Bibliotheca Polyglotta

1: nidānaparivartaḥ |

(009_0801_a)(6)光瑞品第一

(009_0725_a)(18)序品第一

bam po (2) daṅ po || saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

CHAPTER I
INTRODUCTORY

evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ dvādaśabhir bhikṣuśataiḥ sarvair arhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovaśitāparamapāramitāprāptair abhijñātābhijñātair mahāśrāvakaiḥ | tadyathā - āyuṣmatā ca ājñātakauṇḍinyena, āyuṣmatā ca aśvajitā, āyuṣmatā ca bāṣpeṇa, āyuṣmatā ca mahānām nā, āyuṣmatā ca bhadrikeṇa, āyuṣmatā ca mahākāśyapena, āyuṣmatā ca urubilvakāśyapena, āyuṣmatā ca nadīkāśyapena, āyuṣmatā ca gayākāśyapena, āyuṣmatā ca śāriputreṇa, āyuṣmatā ca mahāmaudgalyāyanena, āyuṣmatā ca mahākātyāyanena, āyuṣmatā ca aniruddhena, āyuṣmatā ca revatena, āyuṣmatā ca kapphinena, āyuṣmatā ca gavāṃpatinā, āyuṣmatā ca pilindavatsena, āyuṣmatā ca bakkulena, āyuṣmatā ca mahākauṣṭhilena, āyuṣmatā ca bharadvājena, āyuṣmatā ca mahānandena, āyuṣmatā ca upanandena, āyuṣmatā ca sundaranandena, āyuṣmatā ca pūrṇamaitrāyaṇīputreṇa, āyuṣmatā ca subhūtinā āyuṣmatā ca rāhulena | ebhiś cānyaiś ca mahāśrāvakaiḥ - āyuṣmatā ca ānandena śaikṣeṇa | anyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ śaikṣāśaikṣābhyām | mahāprajāpatīpramukhaiś ca ṣaḍbhir bhikṣuṇīsahasraiḥ | yaśodharayā ca bhikṣuṇyā rāhulamātrā saparivārayā | aśītyā ca bodhisattvasahasraiḥ sārdhaṃ sarvair avaivartikair ekajātipratibaddhair yaduta anuttarāyāṃ samyaksaṃbodhau, dhāraṇīpratilabdhair mahāpratibhānapratiṣṭhitair avaivartyadharmacakrapravartakair bahubuddhaśataparyupāsitair bahubuddha śatasahasrāvaropitakuśalamūlair buddhaśatasahasrasaṃstutair maitrīparibhāvitakāyacittais tathāgatajñānāvatāraṇakuśalair mahāprajñaiḥ prajñāpāramitāgatiṃgatair bahulokadhātuśatasahasraviśrutair bahuprāṇikoṭīnayutaśatasahasrasaṃtārakaiḥ | tadyathā - mañjuśriyā ca kumārabhūtena bodhisattvena mahāsattvena, avalokiteśvareṇa ca mahāsthāmaprāptena ca sarvārthanāmnā ca nityodyuktena ca anikṣiptadhureṇa ca ratnapāṇinā ca bhaiṣajyarājena ca bhaiṣajyasamudgatena ca vyūharājena ca pradānaśūreṇa ca ratnacandreṇa ca ratnaprabheṇa (2,1) ca pūrṇacandreṇa ca mahāvikrāmiṇā ca anantavikrāmiṇā ca trailokyavikrāmiṇā ca mahāpratibhānena ca satatasamitābhiyuktena ca dharaṇīdhareṇa ca akṣayamatinā ca padmaśriyā ca nakṣatrarājena ca maitreyeṇa ca bodhisattvena mahāsattvena, siṃhena ca bodhisattvena mahāsattvena | bhadrapālapūrvaṃgamaiś ca ṣoḍaśabhiḥ satpuruṣaiḥ sārdham | tadyathā - bhadrapālena ca ratnākareṇa ca susārthavāhena ca naradattena ca guhyaguptena ca varuṇadattena ca indradattena ca uttaramatinā ca viśeṣamatinā ca vardhamānamatinā ca amoghadarśinā ca susaṃprasthitena ca suvikrāntavikrāmiṇā ca anupamamatinā ca sūryagarbheṇa ca dharaṇīṃdhareṇa ca | evaṃpramukhair aśītyā ca bodhisattvasahasraiḥ sārdham | śakreṇa ca devānām indreṇa sārdhaṃ viṃśatidevaputrasahasraparivāreṇa | tadyathā - candreṇa ca devaputreṇa sūryeṇa ca devaputreṇa samantagandhena ca devaputreṇa ratnaprabheṇa ca devaputreṇa avabhāsaprabheṇa ca devaputreṇa | evaṃpramukhair viśatyā ca devaputrasahasraiḥ | caturbhiś ca mahārājaiḥ sārdhaṃ triṃśaddevaputrasahasraparivāraiḥ | tadyathā - virūḍhakena ca mahārājena, virūpākṣeṇa ca mahārājena, dhṛtarāṣṭreṇa ca mahārājena, vaiśravaṇena ca mahārājena | īśvareṇa ca devaputreṇa ca maheśvareṇa ca devaputreṇa triṃśaddevaputrasahasraparivārābhyām | brahmaṇā ca sahāṃpatinā sārdhaṃ dvādaśabrahmakāyikadevaputrasahasraparivāreṇa | tadyathā - śikhinā ca brahmaṇā jyotiṣprabheṇa ca brahmaṇā | evaṃpramukhair dvādaśabhiś ca brahmakāyikadevaputrasahasraiḥ | aṣṭābhiś ca nāgarājaiḥ sārdhaṃ bahunāgakoṭīśatasahasraparivāraiḥ | tadyathā - nandena ca nāgarājena, upanandena ca nāgarājena, sāgareṇa ca vāsukinā ca takṣakeṇa ca manasvinā ca anavataptena ca utpalakena ca nāgarājena | caturbhiś ca kinnararājaiḥ sārdhaṃ bahukinnarakoṭīśatasahasraparivāraiḥ | tadyathā - drumeṇa ca kinnararājena, mahādharmeṇa ca kinnararājena, sudharmeṇa ca kinnararājena, dharmadhareṇa ca kinnararājena | caturbhiś ca gandharvakāyikadevaputraiḥ sārdhaṃ bahugandharvaśatasahasraparivāraiḥ | tadyathā - manojñena ca gandharveṇa manojñasvareṇa ca madhureṇa ca madhurasvareṇa ca gandharveṇa | caturbhiś cāsurendraiḥ sārdhaṃ bahvasurakoṭīśatasahasraparivāraiḥ | tadyathā - balinā ca asurendreṇa, kharaskandhena ca asurendreṇa, vemacitriṇā ca asurendreṇa, rāhuṇā ca asurendreṇa | caturbhiś ca garuḍendraiḥ sārdhaṃ bahugaruḍakoṭīśatasahasraparivāraiḥ | tadyathā - mahātejasā ca garuḍendreṇa, mahākāyena ca mahāpūrṇena ca maharddhiprāptena ca garuḍendreṇa | rājñā ca ajātaśatruṇā māgadhena vaidehīputreṇa sārdham ||

(7)聞如是。一時佛4遊王舍城靈鷲山。與大比丘(8)衆倶。比丘千二百。一切無著。諸漏已盡無復(9)欲塵。已得自在逮得己利。生死已索衆結即(10)斷。一切由已獲度無極。已脱於慧心解得度。 (11)名曰賢者知本際。賢者大迦葉。上時迦葉。(12)象迦葉。江迦葉。舍利弗。大目揵連。迦旃延。(13)阿那律。劫賓。牛呞。離越。譬利斯。薄拘(14)盧。拘絺。難陀。善意。滿願子。須菩提。阿(15)難。羅云。菩薩八萬皆不退轉。堅住無上正(16)眞之道。逮總持法得大辯才。常讃歎不退(17)轉法輪。供養無數百千諸佛。於無量佛殖(18)衆徳本。諸佛世尊所見諮嗟。身常行慈入如(19)來慧。善權普至大知度無極。從無數劫多(20)所博聞。名達十方。救護無量百千衆生。遊(21)於三界猶如日明。解一切法如幻如化野馬(22)影響。悉無所有住無所住。雖見終始亦無(23)去來。既見色像本(009_0801_b)無形貌。現諸所生永無(24)起滅。導利群黎不著三處。分別空慧無想無(25)願。起三脱門至三達智。無去來今現在之(26)想。開化黎庶使了本無 (27)其名曰溥首菩薩。光世音菩薩。大勢至菩薩。(28)常精進菩薩。不置遠菩薩。寶掌菩薩。印手(29)菩薩。藥王菩薩。妙勇菩薩。寶月菩薩。月光(63b1)菩薩。月滿菩薩。大度菩薩。超無量菩薩。越(2)世菩薩。解縛菩薩。寶事菩薩。恩施菩薩。雄施(3)菩薩。水天菩薩。帝天菩薩。大導師菩薩。妙意(4)菩薩。慈氏菩薩。如是大士八萬上首。爾時天(5)帝釋與二萬天子倶。日天子與無數眷屬倶。(6)月天子以寶光明普有所炤。寶光天子光燿(7)天子倶。四大天王與萬天子倶。㷿明大梵(8)自在天子與三萬天子倶。梵忍跡天子與(9)三萬二千天子倶。飾乾大梵與無數天子，又梵名㷿光與無數大衆俱，來詣佛所，稽首畢退坐一面。有八龍王。與無央數千諸龍(12)眷屬倶。四眞陀羅王。愼法眞陀羅王。大法(13)眞陀羅王。仁和眞陀羅王。持法眞陀羅王。香(14)音神。各(009_0801_c)與營從來詣佛所。稽首畢退住一面。 (15)淨身四天子。柔軟天子。和音天子。美軟天(16)子。悦響天子。倶來詣佛所。前稽首畢退坐一(17)面。四阿須倫王。最勝阿須倫。欲錦阿須倫。燕(18)居阿須倫。吸氣阿須倫。與無央數百千阿須(19)倫人民倶。來詣佛所。前稽首畢退坐一面。 (20)四金翅鳥王。大身王。大具足王。得神足王。 (21)不可動王。倶來詣佛所。稽首畢退住一面。摩(22)竭國王阿闍世與十子并諸營從。來詣佛(23)所。稽首畢退坐一面。諸天龍神世人。莫不歸(24)命奉敬侍坐。

(19)如是我聞。一時佛住王舍城耆闍崛山中。(20)與大比丘衆萬二千人倶。皆是阿羅漢。諸漏(21)已盡。無復煩惱。逮得己利盡諸有結。心得(22)自在。其名曰阿若憍陳如。摩訶迦葉。優(23)樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利(24)弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫(25)賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄(26)拘羅摩訶拘絺羅。難陀。孫陀羅難陀。富(27)樓那彌多羅尼子。須菩提。阿難。羅睺羅。 (28)如是衆所知識大阿羅漢等。復有學無學(29)二千人。摩訶波闍波提比丘尼。與眷屬六(2a1)千人倶。羅睺羅母耶輸陀羅比丘尼。亦 (2)與眷屬倶。菩薩摩訶薩八萬人。皆於阿耨(3)多羅三藐三菩提不退轉。皆得陀羅尼樂(4)説辯才。轉不退轉法輪。供養無量百千諸(5)佛。於諸佛所殖衆徳本。常爲諸佛之所(6)稱歎。以慈修身善入佛慧。通達大智到於(7)彼岸。(009_0725_b)名稱普聞無量世界。能度無數百千衆(8)生。其名曰文殊師利菩薩。觀世音菩薩。(9)得大勢菩薩。常精進菩薩。不休息菩薩(10)寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩(11)薩。月光菩薩。滿月菩薩。大力菩薩。無(12)量力菩薩。越三界菩薩。跋陀婆羅菩薩。(13)彌勒菩薩。寶積菩薩。導師菩薩。如是等(14)菩薩摩訶薩八萬人倶爾時，釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱；自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主、梵天王、尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王 ——難陁龍王、跋難陁龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王 ——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王 ——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若(009_0725_c)干百千眷屬俱。有四阿修羅王 ——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王 ——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab na | bya rgod kyi phuṅ po’i (3) ril bźugs te | dge sloṅ khri ñis stoṅ gi dge sloṅ gi dge ’dun chen po thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | sems śin (4) tu rnam par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu (5) sbyor ba yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | sems kyi dbaṅ thams cad kyi dam pa’i pha rol tu son pa | mṅon par śes pas mṅon par śes pa’i (2a1) ñan thos chen po śa stag la ’di lta ste | tshe daṅ ldan pa kun śes kauṇḍinya daṅ | tshe daṅ ldan pa rta thul daṅ | tshe daṅ ldan pa rlaṅs pa daṅ | tshe daṅ ldam pa miṅ chen daṅ | tshe daṅ ldan pa bzaṅ po daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ (2) ldan pa ltaṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu kluṅ ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mauda gal gyi bu chen po daṅ | tshe daṅ ldan pa kāṭyā’i bu chen po daṅ | tshe daṅ ldan pa ma ’gags pa daṅ | tshe daṅ ldan pa (3) nam gru daṅ | tshe daṅ ldan pa ka pi na daṅ | tshe daṅ ldan pa pa laṅ ba dag daṅ | tshe daṅ ldan pa pi lin ṅa’i bu daṅ | tshe daṅ ldan pa bak+ku la daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa b+ha ra dwa dza daṅ | che daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | (4) tshe daṅ ldan pa mdzes dga’ daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | de dag daṅ ñan thos chen po gźan dag daṅ | slob pa tshe daṅ ldan pa kun dga’ bo daṅ | gźan yaṅ slob pa daṅ mi (5) slob pa’i dge sloṅ ñis stoṅ daṅ | skye dgu’i bdag mo chen mo la sogs pa dge sloṅ ma drug stoṅ daṅ | sgra gcan zin gyi ma dge sloṅ ma graṅs ’dzin ’khor daṅ bcas pa daṅ thabs cig go || byaṅ chub sems dpa’ brgyad khri thams cad kyaṅ bla na med pa yaṅ (6) dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa | gzuṅs thob pa | spobs pa chen po la gnas pa | phyir mi ldog pa’i chos kyi ’khor lo skor ba | saṅs rgyas brgya stoṅ maṅ po la bsñen bkur byas pa | saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed (2b1) pa| saṅs rgyas brgya stoṅ maṅ pos yaṅ dag bar bstod pa | lus daṅ dag daṅ sems byams pas yoṅs su bsgos pa | de bźin gśegs pa’i ye śes ’dzud pa la mkhas pa | śes rab chen po || śes rab kyi pha rol tu byin brtogs par khoṅ du chud pa | ’jig rten gyi (2) khams brgya stoṅ maṅ por rnam par grags pa | srog chags bye ba khrag khrig brgya stoṅ maṅ po yaṅ dag par sgrol ba śa stag la ’di lta ste | byaṅ chub sems dpa’ sems dpa’ chen po ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ spyan ras gzigs dbaṅ phyug (3) daṅ | byaṅ chub sems dpa’ mthu chen thob daṅ | byaṅ chub sems dpa’ don thams cad ces bya ba daṅ | byaṅ chub sems dpa’ rtag tu brtson daṅ | byaṅ chub sems dpa’ brtson pa mi gtoṅ ba daṅ | byaṅ chub sems dpa’ lag na rin chen daṅ | byaṅ chub sems dpa’ (4) sman gyi rgyal po daṅ | byaṅ chub sems dpa’ sman yag dag ’phags daṅ | byaṅ chub sems dpa’ bkod pa’i rgyal po daṅ | byaṅ chub sems dpa’ rab tu sbyin dpa’ daṅ | byaṅ chub sems dpa’ rin chen zla ba daṅ | byaṅ chub sems dpa’ rin chen ’od daṅ | byaṅ chub (5) sems dpa’ zla gaṅ daṅ | byaṅ chub sems dpa’ gnon pa chen po daṅ | byaṅ chub sems dpa’ mtha’ yas gnon daṅ | byaṅ chub sems dpa’ ’jig rten gsum gnon daṅ | byaṅ chub sems dpa’ spobs pa chen po daṅ | byaṅ chub sems dpa’ rtag par rgyun tu brtson (6) daṅ | byaṅ chub sems dpa’ sa ’dzin daṅ | byaṅ chub sems dpa’ blo gros mi zad pa daṅ | byaṅ chub sems dpa’ pad ma’i dpal daṅ | byaṅ chub sems dpa’ skar ma’i rgyal po daṅ | byaṅ chub sems dpa’ byams pa daṅ | byaṅ chub sems dpa’ sems dpa’ (7) chen po seṅ ge dag daṅ yaṅ thabs cig go || bzaṅ skyoṅ la sogs pa skyes bu dam pa bcu drug la ’di lta ste | bzaṅ skyoṅ daṅ | dkon mchog ’byuṅ gnas daṅ | deṅ dpon bzaṅ po daṅ | mes byin daṅ | phug spas daṅ | chus byin daṅ | dbaṅ pos byin daṅ | bla ma’i blo (3a1) )] | gros daṅ | khyad par blo gros daṅ | ’phel ba’i blo gros daṅ | mthoṅ ba don yod daṅ | śin tu yaṅ dag źugs daṅ | rab kyi rtsal gyis rnam par gnon pa daṅ | dpe med blo gros daṅ | ñi ma’i sñiṅ po daṅ | sa ’dzin dag daṅ yaṅ thabs cig ste | de dag la sogs (2) pa byaṅ chub sems dpa’ brgyad khri dag daṅ yaṅ thabs cig go || lha rnams kyi dbaṅ po brgya byin daṅ | ’khor lha’i bu ñi khri ’di lta ste | lha’i bu zla ba daṅ | lha’i bu ñi ma daṅ | kun du dri daṅ | rin chen ’od daṅ | lha’i bu snaṅ ’od daṅ | de dag la sogs pa lha’i bu ñid khri daṅ yaṅ thabs (3) cig go || rgyal po chen po bźi daṅ | ’khor lha’i bu sum khri ’di lta ste | rgyal po chen po ’phags skyas po daṅ | rgyal po chen po mig mi bzaṅ daṅ | rgyal po chen po yul ’khor sruṅ daṅ | rgyal po chen po rnam thos kyi bu daṅ | lha’i ba dbaṅ phyug daṅ | lha’i bu dbaṅ phyug chen po daṅ | (4) ’khor lha’i bu sum khri dag daṅ yaṅ thabs cig go || mi mjed kyi bdag po tshaṅs pa daṅ | ’khor tshaṅs ris kyi lha’i bu khri ñis stoṅ ’di lta ste | tshaṅs pa gtsug phud can daṅ | tshaṅs pa skar ma’i ’od daṅ | de dag la sogs pa tshaṅs ris kyi lha’i bu khri ñis stoṅ daṅ yaṅ thabs cig go || klu’i rgyal (5) po brgyad ’di lta ste | klu’i rgyal po dga’ bo daṅ | ñe dga’ daṅ | rgya mtsho daṅ | nor rgyas kyi bu daṅ | ’jog po daṅ | gzi can daṅ | ma dros pa daṅ | klu’i rgyal po ud pa la daṅ | ’khor klu bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go | mi ’am ci’i rgyal po bźi ’di lta ste | (6) mi’am ci’i rgyal po ljon pa daṅ | mi ’am ci’i rgyal po chos chen daṅ | mi ’am ci’i rgyal po chos bzaṅ daṅ | mi ’am ci’i rgyal po chos ’dzin daṅ | ’khor mi ’am ci bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || dri za’i ris kyi lha’i bu bźi ’di lta ste | dri za yid du ’oṅ ba daṅ | (7) yid ’oṅ dbyaṅs daṅ | ’jam sñan daṅ | dri za dbyaṅs sñan daṅ | ’khor dri za bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lha ma yin gyi dbaṅ po bźi ’di lta ste | lha ma yin gyi dbaṅ po stobs can daṅ | phrag rtsub daṅ | thags bzaṅs ris daṅ | lha ma (3b1) yin gyi dbaṅ po sgra gcan daṅ | ’khor lha ma yin bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || nam mkha’ ldiṅ gi dbaṅ po bźi ’di lta ste | nam mkha’ ldiṅ gi dbaṅ po gzi brjid chen po daṅ | lus chen daṅ | rdzogs chen daṅ | nam mkha’ ldiṅ gi dbaṅ po ’phrul (2) chen thob daṅ | ’khor nam mkha’ ldiṅ bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lus ’phags ma’i bu yul magadhā’i rgyal po ma skyes dgra daṅ yaṅ thabs cig go ||

Thus have I heard. Once upon a time the Lord was staying at Râgagriha, on the Gridhrakuta mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated in thought and knowledge, of noble breed, (like unto) great elephants, having done their task, done their duty, acquitted their charge, reached the goal; in whom the ties which bound them to existence were wholly destroyed, whose minds were thoroughly emancipated by perfect knowledge, who had reached the utmost perfection in subduing all their thoughts; who were possessed of the transcendent faculties; eminent disciples, such as the venerable Agñâta-Kaundinya, the venerable Asvagit, the venerable Vâshpa, the venerable Mahânâman, the venerable Bhadrikal, the venerable Mahâ-Kâsyapa, the venerable Kâsyapa of Uruvilvâ, the venerable Kâsyapa of Nadi, the venerable Kâsyapa of Gayâ, the venerable Sâriputra, the venerable Mahâ-Maudgalyâyana, the venerable Mahâ-Kâtyâyana, the venerable Aniruddha, the venerable Revata, the venerable Kapphina, the venerable Gavâmpati, the venerable Pilindavatsa, the venerable Vakula, the venerable Bhâradvâga, the venerable Mahâ-Kaushthila, the venerable Nanda (alias Mahânanda), the venerable Upananda, the venerable Sundara-Nanda, the venerable Pûrna Maitrâyanîputra, the venerable Subhûti, the venerable Râhula; with them yet other great disciples, as the venerable Ananda, still under training, and two thousand other monks, some of whom still under training, the others masters; with six thousand nuns having at their head Mahâpragâpatî, and the nun Yasodharâ, the mother of Râhula, along with her train; (further) with eighty thousand Bodhisattvas, all unable to slide back, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathâgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; such as the Bodhisattva Mahâsattva Mañgusrî, as prince royal; the Bodhisattvas Mahâsattvas Avalokitesvara, Mahâsthâmaprâpta, Sarvarthanâman, Nityodyukta, Anikshiptadhura, Ratnakandra, Bhaishagyarâga, Pradânasûra, Ratnakandra, Ratnaprabha, Pûrnakandra, Mahivikrâmin, Trailokavikrâmin, Anantavikrâmin, Mahâpratibhâna, Satatasamitâbhiyukta, Dharanîdhara, Akshayamati, Padmasrî, Nakshatrarâga, the Bodhisattva Mahâsattva Maitreya, the Bodhisattva Mahâsattva Simha. With them were also the sixteen virtuous men to begin with Bhadrapâla, to wit, Bhadrapâla, Ratnikara, Susârthavâha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita, Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god Kandra (the Moon), the god Sûrya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhâsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler Virûdhaka, the great ruler Virûpâksha, the great ruler Dhritarâshtra, and the great ruler Vaisravana; the god Îsvara and the god Mahesvara, each followed by thirty thousand gods; further, Brahma Sahampati and his twelve thousand followers, the Brahmakâyika gods, amongst whom Brahma Sikhin and Brahma Gyotishprabha, with the other twelve thousand Brahmakdyika gods; together with the eight Nâga kings and many hundred thousand myriads of kotis of Nagas in their train, viz. the Nâga king Nanda, the Nâga king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin, Anavatapta, and Utpalaka; further, the four Kinnara kings with many hundred thousand myriads of kotis of followers, viz. the Kinnara king Druma, the Kinnara king Mahâdharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara; besides, the four divine beings (called) Gandharvakâyikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogña, the Gandharva Manogñasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha, Vemakitri, and Râhu; along with the four Garuda chiefs followed by many hundred thousand myriads of kotis of Garudas, viz. the Garuda chiefs Mahâtegas, Mahâkâya, Mahâpûrna, and Mahârddhiprâpta, and with Agâtasatru, king of Magadha, the son of Vaidehi.

tena khalu punaḥ samayena bhagavāṃś catasṛbhiḥ parṣadbhiḥ parivṛtaḥ puraskṛtaḥ satkṛto gurukṛto mānitaḥ pūjito ’rcito ’pacāyito mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthito ’niñjaprāptena ca cittena | samanantarasamāpannasya khalu punar bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ divyānāṃ puṣpāṇāṃ mahat puṣpavarṣam abhiprāvarṣat, bhagavantaṃ tāś ca catasraḥ parṣado ’bhyavākiran | (3,1) sarvāvac ca buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūc calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam | tena khalu punaḥ samayena tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca | te sarve saparivārā bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ ||

爾時世尊與四部衆眷屬圍繞而爲說經，講演菩薩方等大頌一切諸佛嚴淨之業。說斯經已，昇于自然師子之牀加趺而坐，三昧正受定意，名曰立無量頌。尋應所宜，不見身貌、不得心意，所坐立處則有瑞應，天雨、意華、大意華、柔軟音華、大柔軟音華，散世尊上及於大會四部之衆，普佛國土六反震動。時大衆會比丘、比丘尼、淸信士、淸信女，天、龍、神鬼、揵沓和、阿須倫、迦留羅、眞陁羅、摩休勒、人與非人、國(009_0802_a)王君主大力轉輪聖王，各與營從，咸悉一心瞻戴世尊，意皆愕然怪未曾有。

爾時世尊，四衆圍繞，供飬、恭敬、尊重、讚歎。爲諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陁羅華、摩訶曼陁羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大衆。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人非人、及諸小王、轉輪聖王，是諸大衆，得未曾有，歡喜合掌，一心觀佛。

de’i tshe na bcom ldan ’das ’khor bźi po de dag gis yoṅs su bskor ciṅ mdun gyis bltas te | (3) bsti staṅ du byas | btsun par byas | ri mor byas | mchod par byas | rjed par byas | gsol ba byas te | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis (4) yoṅs su bzuṅ ba bśad par bźed de chos kyi gdan de ñid la skyil mo kruṅ bcas nas | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom ldan ’das sñoms par źugs (5) ma thag tu | bcom ldan ’das la lha’i me tog man dā ra daṅ | man dāra chen po daṅ | mañ+dzu śa ka chen po rnams kyi me tog gi char chen po mṅon par bab ste | bcom ldan ’das daṅ ’khor bźi pa di dag la ’thor ro || thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ (6) rnam pa drug tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so || de’i tshe dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma (7) yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | ltobs kyi ’khor los sgyur ba daṅ | gliṅ bźi’i ’khor los sgyur ba gaṅ dag ’khor der ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag (4a1) | thams cad bcom ldan ’das la lta źiṅ ’khod de ṅo mtshar du gyur | rmad du gyur | śin tu dga’ bar gyur to ||

Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandâravasâ and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways: it moved, removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.

atha khalu tasyāṃ velāyāṃ bhagavato bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca sarvāṇi buddhakṣetrāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma yāvad avīcir mahānirayo yāvac ca bhavāgram | ye ca teṣu buddhakṣetreṣu ṣaṭsu gatiṣu sattvāḥ saṃvidyante sma, te sarve ’śeṣeṇa saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti ca, te ’pi sarve saṃdṛśyante sma | yaṃ ca te buddhā bhagavanto dharmaṃ deśayanti, sa ca sarvo nikhilena śrūyate sma | ye ca teṣu buddhakṣetreṣu bhikṣubhikṣuṇyupāsakopāsikā yogino yogācārāḥ prāptaphalāś cāprāptaphalāś ca, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu bodhisattvā mahāsattvā anekavividhaśravaṇārambaṇādhimuktihetukāraṇair upāyakauśalyair bodhisattvacaryāṃ caranti, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantaḥ parinirvṛtāḥ, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu parinirvṛtānāṃ buddhānāṃ bhagavatāṃ dhātustūpā ratnamayāḥ te ’pi sarve saṃdṛśyante sma ||

於時佛放面口結光明，普炤東方萬八千佛土，其大光明照諸佛國，靡不周遍，至於無擇大地獄中，上徹三十三天，彼此世界六趣周旋，所有蒸民一切皆現，其界諸佛現在所由，此土衆會悉遙見之；彼土睹斯亦復如是，十方諸佛所說經法，普遍聞焉。諸比丘、比丘尼、淸信士、淸信女，修行獨處者逮得德果一切表露，又諸菩薩意寂解脫，其出家者求報應行，皆亦悉現；諸佛世界滅度衆聖，所建寶廟自然爲現。

爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼咤天。於此世界，盡見彼土六趣衆生，又見彼土(009_0726a)現在諸佛，及聞諸佛所說經法。幷見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利，起七寶塔。

de nas ṅe’i tshe bcom ldan ’das kyi smin mtshams kyi mdzod spu nas ’od zer gcig byuṅ nas | de śar phyogs su saṅs rgyas kyi źiṅ khri brgyad stoṅ du soṅ ste | (2) saṅs rgyas kyi źiṅ de dag thams cad mnar med pa’i sems can dmyal ba chen po yan chad srid pa’i rtse mo man chad ’od zer de’i ’od kyis śin tu khyab par snaṅ ṅo || saṅs rgyas kyi źiṅ de dag gi ’gro ba drug po de dag na sems can gaṅ yod pa de dag thams cad ma lus par snaṅ ṅo || saṅs (3) rgyas kyi źiṅ de dag na saṅs rgyas bcom ldan ’das gaṅ dag bźugs śiṅ ’tshog źes pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas bcom ldan ’das de dag cos gaṅ ’chad pa de dag thams cad kyaṅ ma lus par grag go || saṅs rgyas kyi źiṅ de dag na dge sloṅ daṅ | dge sloṅ ma daṅ | (4) dge bsñen pa | dge bsñen ma daṅ | rnal ’byor can daṅ | rnal ’byor spyod pa gaṅ dag ’bras bu thob pa daṅ | ’bras bu ma thob pa de dag thams cad kyaṅ snaṅ ṅo || dmigs pa (5) daṅ | mos pa rnam pa sna tshogs du ma’i rgyu’i thabs la mkhas pa dag gis byaṅ chub sems dpa’i spyad pa spyod pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’da’ ba de dag thams cad kyaṅ snaṅ ṅo || saṅs (6) rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’das pa rnams kyi riṅ bsrel gyi mchod rten rin po che las byas pa de dag thams cad kyaṅ snaṅ ṅo ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell Avîki and up to the limit of existence. And the beings in any of the six states of existence became visible, all without exception. Likewise the Lords Buddhas staying, living, and existing in those Buddha-fields became all visible, and the law preached by them could be entirely heard by all beings. And the monks, nuns, lay devotees male and female, Yogins and students of Yoga, those who had obtained the fruition (of the Paths of sanctification) and those who had not, they, too, became visible. And the Bodhisattvas Mahâsattvas in those Buddha-fields who plied the Bodhisattva-course with ability, due to their earnest belief in numerous and various lessons and the fundamental ideas, they, too, became all visible. Likewise the Lords Buddhas in those Buddha-fields who had reached final Nirvâna became visible, all of them. And the Stûpas made of jewels and containing the relics of the extinct Buddhas became all visible in those Buddha-fields.

atha khalu maitreyasya bodhisattvasya mahāsattvasyaitad abhūt - mahānimittaṃ prātihāryaṃ batedaṃ tathāgatena kṛtam | ko nv atra hetur bhaviṣyati kiṃ kāraṇaṃ yadbhagavatā idam evaṃrūpaṃ mahānimittaṃ prātihāryaṃ kṛtam? bhagavāṃś ca samādhiṃ samāpannaḥ | imāni caivaṃrūpāṇi mahāścaryādbhutācintyāni maharddhiprātihāryāṇi saṃdṛśyante sma | kiṃ nu khalv aham etam arthaṃ paripraṣṭavyaṃ paripṛccheyam? ko nv atra samarthaḥ syād etam arthaṃ visarjayitum? tasyaitad abhūt - ayaṃ mañjuśrīḥ kumārabhūtaḥ pūrvajinakṛtādhikāro ’varopitakuśalamūlo bahubuddhaparyupāsitaḥ | dṛṣṭapūrvāṇi ca anena mañjuśriyā kumārabhūtena pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃrūpāṇi nimittāni bhaviṣyanti, anubhūtapūrvāṇi ca mahādharmasāṃkathyāni | yan nv ahaṃ mañjuśriyaṃ kumārabhūtam etam arthaṃ paripṛccheyam ||

於是彌勒菩薩心自念言：‘今者世尊，如來、至眞、等正覺，三昧正受，現大感變，多所降伏，睹未曾有，天上世間諸佛廟寺，恢闊彰顯，將何所興而有此瑞？從昔曁今未曾見也。欲問其歸，孰堪發遣解斯誼乎？ ’尋改思曰：‘今者大士溥首童眞，所作已辦靡所不達，供養過去無數諸佛，曾當瞻覲如來、至眞、等正覺，如此瑞應，欲請問之。’

爾時彌勒菩薩作是念. 今者世尊現神變相以何因緣而有此瑞？今佛世尊入于三昧，是不可思議、現希有事。當以問誰？誰能答者？” 復作此念：“是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相，我今當問。”

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pa ’di sñam du sems te | kye ma (7) de bźin gśegs pas ltas cho ’phrul chen po bstan pa ’di ’dir ci’i rgyur ’gyur źig go || ci’i phyir bcom ldan ’das kyis ltas cho ’phrul chen po ’di lta bu ’di bstan te | ’das kyaṅ tiṅ ṅe ’dzin de la sñoms par źugs śiṅ rdzu ’phrul gyi cho ’phrul chen po ṅo mtshar rmad (4b1) du byuṅ ba chen po bsam gyis mi khyab pa ’di lta bu ’di dag kyaṅ snaṅ bar ’gyur ba ’di’i don bdag gis su la dri ’di na don ’di’i lan ldon nus pa ni su yod sñam mo || de yaṅ ’di sñam du ’jam dpal gźon nur gyur pa ’di sṅon gyi rgyal ba rnams la lhag par bya ba byas pa | dge ba’i rtsa (2) ba bskyed pa | saṅs rgyas maṅ po la bsñen bkur byas pa ste | ’jam dpal gźon nur gyur pa ’dis sṅon chad kyaṅ sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ltas ’di lta bu byuṅ ba rnams mthoṅ źiṅ sṅon chad chos chen po’i (3) ’bel ba’i gtam dag kyaṅ myoṅ bas na | bdag gis ’jam dpal gźon nur gyur pa la de’i don dri’o sñam du sems so ||

Then rose in the mind of the Bodhisattva Mahâsattva Maitreya this thought: O how great a wonder does the Tathâgata display! What may be the cause, what the reason of the Lord producing so great a wonder as this? And such astonishing, prodigious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation! Why, let me inquire about this matter; who would be able here to explain it to me? He then thought: Here is Mañgusrî, the prince royal, who has plied his office under former Ginas and planted the roots of goodness, while worshipping many Buddhas. This Mañgusrî, the prince royal, must have witnessed before such signs of the former Tathâgatas, those Arhats, those perfectly enlightened Buddhas; of yore he must have enjoyed the grand conversations on the law. Therefore will I inquire about this matter with Mañgusrî, the prince royal.

tāsāṃ catasṛṇāṃ parṣadāṃ bhikṣubhikṣuṇyupāsakopāsikānāṃ bahūnāṃ ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāṇām imam evaṃrūpaṃ bhagavato mahānimittaṃ prātihāryāvabhāsaṃ dṛṣṭvā āścaryaprāptānām adbhutaprāptānāṃ kautūhalaprāptānām etad abhavat - kiṃ nu khalu vayam imam evaṃrūpaṃ bhagavato maharddhiprātihāryāvabhāsaṃ kṛtaṃ paripṛcchema?

時四部衆比丘、比丘尼、淸信士、(009_0802_b)淸信女，諸天、龍、神、揵沓和、阿須倫、迦留羅、眞陁羅、摩休勒，志懷猶豫得未曾有，見斯大聖無極威曜神足變化，各各發意，欲問世尊決散疑網。

爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念： “是佛光明神通之相，今當問誰？”

dge sloṅ daṅ dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma’i ’khor bźi po de dag daṅ | lha daṅ klu daṅ gnod sbyin daṅ | dri za daṅ lha ma yin daṅ | nam (4) mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa maṅ po de dag kyaṅ | bcom ldan ’das kyi ltas kyi rdzu ’phrul gyi cho ’phrul chen po’i snaṅ ba ’di lta bu ’di mthoṅ nas | ṅo mtshar du gyur rmad du gyur ltad mor gyur te | ’di sñam du | bcom ldan (5) ’das kyis rdzu ’phrul gyi cho ’phrul cen po’i snaṅ ba ’di lta bu ’di bstan pa bdag cag gis su la dri sñam du sems so ||

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curiosity, and thought: Let us inquire why this magnificent miracle has been produced by the great power of the Lord.

atha khalu maitreyo bodhisattvo mahāsattvas tasminn eva kṣaṇalavamuhūrte tāsāṃ catasṛṇāṃ parṣadāṃ cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ mañjuśriyaṃ (4,1) kumārabhūtam etad avocat - ko nv atra mañjuśrīrhetuḥ kaḥ pratyayo yad ayam evaṃrūpa āścaryādbhuto bhagavatā ṛddhayavabhāsaḥ kṛtaḥ, imāni cāṣṭādaśabuddhakṣetrasahasrāṇi vicitrāṇi darśanīyāni paramadarśanīyāni tathāgatapūrvaṃgamāni tathāgatapariṇāyakāni saṃdṛśyante?

慈氏大士見衆會心，便問溥首曰： “仁者惟說，今何因緣有此瑞應，大聖神足放大光明，照于東方萬八千土，諸佛世界自然爲現，所說經法皆遙聞之？”

爾時彌勒菩薩，欲自決疑，又觀四衆比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，衆會之心，而問文殊師利言： “以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？”

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas skad cig thaṅ cig yud tsam de ñid la ’khor bźi po rnams kyi sems kyi rnam par rtog pa (6) sems kyis śes nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal bcom ldan ’das kyis ltas ṅo mtshar rmad du byuṅ ba rdzu ’phrul gyi snaṅ ba ’di lta bu ’di bstan te | saṅs rgyas kyi źiṅ khri brgyad stoṅ po ’di dag rnam par bkra ba | mchog tu bltan sdug (7) pa| de bźin gśags pa sṅon du bźud pa | de bźin gśegs pa yoṅs su ’dren par snaṅ ba ’di’i rgyu gaṅ rkyen gaṅ |

At the same moment, at that very instant, the Bodhisattva Mahâsattva Maitreya knew in his mind the thoughts arising in the minds of the four classes of hearers and he spoke to Mañgusrî, the prince royal: What, O Mañgusrî, is the cause, what is the reason of this wonderful, prodigious, miraculous shine having been produced by the Lord? Look, how these eighteen thousand Buddha-fields appear variegated, extremely beautiful, directed by Tathâgatas and superintended by Tathâgatas.

atha khalu maitreyo bodhisattvo mahāsattvo mañjuśriyaṃ kumārabhūtam ābhir gāthābhir adhyabhāṣata -

於是慈氏以頌而問溥首曰：

於是彌勒菩薩欲重宣此義，以偈問曰：

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas ’jam dpal gźon nur gyur pa la tshigs su bcad pa ’di dag smras so ||

Then it was that Maitreya, the Bodhisattva Mahâsattva, addressed Mañgusrî, the prince royal, in the following stanzas:

kiṃ kāraṇaṃ mañjuśirī iyaṃ hi raśmiḥ pramuktā naranāyakena |
prabhāsayantī bhramukāntarātu ūrṇāya kośādiyam ekaraśmiḥ || 1.1 ||

文殊師利今何以故導利衆庶放演光明甚大威曜出于面門神變遍照十方㸌然

文殊師利導師何故眉間白毫大光普照

’jam (5a1) | dpal ci yi phyir na ’di lta bu || mi yi mgon bos ’od zer gcig bu ’di ||
źal gyi slin mtshams kyi ni mdzod spu nas || śin tu snaṅ ba’i ’od zer rab tu btaṅ ||

1. Why, Mañgusrî, does this ray darted by the guide of men shine forth from between his brows? this single ray issuing from the circle of hair? and why this abundant rain of Mandâravas?

māndāravāṇāṃ ca mahanta varṣaṃ puṣpāṇi muñcanti surāḥ suhṛṣṭāḥ |
mañjūṣakāṃś candanacūrṇamiśrān divyān sugandhāṃś ca manoramāṃś ca || 1.2 ||

天雨衆華紛紛如降意華大意柔軟音華種種若干其色殊妙栴檀馨香悅可衆心

雨曼陁羅曼殊沙華 (009_0726b)栴檀香風悅可衆心

lha rnams dga’ bas tsan dan phye ma daṅ || lha yi spos rab yid du ’oṅ ba daṅ ||
man dā ra daṅ mañdzu (2) śa ka yi || me tog dag gi tshar chen rab tu phab ||

2. The gods, overjoyed, let drop Mañgûshakas and sandal powder, divine, fragrant, and delicious.

yehī mahī śobhatiyaṃ samantāt parṣāś ca catvāra sulabdhaharṣāḥ |
sarvaṃ ca kṣetraṃ imu saṃprakampitaṃ ṣaḍbhir vikārehi subhīṣmarūpam || 1.3 ||

嚴淨巍巍皆悉周遍今日四輩欣然踊躍於此佛土十方世界六反震動莫不傾搖

以是因緣地皆嚴淨而此世界六種震動

des nis ’di kun tu mdzes gyur ciṅ || ’khor bźi ’di dag dga’ ba rab tu thob ||
źiṅ rnams ’di dag thams cad rnam drug tu || śin tu ’jigs pa’i gzugs su kun nas g-yos ||

3. This earth is, on every side, replete with splendour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully.

sā caiva raśmī purimādiśāya aṣṭādaśakṣetrasahasra pūrṇāḥ |
avabhāsayī ekakṣaṇena sarve suvarṇavarṇā iva bhonti kṣetrāḥ || 1.4 ||

于彼光明則照東方萬八千土其暉普徹諸佛境土紫磨金色煌煌灼灼㷿無不接

時四部衆咸皆歡喜身意快然得未曾有眉間光明照于東方萬八千土皆如金色

’od zer de yis śar gyi phyogs logs kyi || (3) źiṅ ni stoṅ phrag bcwa brgyad tshaṅ ba rnams ||
skad cig gcig gis thams cad rab tu snaṅ || źiṅ rnams gser gyi kha dog bźin du mdzes ||

4. And that ray in the eastern quarter illuminates the whole of eighteen thousand Buddha-fields, simultaneously, so that those fields appear as gold-coloured.

yāvān avīcī paramaṃ bhavāgraṃ kṣetreṣu yāvanti ca teṣu sattvāḥ |
ṣaṭsū gatīṣū tahi vidyamānā cyavanti ye cāpy upapadyi tatra || 1.5 ||

國邑群萌莫不蒙賴達盡上界入無擇獄衆庶受生用無明故滅沒墮落歸此諸趣

從阿鼻獄上至有頂諸世界中六道衆生

mnar med yan chad srid pa’i rtse mo’i bar || źiṅ de dag na sems can ji sñed pa ||
’gro ba drug po de na yod pa rnams || gaṅ dag der yaṅ (4) śi ’pho skye ba rnams ||

5. (The universe) as far as the (hell) Aviki (and) the extreme limit of existence, with all beings of those fields living in any of the six states of existence, those who are leaving one state to be born in another;

karmāṇi citrā vividhāni teṣāṃ gatīṣu dṛśyanti sukhā dukhā ca |
hīnā praṇītā tatha madhyamā ca iha sthito addaśi sarvam etat || 1.6 ||

斯等黎民睹見因緣 (009_0802_c)若干之趣今現嚴淨賢明不肖中間品類吾於此住皆遙見之

生死所趣善惡業緣受報好醜於此悉見

de dag las kyi rnam pa sna tshogs daṅ || ’gro ba bde daṅ mi bde rnams kyaṅ snaṅ ||
’di na ’dug kyaṅ de dag thams cad mthoṅ ||

6. Their various and different actions in those states have become visible; whether they are in a happy, unhappy, low, eminent, or intermediate position, all that I see from this place.

buddhāṃś ca paśyāmi narendrasiṃhān prakāśayanto vivaranti dharmam |
(5,1) praśāsamānān bahusattvakoṭīḥ udāharanto madhurasvarāṃ giram || 1.7 ||

又睹諸佛而師子吼演說經典開闡法門

又睹諸佛聖主師子演說經典微妙第一

saṅs rgyas seṅ ge mi yi dbaṅ po rnams || chos ñid rab ston rnam par dbye ba mthoṅ ||
(5) sems can bye ba maṅ la rab ston pa || sñan pa’i sgra daṅ dbyaṅs su gsuṅ ba daṅ ||

7. I see also the Buddhas, those lions of kings, revealing and showing the essence of the law, comforting many kotis of creatures and emitting sweet-sounding voices.

gambhīranirghoṣamudāram adbhutaṃ muñcanti kṣetreṣu svakasvakeṣu |
dṛṣṭāntahetūnayutāna koṭibhiḥ prakāśayanto imu buddhadharmam || 1.8 ||

消除衆生無數之穢歌頌聖教出柔軟音其響深妙令人欣踊各各自捨境界所有講說譬喩億載報應分別敷演於此佛法

其聲淸淨出柔軟音教諸菩薩無數億萬梵音深妙令人樂聞各於世界講說正法

zab ciṅ rgya che rmad du byuṅ ba’i sgra || so so’i źiṅ rnams su yaṅ rab tu ’byin ||
dbe daṅ gtan tshigs khrag khrig bye ba yis || saṅs rgyas chos ’dir rab tu ston pa ni ||

8. They let go forth, each in his own field, a deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of kotis of illustrations and proofs.

duḥkhena saṃpīḍita ye ca sattvā jātījarākhinnamanā ajānakāḥ |
teṣāṃ prakāśenti praśāntanirvṛtiṃ duḥkhasya anto ayu bhikṣave ti || 1.9 ||

一切衆生所造苦患以無巧便治老病死猶斯等類說寂滅度比丘當知貧劇困惱衆人則處安雅快樂積累功德乃見聖尊

種種因緣以無量喩照明佛法開悟衆生若人遭苦厭老病死爲說涅槃盡諸苦際

sems can gaṅ rnams (6) sdug bsṅal gzir ba daṅ || skye daṅ rgabs yid skyo mi śes la ||
’di ni dge sloṅ sdug bsṅal tha ma źes || de la rab źi mya ṅan ’das bston ||

9. And to the ignorant creatures who are oppressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying: This is the end of trouble, O monks.

udārasthāmādhigatāś ca ye narāḥ puṇyair upetās tatha buddhadarśanaiḥ |
pratyekayānaṃ ca vadanti teṣāṃ saṃvarṇayanto ima dharmanetrīm || 1.10 ||

又得逮至緣一覺乘一切令入於此道業

若人有福曾供養佛志求勝法爲說緣覺

mi rnams gaṅ gis rgya che mthu thob ciṅ || saṅs rgyas mtho ’bas de bźin bsod nams ldan ||
de dag la ni chos tshul ’di (7) brjod ciṅ || raṅ rgyal theg pa yaṅ ni ston pa mdzad ||

10. And to those who are possessed of strength and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the vehicle of the Pratyekabuddhas, by observing this rule of the law.

ye cāpi anye sugatasya putrā anuttaraṃ jñāna gaveṣamāṇāḥ |
vividhāṃ kriyāṃ kurviṣu sarvakālaṃ teṣāṃ pi bodhāya vadanti varṇam || 1.11 ||

見佛殊異諸所經籍或有志求無上之慧一切世間見若干形斯等衆類歌詠佛德

若有佛子修種種行求無上慧爲說淨道

gźan yaṅ bde bar gśegs pa’i sras po gaṅ || bla na med pa’i ye śes tshol ba daṅ ||
bya ba sna tshogs rtag tu byed pa la || de dag la ni byaṅ chub phyir bsṅags gsuṅ ||

11. And the other sons of the Sugata who, strivinor after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment.

śṛṇomi paśyāmi ca mañjughoṣa iha sthito īdṛśakāni tatra |
anyā viśeṣāṇa sahasrakoṭyaḥ pradeśamātraṃ tatu varṇayiṣye || 1.12 ||

仁者溥首彼所言說我立住此今悉見聞及餘無數諸億千衆在此遊居吾悉睹眄

文殊師利我住於此見聞若斯及千億事如是衆多今當略說

’di na ’dug bźin de na ’di ’dra daṅ || (5b1) khyad par gźan yaṅ stoṅ phrag bye ba daṅ ||
śin tu mthoṅ źiṅ thos te ’jam pa’i dbyaṅs || de dag las ni phyogs tsam smos par bya ||

12. From this place, O Mañgughosha, I see and hear such things and thousands of kotis of other particulars besides; I will only describe some of them.

paśyāmi kṣetreṣu bahūṣu cāpi ye bodhisattvā yatha gaṅgavālikāḥ |
koṭīsahasrāṇi analpakāni vividhena vīryeṇa janenti bodhim || 1.13 ||

又見佛土不可計數諸菩薩等如江河沙億百千數而不減少建志精進興發道意

我見彼土恒沙菩薩種種因緣而求佛道

bdag mthoṅ źiṅ rnams maṅ po de dag na’aṅ || byaṅ chub sems dpa’ gaṅ gā’i bye ma sñed ||
gaṅ rnams bye ba stoṅ phrag mi ñuṅ ba || brtson (2) ’grus rnam pa maṅ pos byaṅ chub skyed ||

13. 1 see in many fields Bodhisattvas by many thousands of kotis, like sands of the Ganges, who are producing enlightenment according to the different degree of their power.

dadanti dānāni tathaiva kecid dhanaṃ hiraṇyaṃ rajataṃ suvarṇam |
muktāmaṇiṃ śaṅkhaśilāpravālaṃ dāsāṃś ca dāsī rathaaśvaeḍakān || 1.14 ||

或有放捨諸所財業而行布施金銀珍寶明月眞珠車璖馬腦奴婢車乘 (009_0803_a)牀臥机榻諸所珍異環珮瓔珞於是具足皆用惠賜

或有行施金銀珊瑚眞珠摩尼車璖馬腦金鋼諸珍奴婢車乘寶飾輦輿歡喜布施

la la sbyin pa sbyin pa’aṅ de bźin te || nor daṅ ’gron bu gser daṅ dṅul rnams daṅ ||
mu tig nor bu man śel gyi ru daṅ || bran pho bran mo rta daṅ śiṅ rta lug ||

14. There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones', coral, male and female slaves, horses, and sheep;

(6,1) śibikās tathā ratnavibhūṣitāś ca dadanti dānāni prahṛṣṭamānasāḥ |
pariṇāmayanto iha agrabodhau vayaṃ hi yānasya bhavema lābhinaḥ || 1.15 ||

悉以勸助上尊佛道今我等類聞斯音聲安住所歎正覺大乘遊於三界而無所猗

迴向佛道 (009_0726_c)願得是乘三界第一諸佛所歎

de bźin rin chen dag gis brgyan pa’i khyogs || yoṅs su dga’ ba’i yid (3) kyis sbyin pa gtoṅ ||
bdag cag gis kyaṅ theg mchog thob śog ces || byaṅ chub mchog ’dir yoṅs su sṅo bar byed ||

15. As well as litters adorned with jewels. They are spending gifts with glad hearts, developing themselves for superior enlightenment, in the hope of gaining the vehicle.

traidhātuke śreṣṭhaviśiṣṭayānaṃ yadbuddhayānaṃ sugatehi varṇitam |
ahaṃ pi tasyo bhavi kṣipra lābhī dadanti dānāni imīdṛśāni || 1.16 ||

sbyin pa ’di ’dra ’di dag byin byas na || khams gsum naṅ na theg mchog khyad par can ||
saṅs rgyas theg pa bde gśegs gaṅ bsṅags pa || de ni bdag gis (4) myur du thob gyur cig ||

16. (Thus they think): ‘The best and most excellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas. May I, forsooth, soon gain it after my spending such gifts.'

caturhayair yuktarathāṃś ca kecit savedikān puṣpadhvajair alaṃkṛtān |
savaijayantān ratanāmayāni dadanti dānāni tathaiva kecit || 1.17 ||

其人速逮得獲斯願或以諸乘則而施與諸華伎樂欄楯莊嚴簫成鼓吹音節所娛

或有菩薩駟馬寶車欄楯華蓋軒飾布施

la la rta bźi can gyi śiṅ rta la || kha khyer bcas pa me tog rgyal mtshan brgyan ||
rin chen dag las byas pa’i ba dan can || la las de lta bu yaṅ sbyin pa byin ||

17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.

dadanti putrāṃś ca tathaiva putrīḥ priyāṇi māṃsāni dadanti kecit |
hastāṃś ca pādāṃś ca dadanti yācitāḥ paryeṣamāṇā imam agrabodhim || 1.18 ||

四事如應惠與奉授以此布施心不悋惜妻妾子孫所重輦輿或慮非常手足與人

復見菩薩身肉手足及妻子施求無上道

de bźin bu daṅ chuṅ ma rnams kyaṅ byin || la la phaṅs pa’i śa yaṅ sbyin par byed ||
byaṅ chub (5) dam pa ’di ni tshol ba’i phyir || lag pa daṅ ni rkaṅ pa bslaṅs na byin ||

18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.

śirāṃsi kecin nayanāni kecid dadanti kecit pravarātmabhāvān |
datvā ca dānāni prasannacittāḥ prārthenti jñānaṃ hi tathāgatānām || 1.19 ||

志不矜愛皆用惠施欲以慕求此尊佛道復有捨身給諸所有頭眼支體無所遺愛所以布施用成佛道志願逮獲如來聖慧

又見菩薩頭目身體欣樂施與求佛智慧

la la dag gis mgo daṅ la las mig || la la bdag gi lus mchog rab kyaṅ gtoṅ ||
daṅ ba’i sems kyis sbyin pa rnams byin nas || de bźin gśegs kyi ye śes don du gñer ||

19. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge of the Tathâgatas.

paśyāmy ahaṃ mañjuśirī kahiṃcit sphītāni rājyāni vivarjayitvā |
antaḥpurān dvīpa tathaiva sarvān amātyajñātīṃś ca vihāya sarvān || 1.20 ||

溥首童眞吾瞻國王與眷屬俱而出遊立中宮后妃婇女貴人族姓娛樂俱禮佛身衆庶朋黨悉詣導師而於法王啓問經典

文殊師利我見諸王往詣佛所問無上道

’jam dpal bdag (6) gis mthoṅ pa la lan || rgyal srid skyid pa rnam par spaṅ byas te ||
btsun mo’i ’khor daṅ de bźin gliṅ kun daṅ || gñen daṅ blon po thams cad rnam spaṅs nas ||

20. Here and there, O Mañgusrî, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and kinsmen,

upasaṃkramī lokavināyakeṣu pṛcchanti dharmaṃ pravaraṃ śivāya |
kāṣāyavastrāṇi ca prāvaranti keśāṃś ca śmaśrūṇy avatārayanti || 1.21 ||

則除俗服下其鬚髮而被袈裟以爲法式

便捨樂土宮殿臣妾剃除鬚髮而被法服

’jig rten rnam par ’dren gyi druṅ doṅ ste || źi ba’i phyir ni chos rab mchog ’dri źiṅ ||
dur smrig gos rnams (7) rab tu gyon byed de || skra daṅ kha spu dag kyaṅ ’dreg par byed ||

21. And betaken themselves to the guides of the world to ask for the most excellent law, for the sake of bliss; they put on reddish-yellow robes, and shave hair and beard.

kāṃścic ca paśyāmy ahu bodhisattvān bhikṣū samānāḥ pavane vasanti |
(7,1) śūnyāny araṇyāni niṣevamāṇān uddeśasvādhyāyaratāṃś ca kāṃścit || 1.22 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚

或見菩薩而作比丘獨處閑靜樂誦經典

bdag mthoṅ byaṅ chub sems dpa’ la la ni || dge sloṅ gyur ciṅ nags tshal gnas pa dag ||
dgon pa stoṅ ba rnams su gnas ’cha’ źiṅ || la la luṅ nod kha ton byed la dga’ ||

22. I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, engaged in reciting and reading.

kāṃścic ca paśyāmy ahu bodhisattvān girikandareṣu praviśanti dhīrāḥ |
vibhāvayanto imu buddhajñānaṃ paricintayanto hy upalakṣayanti || 1.23 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚吾復瞻見開士之黨英雄儔疋出入山谷

又見菩薩勇猛精進入於深山思惟佛道

bdag mthoṅ byaṅ chub sems dpa’ (6a1) la la dag || ri sul dag tu źugs pa’i brtan pa rnams ||
saṅs rgyas ye śes ’di la rnam par sgom || yoṅs su sems śiṅ ñe bar rtogs par byed ||

23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.

utsṛjya kāmāṃś ca aśeṣato ’nye paribhāvitātmāna viśuddhagocarāḥ |
abhijña pañceha ca sparśayitvā vasanty araṇye sugatasya putrāḥ || 1.24 ||

(009_0803_b)專精思惟歷察衆相分別講說演諸佛乘捐棄愛欲永使無餘常自纂修悕仰正行安住諸子不離閑居則便逮得成五神通

又見離欲常處空閑深修禪定得五神通

kha cig gis ni ’dod pa ma lus spaṅs || yoṅs bsgoms bdag ñid spyod yul rnam par dag ||
mṅon (2) par śes pa lṅa yaṅ der thob nas || bde bar gśegs pa’i sras po dgon par gnas ||

24. Others who have renounced all sensual desires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata.

pādaiḥ samaiḥ sthitviha keci dhīrāḥ kṛtāñjalī saṃmukhi nāyakānām |
abhistavantīha harṣaṃ janitvā gāthāsahasrehi jinendrarājam || 1.25 ||

高妙之士志平等句向諸導師恭敬叉手心懷踊躍歌詠佛德以數千偈歎人中王

又見菩薩安禪合掌以千萬偈讚諸法王

brtan pa la la rkaṅ gśibs der gnas te || ’dren pa’i spyan sṅar thal mo sbyar byas nas ||
dga’ ba bskyed de rgyal dbaṅ rgyal po la || tshigs su bcad pa stoṅ gis mṅon par bstod ||

25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading Ginas in thousands of stanzas.

smṛtimanta dāntāś ca viśāradāś ca sūkṣmāṃ cariṃ keci prajānamānāḥ |
pṛcchanti dharmaṃ dvipadottamānāṃ śrutvā ca te dharmadharā bhavanti || 1.26 ||

睹無所畏志踊調和曉了分別出家之業咨稟經典於兩足尊所聞頻數尋卽執翫

復見菩薩智深志固能問諸佛聞悉受持

(3) dran daṅ ldan źiṅ dul ba mi ’jigs pa || la la spyod pa phra ba śes pa dag ||
rkaṅ gñis gtso la chos kyaṅ ’dri bar byed || thos nas de dag chos rnams ’dzin par ’gyur ||

26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt.

paribhāvitātmāna jinendraputrān kāṃścic ca paśyāmy ahu tatra tatra |
dharmaṃ vadanto bahuprāṇakoṭināṃ dṛṣṭāntahetūnayutair anekaiḥ || 1.27 ||

安住衆子先自修已我又遙見諸佛孫息爲無數億人民講法而現報應兆載難計

又見佛子定慧具足以無量喩爲衆講法

yoṅs bsgoms bdag ñid rgyal dbaṅ sras po rnams || la la dag gis de daṅ der mthoṅ ba ||
dpe daṅ gtan (4) tshigs khrag khrig du ma yis || srog chags bye ba mṅal chos rnams ston ||

27. And I see here and there some sons of the principal Gina who, after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons.

prāmodyajātāḥ pravadanti dharmaṃ samādapento bahubodhisattvān |
nihatya māraṃ sabalaṃ savāhanaṃ parāhanantī imu dharmadundubhim || 1.28 ||

志懷欣喜自歸正法勸助開化無數菩薩降伏衆魔秉勢官屬而雷擊扣於此法鼓

欣樂說法化諸菩薩破魔兵衆而擊法鼓

mchog tu dga’ skyes chos rnams rab ston ciṅ || byaṅ chub sems dpa’ maṅ po yaṅ dag ’dzud ||
bdud rnams stobs daṅ bźon par bcas bcom ste || chos kyi rṅa ’di śin tu rduṅ bar byed ||

28. joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law.

paśyāmi kāṃścit sugatasya śāsane saṃpūjitān naramaruyakṣarākṣasaiḥ |
avismayantān sugatasya putrān anunnatān śāntapraśāntacārīn || 1.29 ||

善逝典誥我又覽歷諸天人神所共宗奉

又見菩薩寂然宴嘿天龍恭敬不以爲喜

(5) la la bde bar gśegs pa’i bstan pa la || bde gśegs sras la lha mi gnod sbyin daṅ ||
srin pos mchod kyaṅ ṅo mtshar mi ’dzin ciṅ || bsñems med źi’i źiṅ rab źi spyod pa mthoṅ ||

29. 1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.

(8,1) vanaṣaṇḍa niśrāya tathānyarūpā avabhāsu kāyātu pramuñcamānāḥ |
abhyuddharanto narakeṣu sattvāṃstāṃś caiva bodhāya samādapenti || 1.30 ||

又見菩薩處林放光濟地獄苦令入佛道

phal cher nags gnas de bźin gźan dag kyaṅ || snaṅ ba’i ’od ni lus las rab gtoṅ(6) ste ||
sems can dmyal nas sems can rnams ’don ciṅ || de dag byaṅ chub la yaṅ yaṅ dag ’dzud ||

30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment.

vīrye sthitāḥ keci jinasya putrā middhaṃ jahitvā ca aśeṣato ’nye |
caṃkramyayuktāḥ pavane vasanti vīryeṇa te prasthita agrabodhim || 1.31 ||

安住諸子不以奇雅益用寂然履行定隱無所猗著猶如師子開化度衆令發道意衆生在居手執所供心懷悅豫僉然俱詣

又見佛子未嘗睡眠經行林中懃求佛道

rgyal ba’i sras po la la brtson ’grus gnas || kha cig gis kyaṅ ma lus gñid spaṅs nas ||
’chag pa byed ciṅ nags tshal gnas pa dag || de dag brtson pas byaṅ (7) chub mchog la źugs ||

31. There are some sons of the Gina who dwell in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking; it is by energy that they are striving for supreme enlightenment.

ye cātra rakṣanti sadā viśuddhaṃ śīlaṃ akhaṇḍaṃ maṇiratnasādṛśam |
paripūrṇacārī ca bhavanti tatra śīlena te prasthita agrabodhim || 1.32 ||

又諸佛子立於精進棄捐欲塵常得自在建志經行遊諸樹閒心願勤修根求佛道而護身口 (009_0803_c)常行淸淨禁戒安隱不畏生死於彼秉心具足諸行以斯禁戒寤諸不覺

又見具戒威儀無缺淨如寶珠以求佛道

la la tshul khrims ma ral sruṅ ba ni || rtag tu rnam dag nor bu rin chen bźin ||
la la spyad pa yoṅs su rdzogs par ’gyur || de dag khrims kyis byaṅ chub mchog la źugs ||

32. Others complete their course by keeping a constant purity and an unbroken morality like precious stones and jewels; by morality do these strive for supreme enlightenment.

kṣāntībalā keci jinasya putrā adhimānaprāptāna kṣamanti bhikṣuṇām |
ākrośa paribhāṣa tathaiva tarjanāṃ kṣāntyā hi te prasthita agrabodhim || 1.33 ||

最勝之子據忍辱力爲諸貢高卑下謙順輕毀罵詈若撾捶者其求佛道默然不挍

又見佛子住忍辱力 (009_0727_a)增上慢人惡罵捶打皆悉能忍以求佛道

rgyal sras la la bzod pa’i stobs can te || dge sloṅ ṅa rgyal can dag (6b1) khro ba daṅ ||
de bźin gśe źiṅ sdig pa’aṅ bzod par byed || bzod pas de dag byaṅ chub mchog la źugs ||

33. Some sons of the Gina, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance.

kāṃścic ca paśyāmyahu bodhisattvān krīḍāratiṃ sarva vivarjayitvā |
bālān sahāyān parivarjayitvā āryeṣu saṃsargaratān samāhitān || 1.34 ||

吾或復觀菩薩之衆一切棄離調戲伎樂與諸力勢親友等俱其心堅固平如虛空

又見菩薩離諸戲笑及癡眷屬親近智者

bdag mthoṅ byaṅ chub sems dpa’ la la ni || rtsed mo dga’ ba thams cad rnam spaṅs te ||
byis pa’i grogs po rnams kyaṅ yoṅs spaṅs nas || ’phags pa (2) rnams daṅ ’grogs dga’ mñam par gźag ||

34. Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (âryas);

vikṣepacittaṃ ca vivarjayantān ekāgracittān vanakandareṣu |
dhyāyanta varṣāṇa sahasrakoṭyo dhyānena te prasthita agrabodhim || 1.35 ||

蠲除諸穢憒亂之意建立一心消滅陰蓋禪思思惟億百千歲布施立意求尊佛道或自割損多所惠潤刈除貪嫉閑不懷懅

一心除亂攝念山林億千萬歲以求佛道

rnam par g-yeṅ ba’i sems ni rnam spaṅs nas || lo stoṅ bye bar nags daṅ ri sul na ||
rtse gcig sems su bsam gtan byed pa rnams || de dag bsam gtan byaṅ chub mchog la źugs ||

35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.

dadanti dānāni tathaiva kecit saśiṣyasaṃgheṣu jineṣu saṃmukham |
khādyaṃ ca bhojyaṃ ca tathānnapānnaṃ gilānabhaiṣajya bahū analpakam || 1.36 ||

飮食供具所當得者及無數人諸病醫藥

或見菩薩餚膳飮食百種湯藥施佛及僧

dge ’dun slob bcas rgyal (3) ba mṅon sum du || mtha’ daṅ bca’ daṅ de bźin zas daṅ sgom ||
na ba’i sman ni mi ñuṅ maṅ po dag || kha cig de ltar sbyin pa sbyin par byed ||

36. Some, again, offer in presence of the Ginas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.

vastrāṇa koṭīśata te dadanti sahasrakoṭīśatamūlya kecit |
(9,1) anarghamūlyāṃś ca dadanti vastrān saśiṣyasaṃghāna jināna saṃmukham || 1.37 ||

又復施與衣被服飾檀已濟裸無所藏積

名衣上服價直千萬或無價衣施佛及僧

dge ’dun slob bcas rgyal ba mṅon sum du || de dag gos brgya bye ba sbyin par byed ||
la la stoṅ phrag bya ba brgya ri daṅ || rin (4) tha ṅa med pa’i gos rnams rab tu ’dul ||

37. Others offer in presence of the Ginas and the assemblage of disciples hundreds of kotis of clothes, worth thousands of kotis, and garments of priceless value.

vihāra koṭīśata kārayitvā ratnāmayāṃś co tatha candanāmayān |
prabhūtaśayyāsanamaṇḍitāṃś ca niryātayanto sugatāna saṃmukham || 1.38 ||

與營從俱面見最勝在上化立億百千供所造珍寶及栴檀香多有牀座明珠諸藏現在目前奉上安住其寶之價直億百千

千萬億種栴檀寶舍衆妙臥具施佛及僧

rin po che daṅ de bźin tsan dan gyi || gtsug lag khaṅ ni bye ba brgya byas nas ||
stan daṅ mal cha maṅ pos brgyan pa rnams || bde bar gśegs pa rnams la mṅon sum ’bul ||

38. They bestow in presence of the Sugatas hundreds of kotis of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches).

ārāma caukṣāṃś ca manoramāṃś ca phalair upetān kusumaiś ca citraiḥ |
divāvihārārtha dadanti kecit saśrāvakāṇāṃ puruṣarṣabhāṇām || 1.39 ||

所睹園觀樹葉華實具足鮮淨悅可人意

淸淨園林華菓茂盛流泉浴池施佛及僧

kun dga’ ra ba yid ’oṅ gtsaṅ ma rnams || (5) me tog ’bras bu sna tshogs ldan pa dag ||
skyes bu khyu mchog ñan thos btsas pa la || la la ñin par źugs phyir rab tu ’bul ||

39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation,

dadanti dānāni mam evarūpā vividhāni citrāṇi ca harṣajātāḥ |
datvā ca bodhāya janenti vīryaṃ dānena te prasthita agrabodhim || 1.40 ||

夙夜修行兼加進獻上人正士諸聲聞等所可慧益品列如斯雜種若干歡喜濟乏深自欣慶而建道行 (009_0804_a)以此所施願求尊覺

如是等施種種微妙歡喜無厭求無上道

dga’ bskyes nas sna tshogs rnam maṅ po || de lta bu yi sbyin pa sbyin par byed ||
byin nas byaṅ chub phyir yaṅ brtson ’grus bskyed || sbyin (6) pas de dag byaṅ chub mgog la źugs ||

40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment; these are those who try to reach supreme enlightenment by means of charitableness.

dharmaṃ ca kecit pravadanti śāntaṃ dṛṣṭāntahetūnayutair anekaiḥ |
deśenti te prāṇasahasrakoṭināṃ jñānena te prasthita agrabodhim || 1.41 ||

或有得人寂然法誼察諸報應衆億兆載發起民庶使其悔過令捨億寶志願佛道

或有菩薩說寂滅法種種教詔無數衆生

la la źi ba’i chos kyaṅ rab ’chaṅ de || dpe daṅ gtan tshigs khrag khrig du ma yis ||
de dag srog chags bye ba stoṅ la ston || de dag ye śes byaṅ chub mchog la źugs ||

41. Others set forth the law of quietness, by many myriads of illustrations and proofs; they preach it to thousands of kotis of living beings; these are tending to supreme enlightenment by science.

nirīhakā dharma prajānamānā dvayaṃ pravṛttāḥ khagatulyasādṛśāḥ |
anopaliptāḥ sugatasya putrāḥ prajñāya te prasthita agrabodhim || 1.42 ||

曉了觀察不秘悋法滅除三事寂等如空安住之子悉無所著斯等智慧求尊佛道

或見菩薩觀諸法性無有二相猶如虛空又見佛子心無所著以此妙慧求無上道

byed pa med pa’i chos rab śes pa ni || gñis (7) med rab źugs nam mkha’ mtshuṅs ’dra ba ||
ma chags bde bar gśegs pa’i sras po rnams || de dag śes rab byaṅ chub mchog la źugs ||

42. (There are) sons of the Sugata who try to reach enlightenment by wisdom; they understand the law of indifference and avoid acting at the antinomy (of things), unattached like birds in the sky.

bhūyaś ca paśyāmyahu mañjughoṣa parinirvṛtānāṃ sugatāna śāsane |
utpanna dhīrā bahubodhisattvāḥ kurvanti satkāru jināna dhātuṣu || 1.43 ||

溥柔軟音吾復睹見諸滅度佛安住開化諸所現在大菩薩衆咸共奉敬最勝舍利

文殊師利又有菩薩佛滅度後供養舍利

bdag gis gźan yaṅ mthoṅ ba ’jam pa’i dbyaṅs || bder gśegs mya ṅan ’das pa’i bstan pa la ||
byaṅ chub (7a1) | sems dpa’ brtan pa maṅ byuṅ nas || rgyal ba’i riṅ bsrel dag la rim gro byed ||

43. Further, I see, O Mañgughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Ginas.

stūpāna paśyāmi sahasrakoṭyo analpakā yathariva gaṅgavālikāḥ |
yebhiḥ sadā maṇḍita kṣetrakoṭiyo ye kāritā tehi jinātmajehi || 1.44 ||

吾覲佛廟億千之數凡難限計如江河沙在于億土常見尊戴諸所化現最勝由已

又見佛子造諸塔廟無數恒沙嚴飾國界

mchod rten bye ba stoṅ phrag mi ñuṅ ba || ji ltar gaṅ gā’i kluṅ gi bye ma bźin ||
gaṅ gis byo ba’i źiṅ rnams rtag brgyan pa || rgyal sras de dag byed du ’jug pa mthoṅ ||

44. 1 see thousands of kotis of Stûpas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina and now adorn kotis of grounds.

(10,1) ratnāna saptāna viśiṣṭa ucchritāḥ sahasra pañco paripūrṇa yojanā |
dve co sahasre pariṇāhavantaś chatradhvajāsteṣu sahasrakoṭayaḥ || 1.45 ||

七寶自然淸淨而現具足里數二十五萬

寶塔高妙五千由旬縱廣正等二千由旬

(2) rin chen sna bdun mchog gi rgyal mtshan gdugs || de na bye ba stoṅ rnams bsgreṅ ba ni ||
’phaṅ du dpag tshad lṅa stoṅ phyin pa ste || khor yug tu ni dpag tshad ñis stoṅ yod ||

45. Those magnificent Stûpas, made of seven precious substances, with their thousands of kotis of umbrellas and banners, measure in height no less than 5000 yoganas and 2000 in circumference.

savaijayantāḥ sada śobhamānā ghaṇṭāsamūhai raṇamāna nityam |
puṣpaiś ca gandhaiś ca tathaiva vādyaiḥ saṃpūjitā naramaruyakṣarākṣasaiḥ || 1.46 ||

諸蓋幢幡各有數千廣長周帀各二千里其蓋妙好殊異嚴淨所在衆香珍寶自然諸果芬馥伎樂和雅鬼神羅剎肅恭人尊

一一塔廟各千幢幡珠交露幔寶鈴和鳴諸天龍神人及非人香華伎樂常以供養

rnam rgyal ba dan bcas pa khor mor mdzes || dril daṅ dril bu g-yer kha rtag tu ’khrol ||
me tog dri daṅ (3) de bźin sil sñan gyis || lha mi srin po gnod sbyin rnams kyis mchod ||

46. They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.

kārāpayantī sugatasya putrā jināna dhātuṣv iha pūjam īdṛśīm |
yebhir diśāyo daśa śobhitā yaḥ supuṣpitair vā yatha pārijātaiḥ || 1.47 ||

安住諸子所興感動以用供養舍利若斯今此佛廟昱鑠璨麗普布香華如晝度樹

文殊師利諸佛子等爲供舍利嚴飾塔廟國界自然 (009_0727_b)殊特妙好如天樹王其華開敷

yoṅs ’dus śiṅ gi me tog rgyas pa bźin || de ltar phyogs bcu de dag mdzes byas te ||
rgyal ba’i riṅ bsrel dag la ’di ’dra ’dir || bde gśegs sras kyis mchod pa byed du btsud ||

47. Such honour do the sons of the Sugata render to the relics of the Ginas, so that all directions of space are brightened as by the celestial coral trees in full blossom.

ahaṃ cimāś co bahuprāṇakoṭya iha sthitāḥ paśyiṣu sarvam etat |
prapuṣpitaṃ lokam imaṃ sadevakaṃ jinena muktā iyam ekaraśmiḥ || 1.48 ||

於斯人衆無數億千悉遙睹見煒曄斒斕衣毛爲豎眷屬馳造欲見最勝顯發光明

佛放一光我及衆會見此國界種種殊妙

rgyal bas ’od (4) zer gcig pu ’di btaṅ bas || lhar bcas ’jig rten ’di dag rab rgyas pa ||
bdag daṅ srog chags bye ba maṅ po ’dis || ’di na ’dug bźin de dag thams cad mthoṅ ||

48. From this spot I behold all this; those numerous kotis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Gina.

aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ anāsravam |
yasyaikaraśmiḥ prasṛtādya loke darśeti kṣetrāṇa bahū sahasrān || 1.49 ||

人中之上演大光燿妙哉明哲 (009_0804_b)離垢無漏乃能闡現如斯弘暉示諸佛土無央數千

諸佛神力智慧希有放一淨光照無量國

gaṅ gis ’od zer gcig pu deṅ btaṅ bas || źiṅ rnams stoṅ phrag maṅ por ston pa de ||
kye ma skyes (5) bu khyu mchog de yi mthu || kye ma ye śes rgya che zag med do ||

49. O how powerful is the Leader of men! how extensive and bright is his knowledge! that a single beam darted by him over the world renders visible so many thousands of fields!

āścaryaprāptāḥ sma nimitta dṛṣṭvā imam īdṛśaṃ cādbhutam aprameyam |
vadasva mañjusvara etam arthaṃ kautūhalaṃ hy apanaya buddhaputra || 1.50 ||

見此瑞應得未曾有如是疇類諸大變化唯願溥首具說斯誼吾今欽羡及諸佛子

我等見此得未曾有佛子文殊願決衆疑

rmad du byuṅ ba tshad med ’di ’dra ba’i || ltas rnams mthoṅ nas bdag cag ṅo mtshar gyur ||
’di yi don rnams ’jam dbyaṅs rab ston te || saṅs rgyas sras rnams the tshom gyur pa stsol ||

50. We are astonished at seeing this sign and this wonder, so great, so incomprehensible. Explain me the matter, O Mañgusvara! the sons of Buddha are anxious to know it.

catvārimā parṣa udagracittās tvāṃ cābhivīkṣantiha māṃ ca vīra |
janehi harṣaṃ vyapanehi kāṅkṣāṃ tvaṃ vyākarohī sugatasya putra || 1.51 ||

於四部衆心懷悅豫渴仰仁者兼見瞻察

四衆欣仰瞻仁及我世尊何故放斯光明

’khor bźi ’di dag rab tu (6) dga’ sems kyis || dpa’ bo khyod daṅ bdag la mṅon par lta ||

51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me; gladden (their hearts); remove their doubts; grant a revelation, O son of Sugata!

kim artham eṣaḥ sugatena adya prabhāsa etādṛśako vimuktaḥ |
(11,1) aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ viśuddham || 1.52 ||

今日安住何所因由奮大光明而從口出解散狐疑勸發欣躍何故佛現無極大光

佛子時答決疑令喜何所饒益演斯光明

bde bar gśegs pas de riṅ ci yi phyir || snaṅ ba ’di ’dra ’di ni rab tu btaṅ ||

52. Why is it that the Sugata has now emitted such a light? O how great is the power of the Leader of men! O how extensive and holy is his knowledge!

yasyaikaraśmī prasṛtādya loke darśeti kṣetrāṇa bahūn sahasrān |
etādṛśo artha ayaṃ bhaviṣyati yenaiṣa raśmī vipulā pramuktā || 1.53 ||

bde gśegs sras po khyod kyis luṅ ston la || dga’ ba skyed ciṅ the tshom rnam par sol ||
’di ltar ’od zer rgya cher rab btaṅ ba || (7) de dag ci ’dra’i don du ’gyur ba źig ||

53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted.

ye agradharmā sugatena spṛṣṭās tada bodhimaṇḍe puruṣottamena |
kiṃ teha nirdekṣyati lokanātho atha vyākariṣyatyayu bodhisattvān || 1.54 ||

如斯所變當有所感安住之子願用時說大聖所成此微妙法在于道場正士敷演

佛坐道場所得妙法爲欲說此爲當授記

bde bar gśegs pa skyes bu dam pa yis || byaṅ chub sñiṅ por chos mchog gaṅ brñes pa ||
de dag ’jig rten mgon po ’dir ’chad dam || byaṅ chub sems dpa’ ’di dag luṅ ston tam ||

54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment? Or is he to prophesy the Bodhisattvas their future destiny?

analpakaṃ kāraṇametta bheṣyati yaddarśitāḥ kṣetrasahasra neke |
sucitracitrā ratanopaśobhitā buddhāś ca dṛśyanti anantacakṣuṣaḥ || 1.55 ||

世雄導師所由方面願爲分別此諸菩薩欲見佛土無央數千群生倫品衆寶嚴淨諸佛自現無量明目凡新學者得無猶豫

示諸佛土衆寶嚴淨及見諸佛此非小緣

źiṅ rnams stoṅ phrag du ma gaṅ bstan pa || (7b1) sna tshogs rab tu bkra ba rin chen brgyan ||
mtha’ yas spyan can saṅs rgyas rnam sna snaṅ ba || ’di ni mi chud rgyur ’gyur gor mchag ||

55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing.

pṛccheti maitreyu jinasya putra spṛhenti te naramaruyakṣarākṣasāḥ |
catvārimā parṣa udīkṣamāṇā mañjusvaraḥ kiṃ nviha vyākariṣyati || 1.56 ||

諸最勝子普共啓問悅諸人民天神羅剎四部之衆一切戴仰今者溥首惟具分別

文殊當知四衆龍神瞻察仁者爲說何等

rgyal ba’i sras la byams par kun dris nas || lha mi gnod sbyin srin po de dag dga’ ||
’jam dbyaṅs ’dir ni ci źig luṅ ston ces || ’khor (2) rnams bźi po de dag śin tu sdod ||

56. Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañgusvara shall give in explanation.

atha khalu mañjuśrīḥ kumārabhūto maitreyaṃ bodhisattvaṃ mahāsattvaṃ taṃ ca sarvāvantaṃ bodhisattvagaṇam āmantrayate sma - mahādharmaśravaṇasāṃkathyam idaṃ kulaputrās tathāgatasya kartum abhiprāyaḥ, mahādharmavṛṣṭhayabhipravarṣaṇaṃ ca mahādharmadundubhisaṃpravādanaṃ ca mahādharmadhvajasamucchrayaṇaṃ ca mahādharmolkāsaṃprajvālanaṃ ca mahādharmaśaṅkhābhiprapūraṇaṃ ca mahādharmabherīparāhaṇanaṃ ca mahādharmanirdeśaṃ ca adya kulaputrās tathāgatasya kartum abhiprāyaḥ | yathā mama kulaputrāḥ pratibhāti, yathā ca mayā pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām idam evaṃrūpaṃ pūrvanimittaṃ dṛṣṭam abhūt, teṣām api pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃ raśmipramocanāvabhāso ’bhut | tenaivaṃ prajānāmi - mahādharmaśravaṇasāṃkathyaṃ tathāgataḥ kartukāmo mahādharmaśravaṇaṃ śrāvayitukāmaḥ, yathedam evaṃrūpaṃ pūrvanimittaṃ prāduṣkṛtavān | tat kasya hetoḥ? sarvalokavipratyanīyakadharmaparyāyaṃ śrāvayitukāmas tathāgato ’rhan samyaksaṃbuddhaḥ, yathedam evaṃrūpaṃ mahāprātihāryaṃ raśmipramocanāvabhāsaṃ ca pūrvanimittam upadarśayati ||

於是溥首告慈氏、諸大士衆會者族姓子女： “吾心惟忖，今者如來，當敷大法演無極典，散大法雨、擊大法鼓、吹大法蠡，講無量法。又自追憶，乃從過去諸佛世尊見斯像瑞，彼如來等所(009_0804_c)放光明亦復若茲，猶斯識察知講大法。諸如來、至眞、等正覺，欲令衆生聽無極典，故現斯應。所以者何？世尊欲令群生洗除俗穢，聞服佛法，現弘大變光明神化。

爾時文殊師利語彌勒菩薩摩訶薩及諸大士、善男子等：“如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，卽說大法。是故當知，今佛現光，亦復如是，欲令衆生，咸得聞知一切世間難信之法，故現斯瑞。

de nas ’jam dpal gźon nur gyur pas byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs de la smras pa | rigs kyi bu dag ’di ni de bźin gśegs pa chos chen po bsgrags (3) pa’i ’bel ba’i gtam mdzad par dgoṅs pa’o || rigs kyi bu dag ’di ni de bźin gśegs pas chos kyi char chen po mṅon par dbab pa daṅ | chos kyi rṅa chen po rab tu brduṅ ba daṅ || chos kyi rgyal mtshan chen po rab tu bsgreṅ ba daṅ | chos kyi sgron ma chen po rab tu ’bar bar (4) mdzad pa daṅ | chos kyi duṅ chen po rab tu ’bud pa daṅ | chos kyi rṅa bo che chen po rab tu brduṅ ba daṅ | chos bstan pa chen po mdzad par dgoṅs pa ste | rigs kyi bu dag bdag ji ltar spobs pa daṅ | ji ltar sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (5) saṅs rgyas rnams kyi sṅa ltas ’di lta bu ’di bdag gis mthoṅ ste | sṅon gyi de bźin gśegs pa de dag gis kyaṅ | ’od zer gyi snaṅ ba ’di btaṅ bas | bdag ni ’di ltar de bźin gśegs pa yaṅ chos chen po bsgrag pa’i ’phel ba’i gtam mdzad par bźed pa daṅ | (6) chos chen po bsgrags pa thos par mdzad pa bźed pas ’di lta bu’i sṅa ltas ’di mdzad pa sñam byed do || de ci’i phyir źe na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’jig rten thams cad daṅ mi ’thun pa’i chos kyi rnam graṅs bsgrag par bźed pas sṅa (7) ltas cho ’phrul chen po ’od zer rab tu btaṅ ba’i snaṅ ba ’di lta bu ’di ston to ||

Whereupon Mañgusrî, the prince royal, addressed Maitreya, the Bodhisattva Mahâsattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathâgata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathâgata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathâgatas, the Arhats, the perfectly enlightened. Those former Tathâgatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathâgata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. And because the Tathâgata, &c., wishes that this Dharmaparyâya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.

anusmarāmy ahaṃ kulaputrā atīte ’dhvani asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitair apramāṇais tataḥpareṇa parataraṃ yadāsīt - tena kālena tena samayena candrasūryapradīpo nāma (12,1) tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | sa dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayati sma | yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharmaṃ deśayati sma ||

又念往故無央數劫不可思議無能度量，時有如來，號日月燈明至眞、等正覺、明行成、爲善逝、世間解、無上士、道法御、天人師、爲佛、世尊，演說經典，初語亦善、中語亦善、竟語亦善，分別其誼微妙具足，究竟淸淨修梵行，爲聲聞乘講陳聖諦，則令衆庶度生老死憂惱衆患入近無爲。爲諸菩薩大士之衆，顯揚部分分別六度無極無上正眞。

“諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、(009_0727_c)天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足淸白梵行之相。爲求聲聞者說應四諦法，度生老病死，究竟涅槃；爲求辟支佛者說應十二因緣法；爲諸菩薩，說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。

rigs kyi bu dag bdag gis dran pa ’das pa’i dus na bskal pa graṅs med pa’i yaṅ ches graṅs med pa yaṅs pa dpag tu med pa bsam gyis mi khyab pa dpag gis mi laṅ ba tshad med pa de’i pha rol (8a1) gyi yaṅ ches pha rol tu gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa bde bar gśegs pa ’jig rten mkhyen pa skyes bu ’dul ba’i kha lo sgyur ba bla na med pa lha daṅ mi rnams (2) kyi ston pa saṅs rgyas bcom ldan ’das ñi zla sgron ma źes bya ba ’jig rten du byuṅ ste | des chos bstan pa tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar dge bdon bzaṅ po tshig ’bru bzaṅ po ma ’dris pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par (3) ston te ’di lta ste | ñan thos rnams la ni skya ba daṅ rga ba daṅ | nab daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa | rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las brtsams te | pha rol tu phyin pa drug daṅ ldan pa thams cad mkhyen pa’i ye śes kyi mthar (5) thug pa’i chos ston to ||

I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless Æons, more than countless Æons ago, nay, long and very long before, there was born a Tathâgata called Kandrasûryapradîpa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

tasya khalu punaḥ kulaputrāḥ candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ candrasūryapradīpa eva nāmnā tathāgato ’rhan samyaksaṃbuddho loka udapādi | iti hi ajita etena paraṃparodāhāreṇa candrasūryapradīpanāmakānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām ekanāmadheyānām akekulagotrāṇāṃ yadidaṃ bharadvājasagotrāṇāṃ viṃśatitathāgatasahasrāṇy abhūvan | tatra ajita teṣāṃ viṃśatitathāgatas ahasrāṇāṃ pūrvakaṃ tathāgatam upādāya yāvat paścimakas tathāgataḥ, so ’pi candrasūryapradīpanāmadheya eva tathāgato ’bhūd arhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | so ’pi dharmaṃ deśitavān ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśitavān | yaduta śrāvakāṇāṃ caturāryasatyasaṃyuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśitavān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharma deśitavān ||

又族姓子，其日月燈明如來滅度之後，次復有佛亦號日月燈明。滅度之後，次復有佛，亦號日月燈明。滅度之後，復次有佛，亦號日月燈明。如是等倫八十如來，皆同一號日月燈明，胄紹一姓。若斯之比二萬如來，佛語莫能勝。彼二萬如來最前興者，號日月燈明。最後起者，故復名曰日月燈明如來、至眞、等正覺，其佛說經，初語、中語、竟語皆善，分(009_0805_a)別其誼微妙具足淨修梵行，爲諸聲聞講說四諦、十二因緣，生老病死愁慼諸患，皆令滅度究竟無爲。爲諸菩薩講六度無極，使逮無上正眞道，至諸通慧。 . . .

“次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。 . . .

rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mda’i pha rol gyi yaṅ ches pha rol na | yaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya ba źig (6) ’jig rten du byuṅ ste ma pham pa ’di ltar sṅa rol daṅ sṅa rol brjod pa’i tshul ’dis | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya bar mtshan gcig pa rigs daṅ gduṅ gcig pa śa stag ste | ’di ltar bhara dwa dza’i rigs (7) su ’thun pa de bźin gśegs pa ñi khri byuṅ ṅo || ma pham pa de la de bźin gśegs pa ñi khri po de dag thog ma’i de bźin gśegs pa nas tha ma’i de bźin gśegs pa’i bar du de dag gis chos bśad pa yaṅ | tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar (8b1) dge ba don bzaṅ po tshig ’bru bzaṅ po ma ’dres pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par ston te ’di lta ste | ñan thos rnams la ni skye ba daṅ rga ba daṅ na ba daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ sdug bsṅal ba daṅ yid mi ba de ba daṅ ’khrug pa (2) las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa bźi daṅ ldan pa rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (3) las brtsams te | pha rol tu phyin pa drug daṅ ldan pa rnam pa thams cad mkhyen pa’i ye śes kyi mthar thug pa’i chos ston to ||

[Now, young men of good family, long before the time of that Tathâgata Kandrasûryapradîpa, the Arhat, &c., there had appeared a Tathâgata, &c., likewise called Kandrasûryapradîpa, after whom, O Agita, there were twenty thousand Tathâgatas, &c., all of them bearing the name of Kandrasûryapradipa, of the same lineage and family name, to wit, of Bharadvâga. All those twenty thousand Tathâgatas, O Agita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &c.]

tasya khalu punar ajita bhagavataś candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūrvaṃ kumārabhūtasyānabhiniṣkrāntagṛhāvāsasya aṣṭau putrā abhūvan | tadyathā - matiś ca nāma rājakumāro ’bhūt | sumatiś ca nāma rājakumāro ’bhūt | anantamatiś ca nāma, ratnamatiś ca nāma, viśeṣamatiś ca nāma, vimatisamuddhāṭī ca nāma, ghoṣamatiś ca nāma, dharmamatiś ca nāma rājakumāro ’bhūt | teṣāṃ khalu punar ajita aṣṭānāṃ rājakumārāṇāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya putrāṇāṃ vipularddhir abhūt | ekaikasya catvāro mahādvīpāḥ paribhogo ’bhūt | teṣv eva ca rājyaṃ kārayām āsuḥ | te taṃ bhagavantam abhiniṣkrāntagṛhāvāsaṃ viditvā anuttarāṃ ca samyaksaṃbodhim abhisaṃbuddhaṃ śrutvā sarvarājyaparibhogān utsṛjya taṃ bhagavantam anupravrajitāḥ | sarve ca anuttarāṃ samyaksaṃbodhim abhisaṃprasthitā dharmabhāṇakāś cābhuvan | sadā ca brahmacāriṇo bahubuddhaśatasahasrāvaropitakuśalamūlāś ca te rājakumārā abhuvan ||

其日月燈明如來未出家時有八子：一名有志，二曰善意，三曰加勸，四曰寶志，五曰持意，六曰除慢，七曰響意，八曰法意，是八太子則如來子，神足弘普。時一一子各各典主四域天下，其土豐殖治以正法無所侵抂，而見世尊棄國修道逮最正覺適聞得佛，尋皆離俗不顧重位，詣世尊所悉爲沙門，皆志無上正眞之道，盡爲法師，常修梵行，於無央數百千諸佛殖衆德本。”

其最後佛，未出家時有八王子；一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆爲法師，已於千萬佛所，殖諸善本。

ma pham pa ’di ltar yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de sṅon gźon nur gyur ciṅ (4) kha ba na bzugs pa las mṅon par ma byuṅ ba’i tshe sas brgyad yod par gyur te ’di lta ste | rgyal bu gźon nu blo gros źes bya ba daṅ | bzaṅ po’i blo gros daṅ | mtha’ yas blo gros daṅ | dkon mchog blo gros daṅ | khyad par blo gros daṅ | the tshom kun bcom daṅ | dbyaṅs kyi blo (5) gros daṅ | rgyal bu gźon nu chos kyi blo gros źes bya ba yod do || ma pham pa bcom ldan ’das ñi zla sgron ma de’i sras rgyal bu gźon nu brgyad po de dag rdzu ’phrul chen por gyur te | de dag re re yaṅ gliṅ chen po bźi la kun tu loṅs spyod par gyur ciṅ de dag na rgyal po byed do || de dag gis (6) bcom ldan ’das de khab nas mṅon par byuṅ bar śes śiṅ || bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas par thos nas | rgyal po’i loṅs spyod thams cad spaṅs te | bcom ldan ’das de’i rjes su rab tu byuṅ nas thams cad kyaṅ bla (7) na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te chos smra bar gyur to || rgyal bu gźon nu de dag rtag tu tshaṅs par spyod ciṅ saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed par gyur to ||

The aforesaid Lord Kandrasûryapradîpa, the Tathâgata, &c., when a young prince and not yet having left home (to embrace the ascetic life), had eight sons, viz. the young princes Sumati, Anantamati, Ratnamati, Viseshamati, Vimatisamudghâtin, Ghoshamati, and Dharmamati. These eight young princes, Agita, sons to the Lord Kandrasûryapradîpa, the Tathâgata, had an immense fortune. Each of them was in possession of four great continents, where they exercised the kingly sway. When they saw that the Lord had left his home to become an ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the pleasures of royalty and followed the example of the Lord by resigning the world; all of them strove to reach superior enlightenment and became preachers of the law. While constantly leading a holy life, those young princes planted roots of goodness under many thousands of Buddhas.

tena khalu punar ajita samayena sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddho mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā (13,1) tasminn eva kṣaṇalavamuhūrte tasminn eva parṣatsaṃnipāte tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthitena aniñjamānena cittena | samanantarasamāpannasya khalu punas tasya bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ ca divyānāṃ puṣpāṇāṃ mahatpuṣpavarṣam abhiprāvarṣat | taṃ bhagavantaṃ saparṣadam abhyavākirat, sarvāvac ca tad buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūt calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam |

又曰：“阿逸！時日月燈明，勸發菩薩護諸佛法，而爲衆會講演大頌方等正經。時彼世尊於座寂然，以無量頌三昧正受卽不復現，無身無意都不可得心無所立。世尊適三昧已，天雨意華、大意華、柔軟音華、大軟音華，而散佛上及於大會四部之衆，應時其地六反震動，國中人民各取天華復散佛上，

“是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，卽於大衆中結加趺坐，入於無量義處三昧，身心不動。是時、(009_0728_a)天雨曼陁羅華、摩訶曼陁羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大衆。普佛世界，六種震動。

ma pham pa de’i tshe na yaṅ bcom ldan ’das de bźin gśegs pa (9a1) | dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || (2) de’i tshe gaṅ cig thaṅ cig yud tsam de ñid la ’khor ’dus pa de ñid du chos kyi gdan chen bde ñid la skyil mo kruṅ bcas te | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom (3) ldan ’das de sñoms par źugs mthag tu | bcom ldan ’das la me tog man dā rab daṅ | man dā rab chen po daṅ | mañdzu śa ka chen po daṅ | lha’i me tog dag gi char chen po mṅon par bab ste | bcom ldan ’das ’khor daṅ bcas pa la mṅon par ’thor ro || (4) thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ rnam pa drug tu rab tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so ||

It was at that time, Agita, that the Lord Kandrasûryapradîpa, the Tathâgata, &c., after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the classes of hearers, sat cross-legged on the same seat of the law, and entered upon the meditation termed ‘the Station of the exposition of Infinity;’ his body was motionless, and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon meditation, there fell a great rain of divine flowers, Mandâravas and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha-field shook in six ways; it moved, removed, trembled, trembled from one end to the other, tossed, tossed along.

tena khalu punar ajita samayena tena kālena ye tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca, te sarve saparivārāstaṃ bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ |

四部弟子諸天世人(009_0805_b)愕然疑怪。

爾時會中比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大衆，得未曾有，歡喜合掌，一心觀佛。

ma pham pa yaṅ de’i tshe ’khor der dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | (5) dge bsñen ma daṅ | lha daṅ | sku daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | stobs kyi ’khor los sgyu rab daṅ | gliṅ bźi’i ’khor los sgyur ba (6) rnams ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag thams cad bcom ldan ’das la lta źiṅ ṅo mtshar du gyur rmad du gyur dga’ bar gyur to ||

Then did those who were assembled and sitting together at that congregation, monks, nuns, male and fe-male lay devotees, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazcment, in ecstasy.

atha khalu tasyāṃ velāyāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca buddhakṣetrāṇi sarvāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma, tadyathāpi nāma ajita etarhyetāni buddhakṣetrāṇi saṃdṛśyante ||

其佛三昧未久威神德本，面出一光，其光普照東方萬八千佛土，靡不周遍，諸佛國土所可造作悉自然現，亦如今日諸佛土現。

“爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。

de nas de’i tshe bcom ldan ’das de bźin gśegs pa ñi zla sgron ma de’i smin mtshams kyi bar gyi mdzod spya nas ’od zer (7) gcig byuṅ nas de śar phyogs su saṅs rgyas kyi źiṅ ñi khri byuṅ ste | saṅs rgyas kyi źiṅ de dag thams cad ’od zer de’i ’od kyis śin tu khyab par snaṅ bar gyur te | ma pham pa ’di lta ste dper na | de ltar saṅs rgyas kyi źiṅ ’di dag snaṅ bar gyur ba bźin no ||

tena khalu punar ajita samayena tasya bhagavato viṃśatibodhisattvakoṭyaḥ samanubaddhā abhuvan | ye tasyāṃ parṣadi dharmaśravaṇikāḥ, te āścaryaprāptā abhūvan adbhutaprāptā audbilyaprāptāḥ kautūhalasamutpannā etena mahāraśmyavabhāsenāvabhāsitaṃ lokaṃ dṛṣṭvā ||

彼時世尊與二十億諸菩薩俱，於衆會中講說經法。諸菩薩大士睹大光明普照世閒，

彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所爲因緣。

ma (9b1) pham pa yaṅ de’i tshe bcom ldan ’das de’i źabs ’briṅ na | byaṅ chub sems dpa’ bye ba phrag ñi śu ’khod pa daṅ | ’khor de na chos ñan pa de dag ’od zer chen po’i snaṅ ba des ’jig rten snaṅ bar byas pa mthoṅ nas ṅo mtshar du gyur rmad du gyur te ltad mo cher byuṅ ṅo ||

[At that juncture, Agita, there were twenty kotis of Bodhisattvas following the Lord. All hearers of the law in that assembly, on seeing how the world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curiosity.]

tena khalu punar ajita samayena tasya bhagavataḥ śāsane varaprabho nāma bodhisattvo ’bhūt | tasyāṣṭau śatāny antevāsinām abhūvan | sa ca bhagavāṃs tataḥ samādher vyutthāya taṃ varaprabhaṃ bodhisattvam ārabhya saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ saṃprakāśayām āsa | yāvat paripūrṇān ṣaṣṭyantarakalpān bhāṣitavān ekāsane niṣaṇṇo ’saṃpravedhamānena kāyena aniñjamānena cittena | sā ca sarvāvatī parṣadekāsane niṣaṇṇā tān ṣaṣṭyantarakalpāṃs tasya bhagavato ’ntikāddharmaṃ śṛṇoti sma | na ca tasyāṃ parṣadi ekasattvasyāpi kāyaklamatho ’bhūt, na ca cittaklamathaḥ ||

而其佛世有菩薩，名曰超光，侍者十八人，有一菩薩而獨勞懈，名曰名聞，佛三昧正受，從三昧起，爲超光菩薩講正法華方等之業，諸菩薩行皆說佛法，一處安坐具足六十劫，說斯經典，衆會亦然，身不傾動心無因緣。又彼世尊六十中劫，因爲諸會說法，聽者一無疲厭心不勞擾。

時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時衆中，無有一人若身若心而生懈惓。

ma pham pa (2) de’i tshe na yaṅ bcom ldan ’das de’i bstan pa la byaṅ chub sems dpa’ sems dpa’ chen po ’od mchog ces bya ba byuṅ ste de’i slob ma brgyad brgya yod do || bcom ldan ’das de yaṅ tiṅ ṅe ’dzin de las bźeṅs nas byaṅ chub sems dpa’ ’od mchog las brtsams te | dam (3) pa’i chos pad ma dkar po’i chos kyi rnam graṅs yaṅ dag par ston te | bar gyi bskal pa drug cu tshaṅ bar gdan gcig la bźugs nas skya mi bskyod | sems mi g-yo bar bśad do || ’khor de dag thams cad kyaṅ stan gcig la ’khod de | lus mi bskyod sems mi g-yo (4) bar bar gyi bskal pa drug cur bcom ldan ’das de la chos ñan te | ’khor de na sems can ’ga’ yaṅ lus ṅal ba yaṅ med | sems slob yaṅ med do ||

Now it happened, Agita, that under the rule of the aforesaid Lord there was a Bodhisattva called Varaprabha, who had eight hundred pupils. It was to this Bodhisattva Varaprabha that the Lord, on rising from his meditation, revealed the Dharmaparyâya called ‘the Lotus of the True Law.’ He spoke during fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind. And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue of body or mind.

atha sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ ṣaṣṭayantarakalpānām atyayāt taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ nirdiśya tasminn eva kṣaṇalavamuhūrte parinirvāṇam ārocitavān sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ purastāt - adya bhikṣavo ’syām eva rātryāṃ madhyame yāme tathāgato ’nupadhiśeṣe nirvāṇadhātau parinirvāsyatīti ||

日月燈明六十劫中，爲諸菩薩講演『法華』方等正經，便自說言，當般泥洹。告天世人、諸梵魔衆、沙門梵志、阿須倫、鬼神、諸比丘等：‘察於其時，如來夜半至無餘界當般泥洹。’授其菩薩首藏之決，告諸比丘：

“日月燈明佛於六十小劫說是經已，卽於梵、魔、沙門、婆羅門、及天、人、阿修羅衆中，而宣此言： ‘如來於今日中夜，當(009_0728_b)入無餘涅槃。’

de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mas par (5) gyi bskal pa drug cu ’das kyi bar du || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || skad cig de ñid la mya ṅan las (6) ’da’ źes lha daṅ bcas bduṅ daṅ bcas tshaṅs pa daṅ bcas pa’i ’jig rten daṅ dge sbyoṅ daṅ bram zer bcas pa’i skye dgu’i mdun du | dge sloṅ dag do mod nam gyi guṅ thun la de bźin gśegs pa phuṅ po’i lhag ma med pa’i mya ṅan las ’da’ ba’i dbyiṅs su yoṅs su mya (7) ṅan las ’da’o źes gsuṅs so ||

As the Lord Kandrasûryapradîpa, the Tathâgata, &c., during sixty intermediate kalpas had been expounding the Dharmaparyâya called ‘the Lotus of the True Law,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirvâna to the world, including the gods, Mâras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathâgata, by entering the element of absolute Nirvâna, become wholly extinct.

atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ śrīgarbhaṃ nāma bodhisattvaṃ mahāsattvam anuttarāyāṃ samyaksaṃbodhau vyākṛtya tāṃ sarvāvatīṃ parṣadam āmantrayate sma - ayaṃ bhikṣavaḥ śrīgarbho bodhisattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | vimalanetro nāma tathāgato ’rhan samyaksaṃbuddho bhaviṣyati ||

‘吾滅度後，首藏開士當逮無上正眞道成最正覺，號離垢體如來、至眞、等正覺。’

時有菩薩，名曰德藏，日月燈明佛卽授其記。告諸比丘： ‘是德藏菩薩，次當作佛，號曰淨身多陁阿伽度、阿羅訶、三藐三佛陁。

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | byaṅ chub sems dpa’ sems dpa’ cen po dpal gyi sñiṅ po źes bya ba bla na med pa yaṅ dag par (10a) (10a1) | rdzogs pa’i byaṅ chub tu phuṅ bstan nas ’khor de dag thams cad la bka’ stsal pa | dge sloṅ dag byaṅ chub sems dpa’ dpal gyi sñiṅ po ’di | ṅa’i ’og tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ste | de bźin (2) gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas dri ma med pa’i spyan źes bya bar ’gyur ro źes gsuṅs so ||

Thereupon, Agita, the Lord Kandrasûryapradîpa, the Tathigata, &c., predestinated the Bodhisattva called Srîgarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly: O monks, this Bodhisattva Srîgarbha here shall immediately after me attain supreme, perfect enlightenment, and become Vimalanetra, the Tathâgata, &c.

(14,1) atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhas tasyām eva rātryāṃ madhyame yāme ’nupadhiśeṣe nirvāṇadhātau parinirvṛtaḥ | taṃ ca saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān | aśītiṃ cāntarakalpāṃs tasya bhagavataḥ parinirvṛtasya śāsanaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān saṃprakāśitavān | tatra ajita ye tasya bhagavato ’ṣṭau putrā abhūvan, matipramukhāḥ, te tasyaiva varaprabhasya bodhisattvasyāntevāsino ’bhūvan | te tenaiva paripācitā abhūvann anuttarāyāṃ samyaksaṃbodhau | taiś ca tataḥ paścād bahūni buddhakoṭīnayutaśatasahasrāṇi dṛṣṭāni satkṛtāni ca | sarve ca te ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | paścimakaś ca teṣāṃ dīpaṃkaro ’bhūt tathāgato ’rhan samyaksaṃbuddhaḥ ||

佛授決已，尋於夜半而取滅度。 . . 彼世尊子等類(009_0805_c)八人，皆歸超光菩薩大士而順教勅，咸志無上正眞之道，見無央數億載諸佛，供養奉侍悉逮正覺，最後興者號曰法事。

’佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫，爲人演說。 . 日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子，供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de’i nub mo nam gyi bud (3) thun la | phuṅ po’i lhag ma med pa’i mya ṅan las ’das so || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs de yaṅ byaṅ chub sems dpa’ sems dpa’ tshen po ’od mchog des blaṅ ste bar gyi bskal pa brgyad cu’i bar du | bcom (4) ldan ’das mya ṅan las ’das pa de’i bstan pa la yaṅ dag par bstan to || ma pham pa de la bcom ldan ’das de’i sras blo gros la sogs pa brgyad po de dag byaṅ chub sems dpa’ ’od mchog de’i slob mar gyur te | des de dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su (5) smin par byas so || de dag gis de’i ’og tu saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mthoṅ ste | bkur sti byas nas de dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te |

Thereafter, Agita, that very night, at that very watch, the Lord Kandrasûryapradîpa, the Tathalgata, &c., became extinct by entering the element of absolute Nirvâna. And the aforementioned Dharmaparyâya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahâsattva Varaprabha; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvâna. Now it so happened, Agita, that the eight sons of the Lord Kandrasûryapradipa, Mati and the rest, were pupils to that very Bodhisattva Varaprabha. They were by him made ripe for supreme, perfect enlightenment, and in after times they saw and worshipped many hundred thousand myriads of kotis of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dîpankara, the Tathalgata, &c.

teṣāṃ ca aṣṭānām antevāsiśatānām eko bodhisattvo ’dhimātraṃ lābhaguruko ’bhūt satkāraguruko jñātaguruko yaśaskāmaḥ | tasyoddiṣṭoddiṣṭāni padavyañjanāny antardhīyante na saṃtiṣṭhante sma | tasya yaśaskāma ity eva saṃjñābhūt | tena_ api tena kuśalamūlena bahūni buddhakoṭīnayutaśatasahasrāṇyārāgitāny abhūvan | ārāgayitvā ca satkṛtāni gurukṛtāni mānitāni pūjitāny arcitāny apacāyitāni | syāt khalu punas te ajita kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | na khalu punar evaṃ draṣṭavyam | tat kasya hetoḥ? ahaṃ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | yaś cāsau yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ, tvam eva ajita sa tena kālena tena samayena yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ | iti hi ajita aham anena paryāyeṇedaṃ bhagavataḥ pūrvanimittaṃ dṛṣṭvā evaṃrūpāṃ raśmimutsṛṣṭām evaṃ parimīmāṃse, yathā bhagavān api taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitukāmaḥ ||

十八人中有一菩薩，於利無節慇懃求供，尊己貪穢多於三病，分別句誼中而忽忘，便得於閑不復懅務。時族姓子得名聞定，以斯德本，從不可計億百千佛，求願得見悉奉衆聖。” 溥首謂莫能勝：“欲知爾時比丘法師號超光者， . 則吾是也。其名聞菩薩大士而懈怠者，則莫能勝是。是故當知，見此世尊所見瑞應放其光明，吾觀察之，今日大聖當爲我等講『正法華』方等典籍。”

八百弟子中，有一人號曰求名，貪著利養，雖復讀誦衆經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得値無量百千萬億諸佛，供養、恭敬、尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？ . 我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：‘今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。’”

de dag gi tha ma ni de bźin gśegs pa dgra (6) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad yin no || slob ma brgyad brgya po de dag las gcig rñed pa la rab tu gdu ba bkur sti la gdu pa śes kyi khel gdu ba grags pa ’dod pas | de la bstan pa’i tshig daṅ | yi ge mi zin mi chags te de’i miṅ yaṅ grags (7) ’dod ces bya bar gyur to || des kyaṅ dge ba’i rtsa ba des saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mñes par byas so || mñes par byas nas bsti staṅ byas | btsun par byas | ri mor byas || mchod pa daṅ | bkur ba daṅ | rim gro byas so || ma pham bde’i tshe de’i (10b1) dus na || byaṅ chub sems dpa’ ’od mchog ces bya ba chos smra bar gyur pa de | gźan źig yin pa sñam du khyod som ñi ’am yid gñis sam the tshom za bar gyur na de ltar mi blta’o || de ci’i byir źe na | de ci’i byir źe na | kho bo de’i tshe de’i dus na byaṅ chub sems dpa’ ’od mchog ces (2) bya ba chos smra bar gyur to || gaṅ yaṅ byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa de ni | ma pham pa khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa yin no || ma pham pa de ltar kho bos rnam graṅs ’dis na bcom (3) ldan ’das kyi sṅa ltas ’di lta bu’i ’od zer btaṅ ba mthoṅ nas | bcom ldan ’das kyaṅ dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po de bśad par bźed pa sñam byed do ||

Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellation of Yasaskâma. He had propitiated many hundred thousand myriads of kotis of Buddhas by that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. Perhaps, Agita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva Mahâsattva Varaprabha, preacher of the law. But do not think so. Why? because it is myself who in those days, at that time, was the Bodhisattva Mahâsattva Varaprabha, preacher of the law; and that Bodhisattva named Yasaskâma, the lazy one, it is thyself, Agita, who in those days, at that time, wert the Bodhisattva named Yasaskâma, the lazy one. And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmaparyâya called ‘the Lotus of the True Law.’

atha khalu mañjuśrīḥ kumārabhūta etam evārthaṃ bhūyasyā mātrayā pradarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

於是溥首菩薩欲重現誼，說此頌曰：

爾時文殊師利於大衆中，欲重宣此義，而說偈言：

de nas ’jam dpal gźon nur gyur pas don de ñid rgyas par ston ciṅ de’i (4) tshe tshigs su bcad pa ’di dag smras so ||

And on that occasion, in order to treat the subject more copiously, Mañgusrî, the prince royal, uttered the following stanzas:

atītam adhvānam anusmarāmi acintiye aparimitasmi kalpe |
yadā jino āsi prajāna uttamaś candrasya sūryasya pradīpa nāma || 1.57 ||

吾自憶念往古過去不可思議無央數劫最勝造誼智慧無上其號名曰日月燈明

我念過去世無量無數劫有佛人中尊號日月燈明

’das pa’i dus rnams rjes su dran pa ni || tshad med bsam gyis mi khyab bskal pa na ||
de tshe rgyal ba byuṅ ba skye dgu’i mchog || mtshan ni ñi zla sgron ma źes bya ba ||

57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the Gina of the name of Kandrasûryapradîpa, was in existence.

saddharma deśeti prajāna nāyako vineti sattvāna anantakoṭyaḥ |
samādapetī bahubodhisattvā nacintiyān uttami buddhajñāne || 1.58 ||

彼講說法聖達無極開化衆生不可計億勸助發起無數菩薩不可思議億百千人

世尊演說法度無量衆生 (009_0728_c)無數億菩薩令入佛智慧

skye dgu ’dren pa de ni chos ston te || sems can mtha’ yas bya ba rnam (5) par ’dul ||
byaṅ chub sems dpa’ bsam yas bye ba stoṅ || maṅ po de dag ye śes yaṅ dag ’dzud ||

58. He preached the true law, he, the leader of creatures; he educated an infinite number of kotis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.

(15,1) ye cāṣṭa putrās tada tasya āsan kumārabhūtasya vināyakasya |
dṛṣṭvā ca taṃ pravrajitaṃ mahāmuniṃ jahitva kāmāṃl laghu sarvi prāvrajan || 1.59 ||

於時如來尊者諸子皆爲幼童見佛導師則從所尊悉作沙門棄捐愛欲一切所有

佛未出家時所生八王子見大聖出家亦隨修梵行

rnam par ’dren pa gźon nur gyur ba yi || de tshe de ri sras gyur brgyad po dag ||
thub chen rab tu byuṅ ba de mthoṅ nas || ’dod spaṅs thams cad myur bar rab tu byuṅ ||

59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.

dharmaṃ ca so bhāṣati lokanātho anantanirdeśavaraṃ ti sūtram |
nāmeva vaipulyamidaṃ pravucyati prakāśayī prāṇisahasrakoṭinām || 1.60 ||

(009_0806_a)導利世者爲講說法所演經典名無量頌而號最上厥誼如此開化黎庶億千之數

時佛說大乘經名無量義於諸大衆中而爲廣分別

(6) ’jig rten mgon po de yi chos bśad pa || mtha’ yas ṅes par bstan pa mdo sde mchog ||
de miṅ śin tu rgyas pa’i mdo źes bya || srog chags stoṅ phrag bye bdag la ston ||

60. And the Lord of the world proclaimed the law, and revealed to thousands of kotis of living beings the Sûtra, the development, which by name is called ‘the excellent Exposition of Infinity.'

samanantaraṃ bhāṣiya so vināyakaḥ paryaṅka bandhitva kṣaṇasmi tasmin |
anantanirdeśavaraṃ samādhiṃ dharmāsanastho muniśreṣṭha dhyāyī || 1.61 ||

大聖適說斯經典已能仁至尊處於法牀加趺而坐尋有瑞應三昧正受名無量頌

佛說此經已卽於法座上加趺坐三昧名無量義處

rnam par ’dren pa de yis bśad ma thag || de tshe skad cig skyil mo kruṅ bcas nas ||
mtha’ yas (7) ṅes bstan tiṅ ’dzin dam pa la || thub mchog chog gdan bźugs nas bsam gtan mdzad ||

61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of ‘the excellent Exposition of the Infinite.’ There on his seat of the law the eminent seer continued absorbed in meditation.

divyaṃ ca māndāravavarṣamāsīdaghaṭṭitā dundubhayaś ca neduḥ |
devāś ca yakṣāś ca sthitāntarīkṣe kurvanti pūjāṃ dvipadottamasya || 1.62 ||

於時卽雨大意音華又現電㷿大雷音聲諸天鬼神住於虛空一心奉敬人中之尊

天雨曼陁華天鼓自然鳴諸天龍鬼神供養人中尊

lha yi ge tog ma na dā ra ba ’bab || ma brduṅs par ni rṅa yi sgra yaṅ ’byuṅ ||
lha daṅ gnod sbyin par snaṅ gnas ’khod pa || rkaṅ gñis dam pa la ni mchod pa byed ||

62. And there fell a celestial rain of Mandâravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.

sarvaṃ ca kṣetraṃ pracacāla tatkṣaṇam āścaryamatyadbhutamāsi tatra |
raśmiṃ ca ekāṃ pramumoca nāyako bhruvāntarāttāmatidarśanīyām || 1.63 ||

尋則感動諸佛國土從其眉閒顯出妙㷿放斯光明無量難限不可計人怪未曾有

一切諸佛土卽時大震動佛放眉間光現諸希有事

źiṅ rnams (11a) (11a1) thams cad de ma thag tu g-yos || de na ṅo mtshar rmad du byuṅ bar gyur ||
smin mtshams nas ni śin tu mdzes pa yi || ’dren pas ’od zer gcig por ba btaṅ ba ||

63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,

pūrvāṃ ca gatvā diśa sā hi raśmir aṣṭādaśakṣetrasahasra pūrṇā |
prabhāsayaṃ bhrājati sarvalokaṃ darśeti sattvāna cyutopapādam || 1.64 ||

其明遍照東方佛土周萬八千億數世界常以應時多所分別示于衆生終始根原

此光照東方萬八千佛土示一切衆生生死業報處

śar gyi phyogs su ’od zer de soṅ bas || źiṅ rnams stoṅ phrag bcwa brgyad tshaṅ ’dag ||
rab tu (2) snaṅ bas ’jig rten thams cad mdzes || sems can rnams kyi śi ’pho skye ba ston ||

64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.

ratnāmayā kṣetra tathātra kecid vaiḍūryanirbhāsa tathaiva kecit |
dṛśyanti citrā atidarśanīyā raśmiprabhāsena vināyakasya || 1.65 ||

或有佛土立諸寶蓋光如琉璃及若水精以導師光威神之曜現若干種瑰異雅麗

有見諸佛土以衆寶莊嚴琉璃頗梨色斯由佛光照

rnam par ’dren pa’i ’od zer de yi mthus || de ltar de na la la rin chen źiṅ ||
de bźin kha dog bai dūrya yi mdog || blta na sdug pa sna tshogs snaṅ bar gyur ||

65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.

devā manuṣyās tatha nāga yakṣā gandharva tatrāpsarakinnarāś ca |
(16,1) ye cābhiyuktāḥ sugatasya pūjayā dṛśyanti pūjenti ca lokadhātuṣu || 1.66 ||

諸天人民幷鬼神龍揵沓和等驚喜希有其有專精奉事安住彼諸世界皆自然現

及見諸天人龍神夜叉衆乾闥緊那羅各供養其佛

lha daṅ mi daṅ de bźin gnod (3) sbyin klu || lha yi bu mo dri za mi ’am ci ||
gaṅ rnams bde bar gśegs la mchod brtson pa || de dag ’jig rten khams na mchod byed snaṅ ||

66. Gods and men, as well as Nâgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.

buddhāś ca dṛśyanti svayaṃ svayaṃbhuvaḥ suvarṇayūpā iva darśanīyāḥ |
vaiḍūryamadhye ca suvarṇabimbaṃ parṣāya madhye pravadanti dharmam || 1.67 ||

又見諸佛各各自由端正姝妙紫磨金色如琉璃中而有衆寶在於會中爲雨法教

又見諸如來自然成佛道身色如金山端嚴甚微妙如淨琉璃中內現眞金像世尊在大衆敷演深法義

saṅs rgyas raṅ ’byuṅ de dag ñid kyaṅ snaṅ || gser gyi mchod sdoṅ lta bur blta na sdug ||
bai dūrya yi dbus na gser gzugs bźin || (4) ’khor gyi dbus na chos ni rab tu gsuṅ ||

67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.

tahi śrāvakāṇāṃ gaṇanā na vidyate te cāpramāṇāḥ sugatasya śrāvakāḥ |
ekaikakṣetrasmi vināyakānāṃ raśmiprabhā darśayate hi sarvān || 1.68 ||

其諸聲聞不可稱計嗟歎無量安住弟子一切導師 (009_0806_b)一一世界又光明曜皆悉巍巍

如淨琉璃中內現眞金像世尊在大衆敷演深法義

de na ñan thos graṅs yod ma yin te || bde gśegs ñan thos de sñed tshad med pa ||
so so’i źiṅ du rnam par ’dren pa yi || ’od zer ’od kyis de dag thams cad ston ||

68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.

vīryair upetāś ca akhaṇḍaśīlā acchidraśīlā maṇiratnasādṛśāḥ |
dṛśyanti putrā naranāyakānāṃ viharanti ye parvatakandareṣu || 1.69 ||

常行精進戒無所犯忍辱之力猶明月珠世尊諸子現無央數遊於閑居山林曠野一切禪定不起因緣若有加害不興瞋恨

或有諸比丘在於山林中精進持淨戒猶如護明珠

brtson ’grus ldan źiṅ tshul khrims mñams te || tshul khrims (5) skyon med nor bu rin chen ’dra ||
mi mgon sras dag ri yi sul dag na || gnas śiṅ spyod pa de dag snaṅ bar gyur ||

69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where tbeyare dwelling.

sarvasvadānāni parityajantaḥ kṣāntībalā dhyānaratāś ca dhīrāḥ |
bahubodhisattvā yatha gaṅgavālikāḥ sarve ’pi dṛśyanti tayā hi raśmyā || 1.70 ||

諸菩薩衆如恒沙數安住光明感動若斯

又見諸菩薩行施忍辱等其數如恒沙斯由佛光照

bdog pa thams cad ma lus yoṅs su gtoṅ || brtan pa bzod pa’i stobs can bsam gtan dga’ ||
byaṅ chub sems dpa’ gaṅ gā’i bye sñed maṅ || ’od (6) zeṅ de yis thams cad rab tu snaṅ ||

70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.

aniñjamānāś ca avedhamānāḥ kṣāntau sthitā dhyānaratāḥ samāhitāḥ |
dṛśyanti putrāḥ sugatasya aurasā dhyānena te prasthita agrabodhim || 1.71 ||

心念無常不爲放逸忍辱樂禪不捨一心有安住子普悉來現自伏其志慕尊佛道

又見諸菩薩深入諸禪定身心寂不動以求無上道

bskyoṅ ba med ciṅ g-yo ba med par yaṅ || bzod nas bsam gtan dga’ źiṅ mñam par bźag ||
de dag bsam gtan byaṅ chub mchog źugs pa || bde bar gśegs pa’i thugs kyi sras rnams snaṅ ||

71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.

bhūtaṃ padaṃ śāntamanāsravaṃ ca prajānamānāś ca prakāśayanti |
deśenti dharmaṃ bahulokadhātuṣu sugatānubhāvād iyam īdṛśī kriyā || 1.72 ||

立審諦住其心寂然各以緣便多所開化無數佛界廣說經法世尊所爲感應如此

又見諸菩薩知法寂滅相各於其國土說法求佛道

yaṅ dag źi ba zag pa (7) med pa’i gnas || śin tu śes nas yaṅ dag rab ston te ||
’jig rten khams maṅ du ni chos kyaṅ ’chad || de ’dra’i byed pa bder gśegs mthu yis byuṅ ||

72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.

dṛṣṭvā ca tā parṣa catasra tāyinaś candrārkadīpasya imaṃ prabhāvam |
harṣasthitāḥ sarvi bhavitva tatkṣaṇamanyonya pṛcchanti kathaṃ nu etat || 1.73 ||

又睹大聖猶如舩師所出光明蔽日月暉一切衆生所立歡喜各各問言此何感變

爾時四部衆見日月燈佛現大神通力其心皆歡喜各各自相問是事何因緣

ñi ma zla ba sgron ma de yi mthus || skyoṅ ba’i ’khor bźis de dag mthoṅ nas su ||
de tshe thams cad dga’ (11b1) bar gnas gyur te || ’di ltar ci źig ces ni phan tshun ’dri ||

73. And all the four classes of hearers on seeing the power of the mighty Kandrârkadipa were filled with joy and asked one another: How is this?

(17,1) acirāc ca so naramaruyakṣapūjitaḥ samādhito vyutthita lokanāyakaḥ |
varaprabhaṃ putra tadādhyabhāṣata yo bodhisattvo vidu dharmabhāṇakaḥ || 1.74 ||

天人所奉從三昧起未久之頃導師便坐其菩薩者名曰超光而作法師佛爲解說

天人所奉尊 (009_0729_a)適從三昧起讚妙光菩薩

gnod sbyin lha mis de mchod mi riṅ bar || ’jig rten ’dren ba tiṅ ṅe ’dzin las bźeṅs ||
chos smra byaṅ chub sems dpa’ gaṅ mkhas pa || ’od mchog sras la de tshe ’di skad gsuṅs ||

74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:

lokasya cakṣuś ca gatiś ca tvaṃ vidurvaiśvāsiko dharmadharaś ca mahyam |
tvaṃ hyatra sākṣī mama dharmakośe yathāhu bhāṣiṣyi hitāya prāṇinām || 1.75 ||

世閒之眼蠲除衆趣唯安悅我示諸種大爲我分別於斯經法吾愍衆生以是教化建立勸助諸菩薩衆聞佛教詔欣然嗟歎

汝爲世閒眼一切所歸信能奉持法藏如我所說法唯汝能證知世尊旣讚歎令妙光歡喜

mkhas pa khyod ni ’jig rten (2) mig daṅ lam || ṅa yi chos ’dzin śin tu yid brtan pas ||
ji ltar srog chags phan phyir ṅas bśad pa || ṅa yi chos mdzod ’di la khyod mṅon sum ||

75. ‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.'

saṃsthāpayitvā bahubodhisattvān harṣitva saṃvarṇiya saṃstavitvā |
prabhāṣate tajjina agradharmān paripūrṇa so antarakalpa ṣaṣṭim || 1.76 ||

於時世尊說大經法所演具足六十中劫於一牀上結加趺坐 (009_0806_c)導師化世說殊特教

說是法華經滿六十小劫不起於此座

byaṅ chub sems dpa’ maṅ po kun bkod de || dga’ bar byas śiṅ śin tu bsṅags bstoṅ nas ||
bar gyi bskal pa drug cu (3) tshaṅ bar ni || de tshe rgyal ba de yis chos mchog bśad ||

76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas.

yaṃ caiva so bhāṣati lokanātho ekāsanasthaḥ pravarāgradharmam |
taṃ sarvam ādhārayi so jinātmajo varaprabho yo abhu dharmabhāṇakaḥ || 1.77 ||

所說上妙法是妙光法師悉皆能受持

gaṅ na gcig steṅ bźugs ’jig rten mgon po des || chos mchog dam bdag ni gaṅ bśad pa ||
de dag thams cad ’od mchog rgyal ba’i sras || chos smrar gyur pa de yis śin tu bzuṅ ||

77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.

so co jino bhāṣiya agradharmaṃ praharṣayitvā janatāmanekām |
tasmiṃś ca divase vadate sa nāyakaḥ purato hi lokasya sadevakasya || 1.78 ||

彼諸佛等皆已滅度其法師者超光仁人最勝所演講說經典無央數人皆悉歡喜惟願大聖分別解之在諸天上及與世閒講說經典自然之誼顯示衆庶此正法華

佛說是法華令衆歡喜已尋卽於是日告於天人衆

rgyal ba des ni chos kyi mchog (4) bśad de || skye bo du ma rab tu dga’ byas nas ||
de yi ñin par lhar bcas ’jig rten mdun || rnam par ’dren pa de ni ’di skad gsuṅ ||

78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):

prakāśitā me iya dharmanetrī ācakṣito dharmasvabhāva yādṛaśaḥ |
nirvāṇakālo mama adya bhikṣavo rātrīya yāmasmiha madhyamasmin || 1.79 ||

告諸比丘吾已時到當於夜半而取滅度

諸法實相義已爲汝等說我今於中夜當入於涅槃

ṅa yis chos kyi tshul ’di rab bstan te || chos kyi raṅ bźin ci ’dra bśad zin gyis ||
dge sloṅ do nub nam gyi guṅ thun la || ṅa ni mya ṅan (5) ’da’ ba’i dus la bab ||

79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvâna; this very night, in the middle watch.

bhavathāpramattā adhimuktisārā abhiyujyathā mahya imasmi śāsane |
sudurlabhā bhonti jinā maharṣayaḥ kalpāna koṭīnayutāna atyayāt || 1.80 ||

修無放逸堅固其心吾已解說諸經法教大聖神通難得値遇於無央數億那術劫常當供養

汝一心精進當離於放逸諸佛甚難値億劫時一遇

ṅa yi bstan pa ’di la rab sbyor la || bag med ma yin dad pa sñiṅ por gyis ||
bskal pa bye ba khrag khrig ’das par yaṅ || rgyal ba draṅ sroṅ chen po rñed par dka’ ||

80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great seers, are but rarely met with in the lapse of myriads of kotis of Æons.'

saṃtāpajātā bahubuddhaputrā duḥkhena cogreṇa samarpitābhavan |
(18,1) śrutvāna ghoṣaṃ dvipadottamasya nirvāṇaśabdaṃ atikṣipram etat || 1.81 ||

無量佛子憂惱諸患甚亦苦劇時聞世尊所現章句觀於無爲採習言教値睹人尊所見安慰會無數人不可思憶

世尊諸子等聞佛入涅槃各各懷悲惱佛滅一何速

rkaṅ gñis dam pa śin tu myur ba ru || mya ṅan las ni ’da’ ba’i sgra thos nas ||
(6) saṅs rgyas sras rnams maṅ po mya ṅan skyes || sdug bsṅal rab daṅ śin tu ldan par gyur ||

81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvâna was near at hand.

āśvāsayitvā ca narendrarājā tāḥ prāṇakoṭyo bahavo acintiyāḥ |
mā bhāyathā bhikṣava nirvṛte mayi bhaviṣyatha buddha mamottareṇa || 1.82 ||

比丘莫懼吾當泥曰我去然後已不復現

聖主法之王安慰無量衆我若滅度時汝等勿憂怖

srog chag bsam yas bye maṅ de dag la || mi yi dbaṅ po rgyal pos dbugs phyuṅ ba ||
myaṅ naṅ ’das dge sloṅ ma ’jigs śig || ṅa yi ’og tu saṅs rgyas ’byuṅ ba ni ||

82. To comfort so inconceivably many kotis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirvâna there shall be another Buddha.

śrīgarbha eṣo vidu bodhisattvo gatiṃ gato jñāni anāsravasmin |
spṛśiṣyate uttamamagrabodhiṃ vimalāgranetro ti jino bhaviṣyati || 1.83 ||

第二菩薩號曰首藏無有諸漏無所不入當究竟逮尊上佛道所號名曰離垢之體

是德藏菩薩於無漏實相心已得通達其次當作佛號曰爲淨身亦度無量衆佛此夜滅度如薪盡火滅

byaṅ chub (7) sems dpa’ dpal sñiṅ mkhas pa ’di || zag med ye śes ’di ni rtogs par rig ||
ṅa yi byaṅ chub mchog rab ’thob par ’gyur te || spyan daṅ yan lag dri med rgyal bar ’oṅ ||

83. ‘The wise Bodhisattva Srîgarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalâgranetra.'

tām eva rātriṃ tada yāmi madhyame parinirvṛto hetukṣaye va dīpaḥ |
śarīra vaistāriku tasya cābhūt stūpāna koṭīnayutā anantakā || 1.84 ||

卽尋於此夜半之時便取滅度盡執光耀其佛舍利而廣分布卽起塔廟無量億載

分布諸舍利而起無量塔比丘比丘尼其數如恒沙

de tshe de yi nam gyi guṅ thun la || rgyu zad me daṅ ’dra bar mya ṅan ’das ||
de yi sku gduṅ śin tu rgyas (12a1)gyur te || mchod rten bye ba khrag khrig mtha’ yas so ||

84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stûpas there was an infinite number of myriads of kotis.

bhikṣuś ca tatrā tatha bhikṣuṇīyo ye prasthitā uttamamagrabodhim |
analpakāste yatha gaṅgabālikā abhiyukta tasyo sugatasya śāsane || 1.85 ||

諸比丘等及比丘尼志悉慕求上尊佛道不可稱限如江河沙常修精進 (009_0807_a)尊安住教

倍復加精進以求無上道是妙光法師奉持佛法藏

de na dge sloṅ de bźin dge sloṅ ma || gaṅ rnams byaṅ chub mchog la rab źugs śiṅ ||
bde gśegs de yi bstan la mṅon brtson pa || de dag mi ñuṅ gaṅ gā’i bye ma sñed ||

85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.

yaś cāpi bhikṣustada dharmabhāṇako varaprabho yena sa dharma dhāritaḥ |
aśīti so antarakalpa pūrṇāṃ tahi śāsane bhāṣati agradharmān || 1.86 ||

爾時比丘爲法師者超光大人執持經典一坐之頃演說尊法則具足滿八十中劫

八十小劫中廣宣法華經是諸八王子妙光所開化

de tshe chos smrar gaṅ gyur dge sloṅ (2) ni || gaṅ gis chos de bzuṅ ba ’od mchog ste ||
bar gyi bskal pa brgyad cu tshad par des || bskal bde la chos mchog rab tu ston ||

86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).

aṣṭāśataṃ tasya abhūṣi śiṣyāḥ paripācitā ye tada tena sarve |
dṛṣṭā ca tebhir bahubuddhakoṭyaḥ satkāru teṣāṃ ca kṛto maharṣiṇām || 1.87 ||

彼時侍從有十八人教化度之皆蒙安隱此等値見無數億佛至心供養諸大聖尊

堅固無上道當見無數佛供養諸佛已隨順行大道

de yi slob mar gyur pa brgyad brgya dag || de dag thams cad yoṅs su smin par byas ||
de dag saṅs rgyas bye ba maṅ po mthoṅ || draṅ sroṅ chen (3) po de dag bkur sti byas ||

87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.

caryāṃ caritvā tada ānulomikīṃ buddhā abhūvan bahulokadhātuṣu |
parasparaṃ te ca anantareṇa anyonya vyākarṣu tadāgrabodhaye || 1.88 ||

常尊奉教柔順之法於諸世界皆各成佛尊得自在受持無量各各授決使逮正覺

de tshe spyad pa rjes su ’thun spyad nas || ’jig rten maṅ po khams su saṅs rgyas gyur ||
gcig ’og gcig tu de dag rjes bźin du || byaṅ chub mchog tu gcig gis gcig luṅ bstan ||

88. By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhaship.

(19,1) teṣāṃ ca buddhāna paraṃpareṇa dīpaṃkaraḥ paścimako abhūṣi |
devātidevo ṛṣisaṃghapūjito vinītavān prāṇisahasrakoṭyaḥ || 1.89 ||

於時諸佛皆悉究竟定光世尊最後得佛大仙日月開化聖衆導師所化巨億百千安住所興諸大威化法師超光則吾身是

相繼得成佛轉次而授記最後天中天號曰燃燈佛諸仙之導師度脫無量衆

saṅs rgyas de dag rim gyis byuṅ ba yi || tha mar gyur pa (4) mar me mdzad pa ste ||
lha yi lha mchog draṅ sroṅ maṅ po’i mchog || grog chags bye ba stoṅ yaṅ rnam par btul ||

89. The last of these Buddhas following one another was Dîpankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.

yaś cāsi tasyo sugatātmajasya varaprabhasyo tada dharma bhāṣataḥ |
śiṣyaḥ kusīdaś ca sa lolupātmā lābhaṃ ca jñānaṃ ca gaveṣamāṇaḥ || 1.90 ||

爾時侍從志懈怠者求索利養親屬交友

是妙光法師時有一弟子心常懷懈怠貪著於名利

gaṅ sṅon bde bar gśegs pa de yi sras || de yi tshe na ’od mchog chos smra ba’i ||
slob ma sred daṅ ldan źiṅ le lo can || śes kyi khe daṅ rñed pa tshol ba daṅ ||

90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.

yaśorthikaś cāpy atimātra āsīt kulākulaṃ ca pratipannam āsīt |
uddeśa svādhyāyu tathāsya sarvo na tiṣṭhate bhāṣitu tasmi kāle || 1.91 ||

志所願求但慕名聞周旋行來詣諸族姓捨置所學不諷誦讀彼時不肯分別而說

(009_0729_b)求名利無厭多遊族姓家棄捨所習誦廢忘不通利

śin tu (5) grags pa ’dod pa’i śas che źiṅ || groṅ nas groṅ du rgyu bar gyur pa ste ||
de yi kha ton luṅ nos de bźin kun || de yi chon bśad pa rnams mi zin ||

91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.

nāmaṃ ca tasyo imam evam āsīd yaśakāmanāmnā diśatāsu viśrutaḥ |
sa cāpi tenākuśalena karmaṇā kalmāṣabhūtenabhisaṃskṛtena || 1.92 ||

以故其人唐載此名於佛法教欲使稱譽其人由此所造德本在住世尊而有瑕疵

以是因緣故號之爲求名亦行衆善業得見無數佛

de yi miṅ yaṅ ’di źes bya bar gyur || grags pa ’dod ces phyogs su rnam par grags ||
de yaṅ dge ba rnams kyi las de (6) dag || ’dren mar gyur pa mṅon par ’dus byas pas ||

92. His name was Yasaskâma, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,

ārāgayī buddhasahasrakoṭyaḥ pūjāṃ ca teṣāṃ vipulām akārṣīt |
cīrṇā ca caryā vara ānulomikī dṛṣṭaś ca buddho ayu śākyasiṃhaḥ || 1.93 ||

値見諸佛億千之數積累功德廣普大聖專修正行得最順忍又睹世尊於斯能行

供養於諸佛隨順行大道具六波羅蜜今見釋師子

saṅs rgyas stoṅ phrag bye ba mñes byas te || de dag mchod pa rgya cher byas par gyur ||
rjes su ’thun pa’i spyod pa rab spyad nas || saṅs rgyas śākya seṅ ge ’di yaṅ mthoṅ ||

93. He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sâkyasimha.

ayaṃ ca so paścimako bhaviṣyati anuttarāṃ lapsyati cāgrabodhim |
maitreyagotro bhagavān bhaviṣyati vineṣyati prāṇasahasrakoṭyaḥ || 1.94 ||

然於將來最後世時當得無上尊佛正道 (009_0807_b)成至世尊號曰慈氏教化衆生無數億千逮得勇猛所在自由安住滅度仁順其教

其後當作佛號名曰彌勒廣度諸衆生其數無有量

de ni ’dir yaṅ tha mar byuṅ ba ste || rjes bźin (7) byaṅ chub mchog kyaṅ ’thob ’gyur ba ||
byams pa’i rigs su bcom ldan ’das su ’gyur || srog chags stoṅ phrag bye ba rnam par ’dul ||

94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.

kausīdyaprāptastada yo babhūva parinirvṛtasya sugatasya śāsane |
tvam eva so tādṛśako babhūva ahaṃ ca āsīttada dharmabhāṇakaḥ || 1.95 ||

於彼世時比像如是我身爾時則爲法師

彼佛滅度後懈怠者汝是妙光法師者今則我身是

bder gśegs mya ṅan ’das pa’i bstan pa la || de tshe le lo can du gaṅ gyur pa ||
de na de ’drar gyur pa khyod ñid do || de tshe chos (12b1) smrar gyur pa kho bo ste ||

95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.

imena haṃ kāraṇahetunādya dṛṣṭvā nimittaṃ idam evarūpam |
jñānasya tasya prathitaṃ nimittaṃ prathamaṃ mayā tatra vadāmi dṛṣṭam || 1.96 ||

kho bos de daṅ de yi rgyu daṅ bźis || ye śes grags pa de yi ltas byuṅ ba ||
sṅon tshe de na kho bos mthoṅ gyur pa || de ’dra’i lhas ’di deṅ yaṅ mthoṅ bas na ||

96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,

(20,1) dhruvaṃ jinendro ’pi samantacakṣuḥ śākyādhirājaḥ paramārthadarśī |
tam eva yaṃ icchati bhāṣaṇāya paryāyamagraṃ tadadyo mayā śrutaḥ || 1.97 ||

是以之故行哀如此過世睹見如是之類安住之仁變動若茲本第一察如斯瑞應彼時世尊無量明目諸釋中王現第一誼今者欲說正法華典吾過世時所聞道業

我見燈明佛本光瑞如此以是知今佛欲說法華經

ṅes par rgyal ba’i dbaṅ po kun tu spyan || śākya’i rgyal chen don dam gzigs pas kyaṅ ||
(2) de tshe kho bos rnam graṅs mchog thos gaṅ || de dag ñid ni ’dis kyaṅ bśad par dgoṅs ||

97. That decidedly the chief of Ginas, the supreme king of the Sâkyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sutra which I have heard before.

tad eva paripūrṇa nimittamadya upāyakauśalya vināyakānām |
saṃsthāpanaṃ kurvati śākyasiṃho bhāṣiṣyate dharmasvabhāvamudrām || 1.98 ||

今日變化而得具足諸導師尊行㩲方便大釋師子建立興發講說經法自然之教

今相如本瑞是諸佛方便今佛放光明助發實相義

de yi ltas ñid de riṅ yoṅs rdzogs kyis || rnam par ’dren pa rnams kyi thabs mkhas pa ||
śākya seṅ ge yaṅ dag ’jog mdzad de || chos kyi dṅos ñid phyag rgya ston par ’gyur ||

98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sâkyas is to make an exhortation, to declare the fixed nature of the law.

prayatā sucittā bhavathā kṛtāñjalī bhāṣiṣyate lokahitānukampī |
varṣiṣyate dharmamanantavarṣaṃ tarpiṣyate ye sthita bodhihetoḥ || 1.99 ||

諸懷道意悉叉手歸導利世者今者分別當雨法雨柔軟法教普潤飽滿履道意者

諸人今當知合掌一心待佛當雨法雨充足求道者

(3) thal mo sbyar te sems bzaṅ brtson par gyis || ’jig rten phan źiṅ thugs brtse ston gyur te ||
mtha’ yas pa yi chos kyi char pa ’bab || gaṅ dag byaṅ chub phyir źugs ṅoms par mdzad ||

99. Be well prepared and well minded; join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.

yeṣāṃ ca saṃdehagatīha kācid ye saṃśayā yā vicikitsa kācit |
vyapaneṣyate tā vidurātmajānāṃ ye bodhisattvā iha bodhiprasthitāḥ || 1.100 ||

其有諸天入於無爲志懷狐疑而有猶豫若有菩薩求斯道意今當蠲除吾我之想

諸求三乘人若有疑悔者佛當爲除斷令盡無有餘

byaṅ chub sems dpa’ byaṅ chub phyir źugs pa || gaṅ dag mkhas pa ñid las skyes (4) gyur pa ||
de dag rnams kyi som ñi gaṅ yin daṅ || yid gñis the tshom gaṅ yin de sel gyur ||

100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.

ity āryasaddharmapuṇḍarīke dhamaparyāye nidānaparivarto nāma prathamaḥ ||1||

dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs las || gleṅ gźi’i le’u źes bya ste daṅ po’o ||

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