Chinese
大正藏第 10 册 No. 0301 大方广如来不思议境界经 No. 301 [No. 300] 大方广如来不思议境界经一卷 大唐于阗三藏实叉难陀奉 制译 如是我闻： 一时，佛在摩竭提国菩提树下，成正等觉。其菩提树名阿摄波，磐根深固，擢本修直，周圆无节，如栴檀柱；常于其上，飞禽回翼，无能过者；皮肤细润，众色间发，犹如罗绮；密叶青翠，繁枝布濩；周匝皆有妙花开敷，吐曜飞芳，甚可爱乐；除俱鞞罗、波利质多，余无比者；复有无量小树围绕。而此树王，森蔚颖秀，如妙高山，俯冠群岳，一由旬外，靡不齐睹。香气周流，荣光照曜，远夜望之，疑大火聚。其下严丽，如欢喜园，四面夷敞，芳草[廿/(仁-二+(公/几))]茂，如孔雀王颈𧆑靡芬馥，观者无厌。如来于此，端严而坐，大众环绕，如星中月。 时有十佛刹微尘等他方诸佛，为欲庄严毗卢遮那道场众故，示菩萨形来在会坐。其名曰：观自在菩萨、文殊师利菩萨、地藏菩萨、虚空藏菩萨、金刚藏菩萨、维摩诘菩萨、善威光菩萨、灭诸盖菩萨、宝手菩萨、大慧菩萨、普贤菩萨，如是等菩萨摩诃萨而为上首。复有无量千亿菩萨，现声闻形，亦来会坐。其名曰：舍利弗、大目揵 现代汉语译本 如是我闻： 一时，佛陀在摩揭陀国（Magadha）的菩提树下，成就了正等觉（Anuttara-samyak-sambodhi）。那棵菩提树名叫阿摄波（Ashvapala），根基深固，树干挺拔修直，周身圆润没有枝节，像栴檀柱一样；常常有飞鸟在其上盘旋，没有能够飞越过去的；树皮细腻光滑，各种颜色交错显现，如同绫罗绸缎；茂密的叶子青翠欲滴，繁盛的枝条四处伸展；周围都开满了美妙的花朵，散发着光彩和芬芳，非常可爱；除了俱鞞罗（Kuvira）和波利质多（Parijata）之外，没有其他树可以与之相比；还有无数的小树围绕着它。而这棵树王，茂盛而秀美，像须弥山（Sumeru）一样，俯瞰着群山，一由旬（Yojana，古代印度长度单位）之外，都能清晰地看到它。香气四处飘散，光芒照耀，在遥远的夜晚望去，像一大堆火焰。树下庄严美丽，如同欢喜园（Nandana），四面平坦开阔，芳草茂盛，像孔雀王的颈项一样芬芳，观看的人不会感到厌倦。如来（Tathagata）在这里端庄地坐着，大众围绕着他，如同众星拱月。 当时，有十佛刹微尘数（十个佛土微尘数）的其他世界的诸佛，为了庄严毗卢遮那（Vairocana）的道场，示现菩萨的形象来到法会就坐。他们的名字是：观自在菩萨（Avalokiteśvara）、文殊师利菩萨（Manjushri）、地藏菩萨（Kshitigarbha）、虚空藏菩萨（Akasagarbha）、金刚藏菩萨（Vajragarbha）、维摩诘菩萨（Vimalakirti）、善威光菩萨、灭诸盖菩萨、宝手菩萨、大慧菩萨、普贤菩萨（Samantabhadra），这些菩萨摩诃萨（Bodhisattva-mahasattva）为上首。还有无数千亿的菩萨，示现声闻（Shravaka）的形象，也来参加法会就坐。他们的名字是：舍利弗（Shariputra）、大目犍连（Maha Maugalyayana）……
English
English version Thus have I heard: At one time, the Buddha was in the kingdom of Magadha, under the Bodhi tree, having attained Anuttara-samyak-sambodhi. That Bodhi tree was named Ashvapala, its roots were deep and firm, its trunk was straight and upright, its circumference was round and without knots, like a sandalwood pillar; birds often circled above it, none could fly over it; its bark was fine and smooth, various colors intermingled, like silk brocade; its dense leaves were verdant, its abundant branches spread out; all around were beautiful flowers blooming, emitting radiance and fragrance, very lovely; except for Kuvira and Parijata, there was no other tree that could compare to it; there were also countless small trees surrounding it. And this king of trees, lush and elegant, like Mount Sumeru, overlooked the mountains, and could be clearly seen from a yojana (ancient Indian unit of distance) away. Its fragrance spread everywhere, its light shone brightly, and when viewed from afar at night, it resembled a large pile of fire. The area beneath it was solemn and beautiful, like the Nandana garden, the four sides were flat and open, the fragrant grass grew luxuriantly, as fragrant as the peacock king's neck, and those who looked upon it never tired of it. The Tathagata sat here with dignity, surrounded by the great assembly, like the moon among the stars. At that time, there were Buddhas from other worlds, as numerous as the dust particles of ten Buddha-lands, who, in order to adorn the Bodhimanda of Vairocana, manifested as Bodhisattvas and came to sit in the assembly. Their names were: Avalokiteśvara Bodhisattva, Manjushri Bodhisattva, Kshitigarbha Bodhisattva, Akasagarbha Bodhisattva, Vajragarbha Bodhisattva, Vimalakirti Bodhisattva, Good Majestic Light Bodhisattva, Remover of All Coverings Bodhisattva, Treasure Hand Bodhisattva, Great Wisdom Bodhisattva, Samantabhadra Bodhisattva, and these Bodhisattva-mahasattvas were the leaders. There were also countless billions of Bodhisattvas, manifesting as Shravakas, who also came to sit in the assembly. Their names were: Shariputra, Maha Maugalyayana... --------------------------------------------------------------------------------
Chinese
连、须菩提、罗睺罗、阿若憍陈如、摩诃迦叶、优波离、阿那律、离婆多、阿难、提婆达多、跋难陀等，而为上首。皆已久修六波罗蜜，近佛菩提，为化众生，于杂染土现声闻形。复有无量千比丘尼，摩诃波阇波提而为上首，皆已成就大丈夫业，为欲调伏下劣众生故现女身。复有无量释梵护世、天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，此中皆是大菩萨众，无凡夫者。 尔时，世尊坐菩提树，严净微妙，譬于质多树下置如意珠，正念不动如须弥山，为令诸菩萨众及一切众生，了知诸佛深密禅定威神力故，入于三昧，名如来不思议境界。即时世尊三十二相，一一相中，皆现十方无量佛刹及彼诸佛，犹如明镜显现众色。又随好中，一一复现如来往修菩萨行时，从光明王乃至最后然灯佛所，难行苦行，悉舍一切头目身体、皮肉手足、妻子仆从，及国王位、宫殿等事。由是三昧有大势力，一切诸佛食时、行时、说法时、涅槃时常入此定。何以故？一切如来依此三昧，成就无量大威神力，乃至证入一切法空，能于十方一切佛刹，示现种种自在事故。譬如有人，梦见种种变异等事，及其觉已，所见皆无。凡夫亦尔，无明梦故，妄于诸法生实体想。诸佛觉已，皆无所著，故能十方一切世界，一念 现代汉语译本：还有连（Lian）、须菩提（Subhuti）、罗睺罗（Rahula）、阿若憍陈如（Ajnatakaundinya）、摩诃迦叶（Mahakasyapa）、优波离（Upali）、阿那律（Aniruddha）、离婆多（Revata）、阿难（Ananda）、提婆达多（Devadatta）、跋难陀（Nanda）等，他们是这些僧团的首领。他们都已长期修习六波罗蜜（Six Paramitas），接近佛的菩提（Bodhi）智慧，为了教化众生，在混杂不清的世间示现声闻（Sravaka）的形象。还有无数的千位比丘尼（Bhikkhuni），以摩诃波阇波提（Mahaprajapati）为首，她们都已成就大丈夫的功业，为了调伏那些低劣的众生而示现女身。还有无数的释（Sakra）、梵（Brahma）、护世（Lokapala）、天（Deva）、龙（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）、人非人等，他们都是大菩萨（Mahasattva）的群体，没有凡夫俗子。 那时，世尊（Bhagavan）坐在菩提树（Bodhi tree）下，庄严清净，微妙无比，就像在质多树（Citta tree）下放置如意宝珠（Cintamani），正念不动如须弥山（Mount Sumeru），为了让菩萨众和一切众生了解诸佛深奥的禅定（Dhyana）威神力，进入一种三昧（Samadhi），名为如来不思议境界。当时，世尊的三十二相（Thirty-two Marks of a Great Man），每一相中都显现十方无量佛刹（Buddha-ksetra）以及那里的诸佛，就像明镜显现各种颜色。而且，在随好（Minor Marks）中，每一个都显现如来往昔修菩萨行时，从光明王（Dipamkara Buddha）乃至最后燃灯佛（Dipamkara Buddha）那里，所经历的难行苦行，舍弃一切头目身体、皮肉手足、妻子仆从，以及国王的地位、宫殿等。由于这种三昧有强大的力量，一切诸佛在吃饭时、行走时、说法时、涅槃时都常入此定。为什么呢？一切如来依靠这种三昧，成就无量的大威神力，乃至证入一切法空（Sunyata），能够在十方一切佛刹，示现种种自在的境界。譬如有人，梦见种种变异的事情，当他醒来时，所见的一切都不存在。凡夫也是这样，因为无明（Avidya）的梦境，妄想在诸法中产生实体的概念。诸佛觉悟后，对一切都不执着，所以能够在十方一切世界，一念之间
English
English version: There were also Lian, Subhuti, Rahula, Ajnatakaundinya, Mahakasyapa, Upali, Aniruddha, Revata, Ananda, Devadatta, Nanda, and others, who were the leaders of these monastic communities. They had all long cultivated the Six Paramitas, were close to the Buddha's Bodhi wisdom, and appeared in the form of Sravakas in the impure lands to teach sentient beings. There were also countless thousands of Bhikkhunis, with Mahaprajapati as their leader, who had all accomplished the deeds of great men, and appeared in female form to subdue those inferior beings. There were also countless Sakras, Brahmas, Lokapalas, Devas, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and others, all of whom were great Bodhisattvas, and there were no ordinary people among them. At that time, the Bhagavan was sitting under the Bodhi tree, adorned with purity and exquisite subtlety, like placing a Cintamani jewel under the Citta tree, with his right mindfulness unmoving like Mount Sumeru. In order to allow the Bodhisattva assembly and all sentient beings to understand the profound Dhyana power of the Buddhas, he entered a Samadhi called the Inconceivable Realm of the Tathagata. At that time, the Bhagavan's Thirty-two Marks of a Great Man, in each mark, manifested countless Buddha-ksetras in the ten directions and the Buddhas there, just like a clear mirror reflecting various colors. Moreover, in each of the Minor Marks, it manifested the Tathagata's past practice of the Bodhisattva path, from Dipamkara Buddha to the last Dipamkara Buddha, the difficult and ascetic practices he had undertaken, giving up everything, including his head, eyes, body, flesh, hands, feet, wife, servants, as well as his position as king, palaces, and so on. Because this Samadhi has great power, all Buddhas constantly enter this state during eating, walking, teaching, and Nirvana. Why is this so? All Tathagatas rely on this Samadhi to achieve immeasurable great divine power, and even to realize the emptiness of all dharmas, and are able to manifest various free and unhindered states in all Buddha-ksetras in the ten directions. For example, a person dreams of various strange events, and when he wakes up, everything he saw is gone. Ordinary people are the same, because of the dream of ignorance, they falsely generate the concept of substantiality in all dharmas. After the Buddhas awaken, they are not attached to anything, so they are able to, in all the worlds of the ten directions, in a single thought --------------------------------------------------------------------------------
Chinese
示现无量佛事，自在无碍，利益成就一切众生，皆令悟入无量深妙解脱门故。 尔时，德藏菩萨修菩提行，未成满故，问普贤菩萨摩诃萨言：“如来今者所入三昧，其名云何？复云何得十方一切世界，自在示现种种佛事，度脱众生？” 尔时，普贤菩萨告德藏菩萨言：“谛听，谛听！当为汝说。” 时诸菩萨一心瞻仰，同声叹言：“善哉所问！甚深微妙，尊者普贤一切知见，今当演说。” 即时大地六种震动，天雨妙花，一切众生烦恼众苦，皆少休息。普贤菩萨言：“佛子！此三昧名如来不思议境界，即是一切诸佛菩提，以诸如来常依住故。世尊始从然灯佛所得受记已，即入此定，常无功用，自然应现无量佛事，谓于虚空一毛端处，有一切佛刹微尘等诸佛世界。于中或现生兜率天，或从彼没下生入胎，或现适生游行七步，自言我今即为生死边际，或现在宫出家苦行，或现降魔成等正觉转妙法轮，或现住世经无量劫度诸众生皆令离苦，或复示现入于涅槃，或一切劫为一刹那，或一刹那为一切劫，劫与刹那无增无减。乃至一切众生未尽解脱，刹那刹那一时普于此诸世界，常作如是种种佛事，未曾休息而无功用。如彼虚空一毛端处无量刹中，念念普现诸佛种种威仪法则，而无功用；乃至遍空毛端量 现代汉语译本 示现无量佛事，自在无碍，利益成就一切众生，皆令悟入无量深妙解脱之门。 当时，德藏菩萨（菩萨名，意为具有德行宝藏的菩萨）修菩提行，尚未圆满，于是问普贤菩萨摩诃萨（菩萨名，意为具有普遍贤德的大菩萨）说：‘如来现在所入的三昧（佛教禅定的一种，指心专注于一境而不散乱的状态），其名称是什么？又是如何能在十方一切世界，自在示现种种佛事，度脱众生的呢？’ 当时，普贤菩萨告诉德藏菩萨说：‘仔细听，仔细听！我将为你解说。’ 当时，诸位菩萨一心瞻仰，同声赞叹说：‘问得好啊！如此甚深微妙，尊者普贤一切知见，现在应当为我们演说。’ 随即，大地发生六种震动，天空降下美妙的花朵，一切众生的烦恼和痛苦，都稍微得到休息。普贤菩萨说：‘佛子！此三昧名为如来不可思议境界，也就是一切诸佛的菩提（觉悟的智慧），因为诸如来常常安住于此。世尊从燃灯佛（过去佛名）那里得到授记后，就进入此定，常常无须功用，自然应现无量佛事，比如在虚空一毛端的地方，有如一切佛刹微尘数一样多的诸佛世界。在这些世界中，或者示现生于兜率天（欲界天之一），或者从那里逝世下生入胎，或者示现刚出生就走七步，自己说我现在就是生死的边际，或者示现在宫中出家苦行，或者示现降伏魔众成就等正觉（无上正等正觉），转妙法轮（宣讲佛法），或者示现住世经历无量劫度化众生，使他们都脱离痛苦，或者又示现进入涅槃（寂灭），或者一切劫为一刹那，或者一刹那为一切劫，劫与刹那之间没有增加也没有减少。乃至一切众生没有完全解脱，刹那刹那之间，同时普遍在这些世界，常常做着这样的种种佛事，不曾休息而无须功用。就像那虚空一毛端的地方，无量佛刹中，念念普遍示现诸佛种种威仪法则，而无须功用；乃至遍满虚空毛端量的地方，都是如此。’