Chinese
初入如来密藏根本句也。菩萨若入是初根本句，是菩萨能成就如来秘密藏法。” 世尊说入如来密藏初句法时，六万众生及天与人发于无上正真道心，十千菩萨得无生法忍，五百比丘不受诸法、永尽诸漏、心得解脱。 时此三千大千世界，六种震动大光普照，人天伎乐不鼓自鸣，人、天、阿修罗等，同声三唱作如是言：“其有众生得闻于是如来密藏法快得善利，若有书写、受持、读诵，如说修行，是等众生皆当不失如是如来秘密藏法。” 尔时无量志庄严王菩萨闻是如来密藏法已，即作是念：“我今当以何等供具供养如来、应供、正遍觉？”复作是念：“外物易舍、内事难舍，我今当以自身奉供如来世尊！”即升虚空而说偈言： “我今奉独觉， 以自身供养； 以此无上舍， 愿令如导师。 财供二足尊， 此事不为难； 云何为希有？ 所谓身供养。 我今供无等， 自身奉遍眼； 为世人天供， 如大智师子。” 尔时无量志庄严王菩萨即便放身投如来上。当于尔时，以佛神力，未曾有华——异华异色，甚为鲜净极妙端严——散如来上。是菩萨身又不坠地亦不现空，此诸华等至佛身上，即复还踊住虚空中，成大华盖覆四天下。是华盖中垂悬华贯出大光明，是 现代汉语译本：这是初入如来密藏（Tathāgata-guhya-dhātu，如来秘密藏）的根本句。菩萨如果能够进入这个最初的根本句，就能成就如来的秘密藏法。 世尊宣说进入如来密藏初句法的时候，六万众生以及天人和阿修罗发起了无上正真道心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），一万菩萨证得了无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的领悟），五百比丘不受诸法的影响，永远断尽了所有烦恼，心得解脱。 当时，这个三千大千世界发生了六种震动，大光明普遍照耀，人天伎乐无需敲击自然鸣响，人、天、阿修罗等一同发出声音，三次唱言：‘如果有众生能够听闻到这个如来密藏法，真是获得了极大的利益。如果有人书写、受持、读诵，并且按照所说的去修行，这些众生都将不会失去这个如来秘密藏法。’ 当时，无量志庄严王菩萨（Ananta-mati-vyūha-rāja Bodhisattva）听闻了这个如来密藏法后，立刻这样想：‘我现在应当用什么样的供具来供养如来（Tathāgata）、应供（Arhat）、正遍觉（Samyak-saṃbuddha）呢？’他又想：‘外在的物品容易舍弃，内在的事物难以舍弃，我现在应当用自己的身体来奉献供养如来世尊！’于是他升到空中，说了这样的偈颂： ‘我现在奉献独觉（Pratyekabuddha），用自己的身体来供养；用这种无上的舍弃，愿能像如导师（Tathāgata）一样。用财物供养二足尊（dvipāda-śreṣṭha，佛的尊称），这件事并不难；什么才是稀有的呢？就是用身体来供养。我现在供养无与伦比的佛，用自己的身体奉献给遍眼（samanta-netra，佛的眼睛能遍观一切）的佛；为了世间人天的供养，如同大智师子（mahā-jñānin siṃha，比喻佛的智慧如狮子般勇猛）。’ 当时，无量志庄严王菩萨立刻放身投向如来。就在那个时候，凭借佛的神力，出现了前所未有的花——奇异的花，奇异的颜色，非常鲜艳洁净，极其美妙端庄——散落在如来身上。这位菩萨的身体既没有坠落地面，也没有消失在空中，这些花朵到了佛的身上，又重新涌起，停留在虚空中，形成巨大的华盖，覆盖了四天下。这个华盖中垂挂着花串，发出巨大的光明。
English
English version: This is the fundamental phrase for initially entering the Tathāgata-guhya-dhātu (Tathāgata's Secret Treasury). If a Bodhisattva can enter this initial fundamental phrase, that Bodhisattva can accomplish the secret treasury Dharma of the Tathāgata. When the World Honored One spoke about the Dharma of the initial phrase for entering the Tathāgata's Secret Treasury, sixty thousand beings, including gods and humans, generated the unsurpassed, right, and true mind of enlightenment (anuttarā-samyak-saṃbodhi-citta). Ten thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (anutpattika-dharma-kṣānti), and five hundred Bhikshus were unaffected by all dharmas, permanently exhausted all defilements, and their minds were liberated. At that time, this great trichiliocosm shook in six ways, great light universally illuminated, and the music of gods and humans played without being struck. Humans, gods, Asuras, and others together uttered three times, saying: 'If there are beings who can hear this Tathāgata's Secret Treasury Dharma, they will quickly gain great benefit. If there are those who write, uphold, recite, and practice as spoken, these beings will not lose this Tathāgata's Secret Treasury Dharma.' At that time, the Bodhisattva Ananta-mati-vyūha-rāja (King Adorned with Boundless Intent) having heard this Tathāgata's Secret Treasury Dharma, immediately thought: 'What offerings should I now use to make offerings to the Tathāgata (Tathāgata), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One)?' He further thought: 'External things are easy to give up, internal things are difficult to give up. I should now offer my own body to the World Honored One, the Tathāgata!' Then he ascended into the sky and spoke this verse: 'I now offer to the Pratyekabuddha (Solitary Buddha), using my own body as an offering; with this unsurpassed giving, may I be like the Tathāgata (Thus Come One), the guide. Offering wealth to the dvipāda-śreṣṭha (Two-Footed Honored One, an epithet for the Buddha), this is not difficult; what is rare? It is the offering of one's own body. I now offer to the incomparable one, offering my own body to the samanta-netra (All-Seeing Eye, referring to the Buddha's all-encompassing vision); for the offerings of humans and gods in the world, like the mahā-jñānin siṃha (Greatly Wise Lion, symbolizing the Buddha's courageous wisdom).' At that time, the Bodhisattva Ananta-mati-vyūha-rāja immediately released his body and threw himself upon the Tathāgata. At that very moment, by the Buddha's divine power, unprecedented flowers—extraordinary flowers, extraordinary colors, extremely fresh and pure, exceedingly wonderful and dignified—scattered upon the Tathāgata. This Bodhisattva's body neither fell to the ground nor disappeared into the sky. These flowers, upon reaching the Buddha's body, rose up again and remained in the empty space, forming a great flower canopy covering the four continents. From this flower canopy hung strings of flowers, emitting great light. --------------------------------------------------------------------------------
Chinese
光明中现妙莲华，是莲华上有菩萨坐，如无量志庄严王。是菩萨等从华台起，顶礼佛足同声请言：“唯愿世尊！说如来秘密藏法，无令断绝，及护如来密藏眷属。” 尔时大德摩诃迦叶生希有心叹未曾有，白言：“世尊！是无量志庄严王菩萨以身庄严供养如来，以身供养于如来已，现是菩萨诸庄严事。世尊！愿令一切诸众生等得于如是庄严之身，愿使如来常寿住世。世尊！我等今者快得大利，乃得见是善大丈夫闻其说法”。 尔时佛告摩诃迦叶：“汝今见是无量志庄严王菩萨不？” “已见，世尊！” “迦叶！是善男子！于恒河沙等佛所，恒得咨请如是如来秘密藏法；贤劫诸佛所，亦当请问如是如来秘密藏法。” 尔时大德摩诃迦叶复白佛言：“善哉世尊！唯愿敷演，说是如来秘密藏法，如此菩萨所启请者！” 尔时世尊告大迦叶：“汝今善听！如来密藏少许法分。何以故？若于一劫演说此法，不可穷尽。” 迦叶白言：“如是。世尊！”尔时迦叶及诸大众受教而听。 佛言：“迦叶！于意云何？汝谓我行菩萨道时，所舍手足、头目、耳鼻、皮肉、骨髓、血及妻子，略说乃至一切财物，处处遍恼于菩萨者，是诸众生不堕地狱、畜生、饿鬼及诸恶趣。何以故？本菩 现代汉语译本：光明中显现美妙的莲花，莲花上有菩萨端坐，如同无量志庄严王（Immeasurable Aspiration Adornment King）。这些菩萨从莲花台上起身，顶礼佛足，同声祈请道：‘唯愿世尊！宣说如来秘密藏法，不要让它断绝，并且护持如来密藏的眷属。’ 当时，大德摩诃迦叶（Mahākāśyapa）生起稀有之心，赞叹前所未有，禀告道：‘世尊！这位无量志庄严王菩萨以自身庄严供养如来，以自身供养如来之后，显现出菩萨的各种庄严之事。世尊！愿令一切众生都能得到如此庄严之身，愿使如来长久住世。世尊！我们今天真是获得了大利益，竟然能够见到这位善大丈夫，听闻他的说法。’ 当时，佛告诉摩诃迦叶：‘你现在见到这位无量志庄严王菩萨了吗？’ ‘已经见到了，世尊！’ ‘迦叶！这位善男子，在恒河沙数般的佛所，经常能够请问这样的如来秘密藏法；在贤劫诸佛那里，也应当请问这样的如来秘密藏法。’ 当时，大德摩诃迦叶再次禀告佛说：‘太好了，世尊！唯愿您能详细演说，宣讲这如来秘密藏法，就像这位菩萨所启请的那样！’ 当时，世尊告诉大迦叶：‘你现在好好听着！如来密藏只有少许法分。为什么呢？如果用一个劫的时间来演说此法，也无法穷尽。’ 迦叶禀告道：‘是的，世尊！’当时，迦叶以及所有大众接受教诲，专心听讲。 佛说：‘迦叶！你认为如何？你认为我行菩萨道时，所舍弃的手足、头目、耳鼻、皮肉、骨髓、血以及妻子，简略地说乃至一切财物，处处遍恼菩萨的那些众生，不会堕入地狱、畜生、饿鬼以及各种恶趣吗？为什么呢？根本的菩
English
English version: Amidst the light, wondrous lotus flowers appear, and upon these lotus flowers sit Bodhisattvas, like Immeasurable Aspiration Adornment King (Wúliáng Zhì Zhuāngyán Wáng). These Bodhisattvas rise from the lotus platforms, prostrate at the Buddha's feet, and say in unison, 'We beseech the World-Honored One to expound the secret Dharma treasury of the Tathāgata, lest it be cut off, and to protect the retinue of the Tathāgata's secret treasury.' At that time, the great worthy Mahākāśyapa (Móhējiāyè) conceived a rare thought, marveling at what had never been seen before, and said, 'World-Honored One! This Bodhisattva, Immeasurable Aspiration Adornment King, adorns and makes offerings to the Tathāgata with his own body. Having made offerings to the Tathāgata with his body, he manifests these adornments of a Bodhisattva. World-Honored One! May all beings attain such an adorned body, and may the Tathāgata live long in this world. World-Honored One! We are fortunate to have gained great benefit today, to be able to see this great and virtuous man and hear his teachings.' At that time, the Buddha said to Mahākāśyapa, 'Do you now see this Bodhisattva, Immeasurable Aspiration Adornment King?' 'I have seen him, World-Honored One!' 'Kāśyapa! This virtuous man constantly seeks and inquires about such secret Dharma treasury of the Tathāgata at the places of Buddhas as numerous as the sands of the Ganges River. He shall also inquire about such secret Dharma treasury of the Tathāgata at the places of all the Buddhas of the Bhadrakalpa (Xiánjié).' At that time, the great worthy Mahākāśyapa again said to the Buddha, 'Excellent, World-Honored One! We beseech you to expound in detail and speak of this secret Dharma treasury of the Tathāgata, as requested by this Bodhisattva!' At that time, the World-Honored One said to Mahākāśyapa, 'Listen carefully now! Only a small portion of the Tathāgata's secret treasury will be revealed. Why? If one were to expound this Dharma for an entire kalpa (jié), it could not be exhausted.' Kāśyapa said, 'So it is, World-Honored One!' At that time, Kāśyapa and all the assembly received the teaching and listened attentively. The Buddha said, 'Kāśyapa! What do you think? Do you think that when I practiced the Bodhisattva path, those beings who took my hands, feet, head, eyes, ears, nose, skin, flesh, bones, marrow, blood, and wives, and briefly speaking, even all my possessions, and who constantly troubled the Bodhisattva, will not fall into hell, the realm of animals, the realm of hungry ghosts, and all the evil realms? Why? The fundamental Bodh --------------------------------------------------------------------------------
Chinese
萨时志意净故，及大誓愿净戒聚故，于诸众生大悲纯至及坚忍故。以大慈故、大功德法故、牢强精进定向大乘故、自心净故、大愿丰饶故、不嬉自乐故。其有众生触娆菩萨毁骂之者，菩萨德故不堕恶道。迦叶！我今引喻以明斯义。迦叶！犹如病人，良医授药，而是病人毁骂是药及与良医，先毁已后乃服此药。迦叶！汝意云何？药以骂故不为药耶？病不除耶？” “不也。世尊！虽复毁骂，不失药势而能除病。” “如是迦叶！菩萨如彼药及良医，虽不恭敬种种触恼，然是菩萨纯净志意无有缺减。迦叶！如大宝珠众德所成，其性纯净除诸瑕秽。若有人天毁骂是宝而不恭敬。迦叶！于意云何？是大宝珠畏毁骂故失宝力耶？” “不也。世尊！” 佛言：“迦叶！是净宝珠犹彼菩萨志意清净，一切众生虽不恭敬，所有功德无有折减。迦叶！如大油灯，假令人天而毁骂之，以毁骂故便闇冥耶？” “不也。世尊！” 佛言：“迦叶！菩萨志意纯净如是，虽复触恼不失其性。迦叶！以是事故当知众生虽有触娆于菩萨者，不堕恶道。何以故？由是菩萨本愿净故，所愿皆成。” 尔时大德摩诃迦叶白言：“世尊！如我解佛所说义趣，若于如来起不善业，是众生等亦复不畏堕于恶道？” 现代汉语译本：菩萨之所以能够不让触恼、毁骂他们的众生堕入恶道，是因为他们具有清净的意念（萨时志意净故），以及清净的广大誓愿和戒律（大誓愿净戒聚故），对于一切众生怀有纯粹而深切的慈悲（于诸众生大悲纯至及坚忍故）。这是因为他们具有伟大的慈悲心（以大慈故）、伟大的功德法（大功德法故）、坚定强烈的精进和明确的大乘方向（牢强精进定向大乘故）、清净的自心（自心净故）、丰饶的广大誓愿（大愿丰饶故），以及不以自身安乐为满足的精神（不嬉自乐故）。如果有众生触犯、扰乱、毁谤、谩骂菩萨，这些众生因为菩萨的功德而不堕入恶道。迦叶（Kasyapa，佛陀的弟子）！我现在用一个比喻来说明这个道理。迦叶！就像一个病人，良医给他药，而这个病人却毁谤、谩骂这药和良医，先毁谤之后才服用这药。迦叶！你认为如何？这药因为被谩骂就不起作用了吗？病就不能被治愈了吗？” “不，世尊（Bhagavan，佛陀的称号）！即使被毁谤谩骂，药的效力也不会丧失，仍然能够治病。” “正是这样，迦叶！菩萨就像那药和良医，即使受到不恭敬的对待和种种触恼，菩萨纯净的意念也不会有丝毫的减少。迦叶！就像一颗伟大的宝珠，由众多美德构成，其本性纯净，能够去除一切瑕疵。如果有人天毁谤、谩骂这颗宝珠，而不恭敬它。迦叶！你认为如何？这颗伟大的宝珠会因为害怕被毁谤谩骂而失去它的宝贵力量吗？” “不会的，世尊！” 佛说：“迦叶！这颗纯净的宝珠就像菩萨清净的意念，一切众生即使不恭敬，菩萨所有的功德也不会减少。迦叶！就像一盏巨大的油灯，即使有人天毁谤、谩骂它，这灯会因为被毁谤谩骂而变得昏暗吗？” “不会的，世尊！” 佛说：“迦叶！菩萨纯净的意念就是这样，即使受到触恼也不会失去其本性。迦叶！因为这个缘故，应当知道众生即使触犯、扰乱菩萨，也不会堕入恶道。为什么呢？因为菩萨的本愿清净，所发的愿都能够成就。” 这时，大德摩诃迦叶（Mahakasyapa，佛陀的弟子）说道：“世尊！如我理解佛所说的意义，如果对如来（Tathagata，佛陀的称号）造作不善的业，这些众生也不用害怕堕入恶道吗？”