Chinese
大正藏第 15 册 No. 0644 佛说金刚三昧本性清净不坏不灭经 No. 644 佛说金刚三昧本性清净不坏不灭经 失译经人名今附三秦录 如是我闻： 一时佛在毗耶离国大林精舍重阁讲堂，与大比丘众五千人俱，尊者摩诃迦叶、尊者舍利弗、尊者大目揵连、尊者摩诃迦旃延等众所知识，菩萨摩诃萨万八千人俱，其名曰：文殊师利菩萨、梵德菩萨、光德菩萨、星德菩萨、师子王菩萨、师子藏菩萨、妙音声菩萨、白香象菩萨、金刚幢菩萨、解脱月菩萨、须弥相菩萨、弥勒菩萨摩诃萨，皆如是等上首者也。他方复有慧德菩萨、星德菩萨、常庄严菩萨、普光菩萨、普贤菩萨、满月菩萨、观世音菩萨、大势至菩萨、妙音菩萨、虚空藏菩萨、净音声菩萨，如是等菩萨摩诃萨万八千人俱，梵释护世天王无数天子俱，难陀龙王、跋难陀龙王，与四大龙王及其眷属百千诸龙，各持如意珠王以供养佛。乾闼婆王、阿修罗王、迦楼罗王、摩睺罗伽王、大力鬼王，各与眷属其数无量，持坚黑沉水及海此岸栴檀杂香供养于佛。他方梵王名曰广目，与思益、网明十千梵俱，持天曼陀罗华、摩诃曼陀罗华，以散佛上及诸大众，诸梵所散微妙天华，柔软鲜明甚可爱乐，当于佛上化成华帐，显发 现代汉语译本 《佛说金刚三昧本性清净不坏不灭经》 失译者，现依《三秦录》补入。 我是这样听说的： 一时，佛在毗耶离国（Vaishali，古印度城市）大林精舍的重阁讲堂，与五千位大比丘众在一起，包括尊者摩诃迦叶（Mahakasyapa，佛教重要弟子）、尊者舍利弗（Sariputra，智慧第一的弟子）、尊者大目犍连（Mahamaudgalyayana，神通第一的弟子）、尊者摩诃迦旃延（Mahakatyayana，论议第一的弟子）等众所熟知的大阿罗汉。还有一万八千位菩萨摩诃萨在一起，他们的名字是：文殊师利菩萨（Manjusri，智慧的象征）、梵德菩萨（Brahmadatta）、光德菩萨（Prabhakara）、星德菩萨（Tarakatara）、师子王菩萨（Simharaja）、师子藏菩萨（Simhagupta）、妙音声菩萨（Manjusvara）、白香象菩萨（Sveta-gandha-hasti）、金刚幢菩萨（Vajradhvaja）、解脱月菩萨（Muktichandra）、须弥相菩萨（Sumeru-rupa）、弥勒菩萨摩诃萨（Maitreya，未来佛），这些都是上首的菩萨。其他方还有慧德菩萨（Matimati）、星德菩萨（Tarakatara）、常庄严菩萨（Nitya-alamkara）、普光菩萨（Samanta-prabha）、普贤菩萨（Samantabhadra，大行愿的象征）、满月菩萨（Purna-chandra）、观世音菩萨（Avalokitesvara，慈悲的象征）、大势至菩萨（Mahasthamaprapta，光明的象征）、妙音菩萨（Manjusvara）、虚空藏菩萨（Akasagarbha，福德的象征）、净音声菩萨（Visuddha-svara），像这样的菩萨摩诃萨有一万八千人。还有梵天、释天、护世天王以及无数的天子，难陀龙王（Nanda，龙王名）、跋难陀龙王（Upananda，龙王名），与四大龙王及其眷属成百上千的龙，各自拿着如意珠王来供养佛。乾闼婆王（Gandharva，天上的音乐家）、阿修罗王（Asura，好战的神）、迦楼罗王（Garuda，金翅鸟神）、摩睺罗伽王（Mahoraga，大蟒神）、大力鬼王，各自与他们的眷属，数量无量，拿着坚黑沉水和海此岸的旃檀杂香来供养佛。他方世界的梵天王，名叫广目（Virupaksha），与思益梵天、网明梵天等一万梵天一起，拿着天上的曼陀罗华（Mandala，花名）、摩诃曼陀罗华（Mahamandala，大曼陀罗花），散在佛和大众的身上。这些梵天所散的微妙天华，柔软鲜明，非常可爱，在佛的上方化成华帐，显现光明。
English
English version The Sutra of the Buddha's Discourse on the Vajra Samadhi of the Original Nature, Pure, Imperishable, and Undying Translator lost; name now supplemented from the 'Record of the Three Qin'. Thus have I heard: At one time, the Buddha was in the great forest monastery in Vaishali (Vaishali, an ancient Indian city), in the multi-storied lecture hall, together with five thousand great Bhikshus (monks), including the venerable Mahakasyapa (Mahakasyapa, a prominent Buddhist disciple), the venerable Sariputra (Sariputra, the disciple foremost in wisdom), the venerable Mahamudgalyayana (Mahamaudgalyayana, the disciple foremost in supernatural powers), the venerable Mahakatyayana (Mahakatyayana, the disciple foremost in debate), and other well-known great Arhats. There were also eighteen thousand Bodhisattva Mahasattvas (great enlightened beings) together, whose names were: Manjusri Bodhisattva (Manjusri, symbol of wisdom), Brahmadatta Bodhisattva, Prabhakara Bodhisattva, Tarakatara Bodhisattva, Simharaja Bodhisattva, Simhagupta Bodhisattva, Manjusvara Bodhisattva, Sveta-gandha-hasti Bodhisattva, Vajradhvaja Bodhisattva, Muktichandra Bodhisattva, Sumeru-rupa Bodhisattva, Maitreya Bodhisattva Mahasattva (Maitreya, the future Buddha), all of whom were foremost among the Bodhisattvas. From other directions, there were also Matimati Bodhisattva, Tarakatara Bodhisattva, Nitya-alamkara Bodhisattva, Samanta-prabha Bodhisattva, Samantabhadra Bodhisattva (Samantabhadra, symbol of great vows), Purna-chandra Bodhisattva, Avalokitesvara Bodhisattva (Avalokitesvara, symbol of compassion), Mahasthamaprapta Bodhisattva (Mahasthamaprapta, symbol of light), Manjusvara Bodhisattva, Akasagarbha Bodhisattva (Akasagarbha, symbol of merit), Visuddha-svara Bodhisattva, and so on, eighteen thousand Bodhisattva Mahasattvas in all. There were also Brahma, Sakra, the Guardian Kings of the World, and countless Devas (heavenly beings); Nanda Dragon King (Nanda, name of a dragon king), Upananda Dragon King (Upananda, name of a dragon king), and the Four Great Dragon Kings with their hundreds of thousands of dragons, each holding wish-fulfilling Mani jewels to offer to the Buddha. The Gandharva King (Gandharva, celestial musician), the Asura King (Asura, a warlike deity), the Garuda King (Garuda, the golden-winged bird), the Mahoraga King (Mahoraga, great serpent deity), and the powerful Ghost King, each with their countless retinues, holding solid black aloeswood and sandalwood mixed incense from the shore of the sea to offer to the Buddha. From another world, the Brahma King named Virupaksha (Virupaksha), together with the Brahma named Suchinta, the Brahma named Jaliniprabha, and ten thousand other Brahmas, holding heavenly Mandala flowers (Mandala, name of a flower) and Maha-mandala flowers (Mahamandala, great Mandala flower), scattered them upon the Buddha and the assembly. These subtle heavenly flowers scattered by the Brahmas, soft, bright, and very lovely, transformed into a flower canopy above the Buddha, manifesting light. -------------------------------------------------------------------------------- 光饰重阁讲堂，犹如净国七宝庄严。
Chinese
尔时世尊从精舍出往诣法座，自敷尼师坛结加趺坐，入灭意三昧身心不动。从灭意三昧起，入师子吼意三昧。从师子吼意三昧起，入师子奋迅王三昧。从师子奋迅王三昧起，入大光明王三昧。从大光明王三昧起，入大悲王相三昧。从大悲王相三昧起，入无缘慈想三昧。从无缘慈想三昧起，入胜意慈三昧。从胜意慈三昧起，入大空三昧。从大空三昧起，入如相三昧。从如相三昧起，入解脱相三昧。从解脱相三昧起，入不坏不灭王三昧。从不坏不灭王三昧起，入金刚三昧。从金刚三昧起，入大空涅槃相三昧。 尔时世尊从诸三昧起，遍身放光，其光如云，入佛面门从佛顶出，如金刚幢住于虚空，普照大会及毗耶离城重阁讲堂，犹白宝色。一切大众睹此相时，弥勒即从坐起，偏袒右肩绕佛七匝，顶礼佛足右膝着地，而白佛言：“世尊！如来大仙，今日何故入胜三昧，光明益显昔所未有？必当为诸法王子说法王位法王地行。云何菩萨摩诃萨住首楞严三昧？以何庄严、以何方便、修何智慧得住金刚三昧，即得成就阿耨多罗三藐三菩提？”是时大众闻弥勒菩萨问佛此义，皆大欢喜，异口同音赞弥勒菩萨：“善哉善哉！法王子！乃能问佛如是大义。” 尔时世尊告弥勒菩萨： 现代汉语译本 光亮华丽的重阁讲堂，就像清净佛国一样用七宝装饰得庄严肃穆。 这时，世尊从精舍出来，前往法座，自己铺设尼师坛（坐具），结跏趺坐，进入灭意三昧（止息意念的禅定），身心不动。从灭意三昧出定后，进入师子吼意三昧（如狮子吼般威猛的禅定）。从师子吼意三昧出定后，进入师子奋迅王三昧（如狮子迅猛跃进的禅定）。从师子奋迅王三昧出定后，进入大光明王三昧（具有大光明之王的禅定）。从大光明王三昧出定后，进入大悲王相三昧（具有大悲之王的禅定）。从大悲王相三昧出定后，进入无缘慈想三昧（不带任何条件的慈悲禅定）。从无缘慈想三昧出定后，进入胜意慈三昧（殊胜意念的慈悲禅定）。从胜意慈三昧出定后，进入大空三昧（体悟空性的禅定）。从大空三昧出定后，进入如相三昧（体悟事物本然如是的禅定）。从如相三昧出定后，进入解脱相三昧（体悟解脱之相的禅定）。从解脱相三昧出定后，进入不坏不灭王三昧（体悟不生不灭之王的禅定）。从不坏不灭王三昧出定后，进入金刚三昧（如金刚般坚固的禅定）。从金刚三昧出定后，进入大空涅槃相三昧（体悟大空涅槃之相的禅定）。 这时，世尊从各种三昧出定，遍身放出光明，那光明像云一样，从佛的面门进入，从佛的头顶出来，像金刚幢一样矗立在虚空中，普遍照耀着大会以及毗耶离城（Vaisali）的重阁讲堂，如同白宝的颜色。一切大众看到这种景象时，弥勒（Maitreya）菩萨立即从座位上站起来，偏袒右肩，绕佛七圈，顶礼佛足，右膝着地，对佛说：‘世尊！如来大仙，今天为什么进入殊胜的三昧，光明更加显著，是过去所没有的？必定是为诸位法王子宣说法王之位、法王之地之行。菩萨摩诃萨如何安住首楞严三昧（Surangama Samadhi）？以什么来庄严、以什么方便、修习什么智慧才能安住金刚三昧，从而成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？’这时，大众听到弥勒菩萨向佛请问这个道理，都非常欢喜，异口同声地赞叹弥勒菩萨：‘善哉善哉！法王子！竟然能够向佛请问这样的大义。’ 这时，世尊告诉弥勒菩萨：
English
English version The brightly adorned double-storied lecture hall was as magnificent as a pure land decorated with the seven treasures. At that time, the World Honored One emerged from the monastery and proceeded to the Dharma seat. He spread his nisidana (sitting cloth), sat in the lotus position, and entered the Samadhi of Cessation of Thought, his body and mind motionless. Emerging from the Samadhi of Cessation of Thought, he entered the Samadhi of the Lion's Roar. Emerging from the Samadhi of the Lion's Roar, he entered the Samadhi of the Lion's Vigorous Advance. Emerging from the Samadhi of the Lion's Vigorous Advance, he entered the Samadhi of the Great Light King. Emerging from the Samadhi of the Great Light King, he entered the Samadhi of the Great Compassion King. Emerging from the Samadhi of the Great Compassion King, he entered the Samadhi of Unconditional Loving-kindness. Emerging from the Samadhi of Unconditional Loving-kindness, he entered the Samadhi of Supreme Loving-kindness. Emerging from the Samadhi of Supreme Loving-kindness, he entered the Samadhi of Great Emptiness. Emerging from the Samadhi of Great Emptiness, he entered the Samadhi of Suchness. Emerging from the Samadhi of Suchness, he entered the Samadhi of Liberation. Emerging from the Samadhi of Liberation, he entered the Samadhi of the Imperishable and Undying King. Emerging from the Samadhi of the Imperishable and Undying King, he entered the Vajra Samadhi. Emerging from the Vajra Samadhi, he entered the Samadhi of the Great Empty Nirvana. At that time, the World Honored One arose from all the Samadhis, emitting light from his entire body. The light was like clouds, entering the Buddha's face and emerging from the crown of his head, standing in the void like a vajra banner, universally illuminating the assembly and the double-storied lecture hall in the city of Vaisali (毗耶离城), like the color of white treasure. When the entire assembly beheld this sign, Maitreya (弥勒) immediately arose from his seat, bared his right shoulder, circumambulated the Buddha seven times, prostrated himself at the Buddha's feet, knelt on his right knee, and said to the Buddha: 'World Honored One! Great Immortal of the Tathagata, why today do you enter such supreme Samadhis, with light more brilliant than ever before? Surely it is to expound for the Dharma princes the Dharma King's position, the Dharma King's land, and the Dharma King's conduct. How does a Bodhisattva-Mahasattva abide in the Surangama Samadhi (首楞严三昧)? With what adornments, with what skillful means, cultivating what wisdom, can one abide in the Vajra Samadhi and thereby attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment)?' At that time, the assembly, hearing Maitreya Bodhisattva ask the Buddha this question, were all greatly delighted and praised Maitreya Bodhisattva in unison: 'Excellent, excellent! Dharma Prince! You are able to ask the Buddha about such great meaning.' At that time, the World Honored One said to Maitreya Bodhisattva: --------------------------------------------------------------------------------
Chinese
“谛听谛听，善思念之！今当为汝分别解说菩萨所行功德地法。初地菩萨犹如初月，光明未显，然其明相皆悉具足，二地菩萨如五日月，三地菩萨如八日月，四地菩萨如九日月，五地菩萨如十日月，六地菩萨如十一日月，七地菩萨如十二日月，八地菩萨如十三日月，九地菩萨如十四日月，十地菩萨如十五日月，圆满可观明相具足，其心淡泊安住不动，不没不退住首楞严三昧。菩萨住首楞严三昧已，如月天子十宝为宫，生十宝树，月精摩尼以为树果。此珠力故，月天子宫行阎浮提普施清凉，菩萨摩诃萨住首楞严三昧亦复如是。 “弥勒当知！菩萨摩诃萨住首楞严三昧已，修百三昧门，然后乃入金刚三昧。何等为百？一者性空王三昧，二者空海三昧，三者空界三昧，四者灭空意三昧，五者大空三昧，六者不住空相三昧，七者不见心相三昧，八者智印空相三昧，九者虚空不住相三昧，十者空王不坏灭相三昧，十一者大强勇猛力王三昧，十二者华严三昧，十三者普现色身光明王三昧，十四者日光三昧，十五者日藏三昧，十六者日光赫奕三昧，十七者普日三昧，十八者集音声三昧，十九者默然光三昧，二十者灭境界相三昧，二十一者动相三昧，二十二者大动相三昧，二十三者遍动相三昧，二十四者普遍动相三昧，二十五者 现代汉语译本： ‘仔细听，仔细听，好好地思考！现在我将为你们分别解说菩萨所修行的功德地法。初地菩萨就像新月，光明还不明显，但其光明的征兆都已完全具备。二地菩萨像五日之月，三地菩萨像八日之月，四地菩萨像九日之月，五地菩萨像十日之月，六地菩萨像十一日之月，七地菩萨像十二日之月，八地菩萨像十三日之月，九地菩萨像十四日之月，十地菩萨像十五日之月，圆满而可观，光明的征兆完全具备，其心清净淡泊，安住不动，不沉没也不退转，安住于首楞严三昧（Śūraṅgama-samādhi）。菩萨安住于首楞严三昧后，就像月天子以十宝为宫殿，生长出十宝树，以月精摩尼为树的果实。凭借这宝珠的力量，月天子的宫殿在阎浮提（Jambudvīpa）普施清凉，菩萨摩诃萨（bodhisattva-mahāsattva）安住于首楞严三昧也是如此。 ‘弥勒（Maitreya）啊，你应该知道！菩萨摩诃萨安住于首楞严三昧后，修习一百种三昧门，然后才进入金刚三昧。这一百种三昧是什么呢？一是性空王三昧，二是空海三昧，三是空界三昧，四是灭空意三昧，五是大空三昧，六是不住空相三昧，七是不见心相三昧，八是智印空相三昧，九是虚空不住相三昧，十是空王不坏灭相三昧，十一是大强勇猛力王三昧，十二是华严三昧，十三是普现色身光明王三昧，十四是日光三昧，十五是日藏三昧，十六是日光赫奕三昧，十七是普日三昧，十八是集音声三昧，十九是默然光三昧，二十是灭境界相三昧，二十一是动相三昧，二十二是大动相三昧，二十三是遍动相三昧，二十四是普遍动相三昧，二十五是……’