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大正藏第 15 册 No. 0621 佛说佛印三昧经 No. 621 佛说佛印三昧经一卷 后汉安息国三藏安世高译 佛在罗阅祇耆阇崛山中，时摩诃比丘僧万二千人皆阿罗汉，时诸菩萨有四百亿万人，皆贤者如弥勒辈也。及八方上下诸菩萨，稍增无央数不可复计，皆飞到佛所，前以头面着佛足，起绕佛七匝却坐，上下相次，百亿万重不可复胜数。文殊师利菩萨最高才第一，光明智慧与诸菩萨绝异，无能及者。 时佛坐三昧，佛身神外衣中衣，佛坐光照悉不现，即八方上下无数佛国悉皆明，诸有佛国皆自然供养诸佛、菩萨及辟支佛、罗汉、诸比丘僧。八方上下无数诸佛，各遣诸菩萨飞到佛所，坐处边坐。诸菩萨皆会，其数如恒水边流沙，一沙者为一菩萨。如是四十恒边沙，皆悉上下相次。一菩萨者，自然坐一大莲华上。佛都却化天地界，数千万里诸菩萨皆坐，满其中已。 弥勒菩萨等及舍利弗，即前叉手，问文殊师利菩萨言：“仁者最高才！佛向者三昧，今皆不现，不知所至。疑当有意，愿欲闻之。” 文殊师利谓弥勒言：“仁者高才！且暮当作佛，舍利弗者，卿是佛弟子，得罗汉道最智慧才猛，何不各自一心坐禅，推索佛身神知何如行乎？”即诸菩萨及 现代汉语译本： 《佛说佛印三昧经》 后汉安息国三藏安世高译 佛陀在罗阅祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鹫峰山）中，当时有大比丘僧一万二千人，他们都是阿罗汉（Arhat）。当时的菩萨有四百亿万人，都是贤者，如同弥勒（Maitreya）菩萨等。以及八方上下诸方的菩萨，逐渐增多到无法计算的数量，都飞到佛陀所在之处，用头面触碰佛陀的脚，起身绕佛七圈后退坐下，上下相连，重重叠叠数以百亿万计，无法胜数。文殊师利（Mañjuśrī）菩萨是最高才智的第一人，光明智慧与诸位菩萨截然不同，没有人能够比得上。 当时佛陀入于三昧（Samādhi），佛陀的身光、外衣、中衣，以及佛陀的座位光明都隐没不现，随即八方上下无数佛国都变得明亮，所有佛国都自然供养诸佛、菩萨以及辟支佛（Pratyekabuddha）、罗汉、诸比丘僧。八方上下无数诸佛，各自派遣诸位菩萨飞到佛陀所在之处，在座位旁边坐下。诸位菩萨都聚集在一起，他们的数量如同恒河边的流沙，每一粒沙代表一位菩萨。像这样四十条恒河边的沙数，都上下相连。每一位菩萨，自然地坐在一朵大莲花上。佛陀完全变化天地界，数千万里的范围内都坐满了诸位菩萨。 弥勒菩萨等以及舍利弗（Śāriputra），随即上前合掌，问文殊师利菩萨说：‘仁者是最高才智之人！佛陀刚才所入的三昧，现在都隐没不现，不知道去了哪里。怀疑其中必有深意，希望能够听闻。’ 文殊师利对弥勒说：‘仁者是高才之人！不久之后您将成佛，舍利弗，您是佛陀的弟子，证得阿罗汉道，拥有最智慧和勇猛的才能，为何不各自一心坐禅，推究探索佛陀的身神去了哪里呢？’随即诸位菩萨以及...
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English version: The Buddha Speaks the Buddha Imprint Samadhi Sutra Translated by An Shih-kao, a Tripiṭaka Master from Parthia during the Later Han Dynasty The Buddha was in Rāmagṛha (Rajgir, City of Kings) on Gṛdhrakūṭa Mountain (Vulture Peak Mountain). At that time, there were twelve thousand great Bhikṣu (monks) who were all Arhats (worthy ones). There were also four hundred billion Bodhisattvas (enlightenment beings), all virtuous ones like Maitreya (the future Buddha). Additionally, Bodhisattvas from the eight directions, above and below, gradually increased to an immeasurable number. They all flew to where the Buddha was, touched the Buddha's feet with their heads, arose, circumambulated the Buddha seven times, and then sat down, one above the other, in hundreds of billions of layers, an uncountable number. Mañjuśrī (Manjushri) Bodhisattva was the foremost in highest talent, his light and wisdom far surpassing all other Bodhisattvas, with no one able to match him. At that time, the Buddha was in Samādhi (meditative absorption). The Buddha's body light, outer robe, inner robe, and the light from the Buddha's seat all became invisible. Immediately, countless Buddha lands in the eight directions, above and below, all became bright. All Buddha lands naturally made offerings to all Buddhas, Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Arhats, and all Bhikṣu Sangha (monastic communities). Countless Buddhas in the eight directions, above and below, each sent Bodhisattvas to fly to where the Buddha was, sitting beside the seats. All the Bodhisattvas gathered together, their number like the sands of the Ganges River. Each grain of sand represented a Bodhisattva. Like this, the number of sands from forty Ganges Rivers were all connected one above the other. Each Bodhisattva naturally sat on a large lotus flower. The Buddha completely transformed the realms of heaven and earth, and within tens of millions of miles, all the Bodhisattvas were seated, filling it completely. Maitreya Bodhisattva and Śāriputra (Sariputta), then stepped forward, joined their palms, and asked Mañjuśrī Bodhisattva, 'Virtuous one, you are the foremost in highest talent! The Samadhi that the Buddha entered just now has become invisible, and we do not know where it has gone. We suspect there must be a profound meaning, and we wish to hear it.' Mañjuśrī said to Maitreya, 'Virtuous one, you are a person of high talent! You will soon become a Buddha. Śāriputra, you are a disciple of the Buddha, having attained the path of Arhat, possessing the most wisdom and courageous talent. Why do you not each sit in meditation with one mind, investigating and exploring where the Buddha's body and spirit have gone?' Then all the Bodhisattvas and... --------------------------------------------------------------------------------
Chinese
阿罗汉等，无央数皆坐一心，推索八方上下无数诸佛国无穷无极，无有能知佛身神处者。弥勒菩萨等，舍利弗等，复长跪叉手，问文殊师利菩萨：“我等一心推索佛身神，无能知处者，愿欲知其说。” 文殊师利言：“皆悉安坐须臾顷，自当来还。” 闻佛还剧坐，座中皆见佛来还，时皆欢喜，起为佛作礼，礼弥勒菩萨等、舍利弗等，前长跪叉手问佛：“向者三昧时，佛身神外衣中衣皆悉不现，亦不知如行。我等共一心禅索佛身神，八方上下无穷无极，了不知佛处，愿从佛闻。” 佛言：“所至到处者大深，非汝曹所知也，独诸佛自知之耳。”佛言：“三昧者甚难值也，与相值闻知者，甚快不可言也。所以者何？甚难闻也。” 佛言：“诸菩萨求道，奉行六波罗蜜不毁失，千亿万劫尚不能得；值佛三昧时，亦不能得闻知佛三昧名也。复行六波罗蜜精进不懈，三千亿万劫，闻佛三昧名，与相值尚复不信向之有也。复行六波罗蜜不毁失，七千亿万劫，闻佛三昧者，尚复不信向之有也。复行六波罗蜜不毁失，八千亿万劫，闻佛三昧名者，乃信向值之耳。信向有者，一时之间若与相值者，心中欢喜踊跃，一日一夜，胜复行六波罗蜜却后三千亿万劫也。所以者何？闻知三昧者，其后求道得佛疾。佛三昧 现代汉语译本 阿罗汉（Arahan），以及其他无数的圣者都一心端坐，探寻八方上下无数佛国，却没有任何人能够知晓佛陀身在何处，神力显现于何处。弥勒菩萨（Maitreya Bodhisattva）等，舍利弗（Sariputra）等，再次长跪合掌，向文殊师利菩萨（Manjusri Bodhisattva）请教：‘我们一心探寻佛陀的身神所在，却无法得知，希望能够听闻其中的缘由。’ 文殊师利菩萨说：‘请各位都安坐片刻，佛陀自然会回来。’ 大家听到佛陀将要回来，更加端正地坐好。座中的人都看见佛陀回来了，当时都非常欢喜，起身向佛陀行礼。弥勒菩萨等、舍利弗等，上前长跪合掌问佛：‘刚才入三昧（Samadhi）时，佛陀的身外衣、中衣都消失不见，也不知道去了哪里。我们共同一心禅定探寻佛陀的身神所在，探寻八方上下无穷无尽之处，始终无法得知佛陀的去处，希望能够从佛陀那里听闻其中的缘由。’ 佛陀说：‘所到达的地方非常深奥，不是你们所能了解的，只有诸佛才能自己知道。’佛陀说：‘三昧非常难以遇到，能够遇到并且听闻了解的人，是非常快乐难以言喻的。这是为什么呢？因为三昧非常难以听闻。’ 佛陀说：‘诸位菩萨求道，奉行六波罗蜜（Six Paramitas）而不毁坏缺失，即使经过千亿万劫也尚且不能得到；遇到佛陀入三昧时，也不能够听闻知晓佛陀三昧的名字。再次奉行六波罗蜜，精进不懈，经过三千亿万劫，即使听闻佛陀三昧的名字，遇到时仍然不相信有这回事。再次奉行六波罗蜜而不毁坏缺失，经过七千亿万劫，即使听闻佛陀三昧，仍然不相信有这回事。再次奉行六波罗蜜而不毁坏缺失，经过八千亿万劫，听闻佛陀三昧的名字，才相信并且遇到它。相信并且遇到它的人，一时之间如果能够遇到，心中欢喜踊跃，一日一夜的功德，胜过再次奉行六波罗蜜，超过三千亿万劫。这是为什么呢？因为听闻了解三昧的人，之后求道成佛会非常迅速。’佛陀的三昧……
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English version Arahants (Arahan), and countless other saints, all sat with one mind, searching the countless Buddha lands in the eight directions, above and below, yet no one could know where the Buddha's body was or where his divine power manifested. Maitreya Bodhisattva (Maitreya Bodhisattva) and Sariputra (Sariputra), among others, knelt again, joined their palms, and asked Manjusri Bodhisattva (Manjusri Bodhisattva): 'We have been searching with one mind for the location of the Buddha's body and spirit, but we cannot find it. We wish to hear the reason for this.' Manjusri Bodhisattva said, 'Please all be seated for a moment, and the Buddha will naturally return.' Upon hearing that the Buddha was about to return, everyone sat even more upright. Everyone in the assembly saw the Buddha return, and at that moment, they were all overjoyed and rose to pay homage to the Buddha. Maitreya Bodhisattva, Sariputra, and others stepped forward, knelt, joined their palms, and asked the Buddha: 'Earlier, during the Samadhi (Samadhi), the Buddha's outer and inner robes disappeared, and we did not know where he went. We have been searching together with one mind in meditation for the location of the Buddha's body and spirit, exploring the endless reaches of the eight directions, above and below, but we still cannot find the Buddha's whereabouts. We hope to hear the reason for this from the Buddha.' The Buddha said, 'The place reached is very profound, not something you can understand. Only the Buddhas themselves know it.' The Buddha said, 'Samadhi is very difficult to encounter, and to encounter and hear and understand it is extremely joyful and indescribable. Why is this? Because Samadhi is very difficult to hear about.' The Buddha said, 'If bodhisattvas seek the Way, uphold the Six Paramitas (Six Paramitas) without breaking or losing them, even after billions of kalpas, they still may not attain it. When encountering the Buddha in Samadhi, they may not even hear or know the name of the Buddha's Samadhi. If they again practice the Six Paramitas with diligence and without懈怠, after three billion kalpas, even if they hear the name of the Buddha's Samadhi, they still may not believe it when they encounter it. If they again practice the Six Paramitas without breaking or losing them, after seven billion kalpas, even if they hear of the Buddha's Samadhi, they still may not believe it. If they again practice the Six Paramitas without breaking or losing them, after eight billion kalpas, upon hearing the name of the Buddha's Samadhi, they will then believe and encounter it. Those who believe and encounter it, if they can encounter it in a single moment, their hearts will be filled with joy and elation, and the merit of one day and one night will surpass practicing the Six Paramitas again for more than three billion kalpas. Why is this? Because those who hear and understand Samadhi will attain Buddhahood quickly in their subsequent pursuit of the Way.' The Buddha's Samadhi... --------------------------------------------------------------------------------
Chinese
名者，是摩诃般若波罗蜜经智慧印也。菩萨求道，得闻摩诃般若波罗蜜经智慧印者，大善不可得闻也。菩萨求道欲得作佛，要当得摩诃般若波罗蜜经。摩诃般若波罗蜜经者，是八方上下诸佛大父母也。得摩诃般若波罗蜜经，乃得作佛耳。菩萨求道，要当积功累德满，乃闻摩诃般若波罗蜜经耳。菩萨求道，不得摩诃般若波罗蜜经者，不得作佛也。” 佛言：“其有善男子善女人，信向有佛三昧经名，对其跪拜慈心欢喜者，其人即得其福，后世亦复得其福，寿终尽生天上作天王，寿尽下生世间，复作遮迦越王。如是寿终生天上，天上寿终下生王侯家，展转天道人道中，终不复更泥犁、禽兽、薜荔、鬼神、龙，却后无数劫皆当作佛。其有闻三昧名，小有狐疑不信大如毛发者，其人寿终已入十八泥犁中，烧煮终无有出时。然后得出求道者，未央作佛也。所以者何？佛三昧经，是八方上下诸佛要决印明也。” 佛言：“我所语如是，汝曹皆当信之无得疑也。谁当证明之者？独有四十恒水边流沙诸菩萨，是我小弟，皆证明之耳。” 佛说经已，文殊师利菩萨等、弥勒菩萨等，舍利弗阿罗汉等，及诸天人民，闻经皆大欢喜，起为佛作礼。 佛说佛印三昧经 现代汉语译本： ‘名’，指的是《摩诃般若波罗蜜经》（Mahā-prajñāpāramitā-sūtra，伟大的智慧完成之经）的智慧印。菩萨寻求佛道，如果能够听闻《摩诃般若波罗蜜经》的智慧印，这是非常难得的大善事。菩萨寻求佛道想要成佛，必须要得到《摩诃般若波罗蜜经》。《摩诃般若波罗蜜经》，是十方诸佛的大父母。得到《摩诃般若波罗蜜经》，才能成佛。菩萨寻求佛道，必须要积累足够的功德，才能听闻《摩诃般若波罗蜜经》。菩萨寻求佛道，如果不能得到《摩诃般若波罗蜜经》，就不能成佛。 佛说：‘如果有善男子、善女人，信仰并向往名为‘佛三昧经’的经典，对其跪拜，以慈悲心欢喜，这个人就能得到福报，后世也能得到福报，寿命终结后会生到天上做天王，天上的寿命终结后会下生到世间，再次做转轮圣王（Cakravartin-rāja）。这样，寿命终结后生到天上，天上的寿命终结后下生到王侯家，在天道和人道中轮转，最终不会再堕入地狱（Niraya）、禽兽道、薜荔道、鬼神道、龙道，经过无数劫后都会成佛。如果有人听到‘三昧’（Samādhi，专注）的名字，稍微有些狐疑，不相信哪怕像毛发一样细微的程度，这个人寿命终结后会进入十八层地狱中，遭受烧煮，永远没有出来的时候。然后即使能够出来寻求佛道，最终也无法成佛。这是为什么呢？因为‘佛三昧经’，是十方诸佛重要的决断和印证。’ 佛说：‘我所说的是真实的，你们都应当相信，不要怀疑。谁能证明这些呢？只有四十恒河沙数边的流沙河诸菩萨，是我的小弟，他们都可以证明这些。’ 佛说完这部经后，文殊师利菩萨（Mañjuśrī Bodhisattva）等、弥勒菩萨（Maitreya Bodhisattva）等、舍利弗阿罗汉（Śāriputra Arhat）等，以及诸天人民，听了这部经都非常欢喜，起身为佛作礼。 《佛说佛印三昧经》