southern Continent) manifest practicing Dana Paramita (Perfection of Giving); sometimes in Jambudvipa manifest practicing Sila Paramita (Perfection of Morality); sometimes in Jambudvipa manifest practicing Ksanti Paramita (Perfection of Patience); sometimes in Jambudvipa manifest practicing Virya Paramita (Perfection of Diligence); sometimes in Jambudvipa manifest practicing Dhyana Paramita (Perfection of Meditation); sometimes in Jambudvipa manifest practicing Prajna Paramita (Perfection of Wisdom); sometimes in Jambudvipa manifest as a divine immortal with five supernatural powers; sometimes in Jambudvipa manifest as a householder; sometimes in Jambudvipa manifest practicing renunciation; sometimes in the four continents manifest in the Tushita Heaven, as a one-life-remaining Bodhisattva; sometimes in the four continents manifest as a Wheel-Turning Sage King; sometimes manifest as Sakra Devanam Indra (Lord Indra); sometimes manifest as Brahma King; sometimes manifest as the Four Heavenly Kings; sometimes manifest as the Yama Heaven King; sometimes manifest as the Tushita Heaven King; sometimes manifest as the Nirmanarati Heaven King; sometimes manifest as the Paranirmita-vasavartin Heaven King; sometimes manifest as an elder; sometimes manifest as a layman; sometimes manifest as a small king or a great king; sometimes manifest as...'

剎利；或為婆羅門；或為薩薄。或於四天下，欲從兜率下生世間；或現入胎；或現處胎；或現欲生；或現生已而行七步，舉手自稱：『天上天下唯我為尊！』或現處宮與采女俱；或現出家；或現苦行；或現取草；或現坐道場；或現降魔；或現成佛；或現觀樹王；或現釋梵請轉法輪；或現轉法輪；或現舍壽；或現入涅槃；或現燒身；或現全身舍利；或現散身舍利；或現法欲滅；或現法已滅；或現壽命無量；或現壽命短促；或現國土無惡道名；或現有諸惡道；或現閻浮提清凈嚴飾如天宮殿；或現弊惡；或現上中下。

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

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

時文殊師利法王子知眾會意，欲斷所疑，白佛言：「世尊！我所遊行諸佛國土，於是世界上過六十恒河沙土，有佛世界名一燈明，佛于其中為人說法。我至其所，頭面禮足，問言：『世尊！號字何等？我等云何奉持佛名

【現代漢語翻譯】 現代漢語譯本 剎帝利（Kshatriya，印度教種姓制度中的第二等級）；或者為婆羅門（Brahmin，印度教種姓制度中的第一等級）；或者為吠舍（Vaishya，印度教種姓制度中的第三等級）。或者在四天下（Sumeru，佛教宇宙觀中的世界）中，示現從兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）下生到世間；或者示現入胎；或者示現在胎中；或者示現將要出生；或者示現出生後行走七步，舉手自稱：『天上天下唯我為尊！』或者示現在宮殿中與采女一同；或者示現出家；或者示現苦行；或者示現取草；或者示現坐在菩提道場；或者示現降伏魔眾；或者示現成就佛陀；或者示現觀看菩提樹王；或者示現釋提桓因（Śakra-devānām-Indra，佛教護法神）和梵天（Brahma，印度教的創造神）請求轉法輪；或者示現轉法輪；或者示現捨棄壽命；或者示現進入涅槃（Nirvana，佛教的最高目標，解脫生死輪迴）；或者示現焚燒身體；或者示現全身舍利（Śarīra，佛教聖物，佛陀或高僧火化后的遺骨）；或者示現分散的舍利；或者示現佛法將要滅亡；或者示現佛法已經滅亡；或者示現壽命無量；或者示現壽命短促；或者示現國土沒有惡道之名；或者示現有各種惡道；或者示現閻浮提（Jambudvipa，我們所居住的這個世界）清凈莊嚴如同天宮殿；或者示現弊端邪惡；或者示現上等、中等、下等。 『堅意（Drdhamati，菩薩名）！這些都是首楞嚴三昧（Śūraṅgama Samādhi，一種高級禪定）的自在神力，菩薩示現進入涅槃，並非完全滅度，而是在三千大千世界（Tri-sahasra-mahā-sahasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）中，能夠示現如此自在的神力，示現如此種種莊嚴之事。堅意！你觀看如來在這四天下轉法輪，其餘閻浮提尚未成就佛道，或者有的閻浮提示現進入滅度，這名為首楞嚴三昧所進入的法門。』 爾時，法會中的諸天（Deva，天神）、龍（Nāga，神話生物）、夜叉（Yakṣa，守護神）、乾闥婆（Gandharva，天上的樂神）等，以及諸位菩薩大弟子，都這樣想：『釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）只是能在這三千大千世界有這樣的神力嗎？在其他世界也有這樣的神力嗎？』 當時，文殊師利法王子（Mañjuśrī，智慧的象徵）知道大眾的心意，想要消除他們的疑惑，對佛說：『世尊！我所遊歷的諸佛國土，在這個世界之上，經過六十恒河沙（Gaṅgā，印度恒河）數量的國土，有一個佛世界名為一燈明（Eka-pradīpa-prabha），佛在那其中為人說法。我到他的處所，頭面頂禮他的雙足，問道：『世尊！您的名號是什麼？我們應當如何奉持您的名號？』

【English Translation】 English version A Kshatriya (Kshatriya, the second highest caste in the Hindu caste system); or a Brahmin (Brahmin, the highest caste in the Hindu caste system); or a Vaishya (Vaishya, the third caste in the Hindu caste system). Or in the four continents (Sumeru, the world in Buddhist cosmology), manifesting descending from the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides) to the world; or manifesting entering the womb; or manifesting being in the womb; or manifesting about to be born; or manifesting walking seven steps after birth, raising a hand and proclaiming: 『Above and below the heavens, I alone am the honored one!』 Or manifesting being in the palace with consorts; or manifesting renouncing the home life; or manifesting practicing asceticism; or manifesting taking grass; or manifesting sitting at the Bodhi-mandala (place of enlightenment); or manifesting subduing the demons; or manifesting becoming a Buddha; or manifesting beholding the Bodhi tree king; or manifesting Śakra-devānām-Indra (Śakra-devānām-Indra, a Buddhist protector deity) and Brahma (Brahma, the Hindu god of creation) requesting the turning of the Dharma wheel; or manifesting turning the Dharma wheel; or manifesting relinquishing life; or manifesting entering Nirvana (Nirvana, the ultimate goal of Buddhism, liberation from the cycle of birth and death); or manifesting burning the body; or manifesting whole-body relics (Śarīra, Buddhist sacred objects, the remains of the Buddha or high monks after cremation); or manifesting scattered relics; or manifesting the Dharma about to perish; or manifesting the Dharma already perished; or manifesting immeasurable lifespan; or manifesting short lifespan; or manifesting a land without the name of evil realms; or manifesting having various evil realms; or manifesting Jambudvipa (Jambudvipa, the world we live in) being pure and adorned like a heavenly palace; or manifesting defects and evils; or manifesting superior, middling, and inferior. 『Drdhamati (Drdhamati, name of a Bodhisattva)! These are all the sovereign spiritual powers of the Śūraṅgama Samādhi (Śūraṅgama Samādhi, an advanced state of meditation). Bodhisattvas manifest entering Nirvana, but not complete extinction. In the tri-sahasra-mahā-sahasra-lokadhātu (Tri-sahasra-mahā-sahasra-lokadhātu, a vast world system in Buddhist cosmology), they can manifest such sovereign spiritual powers, manifesting such various adornments. Drdhamati! You see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) turning the Dharma wheel in these four continents, while other Jambudvipas have not yet attained Buddhahood, or some Jambudvipas manifest entering extinction. This is called the Dharma gate entered by the Śūraṅgama Samādhi.』 At that time, the Devas (Deva, gods), Nāgas (Nāga, mythical creatures), Yakṣas (Yakṣa, guardian deities), Gandharvas (Gandharva, celestial musicians), and other great disciples of the Bodhisattvas in the assembly all thought: 『Does Śākyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) only have such spiritual powers in this tri-sahasra-mahā-sahasra-lokadhātu? Does he also have such powers in other worlds?』 Then, Mañjuśrī, the Dharma Prince (Mañjuśrī, symbol of wisdom), knowing the thoughts of the assembly and wanting to dispel their doubts, said to the Buddha: 『World Honored One! In the Buddha lands I have traveled to, beyond this world, passing sixty Ganges sands (Gaṅgā, the Ganges River in India) worth of lands, there is a Buddha world named Eka-pradīpa-prabha (Eka-pradīpa-prabha), where a Buddha is teaching the Dharma. I went to his place, bowed my head to his feet, and asked: 『World Honored One! What is your name? How should we uphold your name?』

？』彼佛答我：『汝詣釋迦牟尼佛！自當答汝。』世尊！彼佛國土功德莊嚴，說之一劫猶不可盡。復過於是，彼國無有聲聞、辟支佛名，但有諸菩薩僧，常說不退轉法輪。唯愿世尊！說此佛名一燈明土講說法者！」

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

爾時眾會，得未曾有，皆大歡喜，踴躍無量，合掌恭敬，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，以真珠華、雜色妙華、末香、涂香，散於佛上。皆作諸天所有伎樂，供養如來及諸弟子；亦各脫上衣，奉上于佛、諸菩薩

【現代漢語翻譯】 現代漢語譯本：我問他，那位佛回答我說：『你去釋迦牟尼佛（Śākyamuni Buddha）那裡！他自然會回答你。』世尊！那個佛國土的功德莊嚴，說一個劫的時間也說不完。而且，那個佛國沒有聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的名字，只有諸菩薩僧，常說不退轉法輪。唯愿世尊！說說這位佛，一燈明土（Ekadīpaprabhāsa）講說法者的名號！」

當時，佛告訴文殊師利（Mañjuśrī）法王子：『你們好好聽著，不要心懷恐怖，產生懷疑後悔。為什麼呢？諸佛的神力不可思議，首楞嚴三昧（Śūraṅgama Samādhi）的勢力也不可思議。文殊師利！那一燈明土講說法者的佛號是示一切功德自在光明王（Sarvakarmaguṇavicitrarāja）。文殊師利！一燈明土的示一切功德自在光明王佛，就是我身在那個國土顯現佛的神力，我在那個國土說不退轉法輪，這是我宿世所修的凈土。文殊師利！你現在應當知道，我在無量無邊百千萬億那由他土，都有神力，一切聲聞、辟支佛所不能知道。文殊師利！這些都是首楞嚴三昧的勢力。菩薩常在無量世界示現神變，對於此三昧而不動轉。文殊師利！譬如日月，自己在宮殿中從不移動，卻顯現在一切城邑、聚落。菩薩也是這樣，住在首楞嚴三昧中，從不移動，卻能遍於無量世界示現其身，隨眾生所喜好而為說法。』

當時，大眾集會，得到前所未有的體驗，都非常歡喜，踴躍無量，合掌恭敬，以及諸天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）等，用真珠華、雜色妙華、末香、涂香，散在佛身上。都演奏諸天所有的伎樂，供養如來（Tathāgata）及諸弟子；也各自脫下上衣，奉獻給佛和諸菩薩。

【English Translation】 English version: I asked him, and that Buddha answered me: 『Go to Śākyamuni Buddha! He will naturally answer you.』 World-Honored One! The meritorious adornments of that Buddha-land are such that even if described for an eon, they could not be fully recounted. Moreover, in that land, there are no names of Śrāvakas or Pratyekabuddhas, but only assemblies of Bodhisattvas, who constantly preach the Dharma wheel of non-retrogression. May the World-Honored One speak of the name of that Buddha, the preacher in Ekadīpaprabhāsa (One Lamp Light) land!」

At that time, the Buddha told the Dharma Prince Mañjuśrī: 『Listen carefully, all of you, and do not harbor fear, giving rise to doubt and regret. Why? Because the spiritual powers of all Buddhas are inconceivable, and the power of the Śūraṅgama Samādhi is also inconceivable. Mañjuśrī! The Buddha who preaches in Ekadīpaprabhāsa land is named Sarvakarmaguṇavicitrarāja (King of the Light of Freedom in All Merits). Mañjuśrī! The Sarvakarmaguṇavicitrarāja Buddha in Ekadīpaprabhāsa land is my own body manifesting the Buddha's spiritual power in that land. I preach the Dharma wheel of non-retrogression in that land, which is the pure land I cultivated in past lives. Mañjuśrī! You should know now that I possess spiritual power in countless, boundless, hundreds of thousands of millions of nayutas of lands, which all Śrāvakas and Pratyekabuddhas cannot know. Mañjuśrī! All of this is the power of the Śūraṅgama Samādhi. Bodhisattvas constantly manifest spiritual transformations in countless worlds, yet they do not move or waver from this Samādhi. Mañjuśrī! For example, the sun and moon never move from their palaces, yet they appear in all cities and villages. Bodhisattvas are like this, abiding in the Śūraṅgama Samādhi, never moving, yet able to manifest their bodies throughout countless worlds, preaching the Dharma according to what beings desire.』

At that time, the assembly experienced something unprecedented, and they were all greatly delighted, leaping with joy immeasurably, joining their palms in reverence, along with the Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, and others, scattering pearl flowers, various wonderful colored flowers, powdered incense, and scented ointment upon the Buddha. They all played the music of the Devas, making offerings to the Tathāgata and his disciples; and they each took off their upper garments, offering them to the Buddha and the Bodhisattvas.

等！以妙色華，大如須彌，並眾雜香、末香、涂香、珍寶、瓔珞，散於佛上。皆作是言：「唯然世尊！若有說首楞嚴三昧處，其地則為金剛；若人得聞說是三昧，信受讀誦，為人演說不驚不畏，當知此人亦是金剛，成不壞忍，深住于信，諸佛所護，厚種善根，得大善利，降魔怨敵，斷諸惡趣，為善知識之所守護。世尊！如我解佛所說義，若有眾生聞是首楞嚴三昧，即能信受、讀誦解義、為人演說、如說修行，當知是人得住佛法畢定不退。」

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

爾時長老摩訶迦葉白佛言：「世尊！譬如從生盲人，夢中得眼，見種種色，心大歡喜，即于夢中，與有眼者，共住共語。是人覺已，不復見色。我等亦爾！未聞是首楞嚴三昧時，心懷歡

【現代漢語翻譯】 現代漢語譯本：然後！用奇妙的色彩鮮花，大如須彌山（Sumeru，佛教宇宙觀中的聖山），以及各種混合的香、末香、涂香、珍寶、瓔珞，散在佛的身上。他們都這樣說：『世尊！如果有人宣說首楞嚴三昧（Śūraṅgama Samādhi，一種高級禪定）的地方，那個地方就如同金剛一般堅固；如果有人聽聞這個三昧，並且信受、讀誦，為他人演說而不驚慌、不畏懼，應當知道這個人也是金剛，成就不可破壞的忍辱，深深安住于信心之中，被諸佛所護佑，深厚地種下善根，獲得巨大的利益，降伏魔怨敵人，斷除各種惡趣，被善知識所守護。世尊！如我理解佛所說的意義，如果眾生聽聞這個首楞嚴三昧，就能信受、讀誦理解其義、為他人演說、按照所說的去修行，應當知道這個人能夠安住于佛法，必定不會退轉。』 佛說：『是這樣的，是這樣的，正如你們所說。如果人不深厚地種下各種善根，聽聞首楞嚴三昧就不能信受。很少有眾生聽聞首楞嚴三昧能夠信受，多數眾生不能信受。善男子！人有四種條件，聽聞這個三昧能夠信受。哪四種呢？第一，曾經在過去諸佛那裡聽聞過這個三昧；第二，被善知識所護佑，深深地喜愛佛道；第三，善根深厚，喜愛大法；第四，自身已經證悟了大乘深法。具備這四種條件，就能信受這樣的三昧。善男子！還有滿愿阿羅漢（Arhat，已證得涅槃的修行者），以及具足正見者、信行見行者，這些人因為信順如來的話語，相信這個三昧，但自身卻不能證得。為什麼呢？因為這個三昧，是一切聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）所不能通達的，更何況其他眾生！』 這時，長老摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）對佛說：『世尊！譬如一個天生的盲人，在夢中得到眼睛，看見各種各樣的顏色，心中非常歡喜，就在夢中，與有眼睛的人，共同生活、共同交談。這個人醒來之後，不再能看見顏色。我們也是這樣！未曾聽聞這個首楞嚴三昧時，心中懷有歡喜。

【English Translation】 English version: Then! With wondrously colored flowers, as large as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), along with various mixed fragrances, powdered incense, scented ointments, precious jewels, and necklaces, they scattered them upon the Buddha. They all said, 'World Honored One! If there is a place where the Śūraṅgama Samādhi (Śūraṅgama Samādhi, an advanced state of meditation) is spoken of, that place is as firm as diamond; if a person hears of this samādhi, and believes, accepts, recites, and explains it to others without being startled or afraid, know that this person is also like diamond, achieving indestructible endurance, deeply dwelling in faith, protected by all Buddhas, having thickly planted good roots, obtaining great benefits, subduing demonic enemies, cutting off all evil destinies, and being guarded by good spiritual advisors. World Honored One! As I understand the meaning of what the Buddha has said, if sentient beings hear this Śūraṅgama Samādhi, they can believe, accept, recite, understand its meaning, explain it to others, and practice according to what is said, know that this person can abide in the Buddha-dharma and will definitely not regress.' The Buddha said, 'It is so, it is so, just as you have said. If a person does not thickly plant various good roots, they cannot believe and accept the Śūraṅgama Samādhi upon hearing it. Few sentient beings can believe and accept the Śūraṅgama Samādhi upon hearing it; many sentient beings cannot believe and accept it. Good man! A person has four conditions to be able to believe and accept this samādhi upon hearing it. What are the four? First, they have heard of this samādhi from past Buddhas; second, they are protected by good spiritual advisors and deeply love the Buddha-path; third, their good roots are deep and thick, and they love the great Dharma; fourth, they have personally attained realization of the profound Dharma of the Great Vehicle. Having these four conditions, they can believe and accept such a samādhi. Good man! There are also Arhats (Arhat, practitioners who have attained Nirvana) who have fulfilled their vows, as well as those who possess right view and those who practice through faith and those who practice through understanding. These people believe in this samādhi because they trust the words of the Tathagata, but they do not personally realize it. Why? Because this samādhi cannot be penetrated by all Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), let alone other sentient beings!' At that time, the elder Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! It is like a person born blind who gains eyes in a dream, sees all kinds of colors, and is greatly delighted. In the dream, they live and converse with those who have eyes. When this person awakens, they can no longer see colors. We are also like that! Before hearing this Śūraṅgama Samādhi, our hearts were filled with joy.'

喜，謂得天眼，與諸菩薩共住共語，論說義理。世尊！我今從佛聞是三昧，不知其事，如生盲人，不能得知諸佛菩薩所行之法。我等從今已往，自視其身如生盲人，于佛深法無有智慧，不知不見世尊所行。我等從今已往，知諸菩薩真得天眼，能得如是諸深智慧。世尊！若人無有薩婆若心，誰當自謂：『我是智者、我是福田。』」

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

摩訶迦葉說是語時，八千眾生皆發阿耨多羅三藐三菩提心。

爾時堅意菩薩問文殊師利法王子言：「文殊師利！所言福田，云何名為福田？」

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

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

須菩提言：「我於是法尚無其一，何況有十！」

【現代漢語翻譯】 現代漢語譯本：喜悅，指的是獲得天眼，與各位菩薩共同居住、共同交談，討論佛法的義理。世尊！我現在從佛陀這裡聽聞這個三昧（Samadhi，禪定），卻不瞭解其中的事情，就像天生的盲人一樣，不能得知諸佛菩薩所修行的法門。我們從今以後，看待自己就像天生的盲人一樣，對於佛陀深奧的佛法沒有智慧，不知不見世尊所修行的法門。我們從今以後，知道各位菩薩真正獲得了天眼，能夠獲得像這樣深奧的智慧。世尊！如果有人沒有薩婆若（Sarvajna，一切智）之心，誰又敢自稱：『我是智者，我是福田（merit field，種福報的田地）。』

佛陀說：『是的，是的。迦葉（Kasyapa，佛陀的十大弟子之一）！正如你所說。菩薩所獲得的各種深奧智慧，是聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）、辟支佛（Pratyekabuddha，緣覺）所不能達到的。』

摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）說這些話的時候，八千眾生都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

這時，堅意菩薩問文殊師利（Manjusri，智慧的象徵）法王子說：『文殊師利！所說的福田，怎樣才能稱作福田呢？』

文殊師利說：『有十種法行，可以稱作福田。是哪十種呢？安住于空、無相、無愿解脫門（Sunyata, Animitta, Apranihita，三種解脫煩惱的方法），卻不進入法位；見知四諦（Four Noble Truths，苦、集、滅、道）而不證得道果；修行八解脫（Eight Deliverances，八種禪定境界）而不捨棄菩薩行；能夠生起三明（Threefold Knowledge，宿命明、天眼明、漏盡明）而在三界（Three Realms，欲界、色界、無色界）中修行；能夠示現聲聞的形貌威儀，卻不隨從聲教而向他人求法；示現辟支佛的形貌威儀，而以無礙的辯才說法；常在禪定之中而能夠示現修行一切諸行；不離開正道而示現進入邪道；深深地貪戀染愛而遠離各種慾望和一切煩惱；進入涅槃（Nirvana，寂滅）而對於生死不破壞不捨棄。具有這十種法，應當知道這個人是真實的福田。』

這時，堅意菩薩問須菩提（Subhuti，佛陀的十大弟子之一）說：『長老須菩提！世尊說你是第一福田，你是否具備這十種法呢？』

須菩提說：『我對於這些法，尚且沒有其中一種，更何況有十種呢！』

【English Translation】 English version: Joy refers to obtaining the divine eye and dwelling and conversing with all the Bodhisattvas, discussing the principles of Dharma. World Honored One! Now I hear this Samadhi (concentration) from the Buddha, but I do not understand its affairs, like a person born blind, unable to know the practices of all Buddhas and Bodhisattvas. From now on, we will regard ourselves as if we were born blind, without wisdom regarding the Buddha's profound Dharma, not knowing or seeing the practices of the World Honored One. From now on, we know that all Bodhisattvas have truly obtained the divine eye and can obtain such profound wisdom. World Honored One! If someone does not have the mind of Sarvajna (all-knowing), who would dare to claim: 'I am wise, I am a field of merit (merit field)?'

The Buddha said: 'So it is, so it is. Kasyapa (one of the Buddha's ten great disciples)! As you have said. The various profound wisdoms obtained by Bodhisattvas cannot be reached by Sravakas (disciples who hear the Buddha's teachings and practice) or Pratyekabuddhas (Solitary Buddhas).'

When Mahakasyapa (one of the Buddha's ten great disciples) spoke these words, eight thousand beings all aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment).

At that time, Bodhisattva Firm Intent asked Manjusri (symbol of wisdom), the Dharma Prince, saying: 'Manjusri! What is meant by the term 'field of merit (merit field)'?'

Manjusri said: 'There are ten Dharma practices that are called fields of merit. What are the ten? Abiding in the doors of liberation of emptiness, signlessness, and wishlessness (Sunyata, Animitta, Apranihita), but not entering the position of Dharma; seeing and knowing the Four Noble Truths (Four Noble Truths) without attaining the fruit of the path; practicing the Eight Deliverances (Eight Deliverances) without abandoning the Bodhisattva practice; being able to generate the Threefold Knowledge (Threefold Knowledge) and practicing in the Three Realms (Three Realms); being able to manifest the form and demeanor of a Sravaka, but not following the teachings of others to seek the Dharma; manifesting the form and demeanor of a Pratyekabuddha, and speaking the Dharma with unobstructed eloquence; constantly being in Samadhi (concentration) and being able to manifest the practice of all practices; not departing from the right path and manifesting entry into the wrong path; deeply craving attachment and love, yet being free from all desires and all afflictions; entering Nirvana (extinction) without destroying or abandoning birth and death. Having these ten Dharmas, you should know that this person is a true field of merit.'

At that time, Bodhisattva Firm Intent asked Subhuti (one of the Buddha's ten great disciples), saying: 'Elder Subhuti! The World Honored One said that you are the foremost field of merit, do you possess these ten Dharmas?'

Subhuti said: 'I do not even have one of these Dharmas, let alone ten!'

堅意言：「汝以何名第一福田？」

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

爾時佛贊須菩提言：「善哉善哉！如汝所說，是無增上慢大弟子之所言也！」

堅意菩薩復問文殊師利法王子言：「文殊師利！所說多聞，云何名為多聞？」

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

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

阿難答言：「如文殊師利所說多聞，我無是事。」

【現代漢語翻譯】 現代漢語譯本 堅意問道：『你以什麼名義成為第一福田（best field of merit）？』 須菩提（Subhuti）回答說：『我不是在佛（Buddha）和諸菩薩（Bodhisattva）中成為第一福田，佛說我在聲聞（Sravaka）、辟支佛（Pratyekabuddha）中是第一福田。堅意！譬如邊遠地區的小國王也稱為王；如果轉輪聖王（cakravartin）來到邊遠地區，那些小國王等就不再稱為王，那時只有轉輪聖王，因為聖王的威德殊勝美妙。堅意！在任何國土、城邑、聚落，沒有菩薩的地方，我可以在其中成為福田；如果有佛的地方，有大菩薩，我就不能在其中稱為福田。諸菩薩有薩婆若（Sarvajna，一切智）之心，所以勝過我。』 這時，佛讚歎須菩提說：『善哉善哉！如你所說，這是沒有增上慢的大弟子所說的話啊！』 堅意菩薩又問文殊師利（Manjusri）法王子說：『文殊師利！您所說的多聞，怎樣才叫做多聞？』 文殊師利說：『如果有人聽聞一句法，就能理解其中千萬億的意義，經過百千萬劫敷衍解說，智慧辯才不可窮盡，這就叫做多聞。再次，堅意菩薩！如果聽聞十方無量諸佛所說，都能接受並保持；沒有一句是先前沒有聽過的，凡是聽到的都是先前聽過的；隨所聽聞的法能夠保持不忘，為眾生說法而無眾生之想，自身與眾生及所說法沒有差別。這就叫做多聞。』 這時，會中有一位菩薩天子名叫凈月藏，心中想：『佛說阿難（Ananda）在多聞中最為第一，如果像文殊師利所說的多聞，阿難現在難道是這樣嗎？』這樣想后，問阿難說：『如來說您在多聞中最為第一，您的多聞，能像文殊師利所說的那樣嗎？』 阿難回答說：『像文殊師利所說的多聞，我沒有這樣的能力。』

【English Translation】 English version Firm-Intent (Drdhamati) said: 'By what name are you the foremost field of merit (first field of merit)?' Subhuti (Subhuti) replied: 'I am not the foremost field of merit among Buddhas (Buddha) and Bodhisattvas (Bodhisattva); the Buddha said that I am the foremost field of merit among Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha). Firm-Intent! For example, a small king in a border region is also called a king; if a Wheel-Turning Sage King (cakravartin) comes to the border region, those small kings are no longer called kings; at that time, there is only the Wheel-Turning Sage King, because the Sage King's majestic virtue is especially wonderful. Firm-Intent! In any country, city, or village where there are no Bodhisattvas, I can be a field of merit; if there is a Buddha, and there are great Bodhisattvas, I am not called a field of merit. The Bodhisattvas have the mind of Sarvajna (Sarvajna, all-knowing), therefore they surpass me.' At that time, the Buddha praised Subhuti, saying: 'Excellent, excellent! As you have said, these are the words of a great disciple without arrogance!' Firm-Intent Bodhisattva then asked Manjusri (Manjusri), the Dharma Prince, saying: 'Manjusri! What is called great learning (extensive learning)?' Manjusri said: 'If a person hears one sentence of the Dharma and immediately understands the billions of meanings within it, expounding and explaining it for hundreds of millions of kalpas (aeons), their wisdom and eloquence will be inexhaustible; this is called great learning. Furthermore, Firm-Intent Bodhisattva! If one hears what the countless Buddhas in the ten directions say, they can all receive and uphold it; there is not a single sentence that they have not heard before; everything they hear, they have heard before; they can uphold the Dharma they hear without forgetting, and they speak the Dharma for sentient beings without the thought of sentient beings, and there is no difference between themselves, sentient beings, and the Dharma they speak. This is called great learning.' At that time, there was a Bodhisattva celestial being in the assembly named Pure Moon Treasury (Candra-garbha), who thought: 'The Buddha said that Ananda (Ananda) is the foremost in great learning; if great learning is as Manjusri described, is Ananda like that now?' After thinking this, he asked Ananda: 'The Tathagata (Thus Come One) said that you are the foremost in great learning; is your great learning like what Manjusri described?' Ananda replied: 'I do not have the ability of great learning as Manjusri described.'

凈月藏言：「如來云何常稱說汝，于多聞中為最第一？」

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

爾時世尊贊阿難言：「善哉善哉！如汝所說，汝所受持誦唸諸法，當知則是如來神力。」

爾時佛告凈月藏言：「阿難所持諸法甚少，所不誦者無量無邊。天子！我于道場所得諸法，百千億分不說其一，我所說者，阿難於中百千億分不持其一。天子！如來但於一日一夜，十方世界諸釋、梵王、護世天王、天、龍、夜叉、乾闥婆等天子菩薩與之說法。以智慧力而作偈頌，說修多羅、因緣、譬喻，眾生所行諸波羅蜜，及說聲聞、辟支佛乘、佛無上乘，攝大乘法，毀訾生死，稱讚涅槃。假使閻浮提內所有眾生，成就多聞皆如阿難，于百千劫不能受持。天子！以是因緣，當知如來所說諸法無量無邊，阿難所持甚為少耳！」

爾時凈月藏天子即以十萬七寶華蓋奉上如來。其蓋即時遍住虛空，所覆眾生皆作金色。奉上蓋已，作如是言：「唯然世尊！愿以是福，普使眾生辯才

【現代漢語翻譯】 現代漢語譯本 凈月藏（菩薩名）問道：『如來為什麼總是稱讚您，說您在多聞方面是最第一的呢？』 阿難（佛陀十大弟子之一，以多聞著稱）回答說：『佛陀的弟子們，跟隨佛陀的聲音而得到解脫，在這些人當中，我說自己是第一，並不是說我在無量智慧之海、無等大智慧、無礙辯才的諸位菩薩中，是多聞第一。天子（對天人的尊稱）！譬如有了日月的光明，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們才能看到各種形狀和顏色，才能有所作為。我也是這樣，只是憑藉如來的智慧光明，才能接受和保持佛法，我自己在其中並沒有什麼力量，應當知道這都是如來的神力。』 這時，世尊讚歎阿難說：『好啊好啊！正如你所說，你所接受、保持、誦唸的各種佛法，應當知道這都是如來的神力。』 這時，佛告訴凈月藏說：『阿難所保持的佛法很少，沒有誦讀的佛法無量無邊。天子！我在菩提道場（Bodhimanda，佛陀成道之處）所得到的各種佛法，百千億分也說不出一分，我所說的佛法，阿難在其中百千億分也保持不了一分。天子！如來僅僅在一日一夜，就為十方世界諸釋（Śakra，帝釋天）、梵王（Brahmā，色界天之主）、護世天王（Lokapāla，守護世界的四位天王）、天、龍（Nāga，一種具有神力的蛇形生物）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天界的樂神）等天子菩薩說法。用智慧的力量創作偈頌，講述修多羅（Sūtra，經）、因緣（Hetupratyaya，事物產生的條件和關係）、譬喻（Upamā，比喻），眾生所修行的各種波羅蜜（Pāramitā，到達彼岸的方法），以及講述聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）、辟支佛乘（Pratyekabuddhayāna，通過自身努力證悟的修行方式）、佛無上乘（Anuttarayāna，菩薩的修行方式），攝取大乘佛法，批評生死輪迴，稱讚涅槃寂靜。假使閻浮提內所有眾生，成就的多聞都像阿難一樣，在百千劫的時間裡也不能完全接受和保持。天子！因為這個原因，應當知道如來說的各種佛法無量無邊，阿難所保持的非常少啊！』 這時，凈月藏天子立即用十萬七寶華蓋供奉如來。這些華蓋立刻遍佈虛空，所覆蓋的眾生都變成金色。供奉華蓋之後，他說：『唯然世尊！愿以此功德，普遍使眾生擁有辯才』

【English Translation】 English version Jingyue Zang (name of a Bodhisattva) asked: 'Why does the Tathagata (another name for Buddha) always praise you, saying that you are the foremost in learning?' Ananda (one of the ten great disciples of the Buddha, known for his extensive learning) replied: 'Among the Buddha's disciples, those who attain liberation by following the Buddha's voice, I say that I am the foremost among these people, but it is not that I am the foremost in learning among the immeasurable ocean of wisdom, the unequaled great wisdom, and the unobstructed eloquence of all the Bodhisattvas. Heavenly being (a respectful term for celestial beings)! For example, with the light of the sun and moon, the people of Jambudvipa (the world we live in) can see all shapes and colors and can do things. I am also like this, only relying on the wisdom and light of the Tathagata, I can receive and uphold the Dharma (teachings of the Buddha), I have no power of my own in this, and it should be known that this is all the divine power of the Tathagata.' At this time, the World Honored One praised Ananda, saying: 'Good, good! As you said, the various Dharmas that you receive, uphold, recite, and remember, you should know that these are all the divine power of the Tathagata.' At this time, the Buddha told Jingyue Zang: 'The Dharmas that Ananda holds are very few, and the Dharmas that he does not recite are immeasurable and boundless. Heavenly being! The various Dharmas that I attained in the Bodhimanda (the place where the Buddha attained enlightenment), even a hundred thousand millionth part cannot be spoken of, and of the Dharmas that I speak, Ananda does not hold even a hundred thousand millionth part. Heavenly being! The Tathagata, in just one day and one night, preaches the Dharma to the Shakra (ruler of the Trāyastriṃśa Heaven), Brahma Kings (lord of the Form Realm), Lokapāla (Four Heavenly Kings who protect the world), Devas (gods), Nāgas (serpentine beings with supernatural powers), Yakṣas (a type of guardian spirit), Gandharvas (celestial musicians), and other heavenly beings and Bodhisattvas in the ten directions. Using the power of wisdom, he composes verses, speaks of Sutras (discourses of the Buddha), Hetupratyaya (causes and conditions), Upamā (parables), the various Pāramitās (perfections) practiced by sentient beings, and speaks of the Śrāvakayāna (the vehicle of the hearers), Pratyekabuddhayāna (the vehicle of the solitary Buddhas), and the Anuttarayāna (the unsurpassed vehicle of the Buddhas), embracing the Mahayana Dharma, criticizing birth and death, and praising Nirvana. Even if all the sentient beings in Jambudvipa were to attain as much learning as Ananda, they would not be able to fully receive and uphold it in hundreds of thousands of kalpas (eons). Heavenly being! For this reason, you should know that the various Dharmas spoken by the Tathagata are immeasurable and boundless, and what Ananda holds is very little!' At this time, the heavenly being Jingyue Zang immediately offered ten thousand seven-jeweled canopies to the Tathagata. These canopies immediately filled the sky, and all the sentient beings covered by them turned golden. After offering the canopies, he said: 'O World Honored One! May this merit universally endow sentient beings with eloquence.'

說法，當如世尊！能受持法，如文殊師利法王子！」

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

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

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

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

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

佛言：「汝可問之，文殊師利自當答汝。」

時舍利弗問文殊師利言：「若人已得入于涅槃，于諸有中不復相續。汝今云何而

【現代漢語翻譯】 現代漢語譯本：『說法應當像世尊一樣！能夠受持佛法，就像文殊師利（Manjushri）法王子一樣！』

當時佛知道這位菩薩天子深深喜愛佛道，便為他授記阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），並這樣說道：『這位天子，經過四百四十萬劫后，將會成佛，佛號為一寶蓋（Eka-ratna-cchatra）。他的國土名為一切眾寶莊嚴（Sarva-ratna-alankara）。』

在宣說此法時，有二百位菩薩生起了懈怠之心：『諸佛世尊的佛法非常深奧，阿耨多羅三藐三菩提如此難以獲得，我們不能完全具備這些條件，不如只以辟支佛乘（Pratyekabuddha-yana）進入涅槃（Nirvana）。為什麼呢？佛說過菩薩如果退轉，可能會成為辟支佛，或者成為聲聞（Sravaka）。』

當時文殊師利（Manjushri）法王子知道這二百位菩薩有了懈怠退轉之心，想要重新發起他們的菩提心，使他們獲得阿耨多羅三藐三菩提，也想教化法會中的天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等，於是對佛說：『世尊！我回憶過去有個劫名為照明（Prakash），我在那個劫中的三百六十億世中，以辟支佛乘進入涅槃。』

當時所有在場的大眾，心中都產生了疑問：『如果已經進入涅槃，就不應該再有生死的相續。現在文殊師利為什麼這樣說：「世尊！我回憶過去有個劫名為照明，我在那個劫中的三百六十億世中，以辟支佛乘進入涅槃」，這是怎麼回事呢？』

當時舍利弗（Sariputra）承蒙佛的神力加持，對佛說：『世尊！如果有人已經證得涅槃，就不應該再有生死的相續。為什麼文殊師利進入涅槃后，還會再次出生呢？』

佛說：『你可以問他，文殊師利自然會回答你。』

當時舍利弗問文殊師利說：『如果有人已經證得涅槃，在諸有之中就不再相續。你現在為什麼說你

【English Translation】 English version: 『Speaking the Dharma should be like the World Honored One! Being able to uphold the Dharma is like the Dharma Prince Manjushri!』

At that time, the Buddha knew that this Bodhisattva Deva deeply loved the Buddha's path, and he bestowed upon him the prediction of anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), saying: 『This Deva, after four hundred and forty million kalpas, will become a Buddha named Eka-ratna-cchatra (One Jewel Canopy). His land will be named Sarva-ratna-alankara (Adorned with All Jewels).』

While this Dharma was being spoken, two hundred Bodhisattvas developed a mind of懈怠 (xie dai, laxity): 『The Dharma of the Buddhas, the World Honored Ones, is very profound, and anuttara-samyak-sambodhi is so difficult to attain. We cannot fully possess these qualities. It is better for us to enter Nirvana (extinction) by means of the Pratyekabuddha-yana (Solitary Buddha Vehicle). Why? Because the Buddha has said that if a Bodhisattva regresses, he may become a Pratyekabuddha or a Sravaka (Hearer).』

At that time, the Dharma Prince Manjushri (Gentle Glory) knew that these two hundred Bodhisattvas had developed a mind of laxity and regression. Wishing to re-arouse their Bodhi mind and enable them to attain anuttara-samyak-sambodhi, and also wishing to teach and transform the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) in the assembly, he said to the Buddha: 『World Honored One! I recall a past kalpa (aeon) named Prakash (Illumination). In that kalpa, for three hundred and sixty million lives, I entered Nirvana by means of the Pratyekabuddha-yana.』

At that time, everyone in the assembly had doubts in their minds: 『If one has already entered Nirvana, there should be no more continuation of birth and death. Why does Manjushri now say, 「World Honored One! I recall a past kalpa named Prakash. In that kalpa, for three hundred and sixty million lives, I entered Nirvana by means of the Pratyekabuddha-yana」? What is the meaning of this?』

At that time, Sariputra (Shariputra), receiving the Buddha's spiritual power, said to the Buddha: 『World Honored One! If a person has already attained Nirvana, there should be no more continuation of birth and death. How is it that Manjushri, having entered Nirvana, is born again?』

The Buddha said: 『You may ask him, and Manjushri will naturally answer you.』

At that time, Sariputra asked Manjushri: 『If a person has already attained Nirvana, he will no longer continue in the realms of existence. Why do you now say that you』

作是說：『世尊！我念過去照明劫中，三百六十億世，以辟支佛乘入于涅槃』，此義云何？」

文殊師利言：「如來現在，是一切知者、一切見者、真實語者、不欺誑者、世間天人無能誑者。我所說者，佛自證知。我若異說，則為誑佛。舍利弗！彼時照明劫中，有佛出世，號曰弗沙，利益世間諸天人已，入于涅槃。是佛滅后，法住十萬歲。法滅之後，其中眾生，于辟支佛有度因緣。假使百千億佛為之說法，不信不受，唯皆可以辟支佛身威儀法則，而得度脫。是諸眾生皆共志求辟支佛道，是時無有辟支佛出，是諸眾生無處得種善根因緣。我于爾時為教化故，自稱我身是辟支佛。隨諸國土、城邑、聚落，皆知我身是辟支佛。我時皆為現辟支佛形色威儀，是諸眾生深心恭敬，皆以飲食供養於我。我受食已，觀其本緣所應聞法，為解說已，身飛虛空，猶如雁王。是時眾生，皆大歡喜，以恭敬心，頭面禮我，而作是言：『愿使我等於未來世，皆得法利，如今是人。』舍利弗！以是因緣，成就無量無數眾生，令種善根。我時觀察，知諸人眾，供養我食，生懈厭心，即時告言：『我涅槃時至。』百千眾生聞是語已，各持華香、雜香、蘇油，來至我所。我于爾時入滅盡定，以本願故，不畢竟滅。是諸眾生謂我命終，供養我故，以

【現代漢語翻譯】 現代漢語譯本：有人這樣說：『世尊！我回憶過去在照明劫中，有三百六十億個世代，眾生通過修習辟支佛乘而進入涅槃』，這是什麼意思呢？」

文殊師利菩薩說：『如來現在住世，是無所不知者、無所見不見者、說真實語者、不欺騙者，世間的天人和人都無法欺騙他。我所說的話，佛自己完全知曉。我如果說不同的話，那就是欺騙佛。舍利弗！在那個照明劫中，有佛出世，名號為弗沙（Pusha，意為觸光），利益了世間諸多的天人和人之後，就進入了涅槃。這位佛滅度之後，他的佛法住世十萬年。佛法滅盡之後，那時的眾生，與辟支佛有得度的因緣。即使有成百上千億的佛為他們說法，他們也不會相信和接受，只有通過修習辟支佛的身形威儀和法則，才能得到度脫。這些眾生都共同立志尋求辟支佛道，但那時沒有辟支佛出世，這些眾生沒有地方可以種下善根的因緣。我在那時爲了教化眾生，就自稱我是辟支佛。無論在哪個國家、城市、村落，都知道我是辟支佛。我那時都示現辟支佛的身形和威儀，這些眾生內心都非常恭敬，都用飲食來供養我。我接受供養之後，觀察他們本來的因緣應該聽聞什麼佛法，為他們解說之後，就騰身飛向天空，就像雁王一樣。那時的眾生，都非常歡喜，用恭敬的心，頭面頂禮我，並且這樣說：『愿我們在未來世，都能得到佛法的利益，就像現在這個人一樣。』舍利弗！因為這個因緣，成就了無量無數的眾生，讓他們種下了善根。我那時觀察到，這些人眾，供養我食物后，生起了懈怠厭煩的心，就立即告訴他們：『我涅槃的時間到了。』成百上千的眾生聽到這話后，各自拿著鮮花、香、各種香料、酥油，來到我這裡。我于那時進入滅盡定，因為本來的願力，沒有完全滅度。這些眾生以為我命終了，爲了供養我，用

【English Translation】 English version: Someone said: 'World-Honored One! I recall that in the past, during the Illumination Kalpa, for three hundred and sixty billion lifetimes, beings entered Nirvana through the Pratyekabuddha vehicle.' What does this mean?'

Manjushri said: 'The Tathagata, now present, is the all-knowing, all-seeing, speaker of truth, non-deceptive, and cannot be deceived by any Devas or humans in the world. What I say, the Buddha knows for himself. If I were to say otherwise, it would be deceiving the Buddha. Shariputra! In that Illumination Kalpa, a Buddha appeared in the world named Pusha (meaning 'touching light'), who, after benefiting the Devas and humans of the world, entered Nirvana. After that Buddha's extinction, the Dharma remained for ten thousand years. After the Dharma's extinction, the beings of that time had the karmic conditions to be saved by a Pratyekabuddha. Even if hundreds of thousands of Buddhas were to preach to them, they would not believe or accept it; only through the demeanor and rules of a Pratyekabuddha could they be liberated. These beings all aspired to the path of the Pratyekabuddha, but at that time, no Pratyekabuddha appeared, and these beings had no place to plant the seeds of good roots. At that time, for the sake of teaching and transforming them, I proclaimed myself to be a Pratyekabuddha. In every country, city, and village, they all knew that I was a Pratyekabuddha. At that time, I manifested the form and demeanor of a Pratyekabuddha, and these beings deeply respected me and offered me food. After receiving the food, I observed their original karmic conditions and what Dharma they should hear, and after explaining it to them, I flew into the sky like a king of geese. At that time, the beings were all very happy, and with respectful hearts, they bowed their heads to me and said: 'May we, in future lives, all receive the benefits of the Dharma, just like this person now.' Shariputra! Because of this cause and condition, countless beings were accomplished, allowing them to plant the seeds of good roots. At that time, I observed that these people, after offering me food, developed a sense of laziness and weariness, so I immediately told them: 'The time of my Nirvana has arrived.' Hundreds of thousands of beings, upon hearing these words, each brought flowers, incense, various fragrances, and ghee to my place. At that time, I entered the Samadhi of Extinction, but because of my original vow, I did not completely extinguish myself. These beings thought that I had died, and in order to make offerings to me, they used

香薪𧂐而燒我身，謂我實滅。我時復至異國大城，自稱我是辟支佛身，其中眾生亦以飲食來供養我。我于其中示入涅槃，亦謂我滅，皆來供養，共燒我身。如是舍利弗！我于爾時滿一小劫，三百六十億世，作辟支佛身，示入涅槃。于諸大城，一一皆以辟支佛乘，度脫三十六億眾生。舍利弗！菩薩如是以辟支佛乘，入于涅槃而不永滅。」

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

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

【現代漢語翻譯】 現代漢語譯本：香薪燃燒我的身體，說我真正滅亡。我那時又到異國大城，自稱我是辟支佛（Pratyekabuddha，緣覺佛）身，其中的眾生也用飲食來供養我。我于其中示現入涅槃（Nirvana，寂滅），他們也說我滅亡了，都來供養，共同焚燒我的身體。像這樣，舍利弗（Sariputra，佛陀十大弟子之一）！我在那時圓滿一小劫（kalpa，時間單位），三百六十億世，作為辟支佛身，示現入涅槃。在各個大城中，我都以辟支佛乘，度脫三十六億眾生。舍利弗！菩薩像這樣以辟支佛乘，進入涅槃而不永遠滅亡。」

文殊師利（Manjusri，智慧的象徵）說這些話的時候，三千大千世界發生六種震動，光明普遍照耀，千億諸天供養文殊師利法王子，降下各種天花，都這樣說：『這真是稀有！我們今天得到很大的善利，見到佛世尊以及見到文殊師利法王子，又聽聞這《首楞嚴三昧》（Surangama Samadhi，一種高級禪定）。世尊！文殊師利法王子成就這樣未曾有過的法，安住于什麼三昧，能顯現這樣未曾有過的法？』

佛告訴諸天：『文殊師利法王子安住于《首楞嚴三昧》，能做這樣稀有難得的事情。菩薩安住於此三昧，爲了做信行，而不隨從他人的信仰。也做著法行，而在法相上轉動法輪（Dharmacakra，佛法的象徵），不退轉不失落。也做著八人（指證得初果的人），在無量阿僧祇劫（asamkhya kalpa，極長的時間單位）中，為八邪者而行於道。做須陀洹（Srotapanna，入流果），為被生死之水漂流的眾生不入法位。做斯陀含（Sakrdagamin，一來果），普遍顯現其身於各個世間。做阿那含（Anagamin，不還果），也再次來還教化眾生。做阿羅漢（Arhat，無學果），也常常精進求學佛法。也做聲聞（Sravaka，聽聞佛法而悟道者），以無礙的辯才為人說法。做辟支佛，爲了教化有因緣的眾生，示現入涅槃，由於三昧的力量又再次出生。諸天子，菩薩安住于這《首楞嚴三昧》，都能普遍實行諸賢聖的行徑；也隨著其所處的地位有所說法。』

【English Translation】 English version: 'Burning my body with fragrant wood, they say I am truly extinguished. Then I would go to another great city in a foreign land, claiming to be a Pratyekabuddha (Solitary Buddha) body, and the beings there would also offer me food and drink. I would demonstrate entering Nirvana (Extinction) among them, and they would also say I was extinguished, all coming to make offerings and jointly burn my body. Thus, Sariputra (One of the Buddha's ten principal disciples)! At that time, I would complete one small kalpa (aeon), three hundred and sixty billion lifetimes, acting as a Pratyekabuddha body, demonstrating entering Nirvana. In each of the great cities, I would use the Pratyekabuddha vehicle to liberate thirty-six billion beings. Sariputra! Bodhisattvas enter Nirvana in this way with the Pratyekabuddha vehicle without being eternally extinguished.'

'When Manjusri (Bodhisattva of Wisdom) spoke these words, the three-thousand-great-thousand world trembled in six ways, and light shone everywhere. Billions of devas (gods) made offerings to the Dharma Prince Manjusri, raining down celestial flowers, all saying: 'This is truly rare! We have gained great benefit today, seeing the Buddha World-Honored One and seeing the Dharma Prince Manjusri, and also hearing about this Surangama Samadhi (Heroic Progress Meditation). World-Honored One! The Dharma Prince Manjusri has accomplished such unprecedented Dharma (teachings). Abiding in what samadhi (meditative state) can he manifest such unprecedented Dharma?''

The Buddha told the devas: 'The Dharma Prince Manjusri abides in the Surangama Samadhi, and can do such rare and difficult things. Bodhisattvas abiding in this samadhi, in order to perform acts of faith, do not follow the faith of others. They also perform acts of Dharma, and turn the Dharma wheel (Wheel of Dharma) on the characteristics of Dharma, without retreating or losing it. They also act as Srotapannas (Stream-enterers), for countless asamkhya kalpas (incalculable aeons), walking the path for those with eight wrong views. Acting as Srotapannas, they prevent beings adrift in the waters of birth and death from entering the position of Dharma. Acting as Sakrdagamins (Once-returners), they manifest their bodies throughout the worlds. Acting as Anagamins (Non-returners), they also come back to teach and transform beings. Acting as Arhats (Worthy Ones), they also constantly strive to learn the Buddha's Dharma. They also act as Sravakas (Hearers), using unobstructed eloquence to preach the Dharma to people. Acting as Pratyekabuddhas, in order to teach and transform beings with affinities, they demonstrate entering Nirvana, and are reborn again due to the power of samadhi. Devas, Bodhisattvas abiding in this Surangama Samadhi can all universally practice the conduct of the sages; and they also speak Dharma according to their respective positions.'

，而不住中。」

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

是時二百天子，心欲退轉于阿耨多羅三藐三菩提者，從諸天子聞是語已，及聞文殊師利法王子不可思議功德勢力，更以深心發阿耨多羅三藐三菩提，不復隨先退轉之心，皆白佛言：「我等乃至危害失命，不捨是心，亦終不捨一切眾生。世尊！唯愿我等聞是首楞嚴三昧善根因緣，當得菩薩十力。何等十？于菩提心得堅固力、于不可思議佛法得深信力、多聞得不忘力、往來生死得無疲力、于諸眾生得堅大悲力、于佈施中得堅舍

【現代漢語翻譯】 現代漢語譯本：『而不執著于中間狀態。』

諸天聽到佛陀宣說這樣的道理，都流下眼淚，說道：『世尊！如果有人已經證入聲聞、辟支佛的果位，就永遠失去了這首楞嚴三昧。世尊！人們寧願造作五逆重罪，也要聽聞這首楞嚴三昧，也不願證入法位成為漏盡阿羅漢。為什麼呢？因為造作五逆罪的人，聽聞這首楞嚴三昧，發起阿耨多羅三藐三菩提心之後，即使因為原本的罪業而墮入地獄，也能憑藉聽聞這三昧的善根因緣，最終成佛。世尊！漏盡阿羅漢就像破損的器皿，永遠無法承受這三昧。世尊！譬如有人佈施酥油蜜，很多人拿著各種器皿來取用，其中有一個人因為用心不堅定，打破了所持的器皿，即使到了佈施酥油蜜的地方，也無法得到利益，只能讓自己吃飽，不能拿回去分給其他人。而有人拿著完整堅固的器皿，既能讓自己吃飽，也能拿著裝滿的器皿分給其他人。酥油蜜，就是佛陀的正法。所持器皿破損，只能讓自己滿足而不能拿回去分給他人的人，就是聲聞和辟支佛。拿著完整器皿的人，就是菩薩，自身得到滿足，也能分給一切眾生。』

這時，有二百位天子，原本心生退轉，想要放棄阿耨多羅三藐三菩提，從其他天子那裡聽到這些話之後，以及聽聞文殊師利法王子的不可思議功德勢力，更加以深切的心發起阿耨多羅三藐三菩提心，不再隨順先前退轉的心念，都對佛陀說道：『我等乃至面臨危害失去生命，也不會捨棄這個心，也終究不會捨棄一切眾生。世尊！唯愿我等憑藉聽聞這首楞嚴三昧的善根因緣，能夠獲得菩薩的十種力量。是哪十種呢？對於菩提心得到堅固的力量、對於不可思議的佛法得到深刻的信心、多聞得到不忘的記憶力、往來生死得到不疲憊的力量、對於諸眾生得到堅定的廣大悲心、于佈施中得到堅定的捨棄』

【English Translation】 English version: 『And not dwell in the middle.』

When the devas (gods) heard the Buddha speak such a meaning, they all wept and said: 『World Honored One! If a person has already entered the stage of Sravaka (hearer) or Pratyekabuddha (solitary Buddha), they will forever lose this Surangama Samadhi (heroic march samadhi). World Honored One! People would rather commit the five heinous crimes than hear this Surangama Samadhi, and not enter the Dharma position to become an Arhat (one who is worthy) with exhausted outflows. Why is that? Because a person who commits the five heinous crimes, upon hearing this Surangama Samadhi and generating the Anuttara-samyak-sambodhi (supreme enlightenment) mind, even if they fall into hell due to their original karmic conditions, they can still become a Buddha through the virtuous root cause of hearing this samadhi. World Honored One! An Arhat with exhausted outflows is like a broken vessel, forever incapable of receiving this samadhi. World Honored One! For example, if someone donates ghee, oil, and honey, and many people come with various vessels, among them, one person, due to their unsteady mind, breaks the vessel they are holding. Even if they go to the place where the ghee, oil, and honey are being donated, they cannot benefit from it, but can only satisfy themselves, and cannot take it back to share with others. But someone who holds a complete and sturdy vessel can both satisfy themselves and take back a full vessel to share with others. The ghee, oil, and honey are the Buddha's true Dharma. The person whose vessel is broken, who can only satisfy themselves and cannot take it back to share with others, is the Sravaka and Pratyekabuddha. The person who holds a complete vessel is the Bodhisattva (enlightenment being), who can satisfy themselves and also share with all sentient beings.』

At that time, two hundred devaputras (heavenly beings), who had intended to retreat from Anuttara-samyak-sambodhi, upon hearing these words from the other devaputras, and upon hearing the inconceivable meritorious power of Manjushri (gentle glory) Dharma Prince, generated the Anuttara-samyak-sambodhi mind with even deeper sincerity, no longer following their previous intention to retreat, and all said to the Buddha: 『Even if we face danger and lose our lives, we will not abandon this mind, nor will we ever abandon all sentient beings. World Honored One! May we, through the virtuous root cause of hearing this Surangama Samadhi, attain the ten powers of a Bodhisattva. What are the ten? The power of steadfastness in the Bodhi mind, the power of deep faith in the inconceivable Buddha Dharma, the power of non-forgetfulness through much learning, the power of tireless effort in coming and going through birth and death, the power of steadfast and great compassion for all sentient beings, the power of steadfast renunciation in giving』

力、于持戒中得不壞力、于忍辱中得堅受力、魔不能壞得智慧力、于諸深法得信樂力。」

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

爾時會中，有菩薩名曰名意，白佛言：「世尊！若欲得福者，應供養佛；欲得慧者，應勤多聞；欲生好處者，應勤持戒；欲大富者，應加布施；欲得妙色者，應修忍辱；欲得辯才者，應敬師長；欲得陀羅尼者，應離增上慢；欲得智者，應修正憶念；欲得樂者，應舍一切惡；欲利益眾生者，應發菩提心；欲得妙音聲者，應修實語；欲得功德者，應樂遠離；欲求法者，應近善知識；欲坐禪者，應離憒鬧；欲思慧者，應修思惟；欲生梵世者，應修無量心；欲生天人，應修十善。世尊！若人慾得福德者、欲得慧者、欲生好處者、欲大富者、欲妙色者、欲辯才者、欲陀羅尼者、欲得智者、欲得樂者、欲利益眾生者、欲妙音聲者、欲功德者、欲求法者、欲坐禪者、欲思慧者、欲生梵世者、欲生天人者、欲得涅槃者、欲得一切功德者，當聞首楞嚴三昧，受持讀誦，為他人說，如說修行。世尊！菩薩云何修是三昧？」

佛言：「名意！菩薩若能觀諸法空，無所障礙，唸唸滅盡，離於憎愛，是名修是三昧。複次名

【現代漢語翻譯】 現代漢語譯本：『于持戒中獲得不壞之力，于忍辱中獲得堅忍之力，魔不能摧毀的智慧之力，于諸深奧之法獲得信樂之力。』

當時，佛告訴堅意菩薩（Firm-Intent Bodhisattva）: 『如果有眾生，現在或者我滅度之後，聽聞這《首楞嚴三昧》（Śūraṅgama Samādhi）能夠信受喜樂，應當知道這些人都能獲得菩薩的這十種力量。』

當時法會中，有一位菩薩名叫名意（Nāma-mati Bodhisattva），對佛說：『世尊！如果想要獲得福報，應當供養佛；想要獲得智慧，應當勤奮博學；想要投生到好的地方，應當勤奮持戒；想要變得富有，應當多加布施；想要獲得美好的容貌，應當修習忍辱；想要獲得辯才，應當尊敬師長；想要獲得陀羅尼（dhāraṇī，總持），應當遠離增上慢；想要獲得智慧，應當修正憶念；想要獲得快樂，應當捨棄一切惡行；想要利益眾生，應當發起菩提心；想要獲得美妙的聲音，應當修習實語；想要獲得功德，應當樂於遠離喧囂；想要尋求佛法，應當親近善知識；想要坐禪，應當遠離憒鬧；想要思維修慧，應當修習思惟；想要生到梵天，應當修習無量心；想要生到天界或人間，應當修習十善。世尊！如果有人想要獲得福德、想要獲得智慧、想要投生到好的地方、想要變得富有、想要獲得美好的容貌、想要獲得辯才、想要獲得陀羅尼、想要獲得智慧、想要獲得快樂、想要利益眾生、想要獲得美妙的聲音、想要獲得功德、想要尋求佛法、想要坐禪、想要思維修慧、想要生到梵天、想要生到天界或人間、想要獲得涅槃（nirvāṇa，寂滅）、想要獲得一切功德，應當聽聞《首楞嚴三昧》，受持讀誦，為他人宣說，並且按照所說的去修行。世尊！菩薩如何修習這個三昧呢？』

佛說：『名意！菩薩如果能夠觀察諸法皆空，沒有阻礙，唸唸滅盡，遠離憎恨和愛戀，這就叫做修習這個三昧。』

【English Translation】 English version: 'In upholding the precepts, one obtains indestructible strength; in patience, one obtains enduring strength; the wisdom that demons cannot destroy; in all profound Dharmas, one obtains the strength of faith and joy.'

At that time, the Buddha told Firm-Intent Bodhisattva: 'If there are sentient beings, now or after my Parinirvana, who hear this Śūraṅgama Samādhi and can believe and rejoice in it, know that these people will all obtain these ten powers of a Bodhisattva.'

At that time, in the assembly, there was a Bodhisattva named Nāma-mati, who said to the Buddha: 'World Honored One! If one wishes to obtain blessings, one should make offerings to the Buddha; if one wishes to obtain wisdom, one should diligently study widely; if one wishes to be born in a good place, one should diligently uphold the precepts; if one wishes to become wealthy, one should increase giving; if one wishes to obtain a beautiful appearance, one should cultivate patience; if one wishes to obtain eloquence, one should respect teachers and elders; if one wishes to obtain dhāraṇī, one should stay away from arrogance; if one wishes to obtain wisdom, one should cultivate right mindfulness; if one wishes to obtain happiness, one should abandon all evil; if one wishes to benefit sentient beings, one should generate the Bodhi mind; if one wishes to obtain a wonderful voice, one should cultivate truthful speech; if one wishes to obtain merit, one should delight in seclusion; if one wishes to seek the Dharma, one should draw near to good spiritual friends; if one wishes to meditate, one should stay away from noise and disturbance; if one wishes to contemplate wisdom, one should cultivate contemplation; if one wishes to be born in the Brahma heavens, one should cultivate immeasurable minds; if one wishes to be born in the heavens or as a human, one should cultivate the ten good deeds. World Honored One! If a person wishes to obtain blessings, wishes to obtain wisdom, wishes to be born in a good place, wishes to become wealthy, wishes for a beautiful appearance, wishes for eloquence, wishes for dhāraṇī, wishes to obtain wisdom, wishes to obtain happiness, wishes to benefit sentient beings, wishes for a wonderful voice, wishes for merit, wishes to seek the Dharma, wishes to meditate, wishes to contemplate wisdom, wishes to be born in the Brahma heavens, wishes to be born in the heavens or as a human, wishes to obtain Nirvana, wishes to obtain all merit, one should hear the Śūraṅgama Samādhi, receive and uphold it, recite it, speak it for others, and practice as it says. World Honored One! How does a Bodhisattva cultivate this Samādhi?'

The Buddha said: 'Nāma-mati! If a Bodhisattva can contemplate that all Dharmas are empty, without obstruction, with thoughts ceasing moment by moment, and is apart from hatred and love, this is called cultivating this Samādhi.'

意！學是三昧，不以一事。所以者何？隨諸眾生心心所行，是三昧者有是諸行；隨諸眾生心心所入，是三昧者有是諸入；隨諸眾生諸根入門，是三昧者有是入門；隨諸眾生所有名色，得是三昧菩薩亦示若干名色；能如是知，是名修是三昧。隨一切佛名色相貌，得是三昧菩薩亦示若干名色相貌；能如是知，是名修是三昧。隨見一切諸佛國土，菩薩亦自成是國土，是名修是首楞嚴三昧。」

名意菩薩白佛言：「世尊！是三昧者修行甚難？」

佛告名意：「以是事故，少有菩薩住是三昧，多有菩薩行餘三昧。」

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

佛言：「名意！其諸菩薩得住十地、一生補處受佛正位，悉皆得是首楞嚴三昧。」

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

【現代漢語翻譯】 現代漢語譯本 佛說：『名意（Name Intention Bodhisattva）！學習三昧（Samadhi，一種高度集中的冥想狀態），不能只專注於一件事。為什麼呢？因為隨著眾生心中所想、所行，這種三昧就包含著這些行為；隨著眾生心中所入，這種三昧就包含著這些進入；隨著眾生諸根的入門，這種三昧就包含著這些入門；隨著眾生所有的名色（Namarupa，構成個體存在的精神和物質要素），得到這種三昧的菩薩也會示現若干名色；能夠像這樣瞭解，就叫做修習這種三昧。隨著所見一切佛的名色相貌，得到這種三昧的菩薩也會示現若干名色相貌；能夠像這樣瞭解，就叫做修習這種三昧。隨著所見一切諸佛國土，菩薩也能成就這樣的國土，這就叫做修習首楞嚴三昧（Suramgama Samadhi，一種強大的、英雄般的三昧）。』

名意菩薩問佛說：『世尊！這種三昧的修行非常困難嗎？』

佛告訴名意：『正因為這樣，很少有菩薩能安住于這種三昧，大多數菩薩修行其他的三昧。』

當時，名意菩薩問佛說：『世尊！這位彌勒菩薩（Maitreya Bodhisattva），一生補處（awaiting final rebirth），將在世尊之後證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。彌勒菩薩是否得到了這種首楞嚴三昧呢？』

佛說：『名意！那些菩薩能夠安住於十地（Ten Bhumis，菩薩修行的十個階段）、一生補處，接受佛的正位，都得到了這種首楞嚴三昧。』

彌勒菩薩即時示現這樣的神力，名意菩薩和所有在場的眾人，看到這三千大千世界的所有閻浮提（Jambudvipa，我們所居住的大陸），其中都是彌勒菩薩！或者看到他在天上；或者看到他在人間；或者看到他出家；或者看到他在家；或者看到他侍奉佛，都像阿難（Ananda）；或者看到他智慧第一，像舍利弗（Sariputra）；或者看到他神通第一，像目犍連（Maudgalyayana）；或者看到他頭陀第一，像大迦葉（Mahakasyapa）；或者看到他說法第一，像富樓那（Purna）；或者看到他樂戒第一，像羅睺羅（Rahula）；或者看到他持律第一，像優波離（Upali）；或者看到他天眼第一，像阿那律（Aniruddha）；或者看到他坐禪第一，像離婆（Revata）。'

【English Translation】 English version The Buddha said: 『Name Intention (Name Intention Bodhisattva)! Learning Samadhi (Samadhi, a state of highly concentrated meditation) is not about focusing on just one thing. Why? Because according to what beings think and do in their minds, this Samadhi contains those actions; according to what beings enter into in their minds, this Samadhi contains those entries; according to the entry points of beings' various senses, this Samadhi contains those entry points; according to all the Namarupa (Namarupa, the mental and material elements constituting individual existence) that beings possess, the Bodhisattva who attains this Samadhi also manifests various Namarupa; being able to understand in this way is called cultivating this Samadhi. According to the Namarupa and appearances of all Buddhas seen, the Bodhisattva who attains this Samadhi also manifests various Namarupa and appearances; being able to understand in this way is called cultivating this Samadhi. According to all the Buddha lands seen, the Bodhisattva can also accomplish such lands, and this is called cultivating the Suramgama Samadhi (Suramgama Samadhi, a powerful, heroic Samadhi).』

Name Intention Bodhisattva asked the Buddha: 『World Honored One! Is the cultivation of this Samadhi very difficult?』

The Buddha told Name Intention: 『Precisely because of this, few Bodhisattvas abide in this Samadhi; most Bodhisattvas practice other Samadhis.』

At that time, Name Intention Bodhisattva asked the Buddha: 『World Honored One! This Maitreya Bodhisattva (Maitreya Bodhisattva), awaiting final rebirth (awaiting final rebirth), will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) after the World Honored One. Has Maitreya Bodhisattva attained this Suramgama Samadhi?』

The Buddha said: 『Name Intention! Those Bodhisattvas who can abide in the Ten Bhumis (Ten Bhumis, the ten stages of Bodhisattva practice), awaiting final rebirth, and receive the Buddha's rightful position, have all attained this Suramgama Samadhi.』

Maitreya Bodhisattva immediately manifested such spiritual powers that Name Intention Bodhisattva and all those present saw that all the Jambudvipa (Jambudvipa, the continent we inhabit) in this three-thousand-great-thousand world were filled with Maitreya Bodhisattvas! Some saw him in the heavens; some saw him in the human realm; some saw him as a renunciate; some saw him as a householder; some saw him attending the Buddha, just like Ananda (Ananda); some saw him as foremost in wisdom, like Sariputra (Sariputra); some saw him as foremost in supernatural powers, like Maudgalyayana (Maudgalyayana); some saw him as foremost in ascetic practices, like Mahakasyapa (Mahakasyapa); some saw him as foremost in expounding the Dharma, like Purna (Purna); some saw him as foremost in delighting in the precepts, like Rahula (Rahula); some saw him as foremost in upholding the precepts, like Upali (Upali); some saw him as foremost in the divine eye, like Aniruddha (Aniruddha); some saw him as foremost in seated meditation, like Revata (Revata).』

多。如是一切諸第一中，皆見彌勒！或見入諸城邑聚落乞食；或見說法；或見坐禪。

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

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

佛言：「如是如是，如汝所說。菩薩若能通達首楞嚴三昧，則能通達一切道行。」

爾時長老摩訶迦葉白佛言：「世尊！我謂文殊師利法王子！曾於先世已作佛事，現坐道場，轉於法輪，示諸眾生入大滅度。」佛言：「如是如是，如汝所說。迦葉！過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號龍種上如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。於此世界南方過於千佛國土，國名平等，無有山河、沙礫、瓦石、丘陵、堆阜，地平如掌，生柔軟草，如迦陵伽。龍種上佛于彼世界，得阿耨多羅三藐三菩提，初轉法輪，教化成就七十億數諸菩薩眾，八十億人成阿羅漢，九萬六千人住辟支佛因緣法中，其後續有無量聲聞僧。迦葉！龍種上佛壽命四百四十萬歲

【現代漢語翻譯】 現代漢語譯本： 多。像這樣在一切諸第一中，都能見到彌勒（Maitreya，未來佛）！或者見到他進入各個城邑聚落乞食；或者見到他說法；或者見到他坐禪。 名意菩薩（Nāma-mati Bodhisattva）以及各位大眾，都見到彌勒菩薩顯現首楞嚴三昧（Śūraṅgama Samādhi）的神通勢力，見后非常歡喜，對佛說：『世尊！譬如真金，即使經過鍛打磨礪，也不會失去它的本性。這些大士也像這樣，無論在什麼地方經歷考驗，都能示現不可思議的法性。』 這時，名意菩薩對佛說：『世尊！我認為菩薩如果能夠通達首楞嚴三昧，就應當知道他通達了一切道行，對於聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna）以及佛的大乘（Mahāyāna），全都通達。』 佛說：『是這樣，是這樣，正如你所說。菩薩如果能夠通達首楞嚴三昧，就能通達一切道行。』 這時，長老摩訶迦葉（Mahākāśyapa）對佛說：『世尊！我認為文殊師利（Mañjuśrī）法王子！曾在過去世已經做了佛的事業，現在坐在道場，轉動法輪，引導眾生進入大滅度（Mahāparinirvāṇa）。』佛說：『是這樣，是這樣，正如你所說。迦葉！在過去久遠無量無邊不可思議阿僧祇劫（asaṃkhya-kalpa）之前，那時有一尊佛，號為龍種上如來（Nāga-varottama-tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manuṣyāṇām）、佛（Buddha）、世尊（Bhagavat）。在這個世界的南方，經過超過千佛國土的地方，國名叫平等，沒有山河、沙礫、瓦石、丘陵、堆阜，地面平坦如手掌，生長著柔軟的草，像迦陵伽草（kāliṅga）。龍種上佛在那樣的世界，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），初次轉法輪，教化成就了七十億菩薩眾，八十億人成就阿羅漢（Arhat），九萬六千人安住于辟支佛的因緣法中，其後還有無量聲聞僧。迦葉！龍種上佛的壽命有四百四十萬歲。』

【English Translation】 English version: Much. In all these foremost situations, one can see Maitreya (the future Buddha)! Sometimes seeing him entering cities and villages to beg for food; sometimes seeing him preaching the Dharma; sometimes seeing him sitting in meditation. Nāma-mati Bodhisattva (Name-Intent Bodhisattva) and all the assembly, all saw Maitreya Bodhisattva manifesting the supernatural power of the Śūraṅgama Samādhi (Heroic Progress Meditation), and after seeing it, they were greatly delighted and said to the Buddha: 'World Honored One! It is like true gold, even if it is forged and polished, it does not lose its nature. These great beings are also like this, wherever they are tested, they can manifest inconceivable Dharma nature.' At that time, Nāma-mati Bodhisattva said to the Buddha: 'World Honored One! I think that if a Bodhisattva can understand the Śūraṅgama Samādhi, he should know that he understands all paths of practice, and he understands all of the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and the Great Vehicle of the Buddha (Mahāyāna).' The Buddha said: 'It is so, it is so, as you say. If a Bodhisattva can understand the Śūraṅgama Samādhi, then he can understand all paths of practice.' At that time, the Elder Mahākāśyapa (Great Kashyapa) said to the Buddha: 'World Honored One! I think that Mañjuśrī (Manjushri) Dharma Prince! In past lives, he has already done the work of the Buddha, and now he sits in the Bodhi-mandala, turns the Dharma wheel, and shows all beings the way to enter Mahāparinirvāṇa (Great Extinction).' The Buddha said: 'It is so, it is so, as you say. Kashyapa! In the distant past, immeasurable, boundless, inconceivable asaṃkhya-kalpas (countless eons) ago, there was a Buddha named Nāga-varottama-tathāgata (Dragon-Superior-King Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Tamer of Men), Śāsta deva-manuṣyāṇām (Teacher of Gods and Humans), Buddha (Awakened One), Bhagavat (World Honored One). In the south of this world, passing through more than a thousand Buddha lands, the country is called Equality, without mountains, rivers, sand, gravel, tiles, stones, hills, or mounds, the ground is as flat as the palm of a hand, and soft grass grows, like kāliṅga grass. Nāga-varottama Buddha attained anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) in that world, and when he first turned the Dharma wheel, he taught and accomplished seventy billion Bodhisattvas, eighty billion people became Arhats, ninety-six thousand people dwelt in the Dharma of conditions of Pratyekabuddhas, and after that there were countless Śrāvaka monks. Kashyapa! Nāga-varottama Buddha's lifespan was four million four hundred thousand years.'

，度天人已，入于涅槃，散身舍利，流佈天下，起三十六億塔，眾生供養。其佛滅后，法住十萬歲。龍種上佛臨欲涅槃，與智明菩薩授記莂言：『此智明菩薩！次於我后，當得阿耨多羅三藐三菩提，亦號智明。』迦葉！汝謂爾時平等世界龍種上佛，豈異人乎？勿生此疑。所以者何？即文殊師利法王子是。迦葉！汝今且觀首楞嚴三昧勢力，諸大菩薩以是力故，示現入胎、初生、出家、詣菩提樹、坐于道場、轉妙法輪、入般涅槃、分佈舍利，而亦不捨菩薩之法，于般涅槃，不畢竟滅。」

爾時長老摩訶迦葉語文殊師利言：「仁者乃能施作如此希有難事，示現眾生。」

文殊師利言：「迦葉！于意云何？是耆阇崛山，誰之所造？是世界者，亦從何出？」

迦葉答言：「文殊師利！一切世界水沫所成，亦從眾生不可思議業因緣出。」

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

爾時世尊身升虛空，高七多羅樹，結加趺坐，身出光明，遍照十方無量世界。一切眾會，皆見十方無量諸佛

【現代漢語翻譯】 現代漢語譯本：度化天人之後，入于涅槃（佛教用語，指解脫生死輪迴），散佈全身舍利（佛教用語，指佛陀或高僧圓寂后焚化產生的結晶體），流佈于天下，建造三十六億座塔，供眾生供養。其佛滅度后，佛法住世十萬年。龍種上佛（佛名）臨近涅槃時，與智明菩薩（菩薩名）授記說：『這位智明菩薩！在我之後，將證得阿耨多羅三藐三菩提（梵語，無上正等正覺），也號為智明。』迦葉（佛陀十大弟子之一）！你認為那時平等世界的龍種上佛，難道是其他人嗎？不要產生這樣的疑惑。為什麼呢？他就是文殊師利法王子（菩薩名）啊。迦葉！你現在且看首楞嚴三昧（梵語，一種深定的禪定）的勢力，諸大菩薩因為這種力量，示現入胎、初生、出家、前往菩提樹下、坐在道場、轉妙法輪（佛教用語，指宣講佛法）、入般涅槃、分佈舍利，但也不捨棄菩薩的修行，對於般涅槃，並非完全斷滅。」 當時長老摩訶迦葉（佛陀十大弟子之一）問文殊師利說：「仁者您能夠施作如此稀有難得的事情，示現給眾生。」 文殊師利說：「迦葉！你認為如何？這耆阇崛山（山名），是誰建造的？這個世界，又是從哪裡產生的？」 迦葉回答說：「文殊師利！一切世界都是由水沫形成的，也是從眾生不可思議的業因緣產生的。」 文殊師利說：「一切諸法，也是從不可思議的業因緣而有的。我對於這件事，沒有功勞和力量。為什麼呢？一切諸法，都屬於因緣和合，沒有主宰，隨因緣而成就。如果能夠理解這個道理，所做的事情就不難了。迦葉！如果有人沒有見到四諦（佛教基本教義，苦、集、滅、道），聽到這樣的事情能夠相信理解，這才是難得的。見到四諦之後，得到各種神通，聽到這些能夠相信，就不算難了。」 當時世尊（對佛陀的尊稱）身升虛空，高七多羅樹（一種樹木），結跏趺坐（佛教坐姿），身體發出光明，遍照十方無量世界。一切在場的眾會，都見到了十方無量諸佛。

【English Translation】 English version: Having delivered the Devas (celestial beings) and humans, he entered Nirvana (state of enlightenment and liberation from the cycle of rebirth), scattered his bodily relics, distributed them throughout the world, and erected thirty-six billion stupas (Buddhist monuments) for sentient beings to make offerings. After the Buddha's Parinirvana (final departure), the Dharma (Buddhist teachings) will abide for one hundred thousand years. When the Buddha Longzhongshang (name of a Buddha) was about to enter Nirvana, he conferred a prophecy upon Bodhisattva Zhiming (name of a Bodhisattva), saying: 'This Bodhisattva Zhiming! After me, he will attain Anuttara-samyak-sambodhi (supreme enlightenment), and will also be named Zhiming.' Kashyapa (one of the Buddha's ten principal disciples)! Do you think that the Buddha Longzhongshang in the world of equality at that time was someone different? Do not harbor such doubts. Why? Because he is Manjushri, the Dharma Prince (name of a Bodhisattva). Kashyapa! Now observe the power of the Shurangama Samadhi (a profound state of meditative absorption); because of this power, the great Bodhisattvas manifest entering the womb, initial birth, renunciation, going to the Bodhi tree, sitting in the Bodhimanda (place of enlightenment), turning the wonderful Dharma wheel (teaching the Dharma), entering Parinirvana, and distributing relics, yet they do not abandon the practice of a Bodhisattva, and in Parinirvana, they do not utterly cease to exist.' At that time, the elder Mahakashyapa (one of the Buddha's ten principal disciples) said to Manjushri: 'Benevolent one, you are able to perform such rare and difficult deeds, manifesting them to sentient beings.' Manjushri said: 'Kashyapa! What do you think? Who built this Mount Gridhrakuta (name of a mountain)? And from where did this world originate?' Kashyapa replied: 'Manjushri! All worlds are formed from bubbles of water, and they also arise from the inconceivable karmic causes and conditions of sentient beings.' Manjushri said: 'All Dharmas (phenomena) also arise from inconceivable karmic causes and conditions. I have no merit or power in this matter. Why? Because all Dharmas belong to causes and conditions, and there is no master, so they are formed according to conditions. If one can understand this, what is done is not difficult. Kashyapa! If a person has not seen the Four Noble Truths (fundamental teachings of Buddhism: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), it is difficult for them to believe and understand such things when they hear them. Having seen the Four Noble Truths and attained various supernormal powers, it is not difficult to believe this when they hear it.' At that time, the World Honored One (a title for the Buddha) rose into the sky, seven Tala trees (a type of tree) high, sat in the lotus position, and emitted light from his body, illuminating countless worlds in the ten directions. All those present saw countless Buddhas in the ten directions.

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

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

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

爾時佛告阿難：「汝當受是首楞嚴三昧，持諷誦讀，廣為人說。」

時持須彌山頂釋白佛言：「世尊！阿難智慧憶念有量，聲聞人者，隨他音聲，何故以是三昧法寶囑累阿難？」持須彌山頂釋發至誠言：「若我能於今世、來世，廣宣流佈是寶三昧，無有虛者，於此耆阇崛山中樹，悉皆當如佛菩提樹，其諸樹下皆有菩薩。」持須彌山頂釋作是語已，即見諸樹，如菩提樹，一一樹下

【現代漢語翻譯】 現代漢語譯本： 所有人都說這是首楞嚴三昧（Śūraṅgama Samādhi，一種深奧的禪定），不增不減，都能遙遠地聽聞。十方諸佛也升到虛空中，高七多羅樹（tāla tree，一種高大的樹）的高度，結跏趺坐（vajra posture，一種禪坐姿勢），身上放出光明，遍照十方無量世界。那些眾生，也看見釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）的身升到虛空中，結跏趺坐。那些聚會的大眾，都用鮮花，遙遠地散向釋迦牟尼佛！都看見眾花在空中，合成華蓋。 此土的菩薩（bodhisattva，追求覺悟的修行者）以及諸天（deva，天神）、龍（nāga，一種神獸）、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，一種天神）等，也都用鮮花散向那些佛，都在佛的上方化成華蓋。

這時，釋迦牟尼佛收回神通，坐回原來的座位，告訴堅意（Dṛḍhamati，菩薩名）說：『這是如來的神通之力，爲了讓眾生的功德增長，所以如來示現這些事。』

佛顯現神通力時，八千天人發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。又說這首楞嚴三昧快要結束時，堅意菩薩和五百菩薩，得到首楞嚴三昧，都得見十方諸佛所有的神力，對於佛的深奧教法得到智慧光明，安住于第十地（tenth bhūmi，菩薩修行的最高階段），接受佛的職位。三千大千世界（tri-sahasra-mahā-sahasra-lokadhātu，一個巨大的宇宙系統）發生六種震動，放出大光明遍照世界，千萬種樂器同時演奏，諸天在空中降下種種鮮花。

這時佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『你應該接受這首楞嚴三昧，受持諷誦，廣為人說。』

這時持須彌山頂釋（Dhṛta-sumeru-śikhara-nirghoṣa，菩薩名）對佛說：『世尊！阿難的智慧憶念有限，聲聞人（śrāvaka，聽聞佛法而修行的人）是隨他人的音聲而行，為什麼要把這三昧法寶囑託給阿難呢？』持須彌山頂釋發至誠的誓言：『如果我能在今世、來世，廣泛宣揚流佈這寶貴的三昧，沒有虛假，那麼在這耆阇崛山（Gṛdhrakūṭa，靈鷲山）中的樹，都應當像佛的菩提樹（bodhi tree，覺悟之樹）一樣，那些樹下都應當有菩薩。』持須彌山頂釋說完這些話后，就看見所有的樹，都像菩提樹一樣，每一棵樹下

【English Translation】 English version: All said that this is the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a profound state of meditation), neither increasing nor decreasing, and all could hear it from afar. The Buddhas of the ten directions also ascended into the sky, as high as seven tāla trees (tāla tree, a tall tree), sat in the vajra posture (vajra posture, a meditative posture), and emitted light from their bodies, illuminating the immeasurable worlds of the ten directions. Those beings also saw Śākyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) ascend into the sky and sit in the vajra posture. Those assemblies all scattered flowers towards Śākyamuni Buddha from afar! All saw the flowers in the sky forming a canopy of flowers. The bodhisattvas (bodhisattva, a practitioner seeking enlightenment) of this land, as well as the devas (deva, gods), nāgas (nāga, a kind of mythical serpent), yakṣas (yakṣa, a kind of demon), gandharvas (gandharva, a kind of celestial musician), and others, also scattered flowers towards those Buddhas, and all transformed into canopies of flowers above the Buddhas.

At that time, Śākyamuni Buddha withdrew his supernatural powers and sat back on his seat, and said to Dṛḍhamati (Dṛḍhamati, name of a bodhisattva): 'This is the power of the Tathāgata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) supernatural abilities, to increase the merit of sentient beings, therefore the Tathāgata manifests these things.'

When the Buddha manifested his supernatural powers, eight thousand devas generated the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment). Furthermore, when this Śūraṅgama Samādhi was about to end, Dṛḍhamati Bodhisattva and five hundred bodhisattvas attained the Śūraṅgama Samādhi, and all were able to see all the supernatural powers of the Buddhas of the ten directions, and gained wisdom and light regarding the Buddha's profound Dharma, abiding in the tenth bhūmi (tenth bhūmi, the highest stage of a bodhisattva's practice), and received the position of a Buddha. The tri-sahasra-mahā-sahasra-lokadhātu (tri-sahasra-mahā-sahasra-lokadhātu, a great cosmic system) shook in six ways, emitting great light that illuminated the world, and tens of millions of musical instruments played simultaneously, and the devas rained down various kinds of flowers in the sky.

At that time, the Buddha said to Ānanda (Ānanda, one of the Buddha's ten great disciples): 'You should receive this Śūraṅgama Samādhi, uphold it, recite it, and widely explain it to others.'

At that time, Dhṛta-sumeru-śikhara-nirghoṣa (Dhṛta-sumeru-śikhara-nirghoṣa, name of a bodhisattva) said to the Buddha: 'World Honored One! Ānanda's wisdom and memory are limited, and śrāvakas (śrāvaka, a disciple who learns by hearing) follow the voices of others, why entrust this treasure of the Samādhi to Ānanda?' Dhṛta-sumeru-śikhara-nirghoṣa made a sincere vow: 'If I can widely propagate and spread this precious Samādhi in this life and future lives, without falsehood, then the trees in this Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, Vulture Peak) should all be like the Buddha's bodhi tree (bodhi tree, the tree of enlightenment), and there should be bodhisattvas under each of those trees.' After Dhṛta-sumeru-śikhara-nirghoṣa spoke these words, he saw all the trees were like bodhi trees, and under each tree

，皆見菩薩。諸菩提樹，皆出是言：「如持須彌山頂釋所言為實，是人必能令此三昧廣宣流佈。」

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

爾時堅意菩薩白佛言：「世尊實壽幾何？幾時當入畢竟涅槃？」

佛言：「堅意！東方去此世界三萬二千佛土，國名莊嚴，是中有佛，號照明莊嚴自在王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。堅意！如照明莊嚴自在王佛壽命，我所壽命亦復如是！」

「世尊！是照明莊嚴自在王佛壽命幾所？」

佛告堅意：「汝自往問，自當答汝。」

即時堅意承佛神力，又以首楞嚴三昧力故，及自善根神通力故，如一念頃，到彼莊嚴世界。頭面禮彼佛足，右繞三匝，卻住一面，白佛言：「世尊壽命幾時？當入涅槃？」

彼佛答言：「如彼釋迦牟尼佛壽命，我所壽命，亦復如是！

【現代漢語翻譯】 現代漢語譯本： 都看見了菩薩。所有的菩提樹都發出這樣的聲音：『如果持須彌山頂釋（指釋迦牟尼佛）所說的話是真實的，那麼這個人必定能夠使這首楞嚴三昧（Śūraṅgama Samādhi）廣為宣揚流佈。』

這時，諸天、龍、夜叉（Yakṣa）、乾闥婆（Gandharva）等，一同對佛說：『世尊！假使如來住世一劫的時間，不為其他事情，只用聲聞乘（Śrāvakayāna）為人說法，每一次說法，都像最初轉法輪時所度化的眾生一樣多，那麼，所說首楞嚴三昧度化的眾生，就更為殊勝。為什麼呢？因為這些眾生都以聲聞乘得度，對於菩薩乘（Bodhisattvayāna），百分之一都比不上，百千萬億分之一也比不上，乃至用算數譬喻都無法比擬。像這樣，首楞嚴三昧具有無量的勢力，能夠成就諸位菩薩，使他們具足佛法。』

這時，堅意菩薩（Dṛḍhamati Bodhisattva）對佛說：『世尊，您的實際壽命有多長？什麼時候當入畢竟涅槃（Parinirvāṇa）？』

佛說：『堅意！從這裡向東方去，經過三萬二千個佛土，有一個國家名叫莊嚴，那裡有一尊佛，名為照明莊嚴自在王如來（Jyotiralaṃkāra-vyūharāja-tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasarathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat），現在正在說法。堅意！如照明莊嚴自在王佛的壽命一樣，我的壽命也同樣如此！』

『世尊！照明莊嚴自在王佛的壽命有多長呢？』

佛告訴堅意：『你自己去問他，他自然會回答你。』

當時，堅意憑藉佛的神力，又因為首楞嚴三昧的力量，以及自身善根的神通力，如同一念之間，到達了那個莊嚴世界。他以頭面頂禮那尊佛的腳，右繞三圈，退到一邊站立，對佛說：『世尊的壽命有多長？什麼時候當入涅槃？』

那尊佛回答說：『如釋迦牟尼佛（Śākyamuni Buddha）的壽命一樣，我的壽命也同樣如此！』

English version: All saw Bodhisattvas. All the Bodhi trees uttered these words: 'If what Śākya (referring to Śākyamuni Buddha) said on the summit of Mount Sumeru is true, then this person will surely be able to widely propagate and disseminate this Śūraṅgama Samādhi.'

At that time, the Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), and others, said in unison to the Buddha: 'World Honored One! Suppose the Tathāgata (Thus Come One) were to live for one kalpa (aeon), and not do anything else but teach beings using the Śrāvakayāna (Vehicle of Hearers), and each teaching was like the initial turning of the Dharma wheel in terms of the number of beings liberated, then the beings liberated by this Śūraṅgama Samādhi would be even more superior. Why? Because these beings are all liberated by the Śrāvakayāna, and compared to the Bodhisattvayāna (Bodhisattva Vehicle), they are not even one percent, not even one hundred millionth part, and cannot even be compared by calculation or analogy. Thus, this Śūraṅgama Samādhi has immeasurable power, capable of accomplishing all Bodhisattvas, enabling them to be complete with the Buddha Dharma.'

At that time, Dṛḍhamati Bodhisattva (Firm Intent Bodhisattva) said to the Buddha: 'World Honored One, how long is your actual lifespan? When will you enter Parinirvāṇa (Complete Nirvana)?'

The Buddha said: 'Dṛḍhamati! Going east from this world, passing through thirty-two thousand Buddha lands, there is a country named Adornment, and in that country there is a Buddha named Jyotiralaṃkāra-vyūharāja-tathāgata (Light Adornment Majestic King Thus Come One), Arhat (Worthy of Offerings), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣadamyasarathi (Tamer of Men), Śāstā devamanuṣyāṇāṃ (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World Honored One), who is now teaching the Dharma. Dṛḍhamati! Just like the lifespan of Jyotiralaṃkāra-vyūharāja-tathāgata Buddha, my lifespan is also the same!'

'World Honored One! How long is the lifespan of Jyotiralaṃkāra-vyūharāja-tathāgata Buddha?'

The Buddha told Dṛḍhamati: 'Go and ask him yourself, and he will naturally answer you.'

Immediately, Dṛḍhamati, relying on the Buddha's divine power, and also because of the power of the Śūraṅgama Samādhi, as well as his own roots of goodness and supernatural powers, arrived at that Adornment world in the space of a single thought. He prostrated himself at the feet of that Buddha, circumambulated him three times to the right, and stood to one side, saying to the Buddha: 'How long is the World Honored One's lifespan? When will you enter Nirvana?'

That Buddha replied: 'Just like the lifespan of Śākyamuni Buddha, my lifespan is also the same!'

【English Translation】 All saw Bodhisattvas. All the Bodhi trees uttered these words: 'If what Shakyamuni (Śākyamuni) said on the summit of Mount Sumeru is true, then this person will surely be able to widely propagate and disseminate this Shurangama Samadhi (Śūraṅgama Samādhi).'

At that time, the Devas, Nagas (Nāga), Yakshas (Yakṣa), Gandharvas (Gandharva), and others, said in unison to the Buddha: 'World Honored One! Suppose the Tathagata were to live for one kalpa, and not do anything else but teach beings using the Shravakayana (Śrāvakayāna), and each teaching was like the initial turning of the Dharma wheel in terms of the number of beings liberated, then the beings liberated by this Shurangama Samadhi would be even more superior. Why? Because these beings are all liberated by the Shravakayana, and compared to the Bodhisattvayāna, they are not even one percent, not even one hundred millionth part, and cannot even be compared by calculation or analogy. Thus, this Shurangama Samadhi has immeasurable power, capable of accomplishing all Bodhisattvas, enabling them to be complete with the Buddha Dharma.'

At that time, Firm Intent Bodhisattva (Dṛḍhamati Bodhisattva) said to the Buddha: 'World Honored One, how long is your actual lifespan? When will you enter Parinirvana (Parinirvāṇa)?'

The Buddha said: 'Firm Intent! Going east from this world, passing through thirty-two thousand Buddha lands, there is a country named Adornment, and in that country there is a Buddha named Light Adornment Majestic King Thus Come One (Jyotiralaṃkāra-vyūharāja-tathāgata), Arhat, Samyaksambuddha, Vidyacharanasampanna, Sugata, Lokavid, Anuttara, Tamer of Men (Puruṣadamyasarathi), Teacher of Gods and Humans (Śāstā devamanuṣyāṇāṃ), Buddha, Bhagavat, who is now teaching the Dharma. Firm Intent! Just like the lifespan of Light Adornment Majestic King Thus Come One Buddha, my lifespan is also the same!'

'World Honored One! How long is the lifespan of Light Adornment Majestic King Thus Come One Buddha?'

The Buddha told Firm Intent: 'Go and ask him yourself, and he will naturally answer you.'

Immediately, Firm Intent, relying on the Buddha's divine power, and also because of the power of the Shurangama Samadhi, as well as his own roots of goodness and supernatural powers, arrived at that Adornment world in the space of a single thought. He prostrated himself at the feet of that Buddha, circumambulated him three times to the right, and stood to one side, saying to the Buddha: 'How long is the World Honored One's lifespan? When will you enter Nirvana?'

That Buddha replied: 'Just like the lifespan of Shakyamuni Buddha (Śākyamuni Buddha), my lifespan is also the same!'

堅意！汝欲知者，我壽七百阿僧祇劫，釋迦牟尼佛壽命亦爾！」

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

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

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

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

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

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

又告堅意：「若有法師，書寫、讀誦、解說是首楞嚴三昧，於人、非人無有恐怖，復得二十不可思議功德之分。何等二十福德不可思議？其智不可思議

【現代漢語翻譯】 現代漢語譯本：堅意！你想要知道的，我的壽命有七百阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），釋迦牟尼佛（Śākyamuni Buddha）的壽命也是如此！'

當時，堅意菩薩（Dṛḍhamati Bodhisattva）心中非常歡喜，立即返回娑婆世界（Sahā world），對佛說：'世尊！那位照明莊嚴自在王佛（Prakāśālaṃkāra-vyūharāja Buddha），壽命有七百阿僧祇劫。並且告訴我：『如同我的壽命，釋迦牟尼佛的壽命，也是如此！』'

當時，阿難（Ānanda）從座位上站起來，袒露右肩，合掌向佛，對佛說：'世尊！如果我理解佛所說的意義沒有錯，我認為世尊在那個莊嚴世界，用不同的名字利益眾生。'

當時，世尊讚歎阿難說：'很好，很好！你憑藉佛的力量，能夠知道這件事。那位佛的身就是我的身，用不同的名字在那裡說法，度脫眾生。阿難！像這樣的神通自在力，都是首楞嚴三昧（Śūraṅgama Samādhi）的勢力。'

當時，佛告訴堅意菩薩：'堅意！因為這個緣故，應當知道我的壽命有七百阿僧祇劫，才最終進入涅槃（Nirvāṇa）。'

當時，法會上的大眾，聽到佛所說的壽命如此不可思議，都非常歡喜，得到了前所未有的體驗，對佛說：'世尊！諸佛的神力真是前所未有，一切所行都不可思議，在此顯現的壽命如此短暫，而實際上在彼世界有七百阿僧祇劫。世尊！愿使一切眾生都具足如此不可思議的壽命。'

當時，世尊又告訴堅意：'這個首楞嚴三昧，無論在哪個郡國、城邑、聚落、精舍、空林，其中的各種魔和魔民，都無法得逞。'

又告訴堅意：'如果有法師，書寫、讀誦、解說這個首楞嚴三昧，對於人或非人都沒有恐怖，還能得到二十種不可思議的功德。哪二十種福德不可思議？他的智慧不可思議。

【English Translation】 English version: 'Dṛḍhamati! What you wish to know is that my life span is seven hundred asaṃkhya-kalpas (asaṃkhya-kalpa, an immeasurably long period of time), and the life span of Śākyamuni Buddha is also the same!'

At that time, Dṛḍhamati Bodhisattva (Dṛḍhamati Bodhisattva) was greatly delighted and immediately returned to the Sahā world (Sahā world), saying to the Buddha: 'World Honored One! That Prakāśālaṃkāra-vyūharāja Buddha (Prakāśālaṃkāra-vyūharāja Buddha) has a life span of seven hundred asaṃkhya-kalpas. And he told me: 『Just like my life span, the life span of Śākyamuni Buddha is also the same!』'

At that time, Ānanda (Ānanda) rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! If I understand the meaning of what the Buddha said correctly, I think the World Honored One benefits sentient beings in that adorned world with different names.'

At that time, the World Honored One praised Ānanda, saying: 'Excellent, excellent! You are able to know this matter by the power of the Buddha. That Buddha's body is my body, using different names to preach the Dharma there, delivering sentient beings. Ānanda! Such supernatural powers and self-mastery are all the power of the Śūraṅgama Samādhi (Śūraṅgama Samādhi).'

At that time, the Buddha told Dṛḍhamati Bodhisattva: 'Dṛḍhamati! For this reason, you should know that my life span is seven hundred asaṃkhya-kalpas before I finally enter Nirvāṇa (Nirvāṇa).'

At that time, the assembly, hearing the Buddha's words that his life span was so inconceivable, were all greatly delighted and gained what they had never had before, saying to the Buddha: 'World Honored One! The divine power of the Buddhas is truly unprecedented, and all actions are inconceivable. The life span manifested here is so short, but in reality, it is seven hundred asaṃkhya-kalpas in that world. World Honored One! May all sentient beings be endowed with such an inconceivable life span.'

At that time, the World Honored One again told Dṛḍhamati: 'This Śūraṅgama Samādhi, wherever it is in a province, country, city, town, village, monastery, or empty forest, the various demons and demon people within it will not be able to take advantage of it.'

He also told Dṛḍhamati: 'If there is a Dharma master who writes, recites, or explains this Śūraṅgama Samādhi, there will be no fear for humans or non-humans, and they will also obtain twenty inconceivable merits. What are the twenty inconceivable merits? Their wisdom is inconceivable.'

、其慧不可思議、方便不可思議、辯才不可思議、法明不可思議、總持不可思議、法門不可思議、憶念隨義不可思議、諸神通力不可思議、分別眾生諸所語言不可思議、深解眾生心之所樂不可思議、得見諸佛不可思議、所聞諸法不可思議、教化眾生不可思議、自在三昧不可思議、成就凈土不可思議、形色最妙不可思議、功德自在不可思議、修治諸波羅蜜不可思議、得不退轉佛法不可思議。是為二十。

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

「堅意！若求佛道善男子、善女人，于千萬劫勤心修行六波羅蜜，若有聞是首楞嚴三昧，即能信受，心不退沒，不驚不畏，福勝於彼，疾至阿耨多羅三藐三菩提；何況聞已受持讀誦，如說修行，為人解說？若有菩薩！欲聞諸佛不思議法，不驚不畏，欲於一切諸佛法中現了自知，不從他教，應當修集行是三昧；若欲得聞所未聞法，信受不逆，應當聞是首楞嚴三昧。」

說是首楞嚴三昧經時，無量眾生髮阿耨多羅三藐三菩提心，復倍是數，住阿惟越致地；復倍是數，得無生法忍。萬八千菩薩，得是首楞嚴三昧；萬八千比丘、比丘尼，不受諸法故，漏盡解脫，得阿

【現代漢語翻譯】 現代漢語譯本： 『他的智慧不可思議，方便（upaya，善巧方法）不可思議，辯才不可思議，對佛法的明瞭不可思議，總持（dharani，記憶和保持佛法教義的能力）不可思議，法門（dharma-paryaya，佛法之門）不可思議，憶念隨義（根據意義憶念）不可思議，諸神通力不可思議，分別眾生諸所語言不可思議，深刻理解眾生心中所喜好的不可思議，得見諸佛不可思議，所聞諸法不可思議，教化眾生不可思議，自在三昧（samadhi，禪定）不可思議，成就凈土（buddha-kshetra，佛國凈土）不可思議，形色最妙不可思議，功德自在不可思議，修治諸波羅蜜（paramita，到達彼岸的修行，如佈施、持戒等）不可思議，得不退轉佛法不可思議。』這是二十種不可思議。

『堅意（Drdhamati，菩薩名）！如果有人書寫、讀誦這部《首楞嚴三昧經》（Surangama Samadhi Sutra），就能得到這二十種不可思議功德的一部分。所以，堅意！如果有人想要獲得今生來世的各種利益，應當書寫、讀誦、解說、修行這部《首楞嚴三昧經》。』

『堅意！如果尋求佛道的善男子、善女人，在千萬劫的時間裡勤奮修行六波羅蜜，如果有人聽聞這部《首楞嚴三昧經》，就能信受，心不退沒，不驚不畏，他的福德勝過前者，能迅速達到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；更何況聽聞之後受持讀誦，如所說的那樣修行，並且為人解說呢？如果有菩薩，想要聽聞諸佛不可思議的佛法，不驚不畏，想要在一切諸佛的佛法中當下明瞭自知，不依靠他人的教導，應當修習和實踐這部三昧；如果想要聽聞從未聽聞過的佛法，信受而不違逆，應當聽聞這部《首楞嚴三昧經》。』

在宣說這部《首楞嚴三昧經》時，無量眾生髮起了阿耨多羅三藐三菩提心，又有比這多一倍的眾生，安住于阿惟越致地（avaivartika-bhumi，不退轉地）；又有比這多一倍的眾生，得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。一萬八千位菩薩，得到了這部《首楞嚴三昧經》；一萬八千位比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），因為不執著于諸法，漏盡解脫，證得阿羅漢果。

【English Translation】 English version: 'His wisdom is inconceivable, his skillful means (upaya) are inconceivable, his eloquence is inconceivable, his understanding of the Dharma is inconceivable, his retention (dharani) is inconceivable, his Dharma-gates (dharma-paryaya) are inconceivable, his recollection according to meaning is inconceivable, his various supernormal powers are inconceivable, his distinguishing of the various languages of beings is inconceivable, his deep understanding of what beings delight in is inconceivable, his seeing of all Buddhas is inconceivable, his hearing of all Dharmas is inconceivable, his teaching and transforming of beings is inconceivable, his samadhi of freedom is inconceivable, his accomplishment of pure lands (buddha-kshetra) is inconceivable, his form and appearance being most wonderful is inconceivable, his meritorious virtues being free and unhindered is inconceivable, his cultivation of the various perfections (paramita) is inconceivable, his attainment of non-retrogression in the Buddhadharma is inconceivable.' These are the twenty.

'Drdhamati! If someone writes, recites this Surangama Samadhi Sutra, they will obtain a portion of these twenty inconceivable merits. Therefore, Drdhamati! If someone desires to obtain various benefits in this life and future lives, they should write, recite, explain, and practice this Surangama Samadhi Sutra.'

'Drdhamati! If good men or good women seeking the Buddha-path diligently cultivate the six perfections for millions of kalpas, if someone hears this Surangama Samadhi Sutra, they will be able to accept it with faith, their minds will not regress, they will not be startled or afraid, their merit will surpass the former, and they will quickly attain anuttara-samyak-sambodhi; how much more so if they hear it, uphold it, recite it, practice it as it is taught, and explain it to others? If there are Bodhisattvas who wish to hear the inconceivable Dharmas of all Buddhas, without being startled or afraid, who wish to immediately and directly know for themselves all the Dharmas of all Buddhas, without relying on the teachings of others, they should cultivate and practice this samadhi; if they wish to hear Dharmas they have never heard before, and accept them with faith without opposition, they should hear this Surangama Samadhi Sutra.'

When this Surangama Samadhi Sutra was being spoken, immeasurable beings aroused the mind of anuttara-samyak-sambodhi, and twice that number dwelt in the stage of non-retrogression (avaivartika-bhumi); and twice that number attained the forbearance of the unoriginated Dharma (anutpattika-dharma-ksanti). Eighteen thousand Bodhisattvas attained this Surangama Samadhi; eighteen thousand bhikshus and bhikshunis, because they did not cling to any Dharmas, were liberated from outflows and attained Arhatship.

羅漢。二萬六千優婆塞、優婆夷，于諸法中得法眼凈。三十那由他諸天，得入聖位。

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

佛說首楞嚴三昧經卷下

【現代漢語翻譯】 現代漢語譯本：兩萬六千名優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），在各種佛法中獲得了法眼凈（Dharma-cakṣus，證得初果須陀洹的智慧）。三千萬那由他（Nayuta，數量單位，表示極大的數目）諸天，得以進入聖位。

佛陀說完這部經后！文殊師利（Mañjuśrī）法王子、堅意菩薩（Dṛḍhamati）等一切諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），以及各位聲聞大弟子，一切諸天、龍（Nāga）、神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天）等世間人民，聽聞佛陀所說，歡喜信受。

《佛說首楞嚴三昧經》卷下

【English Translation】 English version: Twenty-six thousand Upasakas (male lay devotees) and Upasikas (female lay devotees) attained the purity of the Dharma-cakṣus (Dharma-eye, the wisdom of stream-enterer) in all Dharmas. Thirty Nayutas (a large number) of devas (gods) were able to enter the holy ranks.

After the Buddha finished speaking this Sutra! Mañjuśrī (Manjushri) Dharma Prince, Dṛḍhamati (Firm Intent) Bodhisattva and all the Bodhisattva-mahāsattvas (great Bodhisattvas), as well as all the great disciples who were Shravakas (listeners), all the devas (gods), Nāgas (dragons), gods, Gandharvas (celestial musicians), Asuras (demi-gods), and other people in the world, hearing what the Buddha said, rejoiced and accepted it with faith.

The Śūraṅgama-samādhi-sūtra Spoken by the Buddha, Volume 2

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作者: 乐空不二    时间: 2008-1-14 18:51


佛言：「名意！菩薩若能觀諸法空，無所障礙，唸唸滅盡，離於憎愛，是名修是三昧。

複次名意！學是三昧，不以一事。所以者何？
隨諸眾生心心所行，是三昧者有是諸行；
隨諸眾生心心所入，是三昧者有是諸入；
隨諸眾生諸根入門，是三昧者有是入門；

隨諸眾生所有名色，得是三昧菩薩亦示若干名色；能如是知，是名修是三昧。
隨一切佛名色相貌，得是三昧菩薩亦示若干名色相貌；能如是知，是名修是三昧。
隨見一切諸佛國土，菩薩亦自成是國土，是名修是首楞嚴三昧。」
《佛說首楞嚴三昧經》实证传承法句精要

佛說：『名意！菩薩如果能夠觀察諸法皆空，沒有阻礙，唸唸滅盡，遠離憎恨和愛戀，這就叫做修習這個三昧。』
佛說：『名意（Name Intention Bodhisattva）！
學習三昧（Samadhi，一種高度集中的冥想狀態），不能只專注於一件事。為什麼呢？

因為隨著眾生心中所想、所行，這種三昧就包含著這些行為；
隨著眾生心中所入，這種三昧就包含著這些進入；
隨著眾生諸根的入門，這種三昧就包含著這些入門；

隨著眾生所有的名色（Namarupa，構成個體存在的精神和物質要素），得到這種三昧的菩薩也會示現若干名色；能夠像這樣瞭解，就叫做修習這種三昧。

隨著所見一切佛的名色相貌，得到這種三昧的菩薩也會示現若干名色相貌；
能夠像這樣瞭解，就叫做修習這種三昧。

隨著所見一切諸佛國土，菩薩也能成就這樣的國土，這就叫做修習首楞嚴三昧（Suramgama Samadhi，一種強大的、英雄般的三昧）。

《佛說首楞嚴三昧經》实证传承法句精要白话译文

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