T02n0120_央掘魔羅經

大正藏第 02 冊 No. 0120 央掘魔羅經

No. 120 [Nos. 99(1077), 100(16), 125(38.6), 118-119]

央掘魔羅經卷第一

宋天竺三藏求那跋陀羅譯

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。爾時，世尊與無量菩薩摩訶薩俱，及四部眾、無量諸天、龍神、夜叉，乾闥婆、迦樓羅、緊那羅、摩睺羅伽、毗舍遮、負多伽那阿磋羅檀那婆王，日月天子、阿修羅及諸羅剎，護世主、四天王、魔天等俱。爾時，世尊廣說妙法度脫眾生，名曰執劍大方廣經。初中后善，究竟顯示善義、善味，純一清凈，具足清白梵行之相。說斯經已，舍衛城北去城不遠，彼處有村村名薩那，有一貧窮婆羅門女名跋陀羅，女生一子，名一切世間現，少失其父，厥年十二，色、力、人相具足第一，聰明辯慧微言善說。復有異村名頗羅呵私，有一舊住婆羅門師，名摩尼跋陀羅，善能通達四毗陀經。時，世間現從其受學，謙順恭敬盡心供養，諸根純熟所受奉持。

爾時，彼師暫受王請，留世間現守舍而去。婆羅門婦年少端正，見世間現即生染心，忽忘儀軌前執其衣

現代漢語譯本：《央掘魔羅經》第一卷宋代天竺三藏求那跋陀羅譯我是這樣聽說的：一時，佛陀住在舍衛國的祇樹給孤獨園。當時，世尊與無量菩薩摩訶薩在一起，還有四部眾、無量諸天、龍神、夜叉、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、毗舍遮、負多伽那阿磋羅檀那婆王，日月天子、阿修羅以及各種羅剎，護世主、四天王、魔天等也都在場。當時，世尊廣說妙法，度脫眾生，這部經名為《執劍大方廣經》。此經初善、中善、后善，究竟顯示善義、善味，純一清凈，具足清白梵行之相。說完這部經后，在舍衛城北邊離城不遠的地方，有一個村莊名叫薩那。那裡有一個貧窮的婆羅門女子，名叫跋陀羅，她生了一個兒子，名叫一切世間現。他年幼時就失去了父親，十二歲時，容貌、力氣、體格都非常出衆，聰明辯慧，說話精妙。另外還有一個村莊名叫頗羅呵私，那裡有一位老住的婆羅門老師，名叫摩尼跋陀羅，他精通四部《吠陀經》。當時，一切世間現跟隨他學習，謙虛順從，恭敬盡心供養，諸根成熟，所學都能奉持。當時，他的老師暫時接受了國王的邀請，留下一切世間現看守房屋就離開了。婆羅門婦人年輕貌美，看到一切世間現就動了邪念，忽然忘記了禮儀，上前拉住他的衣服。

English version: The Angulimaliya Sutra, Volume 1 Translated by Gunabhadra, Tripitaka Master from India of the Song Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World Honored One was with countless Bodhisattva Mahasattvas, as well as the fourfold assembly, countless devas, nagas, yakshas, gandharvas, garudas, kinnaras, mahoragas, pisacas, putanas, asuras, danavas, kings, sun and moon devas, asuras, various rakshasas, the protectors of the world, the four heavenly kings, and the maras. At that time, the World Honored One extensively expounded the wonderful Dharma to liberate sentient beings. This sutra was named 'The Great Extensive Sutra of Holding the Sword'. It was good in the beginning, good in the middle, and good in the end, ultimately revealing the meaning of goodness, the taste of goodness, purely and completely, possessing the characteristics of pure and white Brahma conduct. After speaking this sutra, not far from the north of Shravasti, there was a village named Sana. There was a poor Brahmin woman named Bhadra, who gave birth to a son named Sarvalokadarsana. He lost his father at a young age. At the age of twelve, his appearance, strength, and physique were outstanding. He was intelligent, eloquent, and spoke skillfully. There was another village named Pharahaasi, where an old resident Brahmin teacher named Mani Bhadra lived. He was well-versed in the four Vedas. At that time, Sarvalokadarsana studied under him, being humble, obedient, respectful, and wholeheartedly devoted to his teachings. His faculties were mature, and he upheld what he learned. At that time, his teacher temporarily accepted an invitation from the king, leaving Sarvalokadarsana to guard the house and departed. The Brahmin's wife was young and beautiful. Upon seeing Sarvalokadarsana, she developed lustful thoughts, suddenly forgetting propriety, and stepped forward to grab his clothes.

。時，世間現白彼婦言：「仁今便為是我之母，如何尊處而行非法？」內懷愧悚舍衣遠避。爾時，彼婦欲心熾盛泣淚念言：「彼見斷絕不隨我意，若不見從要斷其命，不使是人更余婚娶。」即以指爪自畫其體，淫亂彌熾自燒成病，行女人諂莊嚴其身，以繩自系足不離地。時，摩尼跋陀事畢還家，見婦自懸以刀截繩，高聲大叫而問之言：「誰為此事？」時，婦答言：「是世間現欲行非法，強見陵逼作如是事。」

摩尼跋陀先知其人有大德力，即思惟言：「彼初生日，一切剎利所有刀劍悉自拔出，利劍卷屈墜落於地，令諸剎利皆大恐怖。其生之日有如此異，當知是人有大德力。」思惟是已，語世間現：「汝是惡人毀辱所尊，汝今非復真婆羅門，當殺千人可得除罪。」世間現稟性恭順，尊重師教即白師言：「嗚呼和上！殺害千人非我所應。」師即謂言：「汝是惡人，不樂生天作婆羅門耶？」答言和上：「善哉奉命！即殺千人，還禮師足。」師聞見已生希有心：「汝大惡人故不死耶？」復作念言：「今當令死。」而告之言：「殺一一人，一一取指，殺千人已取指作鬘冠首而還，然後得成婆羅門耳。」以是因緣名央掘魔羅，即白師言：「善哉和上！受教。」即殺千人少一

現代漢語譯本：當時，世間現看到那個婦人說：『你現在就當我的母親，怎麼能做出如此不合禮法的事情？』他內心感到羞愧和恐懼，便脫下衣服遠遠地避開了。那時，那個婦人慾火中燒，哭泣著想：『他斷然拒絕不順從我的意思，如果他不聽從我，我就要他的命，不讓他再娶別人。』於是她用指甲抓撓自己的身體，更加劇烈地自殘，以致生病，她打扮得像個妖媚的女人，用繩子綁住自己的腳，不離開地面。當時，摩尼跋陀辦完事回到家，看到妻子懸掛著，就用刀割斷繩子，大聲叫喊著問：『這是誰幹的？』當時，婦人回答說：『是世間現想要行不軌之事，強行凌辱我，才做出這樣的事。』摩尼跋陀先前就知道這個人有很大的德行和力量，就思索道：『他剛出生的時候，所有剎帝利的刀劍都自己拔了出來，鋒利的劍刃彎曲著掉落在地上，讓所有的剎帝利都感到非常恐懼。他出生時就有如此奇異的現象，應當知道這個人有很大的德行和力量。』思考完后，他告訴世間現：『你這個惡人，侮辱了你所尊敬的人，你現在不再是真正的婆羅門了，應當殺一千個人才能消除罪過。』世間現天性恭順，尊重老師的教誨，就對老師說：『嗚呼，和尚！殺害一千個人不是我應該做的。』老師就說：『你這個惡人，難道不喜歡昇天做婆羅門嗎？』他回答說：『和尚，遵命！我這就去殺一千個人，然後回來拜見您的腳。』老師聽了看到后，心中感到驚奇：『你這個大惡人，為什麼還不死呢？』他又想：『現在我應當讓他死。』於是告訴他說：『每殺一個人，就取下一根手指，殺完一千個人後，把手指做成花環戴在頭上再回來，然後才能成為真正的婆羅門。』因為這個緣故，他被稱為央掘魔羅，他立刻對老師說：『和尚，遵命！』於是就開始殺人，還差一個就殺夠一千人了。

English version: At that time, when the World-Appearing saw that woman, she said, 'You should now be my mother. How can you do such unlawful things?' He felt ashamed and fearful in his heart, so he took off his clothes and avoided her from afar. At that time, that woman was burning with lust, weeping and thinking, 'He has resolutely refused and does not obey my will. If he does not listen to me, I will take his life and not let him marry anyone else.' So she scratched her body with her fingernails, further intensifying her self-harm, to the point of becoming ill. She dressed herself like a seductive woman, tied her feet with a rope, and did not leave the ground. At that time, Mani-bhadra returned home after finishing his business and saw his wife hanging. He cut the rope with a knife, shouted loudly, and asked, 'Who did this?' At that time, the woman replied, 'It was the World-Appearing who wanted to do something improper and forcibly violated me, which is why I did this.' Mani-bhadra had previously known that this person had great virtue and power, so he thought, 'When he was born, all the Kshatriyas' swords drew themselves out, the sharp blades bent and fell to the ground, causing all the Kshatriyas to feel great fear. Since he had such a strange phenomenon at birth, it should be known that this person has great virtue and power.' After thinking this, he told the World-Appearing, 'You evil person, you have insulted the one you respect. You are no longer a true Brahmin. You must kill a thousand people to eliminate your sins.' The World-Appearing was naturally respectful and honored his teacher's teachings, so he said to his teacher, 'Oh, Reverend! Killing a thousand people is not something I should do.' The teacher then said, 'You evil person, do you not want to ascend to heaven and become a Brahmin?' He replied, 'Reverend, I obey! I will go kill a thousand people and then return to pay homage at your feet.' The teacher, upon hearing and seeing this, felt surprised in his heart, 'You great evil person, why are you not dead yet?' He then thought, 'Now I should make him die.' So he told him, 'For every person you kill, take one finger. After killing a thousand people, make a garland of the fingers and wear it on your head before returning, and then you can become a true Brahmin.' Because of this, he was called Angulimala. He immediately said to his teacher, 'Reverend, I obey!' So he began killing people, and was one short of killing a thousand.

。

爾時，央掘魔母念子當饑，自持四種美食送往與之。子見母已作是思惟：「當令我母得生天上。」即便執劍欲前斷命。

去舍衛國十由旬少一丈，于彼有樹名阿輸迦。爾時，世尊以一切智，如是知時如雁王來。央掘魔羅見世尊來，執劍疾往作是念言：「我今復當殺是沙門瞿曇。」爾時，世尊示現避去。時，央掘魔羅而說偈言：

「住住大沙門，　　白凈王太子，我是央掘魔，　　今當稅一指。住住大沙門，　　無貪染衣士，住住大沙門，　　毀形剃髮士，住住大沙門，　　知足持缽士，住住大沙門，　　無畏師子游，住住大沙門，　　雄健猛虎步，住住大沙門，　　儀雅鵝王趍，住住大沙門，　　安詳龍象行，住住大沙門，　　明朗日初出，住住大沙門，　　明朗盛滿月，我是央掘魔，　　今當稅一指

現代漢語譯本當時，央掘魔的母親想到兒子應該餓了，就親自拿著四種美食送去給他。兒子見到母親后，心想：『我應該讓母親得生天上。』於是立刻拿起劍，想要上前殺死母親。距離舍衛國十由旬少一丈的地方，有一棵樹名叫阿輸迦。當時，世尊以一切智慧，知道時機已到，像雁王一樣前來。央掘魔羅見到世尊前來，拿著劍快速上前，心想：『我今天又要殺死這個沙門瞿曇。』當時，世尊示現避開。這時，央掘魔羅說了偈語：『站住，站住，大沙門，白凈的王太子，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，沒有貪慾的染衣人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，毀壞形貌剃髮的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，知足持缽的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，無所畏懼像獅子一樣遊走的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，雄健勇猛像老虎一樣行走的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，儀態優雅像鵝王一樣行走的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，安詳穩重像龍像一樣行走的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，像明朗的初升太陽一樣的人，我是央掘魔，現在要取你一指。』『站住，站住，大沙門，像明朗的滿月一樣的人，我是央掘魔，現在要取你一指。』

English version At that time, Angulimala's mother, thinking her son must be hungry, personally took four kinds of delicious food to him. Upon seeing his mother, the son thought, 'I should cause my mother to be reborn in heaven.' Immediately, he picked up his sword, intending to go forward and kill her. Ten yojanas less one zhang away from Shravasti, there was a tree named Ashoka. At that time, the World Honored One, with all-knowing wisdom, knew the time had come and came like a king of geese. Angulimala, seeing the World Honored One coming, quickly went forward with his sword, thinking, 'Today I will kill this Shramana Gautama again.' At that time, the World Honored One showed himself avoiding him. Then, Angulimala spoke these verses: 'Stop, stop, great Shramana, pure prince of the king, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, a dyer of robes without greed, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who has destroyed his form and shaved his head, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who is content and carries a bowl, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who walks fearlessly like a lion, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who walks with the strength and ferocity of a tiger, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who walks with the grace of a king of geese, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who walks with the composure of a dragon and an elephant, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who is like the bright rising sun, I am Angulimala, now I will take one of your fingers.' 'Stop, stop, great Shramana, one who is like the bright full moon, I am Angulimala, now I will take one of your fingers.'

住住大沙門，　　莊嚴真金山，住住大沙門，　　千葉蓮花眼，住住大沙門，　　素齒白蓮華，住住大沙門，　　善說真言舌，住住大沙門，　　眉間白毫相，住住大沙門，　　光澤紺青發，住住大沙門，　　過膝𦟛長臂，住住大沙門，　　離欲馬王藏，住住大沙門，　　膝骨密不現，住住大沙門，　　手足赤銅甲，住住大沙門，　　輕舉躡虛足，住住大沙門，　　迦陵頻伽聲，住住大沙門，　　憍吉羅妙音，住住大沙門，　　百億勝光曜，住住大沙門，　　諸根善調伏，

停下，停下，偉大的沙門，你莊嚴得像一座真正的金山。我是央掘魔，現在要取你一根手指。停下，停下，偉大的沙門，你有著像千葉蓮花般的眼睛。停下，停下，偉大的沙門，你有著像白蓮花般潔白的牙齒。停下，停下，偉大的沙門，你有著善說真言的舌頭。停下，停下，偉大的沙門，你眉間有白毫相。停下，停下，偉大的沙門，你有著光澤紺青的頭髮。停下，停下，偉大的沙門，你有著過膝的長臂。停下，停下，偉大的沙門，你有著離欲的馬王藏。停下，停下，偉大的沙門，你的膝骨緊密不顯。停下，停下，偉大的沙門，你的手足像赤銅般堅硬。停下，停下，偉大的沙門，你輕盈地踏著虛空。停下，停下，偉大的沙門，你有著迦陵頻伽般美妙的聲音。停下，停下，偉大的沙門，你有著憍吉羅般動聽的妙音。停下，停下，偉大的沙門，你散發著百億殊勝的光芒。停下，停下，偉大的沙門，你的諸根都得到了很好的調伏。

Halt, halt, great Shramana, you are as majestic as a true golden mountain. I am Angulimala, and now I shall take one of your fingers. Halt, halt, great Shramana, you have eyes like thousand-petaled lotuses. Halt, halt, great Shramana, you have teeth as white as white lotuses. Halt, halt, great Shramana, you have a tongue that speaks true mantras well. Halt, halt, great Shramana, you have a white tuft of hair between your eyebrows. Halt, halt, great Shramana, you have lustrous, dark blue hair. Halt, halt, great Shramana, you have long arms that reach past your knees. Halt, halt, great Shramana, you have the hidden virility of a kingly horse. Halt, halt, great Shramana, your kneecaps are tightly hidden. Halt, halt, great Shramana, your hands and feet are like red copper armor. Halt, halt, great Shramana, you lightly tread on empty space. Halt, halt, great Shramana, you have a voice as beautiful as a Kalavinka bird. Halt, halt, great Shramana, you have a wonderful sound as melodious as a Kokila bird. Halt, halt, great Shramana, you radiate a hundred billion superior lights. Halt, halt, great Shramana, your senses are well-subdued.

住住大沙門，　　十力悉具足，住住大沙門，　　善持四真諦，住住大沙門，　　說八道饒益，住住大沙門，　　三十二相具，住住大沙門，　　八十種妙好，住住大沙門，　　永滅諸愛慾，住住大沙門，　　莫令我起瞋，住住大沙門，　　未曾見奇特，住住大沙門，　　修羅因陀羅，及與諸羅剎，　　降是三憍慢。汝是何等人，　　如是極疾行，及我未下刀，　　知時宜速住。住住大沙門，　　不聞我名耶，我是央掘魔，　　今當速輸指。住住大沙門，　　其諸眾生類，若有聞我名，　　一切皆怖死，何況面見我，　　而得全身命？住住大沙門，　　汝是誰速說，為天為風耶？　　於我前疾去。住住大沙門，　　我今已疲乏，終不能及汝，　　今當稅一指。住住大沙門，　　汝善持凈戒，宜速輸一指，　　莫度我境界

『停下，停下，大沙門，你具足十種力量，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你善於持守四聖諦，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你宣說八正道，利益眾生，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你具足三十二種殊勝的相貌，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你擁有八十種微妙的特徵，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你永遠滅除了各種愛慾，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，不要讓我生起嗔恨之心，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，我從未見過如此奇特的事情，我是央掘魔，現在要取你一根手指。』『停下，停下，大沙門，你降伏了修羅、因陀羅以及各種羅剎的傲慢。』『你是何人，如此快速地行走，在我還沒砍下刀之前，知道時機應該迅速停下。』『停下，停下，大沙門，你沒聽過我的名字嗎？我是央掘魔，現在要快點交出你的手指。』『停下，停下，大沙門，那些眾生，如果聽到我的名字，都會感到恐懼而害怕死亡，更何況是面對我，還能保全性命呢？』『停下，停下，大沙門，你到底是誰，快說，是天神還是風？在我面前跑得這麼快。』『停下，停下，大沙門，我現在已經疲憊不堪，最終還是追不上你，現在要取你一根手指。』『停下，停下，大沙門，你善於持守清凈的戒律，應該快點交出一根手指，不要跨越我的地界。』

'Halt, halt, great Shramana, you are fully endowed with the ten powers, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you are skilled in upholding the Four Noble Truths, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you preach the Eightfold Path for the benefit of beings, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you are endowed with the thirty-two auspicious marks, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you possess the eighty minor marks of excellence, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you have forever extinguished all desires, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, do not cause me to arise with anger, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, I have never seen such a wondrous thing, I am Angulimala, and now I shall take one of your fingers.' 'Halt, halt, great Shramana, you have subdued the arrogance of the Asuras, Indra, and various Rakshasas.' 'Who are you, walking so swiftly, and before I have brought down my knife, you know the time to stop quickly.' 'Halt, halt, great Shramana, have you not heard my name? I am Angulimala, and now you must quickly give me your finger.' 'Halt, halt, great Shramana, those beings, if they hear my name, will feel fear and dread of death, how much more so when facing me, can they preserve their lives?' 'Halt, halt, great Shramana, who exactly are you, speak quickly, are you a deva or the wind? You run so fast before me.' 'Halt, halt, great Shramana, I am now exhausted, and ultimately cannot catch up with you, now I shall take one of your fingers.' 'Halt, halt, great Shramana, you are skilled in upholding pure precepts, you should quickly give me one finger, do not cross my boundary.'

。」

爾時，世尊猶如鵝王，庠行七步師子顧視，為央掘魔羅而說偈言：

「住住央掘魔，　　汝當住凈戒，我是等正覺，　　輸汝慧劍稅，我住無生際，　　而汝不覺知；汝央掘魔羅，　　我是等正覺，今當輸汝稅，　　無上善法水，汝今當速飲，　　永除生死渴。住住央掘魔，　　汝當住凈戒，我住于實際，　　而汝不覺知；我住無作際，　　而汝不覺知；我住無為際，　　而汝不覺知；汝今當速飲，　　永除生死渴

那時，世尊像鵝王一樣，從容地走了七步，像獅子一樣回頭看，為央掘魔羅說了偈語：『停下，停下，央掘魔，你應該安住于清凈的戒律。我是等正覺，要給你智慧之劍的稅。我安住在無生之境，而你卻不知道。你這央掘魔羅，我是等正覺，現在要給你無上善法之水的稅，你現在應當快點飲用，永遠消除生死的渴求。停下，停下，央掘魔，你應該安住于清凈的戒律。我安住在實際之境，而你卻不知道。我安住在無作之境，而你卻不知道。我安住在無為之境，而你卻不知道。你現在應當快點飲用，永遠消除生死的渴求。』

At that time, the World Honored One, like a king of geese, walked seven steps with a composed gait, and looking back like a lion, spoke these verses to Angulimala: 'Stop, stop, Angulimala, you should abide in pure precepts. I am the Samyak-sambuddha, I will give you the tax of the sword of wisdom. I abide in the realm of non-birth, yet you do not know. You, Angulimala, I am the Samyak-sambuddha, Now I will give you the tax of the water of supreme good Dharma, You should now quickly drink it, and forever eliminate the thirst of birth and death. Stop, stop, Angulimala, you should abide in pure precepts. I abide in the realm of reality, yet you do not know. I abide in the realm of non-action, yet you do not know. I abide in the realm of non-doing, yet you do not know. You should now quickly drink it, and forever eliminate the thirst of birth and death.'

我住無老際，　　而汝不覺知；我住無病際，　　而汝不覺知；我住不死際，　　而汝不覺知；我住無染際，　　而汝不覺知；我住無漏際，　　而汝不覺知；

停下，停下，央掘魔，你應該持守清凈的戒律。我是等正覺的覺悟者，將智慧之劍的稅賦給你。我安住于沒有衰老的境界，而你卻不覺知。你，央掘魔羅，我是等正覺的覺悟者。現在將無上善法的甘露給你，你現在應當快速飲用，永遠消除生死的渴求。我安住于沒有疾病的境界，而你卻不覺知。我安住于沒有死亡的境界，而你卻不覺知。我安住于沒有污染的境界，而你卻不覺知。我安住于沒有煩惱的境界，而你卻不覺知。

Halt, halt, Angulimala, you should abide in pure precepts. I am the fully enlightened one, I give you the tax of the sword of wisdom. I abide in the realm without old age, yet you are not aware. You, Angulimala, I am the fully enlightened one. Now I will give you the nectar of the supreme good Dharma, You should now drink quickly, forever eliminating the thirst of birth and death. I abide in the realm without disease, yet you are not aware. I abide in the realm without death, yet you are not aware. I abide in the realm without defilement, yet you are not aware. I abide in the realm without outflows, yet you are not aware.

我住無罪際，　　而汝不覺知；我住于諦際，　　而汝不覺知；我住於法際，　　而汝不覺知；我住如法際，　　而汝不覺知；我住寂靜際，　　而汝不覺知；

我是已經覺悟的等正覺者，將把智慧之劍的稅賦給你。我安住于無罪的境界，而你卻不覺知。你這央掘魔羅，我是已經覺悟的等正覺者，現在將把無上的善法之水給你，我安住于真諦的境界，而你卻不覺知。我安住于佛法的境界，而你卻不覺知。我安住于如法的境界，而你卻不覺知。我安住于寂靜的境界，而你卻不覺知。

I am the fully enlightened one, I will give you the tax of the sword of wisdom. I abide in the realm of no sin, yet you are not aware. You, Angulimala, I am the fully enlightened one, Now I will give you the water of supreme good Dharma, You should drink it quickly now, and forever eliminate the thirst of birth and death. I abide in the realm of truth, yet you are not aware. I abide in the realm of Dharma, yet you are not aware. I abide in the realm of righteousness, yet you are not aware. I abide in the realm of tranquility, yet you are not aware.

我住安隱際，　　而汝不覺知；我住無憂際，　　而汝不覺知；我住離憂際，　　而汝不覺知；我住無塵際，　　而汝不覺知；我住離塵際，　　而汝不覺知；

『住住』央掘魔，你應該持守清凈的戒律。我是已經覺悟的等正覺者，將要給你智慧之劍的稅。我安住于安穩的境界，而你卻不覺知。你這央掘魔羅，我是已經覺悟的等正覺者。現在將要給你無上善法的甘露，我安住于無憂的境界，而你卻不覺知。我安住于遠離憂愁的境界，而你卻不覺知。我安住于沒有塵埃的境界，而你卻不覺知。我安住于遠離塵埃的境界，而你卻不覺知。

'Stop, stop,' Angulimala, you should abide in pure precepts. I abide in the realm of peace, yet you are not aware. I abide in the realm of no sorrow, yet you are not aware. I abide in the realm of freedom from sorrow, yet you are not aware. I abide in the realm of no dust, yet you are not aware. I abide in the realm of freedom from dust, yet you are not aware.

我住無羸際，　　而汝不覺知；我住無災際，　　而汝不覺知；我住無惱際，　　而汝不覺知；我住無患際，　　而汝不覺知；我住離患際，　　而汝不覺知；

我是真正的覺悟者，將智慧之劍的稅賦給你。我安住于沒有衰敗的境界，而你卻不覺知。你這央掘魔羅，我是真正的覺悟者。我安住于沒有災難的境界，而你卻不覺知。我安住于沒有憂患的境界，而你卻不覺知。我安住于遠離憂患的境界，而你卻不覺知。

I am the truly enlightened one, I give you the tax of the sword of wisdom. I dwell in a realm without decay, yet you are not aware. You, Angulimala, I am the truly enlightened one. I dwell in a realm without calamity, yet you are not aware. I dwell in a realm without affliction, yet you are not aware. I dwell in a realm without worry, yet you are not aware. I dwell in a realm free from worry, yet you are not aware.

我住無有際，　　而汝不覺知；我住無量際，　　而汝不覺知；我住無上際，　　而汝不覺知；我住最勝際，　　而汝不覺知；我住于恒際，　　而汝不覺知；

我是等正覺的覺悟者，將給你智慧之劍的稅。我安住于無邊無際的境界，而你卻不覺知。你這央掘魔羅，我是等正覺的覺悟者，現在將給你無上善法的甘露，我安住于無量無邊的境界，而你卻不覺知。我安住于至高無上的境界，而你卻不覺知。我安住于最殊勝的境界，而你卻不覺知。我安住于永恒的境界，而你卻不覺知。

I am the perfectly enlightened one, I will give you the tax of the sword of wisdom. I abide in the boundless realm, yet you are unaware. You, Angulimala, I am the perfectly enlightened one, I abide in the immeasurable realm, yet you are unaware. I abide in the supreme realm, yet you are unaware. I abide in the most excellent realm, yet you are unaware. I abide in the eternal realm, yet you are unaware.

我住等高際，　　而汝不覺知；我住于上際，　　而汝不覺知；我住不壞際，　　而汝不覺知；我住不崩際，　　而汝不覺知；我住無邊際，　　而汝不覺知；

我處於至高無上的境界，而你卻不覺知。我處於至高的境界，而你卻不覺知。我處於不壞的境界，而你卻不覺知。我處於不崩的境界，而你卻不覺知。我處於無邊的境界，而你卻不覺知。

I am the truly enlightened one, I bestow upon you the tax of the sword of wisdom. I dwell in the supreme realm, yet you are unaware. Now I bestow upon you the nectar of the supreme good Dharma, You should now quickly drink it, forever eliminating the thirst of birth and death. I dwell in the highest realm, yet you are unaware. I dwell in the indestructible realm, yet you are unaware. I dwell in the uncollapsing realm, yet you are unaware. I dwell in the boundless realm, yet you are unaware.

我住不可見，　　而汝不覺知；我住深法際，　　而汝不覺知；我住難見際，　　而汝不覺知；我住微細法，　　而汝不覺知；我住滿法際，　　而汝不覺知；

停下，停下，央掘魔，你應該遵守清凈的戒律。我是覺悟的真理，賜予你智慧之劍的稅。我住在不可見的地方，而你卻不知道。你這央掘魔羅，我是覺悟的真理，現在將賜予你稅，無上的善法之水，我住在深奧的法理之中，而你卻不知道。我住在難以見到的境界，而你卻不知道。我住在微妙的法理之中，而你卻不知道。我住在圓滿的法理之中，而你卻不知道。

Halt, halt, Angulimala, you should abide by pure precepts. I am the awakened truth, granting you the tax of the sword of wisdom. I dwell in the invisible, yet you are unaware. You, Angulimala, I am the awakened truth, Now I shall grant you the tax, the supreme water of good Dharma, You should now quickly drink, forever eliminating the thirst of birth and death. I dwell in the profound depths of Dharma, yet you are unaware. I dwell in the realm difficult to perceive, yet you are unaware. I dwell in the subtle Dharma, yet you are unaware. I dwell in the fullness of Dharma, yet you are unaware.

我住極難見，　　而汝不覺知；我住無定法，　　而汝不覺知；我住無諍際，　　而汝不覺知；我住無分別，　　而汝不覺知；我住于無際，　　而汝不覺知；

我處於極難被看見的狀態，而你卻不覺知。我處於無定法的狀態，而你卻不覺知。我處於無諍的境界，而你卻不覺知。我處於無分別的狀態，而你卻不覺知。我處於無邊際的狀態，而你卻不覺知。

I dwell in a state extremely difficult to perceive, yet you are unaware. Now I shall bestow upon you the nectar of the supreme good Dharma, I dwell in a state of no fixed Dharma, yet you are unaware. I dwell in a realm of no conflict, yet you are unaware. I dwell in a state of no discrimination, yet you are unaware. I dwell in a state of boundlessness, yet you are unaware.

我住解脫際，　　而汝不覺知；我住寂止際，　　而汝不覺知；我住上止際，　　而汝不覺知；我住無斷際，　　而汝不覺知；

『住住』央掘魔，你應該安住于清凈的戒律中。我安住在解脫的境界，而你卻不覺知。我安住在寂靜的境界，而你卻不覺知。我安住在寂止的境界，而你卻不覺知。我安住在至上的止境，而你卻不覺知。我安住在無斷的境界，而你卻不覺知。

I abide in the realm of liberation, yet you are not aware. I abide in the realm of cessation, yet you are not aware. I abide in the supreme cessation, yet you are not aware. I abide in the realm of non-cessation, yet you are not aware.

我住彼岸際，　　而汝不覺知；我住美妙際，　　而汝不覺知；我住離虛偽，　　而汝不覺知；我住破宅際，　　而汝不覺知；我住伏慢際，　　而汝不覺知；

我是已經覺悟的等正覺者，要給你智慧之劍的稅。我安住于彼岸的邊緣，而你卻不覺知。現在要給你無上善法的甘露，我安住於美妙的邊緣，而你卻不覺知。我安住于遠離虛偽的境界，而你卻不覺知。我安住于破除執著的境界，而你卻不覺知。我安住于降伏傲慢的境界，而你卻不覺知。

I dwell on the edge of the other shore, yet you are not aware. I dwell on the edge of the beautiful, yet you are not aware. I dwell in the realm free from falsehood, yet you are not aware. I dwell in the realm of breaking attachments, yet you are not aware. I dwell in the realm of subduing arrogance, yet you are not aware.

我住伏幻際，　　而汝不覺知；我住伏癡際，　　而汝不覺知；我住于舍際，　　而汝不覺知；我住法界際，　　而汝不覺知；我住無入際，　　而汝不覺知；

我是覺悟的真理，將智慧之劍的稅賦給你。我安住于降伏虛幻的境界，而你卻不覺知。你，央掘魔羅，我是覺悟的真理，我安住于降伏愚癡的境界，而你卻不覺知。我安住于捨棄的境界，而你卻不覺知。我安住於法界的境界，而你卻不覺知。我安住于無所入的境界，而你卻不覺知。

I am the awakened truth, I bestow upon you the tax of the sword of wisdom. I dwell in the realm of subduing illusion, yet you are unaware. Now I bestow upon you the nectar of supreme good Dharma, I dwell in the realm of subduing ignorance, yet you are unaware. I dwell in the realm of relinquishment, yet you are unaware. I dwell in the realm of the Dharma-realm, yet you are unaware. I dwell in the realm of non-entrance, yet you are unaware.

我住純善際，　　而汝不覺知；我住出世際，　　而汝不覺知；我住無動際，　　而汝不覺知；我住殿堂際，　　而汝不覺知；我住不悔際，　　而汝不覺知；

我是已經覺悟的佛陀，要給你智慧之劍的稅。我安住于純善的境界，而你卻不覺知。你這央掘魔羅，我是已經覺悟的佛陀，你現在應當趕快飲用，永遠消除生死的渴求。我安住于出世的境界，而你卻不覺知。我安住于不動的境界，而你卻不覺知。我安住于殿堂的境界，而你卻不覺知。我安住于不後悔的境界，而你卻不覺知。

I am the fully enlightened Buddha, I will give you the tax of the sword of wisdom. I abide in the realm of pure goodness, yet you are not aware. You, Angulimala, I am the fully enlightened Buddha, I abide in the realm beyond the world, yet you are not aware. I abide in the realm of immovability, yet you are not aware. I abide in the realm of the palace, yet you are not aware. I abide in the realm of no regret, yet you are not aware.

我住休息際，　　而汝不覺知；我住究竟際，　　而汝不覺知；我住三毒斷，　　而汝不覺知；我住煩惱斷，　　而汝不覺知；我住有餘斷，　　而汝不覺知；

我安住于究竟的境界，而你卻不覺知。我安住于斷除貪嗔癡三毒的境界，而你卻不覺知。我安住于斷除煩惱的境界，而你卻不覺知。我安住于有餘涅槃的境界，而你卻不覺知。

I abide in the state of rest, but you are not aware of it. I abide in the ultimate state, but you are not aware of it. I abide in the state of cutting off the three poisons, but you are not aware of it. I abide in the state of cutting off afflictions, but you are not aware of it. I abide in the state of remaining nirvana, but you are not aware of it.

我住三毒盡，　　而汝不覺知；我住于滅際，　　而汝不覺知；我住覆護際，　　而汝不覺知；我住依怙際，　　而汝不覺知；

我是等正覺的覺悟者，將賜予你智慧之劍的稅。我安住於三毒止息的境界，而你卻不覺知。你這央掘魔羅，我是等正覺的覺悟者。現在將賜予你稅，無上的善法之水。我安住于寂滅的境界，而你卻不覺知。我安住于覆護的境界，而你卻不覺知。我安住于依怙的境界，而你卻不覺知。

I am the fully enlightened one, I will bestow upon you the tax of the sword of wisdom. I abide in the realm where the three poisons are extinguished, yet you are unaware. Now I will bestow upon you the tax, the supreme water of good Dharma. I abide in the realm of cessation, yet you are unaware. I abide in the realm of relinquishment, yet you are unaware. I abide in the realm of protection, yet you are unaware. I abide in the realm of refuge, yet you are unaware.

我住趣向際，　　而汝不覺知；我住洲渚際，　　而汝不覺知；我住容受際，　　而汝不覺知；我住伏慳嫉，　　而汝不覺知；我住離渴際，　　而汝不覺知；

『住住，央掘魔，你應當持守清凈的戒律，我是等正覺的覺悟者，將賜予你智慧之劍的稅賦。我安住于趣向的邊際，而你卻不覺知。現在將賜予你稅賦，無上的善法之水，我安住于洲渚的邊際，而你卻不覺知。我安住于容受的邊際，而你卻不覺知。我安住于降伏慳吝嫉妒的境界，而你卻不覺知。我安住于遠離渴求的邊際，而你卻不覺知。

'Stop, stop, Angulimala, you should abide in pure precepts, I abide at the edge of the path, yet you are not aware. Now I will bestow upon you the tax, the supreme water of good Dharma, You should now quickly drink, and forever eliminate the thirst of birth and death. I abide at the edge of the island, yet you are not aware. I abide at the edge of acceptance, yet you are not aware. I abide in the realm of subduing stinginess and jealousy, yet you are not aware. I abide at the edge of detachment from thirst, yet you are not aware.

我住舍一切，　　而汝不覺知；我住離一切，　　而汝不覺知；我住一切止，　　而汝不覺知；我住斷道際，　　而汝不覺知；我住空樂際，　　而汝不覺知；

『住住，央掘魔，你應該持守清凈的戒律，我是等正覺的覺悟者，將給你智慧之劍的稅賦。我安住于捨棄一切的狀態，而你卻不覺知；我安住于遠離一切的狀態，而你卻不覺知；我安住於一切止息的狀態，而你卻不覺知；我安住于斷絕道路的邊際，而你卻不覺知；我安住于空樂的邊際，而你卻不覺知；

I abide in the state of relinquishing all, yet you are not aware; I abide in the state of being apart from all, yet you are not aware; I abide in the state of all cessation, yet you are not aware; I abide at the edge of the path of cessation, yet you are not aware; I abide at the edge of empty bliss, yet you are not aware;

我住結斷際，　　而汝不覺知；我住愛盡際，　　而汝不覺知；我住離欲滅，　　而汝不覺知；我住涅槃際，　　而汝不覺知；汝當舍利刀，　　疾來歸明智，莫隨惡師慧，　　非法謂為法，應嘗至藥味，　　然後深自覺，一切畏杖痛，　　莫不愛壽命

『住住』，央掘魔，你應該持守清凈的戒律。我是等正覺的覺悟者，將以智慧之劍來償付你。現在將以無上的善法之水來償付你，你現在應當迅速飲用，永遠消除生死的渴求。我安住于愛慾斷盡的境界，而你卻不覺知。我安住于離欲寂滅的境界，而你卻不覺知。我安住于涅槃的境界，而你卻不覺知。你應該放下手中的利刀，迅速歸向明智。不要追隨惡師的邪慧，把非法當成是法。應該親自品嚐真理的滋味，然後才能深刻地自覺。一切眾生都畏懼棍棒的痛苦，沒有誰不愛惜自己的生命。

I am the fully enlightened one, I will repay you with the sword of wisdom. I dwell in the realm of the cessation of fetters, yet you are unaware. Now I will repay you with the water of supreme good Dharma, You should now quickly drink it, and forever eliminate the thirst for birth and death. I dwell in the realm of the exhaustion of desire, yet you are unaware. I dwell in the realm of detachment and extinction, yet you are unaware. I dwell in the realm of Nirvana, yet you are unaware. You should put down your sharp knife, and quickly return to wisdom. Do not follow the evil teacher's perverse wisdom, calling what is not Dharma as Dharma. You should taste the flavor of the true medicine, and then deeply realize it yourself. All beings fear the pain of the stick, and none do not cherish their own lives.

取己可為譬，　　勿殺勿教殺，如他己不異，　　如己他亦然；莫作羅剎形，　　人血常涂身；人血涂利劍，　　不宜恒在手，速舍首指鬘，　　離是二生業；二生非法求，　　是則惡羅剎，羔羊于母所，　　猶尚知孝養；哀哉汝可愍，　　為惡師所誤，揮手奮利劍，　　而欲害所生。汝今所造業，　　惡逆過禽獸，殺害甚羅剎，　　兇暴逾修羅；永入弊魔黨，　　長與人類分，咄哉惡逆者，　　母恩世難報；懷任十二月，　　將護盡胎養，既生常鞠育，　　長夜忍苦穢；今且觀汝母，　　血淚盈目流，忘身愛念汝，　　躬自持食來；風吹髮蓬亂，　　塵土坌污身，手足悉龜坼，　　眾苦集朽形；久受飢渴惱，　　寒暑亦備經，逼切心狂亂，　　愁毒恒怨嗟。」

爾時，彼母見佛世尊與央掘魔羅往反苦論，子心降伏縱身垂臂，念其子故說偈白佛：

「久失寶藏今還得，　　塵穢壞眼今明凈，哀哉我子心迷亂，　　常以人血自涂身。極利刀劍恒在手，　　多殺人眾成尸聚，當令此子隨順我，　　今敬稽首等正覺，多人見罵難聽聞，　　汝子如是切責我

『以自己為例子來思考，不要殺生，也不要教唆他人殺生。如同自己不希望被傷害一樣，他人也是如此；以自己為例子來思考，不要殺生，也不要教唆他人殺生。不要像羅剎一樣，身上總是塗滿人血；沾滿人血的利劍，不應該總是拿在手中，趕快放下你那用人指做成的指鬘，遠離這兩種殺生的行為；通過不正當手段獲取生存所需，那就是惡羅剎的行為。小羊在母親身邊，尚且知道孝順和贍養；可悲啊，你真是可憐，被邪惡的老師所誤導，揮舞著鋒利的劍，竟然想要傷害自己的生身母親。你現在所造的惡業，比禽獸還要惡劣，殺人害命比羅剎還要兇殘，兇暴程度超過修羅；你將永遠墮入魔黨的行列，長久地與人類分離，可惡的逆子啊，母親的恩情世間難以報答；懷胎十二個月，小心呵護，盡心養育，出生后經常撫養，長夜忍受污穢和痛苦；現在看看你的母親，眼中充滿了血淚，忘記自身，愛念著你，親自拿著食物來給你；風吹亂了頭髮，塵土弄髒了身體，手腳都皸裂了，各種痛苦都聚集在這衰老的身體上；長期遭受飢渴的折磨，寒冷和炎熱也都經歷過，逼迫得內心狂亂，憂愁和痛苦總是怨恨嘆息。』這時，他的母親看到佛陀世尊與央掘魔羅往復辯論，苦口婆心，她的兒子心悅誠服，放下武器，垂下手臂，因為思念兒子，就說了偈語告訴佛陀：『我丟失了很久的寶藏現在又重新得到了，被塵土污濁的眼睛現在變得明亮清凈了，可悲啊，我的兒子心智迷亂，總是用人血塗抹自己。極其鋒利的刀劍總是拿在手中，殺害了很多人，堆積成屍體，希望這個兒子能夠順從我，現在我恭敬地向您頂禮，等正覺的佛陀，很多人都責罵他，難以聽聞，你的兒子這樣嚴厲地責備我。'

'Take yourself as an example, do not kill, nor teach others to kill. Just as you do not wish to be harmed, so it is with others; Take yourself as an example, do not kill, nor teach others to kill. Do not be like a Rakshasa, always covered in human blood; A sharp sword stained with human blood should not always be held in your hand, Quickly put down that garland of fingers you made, and abandon these two acts of killing; Seeking sustenance through improper means, that is the act of an evil Rakshasa. A lamb by its mother's side still knows to be filial and provide for her; Alas, you are truly pitiful, misled by an evil teacher, Wielding a sharp sword, you even want to harm your own mother who gave you life. The evil deeds you are now committing are worse than those of beasts, Killing and harming is more cruel than a Rakshasa, and your violence surpasses even an Asura; You will forever fall into the ranks of the demons, and be separated from humanity for a long time, Oh, you wicked and rebellious child, a mother's kindness is difficult to repay in this world; Carrying you for twelve months, carefully protecting and nurturing you with all her heart, After birth, she often raised you, enduring filth and suffering through the long nights; Now look at your mother, her eyes filled with tears of blood, Forgetting herself, loving and thinking of you, she personally brings food to you; The wind has messed up her hair, dust has soiled her body, Her hands and feet are all cracked, all kinds of suffering have gathered on this decaying body; She has long suffered from hunger and thirst, and has also experienced cold and heat, Forcing her heart into madness, sorrow and pain always lead to resentment and sighs.』 At this time, his mother saw the World Honored Buddha and Angulimala debating back and forth, with earnest words, her son was convinced, put down his weapons, and lowered his arms. Because of her longing for her son, she spoke a verse to the Buddha: 'The treasure I lost for a long time, I have now regained, My eyes, which were clouded by dust, are now bright and clear, Alas, my son's mind is confused, he always smears himself with human blood. Extremely sharp swords are always held in his hands, He has killed many people, piling up their corpses, I hope this son can obey me, now I respectfully bow to you, the Buddha of perfect enlightenment, Many people scold him, it is difficult to hear, your son is severely blaming me like this.'

爾時，世尊告央掘魔羅：「此樹下者是汝之母，生育之恩深重難報，云何欲害令其生天？央掘魔羅！非法謂法，如春時焰渴鹿迷惑，汝亦如是，隨惡師教而生迷惑，若諸眾生非法謂法，命終當墮無擇地獄。央掘魔羅！汝今疾來歸依如來。央掘魔羅！莫怖莫畏。如來大慈是無畏處，等視眾生如羅睺羅，救療眾疾無依作依；如來安隱是穌息處，諸無親者為作親善，諸貧乞者為作寶藏，失佛道者示無上道；為諸恐怖而作覆護，為諸漂溺而作舟梁。汝當疾舍利劍出家學道，頂禮母足悔過自洗，至誠啟請求聽出家，濟度汝母離三有苦。今輸稅汝出家具足，汝今當飲甘露法水，汝久游惡道迷亂疲倦，今當休息。汝是稅主我亦稅主，為守道王於一切眾生常受其稅，令得超渡生死有海。」

爾時，央掘魔羅即舍利劍，如一歲嬰兒捉火即放，振手啼泣；時，央掘魔羅舍鬘振手發聲呼叫，亦復如是。如人熟眠蛇卒嚙腳，即時驚起振手遠擲；央掘魔羅速舍指鬘，亦復如是。爾時，央掘魔羅如離非人所持，自知慚愧，血出遍身淚流如雨。譬如有人為蛇所螫，良醫為咒令作蛇行；央掘魔羅宛轉腹行三十九旋，亦復如是

當時，世尊告訴央掘魔羅：『這樹下的人是你的母親，生育的恩情深重難以報答，你為何要傷害她讓她昇天呢？央掘魔羅！把非法當成是法，就像春天時節的陽焰迷惑了口渴的鹿一樣，你也像這樣，跟隨惡師的教導而產生迷惑。如果眾生把非法當成是法，命終後會墮入無擇地獄。央掘魔羅！你現在趕快來歸依如來。央掘魔羅！不要害怕，不要畏懼。如來大慈大悲是無畏的所在，平等看待眾生如同羅睺羅一樣，救治各種疾病，為無依無靠的人提供依靠；如來安穩是休息的地方，為沒有親人的人做親善，為貧窮乞討的人做寶藏，為失去佛道的人指示無上的道路；為各種恐怖提供庇護，為漂泊沉溺的人做舟梁。你應該趕快放下利劍出家學道，頂禮母親的腳，懺悔過錯，洗滌罪業，至誠懇求允許出家，救度你的母親脫離三有之苦。現在我允許你出家，你的出家用品都已具備，你現在應當飲用甘露法水，你長期在惡道中游蕩，迷亂疲憊，現在應當休息。你是稅主，我也是稅主，爲了守護道法，我作為道王，對一切眾生經常收取稅賦，讓他們能夠超脫生死苦海。』當時，央掘魔羅立刻放下利劍，就像一歲的嬰兒抓住火就立刻放開一樣，他揮動雙手啼哭；當時，央掘魔羅放下花鬘，揮動雙手發出呼叫，也像這樣。就像一個人熟睡時被蛇突然咬到腳，立刻驚醒，揮手遠遠地扔掉蛇一樣；央掘魔羅迅速放下指鬘，也像這樣。當時，央掘魔羅就像擺脫了非人控制一樣，自己感到慚愧，血流遍身，淚如雨下。譬如有人被蛇咬傷，良醫為他念咒，讓他像蛇一樣爬行；央掘魔羅翻滾著腹部爬行了三十九圈，也像這樣。

At that time, the World Honored One said to Angulimala, 'The one under this tree is your mother. The kindness of her giving birth to you is deep and difficult to repay. Why do you want to harm her and cause her to ascend to heaven? Angulimala! To consider what is not Dharma as Dharma is like a thirsty deer being deluded by the shimmering heat of spring. You are also like this, being deluded by following the teachings of an evil teacher. If beings consider what is not Dharma as Dharma, they will fall into the Avici hell after death. Angulimala! You should quickly come and take refuge in the Tathagata. Angulimala! Do not be afraid, do not be fearful. The great compassion of the Tathagata is a place of fearlessness, treating all beings equally like Rahula, healing all kinds of diseases, providing support for the helpless; the peace of the Tathagata is a place of rest, being kind to those without relatives, being a treasure for the poor and beggars, showing the supreme path to those who have lost the path of the Buddha; providing protection for all kinds of terrors, being a boat for those who are drifting and drowning. You should quickly put down your sword and leave home to study the Way, bow at your mother's feet, repent your mistakes, wash away your sins, sincerely ask for permission to leave home, and save your mother from the suffering of the three realms. Now I allow you to leave home, your monastic supplies are all ready, you should now drink the nectar of Dharma, you have wandered in evil paths for a long time, confused and tired, now you should rest. You are a tax collector, and I am also a tax collector. In order to protect the Dharma, I, as the King of the Way, constantly collect taxes from all beings, so that they can transcend the sea of birth and death.' At that time, Angulimala immediately put down his sword, just like a one-year-old baby who immediately lets go of fire when he grabs it, he waved his hands and cried; at that time, Angulimala put down the garland, waved his hands and shouted, also like this. Just like a person who is fast asleep is suddenly bitten on the foot by a snake, immediately wakes up in shock, and throws the snake far away; Angulimala quickly put down the finger garland, also like this. At that time, Angulimala was like being freed from the control of non-humans, feeling ashamed, blood flowing all over his body, tears falling like rain. For example, if someone is bitten by a snake, a good doctor will chant a mantra to make him crawl like a snake; Angulimala rolled and crawled on his belly for thirty-nine turns, also like this.

。然後進前頂禮佛足，而說偈言：

「奇哉正覺第一慈，　　調御人師為我來，令我得度無知海，　　愚癡闇冥濤波惑。奇哉正覺無上悲，　　調御人師為我來，度我生死曠野難，　　種種煩惱棘刺林。奇哉正覺第一喜，　　調御人師為我來，令我得度諸迷惑，　　邪見虎狼禽獸難。奇哉正覺第一舍，　　調御人師為我來，令我得度無擇獄，　　永離熾然無量苦。無依怙者為作依，　　無親厚者為作親，集眾惡業趣大苦，　　今為我來作歸依。」

爾時，世尊告央掘魔羅：「汝今可起，速往母所，至誠悔過求聽出家。」爾時，央掘魔羅從佛足起往至母所，圍旋多匝五體投地，至誠懺悔悲感大叫，即向其母而說偈言：

「嗚呼慈母我大過，　　集諸惡業成罪積，隨惡師教行暴害，　　殺人一千唯少一；我於今日歸依母，　　亦復歸依佛世尊，我今稽首禮母足，　　唯愿哀愍聽出家。」

爾時，彼母說偈答言：

「我今已聽汝，　　出家為後世，我亦求如來，　　出家受具足。奇哉難思議，　　如來無有譬，佛今度我子，　　普哀諸世間。如來妙色身，　　功德無倫匹，我今少稱歎，　　最勝天中天

現代漢語譯本：然後他走到佛前，頂禮佛足，並以偈語說道：『奇妙啊，正覺的無上慈悲，調御人師您為我而來，使我得以渡過無知的海洋，擺脫愚癡黑暗的迷惑波濤。奇妙啊，正覺的無上悲憫，調御人師您為我而來，救我脫離生死曠野的艱難，以及種種煩惱的荊棘叢林。奇妙啊，正覺的無上喜悅，調御人師您為我而來，使我得以擺脫各種迷惑，遠離邪見、虎狼禽獸的災難。奇妙啊，正覺的無上舍棄，調御人師您為我而來，使我得以脫離無擇地獄，永遠遠離熾熱無量的痛苦。無依無靠的人，您為他們作依靠；沒有親近的人，您為他們作親人。聚集各種惡業，將要墮入巨大痛苦的人，今天您為我而來，作我的歸宿。』這時，世尊告訴央掘魔羅：『你現在可以起身，趕快到你母親那裡，真誠地懺悔，請求允許你出家。』這時，央掘魔羅從佛足起身，走到母親那裡，圍繞她轉了很多圈，五體投地，真誠地懺悔，悲傷地大叫，然後對他的母親說偈語：『嗚呼，慈愛的母親，我犯下了大錯，聚集各種惡業，罪惡累累。我聽從惡師的教導，行暴虐的殺害，殺了一千人，只差一個。我今天歸依母親，也歸依佛世尊。我今天叩頭禮拜母親的腳，只希望您能哀憐我，允許我出家。』這時，他的母親用偈語回答說：『我現在允許你，爲了來世出家。我也將請求如來，允許我出家受具足戒。奇妙啊，難以思議，如來無與倫比。佛陀今天度化我的兒子，普遍哀憫世間一切眾生。如來您擁有美妙的色身，功德無與倫比。我今天略微稱讚您，您是至高無上的天中之天。』

English version: Then he went before the Buddha, prostrated himself at his feet, and spoke in verse: 'Wonderful, the supreme compassion of Perfect Enlightenment, the Teacher who tames people has come for me, Enabling me to cross the sea of ignorance, and escape the deluding waves of foolish darkness. Wonderful, the supreme pity of Perfect Enlightenment, the Teacher who tames people has come for me, Rescuing me from the difficulties of the wilderness of birth and death, and the thorny forest of various afflictions. Wonderful, the supreme joy of Perfect Enlightenment, the Teacher who tames people has come for me, Enabling me to escape all delusions, and the dangers of wrong views, tigers, wolves, and beasts. Wonderful, the supreme renunciation of Perfect Enlightenment, the Teacher who tames people has come for me, Enabling me to escape the Avici hell, and forever be free from the blazing, immeasurable suffering. For those without refuge, you provide refuge; for those without kin, you are their kin. Those who have accumulated evil karma and are heading towards great suffering, today you have come for me, to be my refuge.' At that time, the World Honored One said to Angulimala, 'You may now rise, and quickly go to your mother, sincerely repent, and ask for permission to leave home.' At that time, Angulimala rose from the Buddha's feet, went to his mother, circled her many times, prostrated himself on the ground, sincerely repented, cried out in sorrow, and then spoke in verse to his mother: 'Alas, compassionate mother, I have committed great wrongs, accumulated all kinds of evil karma, and piled up sins. I followed the teachings of an evil teacher, and committed violent acts of killing, having killed one thousand people, lacking only one. Today I take refuge in my mother, and also take refuge in the World Honored Buddha. Today I bow my head and pay homage to my mother's feet, I only hope that you will have pity on me and allow me to leave home.' At that time, his mother replied in verse: 'I now permit you, to leave home for the sake of the next life. I will also request the Tathagata, to allow me to leave home and receive full ordination. Wonderful, inconceivable, the Tathagata is incomparable. The Buddha today liberates my son, and universally has compassion for all beings in the world. The Tathagata has a beautiful form, and his merits are unparalleled. Today I slightly praise you, you are the most supreme among the heavens.'

爾時，世尊以偈答言：

「善哉善女人，　　當得無間樂，今可聽汝子，　　於我前出家。汝今年衰老，　　出家時已過，但當深信樂，　　以法自穌息。汝今且小待，　　波斯匿王至。」

爾時，天帝釋將諸天眾、婇女眷屬，放身光明照舍衛國，見央掘魔羅與佛相抗，力屈心變摧伏歸悔，發大歡喜而說偈言：

「奇哉十力雄，　　調御無與等，降伏央掘魔，　　常血涂身過，檀那因陀羅，　　阿修羅羅剎，兇暴夜叉鬼，　　及余諸惡人，那伽緊那羅，　　大力迦樓羅，彼聞央掘魔，　　恐怖皆閉目，何況人中王，　　見而不恐怖。彼初出生時，　　龍神咸振懼，一切諸剎利，　　鎧解刀劍落，何況人中王，　　見而不恐懼。如是兇惡業，　　如來悉調伏，佛力不思議，　　智慧境亦然。奇哉央掘魔！　　善住無染戒，梵行甚清凈，　　猶如真金山。奇哉我今日，　　快得善法利！我今當施與，　　央掘魔羅衣，唯愿為我受，　　世尊哀愍故，今施央掘魔，　　沙門隨法服，是大乞士王，　　世尊善觀察。」

爾時，帝釋白央掘魔羅言：「唯愿大士！受此天衣以為法服

這時，世尊用偈語回答說：『好啊，善女人，你將獲得無間的快樂，現在可以允許你的兒子在我面前出家。你今年已經衰老，出家的時機已經過了，但應當深信並樂於佛法，用佛法來使自己平靜。你現在且稍等片刻，波斯匿王就要來了。』這時，天帝釋率領諸天眾、婇女眷屬，放出光明照耀舍衛國，看到央掘魔羅與佛陀對峙，力量耗盡，心生轉變，被降伏而歸順懺悔，心中大喜，於是說了偈語：『奇哉，十力雄，調御之能無人能比，降伏了央掘魔羅，他曾常以血涂身，檀那、因陀羅、阿修羅、羅剎，兇暴的夜叉鬼，以及其他各種惡人，那伽、緊那羅、大力迦樓羅，他們聽到央掘魔羅的名字，都恐懼得閉上眼睛，更何況是人中之王，見到他怎能不恐懼呢？他初生之時，龍神都為之震懼，一切剎利（武士）都解下鎧甲，刀劍落地，更何況是人中之王，見到他怎能不恐懼呢？如此兇惡的罪業，如來都能調伏，佛陀的力量不可思議，智慧的境界也是如此。奇哉，央掘魔羅！能安住于無染的戒律，梵行如此清凈，猶如真正的金山。奇哉，我今日，真是獲得了善法的利益！我今天應當施與央掘魔羅衣服，唯愿他能接受，爲了世尊的慈悲，現在施與央掘魔羅，沙門所穿的法服，這位偉大的乞士之王，世尊真是善於觀察。』這時，帝釋對央掘魔羅說：『唯愿大士！接受這件天衣作為法服。』

At that time, the World Honored One replied in verse: 'Good, good woman, you shall attain uninterrupted joy. Now you may allow your son to leave home before me. You are old this year, the time for leaving home has passed, but you should deeply believe and rejoice, and use the Dharma to calm yourself. You should wait a little while now, King Pasenadi is about to arrive.' At that time, the Lord Sakra, along with his heavenly retinue and female attendants, released light illuminating Sravasti. Seeing Angulimala confronting the Buddha, his strength exhausted, his heart transformed, subdued and returning in repentance, he was overjoyed and spoke in verse: 'Wonderful, the Ten-Powered Hero, whose taming is unmatched, has subdued Angulimala, who used to smear himself with blood. Danava, Indra, Asura, Rakshasa, fierce Yaksha ghosts, and all other evil people, Nagas, Kinnaras, mighty Garudas, Upon hearing Angulimala's name, they all closed their eyes in fear, how much more so the king among men, how could he not be afraid upon seeing him? When he was first born, the dragon gods trembled with fear, all the Kshatriyas (warriors) unbuckled their armor and dropped their swords, how much more so the king among men, how could he not be afraid upon seeing him? Such evil karma, the Tathagata has subdued, the Buddha's power is inconceivable, and so is the realm of wisdom. Wonderful, Angulimala! He dwells well in undefiled precepts, his pure conduct is so pure, like a true golden mountain. Wonderful, today I have truly gained the benefit of the good Dharma! Today I should give Angulimala clothing, May he accept it, for the sake of the World Honored One's compassion, now I give Angulimala, the Dharma robes worn by a Shramana, This great king of mendicants, the World Honored One is truly skilled in observation.' At that time, Sakra said to Angulimala: 'May the great being! Accept this heavenly robe as your Dharma robe.'

。」時，央掘魔羅謂帝釋言：「汝是何等蚊蚋小蟲！我豈當受不信之施？汝是何等貪慾之驢！未度生死眾苦長流，自性羸形何能施衣？當知汝是自性羸形，何能施人無價之衣？譬如國王有千力士，未見怨時便已躄地，何能與彼敵國大王千力士戰？如是我受無價衣者，何能降伏億煩惱魔及自性魔？我當斷除無量煩惱如佛所嘆，十二頭陀沙門行法我應當學，汝非天王無異生盲。汝天帝釋！不知差別，何等名為兇暴惡業？汝是蚊蚋，安能知我是兇惡人耶？嗚呼帝釋！汝知央掘魔羅是兇惡人，又能解知佛法正義，何等沙門初始出家習無價衣耶？汝都不知出家凈法。嗚呼帝釋！汝是如來正法外人，如來長子上座迦葉，有摩尼等八萬寶庫及余寶藏其數無量，並餘種種無價寶衣棄之如唾，出家學道行沙門法，受行十二頭陀苦行，何故不習無價之衣為放逸耶？上座迦葉棄捨種種甘膳之食，舍肉味食，受持修行不食肉法，家家乞食不惡惡想，始終常一苦樂無變，其所乞處有種種人，或言無者，或罵辱者，答言：『安樂。』然後捨去心不傾動。若言有者，不生貪喜。答言：『安樂。』受之而去心不傾動。若以大財施眾僧者，于未來世眾僧受用，一一寶藏無有窮盡，以何等故不奉施僧？而自分付餓鬼、貧窮孤獨乞匈

現代漢語譯本：當時，央掘魔羅對帝釋說：『你是什麼樣的蚊子小蟲！我怎麼會接受不信之人的施捨？你是什麼樣的貪婪之驢！自己都還沒脫離生死輪迴的痛苦，自身如此虛弱，怎麼能施捨衣服？要知道你自身虛弱，怎麼能施捨他人無價的衣服？譬如一個國王有千名力士，還沒見到敵人就嚇得癱倒在地，怎麼能與敵國大王手下的千名力士作戰？我如果接受無價的衣服，又怎麼能降伏億萬煩惱魔和自身的心魔？我應當像佛陀所讚歎的那樣，斷除無量煩惱，學習十二頭陀沙門的修行方法，你不是天王，和盲人沒什麼區別。你天帝釋！不知道其中的差別，什麼叫做兇暴惡業？你像蚊子一樣，怎麼能知道我是兇惡之人呢？唉，帝釋！你認為央掘魔羅是兇惡之人，又能理解佛法的正義，那麼，什麼樣的沙門最初出家修行時會穿無價的衣服呢？你根本不懂出家修行的清凈之法。唉，帝釋！你真是如來正法之外的人，如來長子上座迦葉，擁有摩尼等八萬寶庫以及其他無數的寶藏，還有各種無價的寶衣，都像唾棄一樣捨棄了，出家學道，修行沙門之法，受持十二頭陀的苦行，為什麼不修行無價的衣服而放縱自己呢？上座迦葉捨棄各種美味佳餚，捨棄肉食，受持修行不吃肉的戒律，挨家挨戶乞食，不生惡念，始終保持一顆平常心，無論苦樂都不改變，他所乞食的地方有各種各樣的人，有的說沒有，有的謾罵侮辱，他都回答說：『安樂。』然後離開，內心不為所動。如果有人說有，他也不生貪婪歡喜，回答說：『安樂。』接受后離開，內心也不為所動。如果用大量的財富佈施給眾僧，那麼在未來世，眾僧受用，每一份寶藏都無窮無盡，為什麼不奉獻給僧眾？而要分給餓鬼、貧窮孤獨的乞丐呢？』現代漢語譯本：』

English version: Then, Angulimala said to Indra: 'What kind of mosquito or small insect are you! How could I accept the offerings of those who do not believe? What kind of greedy donkey are you! You have not yet escaped the suffering of birth and death, and your own nature is so weak, how can you give away clothes? Know that your own nature is weak, how can you give others priceless clothes? For example, a king has a thousand warriors, but he collapses to the ground before seeing the enemy, how can he fight against the thousand warriors of the enemy king? If I accept priceless clothes, how can I subdue the countless demons of affliction and the demons of my own nature? I should cut off countless afflictions as praised by the Buddha, and learn the practice of the twelve ascetic practices of the Shramanas. You are not a heavenly king, no different from a blind person. You, Indra! Do not know the difference, what is called violent evil karma? You are like a mosquito, how can you know that I am an evil person? Alas, Indra! You think Angulimala is an evil person, and you can understand the righteousness of the Buddha's teachings, then, what kind of Shramana would wear priceless clothes when they first leave home to practice? You do not understand the pure practice of leaving home at all. Alas, Indra! You are truly an outsider to the Tathagata's true Dharma. The Tathagata's eldest disciple, Mahakasyapa, possessed eighty thousand treasure houses of mani jewels and countless other treasures, as well as various priceless clothes, which he discarded as if spitting, left home to learn the Way, practiced the Shramana's path, and undertook the twelve ascetic practices. Why did he not practice wearing priceless clothes and indulge himself? Mahakasyapa abandoned all kinds of delicious food, abandoned meat, and practiced the precept of not eating meat. He begged for food from house to house, without any evil thoughts, always maintaining a normal mind, and not changing whether in suffering or joy. In the places where he begged for food, there were all kinds of people, some who said they had nothing, and some who cursed and insulted him, to which he would reply: 'Peace.' Then he would leave, his heart unmoved. If someone said they had something, he would not become greedy or joyful, and would reply: 'Peace.' He would accept it and leave, his heart unmoved. If one were to give great wealth to the Sangha, then in future lives, the Sangha would use it, and each treasure would be inexhaustible. Why not offer it to the Sangha? Instead, why divide it among hungry ghosts, the poor, and lonely beggars?' English version:』

。帝釋！沙門法者不多積聚，乃至鹽油亦不受畜，是沙門法；奴婢田宅、若賣若買諸不凈物，非沙門法，是在家法；若施若受諸不凈物，悉皆如是。汝大愚癡聚！如是等輩今當調伏，如治稊稗害善苗者，我之所殺作指鬘者，彼等悉是壞法眾生，無有一人是比丘、比丘尼、優婆塞、優婆夷者。」

爾時，帝釋謂央掘魔羅：「不害相者是則為法，如來等視一切眾生如羅睺羅，云何聽許調伏惡人？」

央掘魔羅言：「害與不害差別之相，汝云何知？如幻士方便他所不知。如是菩薩知幻境界，汝佛法外人，云何能知害與不害各有二種？有聲聞不害，有菩薩不害。汝小蚊蚋，云何能知二種不害？汝之境界及菩薩境界差別之相，猶如蚊翼覆于虛空。譬如沙門非人所持，爾時，大眾應守護不？」

帝釋答言：「應當守護。」

問言：「若因護死，誰應得罪？」

帝釋答言：「凈除害心無得罪者。」

央掘魔羅言：「如是調伏諸惡象類，若令彼死，守護之人無得罪者，當得無量殊勝功德。如是，害不害相差別難知，是名菩薩不害。」問言：「譬如良醫療治病人以鉤鉤舌，彼若死者，醫有罪不？」

答言：「無也。彼良醫者多所饒益，除有害心

現代漢語譯本：帝釋啊！沙門的修行方式是不積聚財物，甚至連鹽油都不接受儲存，這才是沙門的修行方式；奴婢、田地、房屋，無論是買還是賣這些不潔凈的東西，都不是沙門的修行方式，而是居家人的行為；無論是施捨還是接受這些不潔凈的東西，都是一樣的道理。你們這些愚癡的傢伙！像你們這樣的人現在應當被調伏，就像除掉稗草來保護好苗一樣。我所殺的那個叫指鬘的人，他們都是破壞佛法的眾生，沒有一個是比丘、比丘尼、優婆塞、優婆夷。' 當時，帝釋對央掘魔羅說：'不傷害眾生才是佛法，如來平等看待一切眾生如同羅睺羅一樣，怎麼會允許調伏惡人呢？' 央掘魔羅說：'傷害和不傷害的區別，你是怎麼知道的？就像魔術師的手段，別人不知道一樣。菩薩知道幻化的境界，你這個佛法之外的人，怎麼能知道傷害和不傷害各有兩種？有聲聞的不傷害，有菩薩的不傷害。你這個小蚊子，怎麼能知道兩種不傷害？你的境界和菩薩的境界的差別，就像蚊子的翅膀覆蓋虛空一樣。譬如沙門不是人所能控制的，那時，大眾應該守護他們嗎？' 帝釋回答說：'應該守護。' 央掘魔羅問：'如果因為守護而導致死亡，誰應該承擔罪責？' 帝釋回答說：'清除了害心的人沒有罪責。' 央掘魔羅說：'像這樣調伏那些兇惡的象，如果導致它們死亡，守護的人沒有罪責，反而會得到無量的殊勝功德。所以，傷害和不傷害的區別很難知道，這就是菩薩的不傷害。'又問：'譬如良醫治療病人，用鉤子鉤住病人的舌頭，如果病人死了，醫生有罪嗎？' 回答說：'沒有。那個良醫是爲了利益更多的人，沒有害人的心。'

English version: 'Shakra! The way of a Shramana is not to accumulate possessions, not even to accept or store salt and oil; this is the way of a Shramana. Slaves, fields, and houses, whether buying or selling these impure things, are not the way of a Shramana, but the actions of a householder. Whether giving or receiving these impure things, the principle is the same. You foolish bunch! People like you should now be subdued, just as weeds are removed to protect good seedlings. The one I killed, named Angulimala, they are all beings who destroy the Dharma; none of them are Bhikkhus, Bhikkhunis, Upasakas, or Upasikas.' At that time, Shakra said to Angulimala, 'Non-harming is the Dharma. The Tathagata regards all beings equally, like Rahula. How can he allow the subduing of evil people?' Angulimala said, 'How do you know the difference between harming and non-harming? It's like a magician's tricks, which others do not know. Bodhisattvas know the realm of illusion. You, who are outside the Buddha's Dharma, how can you know that there are two kinds of harming and non-harming? There is the non-harming of a Shravaka, and the non-harming of a Bodhisattva. You little mosquito, how can you know the two kinds of non-harming? The difference between your realm and the realm of a Bodhisattva is like a mosquito's wing covering the void. For example, if a Shramana is not controlled by people, should the public protect them at that time?' Shakra replied, 'They should be protected.' Angulimala asked, 'If death results from protection, who should bear the guilt?' Shakra replied, 'Those who have purified their minds of harmful intent have no guilt.' Angulimala said, 'In this way, subduing those fierce elephants, if it leads to their death, those who protect them have no guilt, but will gain immeasurable and excellent merit. Therefore, the difference between harming and non-harming is difficult to know; this is called the Bodhisattva's non-harming.' He asked, 'For example, if a good doctor treats a patient by hooking the patient's tongue, and if the patient dies, is the doctor guilty?' The answer was, 'No. That good doctor is benefiting many people and has no harmful intent.'

問言：「如是調伏諸惡象類，若令彼死為有罪不？」

答言：「無也。當得無量殊勝功德，除有害心。」

問言：「譬如弟子從師受學，因教而死，師有罪不？」

答言：「無也。除有害心。」

問言：「如是威德眾生、明顯眾生，惡象類者見之而死，有遮罪不？」

「是故，帝釋！汝不知善業惡業差別之相，不知沙門非沙門差別之相，諸惡象類壞正法者應當調伏，如上座迦葉等八十大聲聞，乃至億耳，一切皆舍諸大寶藏，出家學道，于正法中少欲知足，比丘何須習無價衣？是等一切剃髮除慢，孤遊持缽乞食活命著壞色衣，如是比丘云何放逸？常為寒暑飢渴所逼，足蹈塵土恒如野鹿，不越小戒如牦牛愛尾，守護不捨如烏伏子，如折牙象無復形好，彼復何須習無價衣？汝正法外人慎勿復語，如彼外道旃陀羅輩，畢竟不入二生眾中，汝亦如是，是正法外旃陀羅也，汝小蚊蚋默然無聲

有人問道：『像這樣調伏各種兇惡的象類，如果導致它們死亡，這算有罪嗎？』回答說：『不算有罪。反而會獲得無量殊勝的功德，只要沒有害人之心。』有人問道：『比如弟子跟隨老師學習，因為老師的教導而死亡，老師有罪嗎？』回答說：『不算有罪。只要沒有害人之心。』有人問道：『像這樣具有威德的眾生、顯赫的眾生，那些兇惡的象類見到他們就死亡，這算有罪嗎？』『所以，帝釋！你不知道善業和惡業的區別，也不知道沙門和非沙門的區別。那些破壞正法的兇惡象類應當被調伏。就像上座迦葉等八十位大聲聞，乃至億耳，他們都捨棄了所有的大寶藏，出家修道，在正法中少欲知足。比丘為何需要學習無價的衣服？他們都剃除頭髮，去除傲慢，獨自遊方，拿著缽乞食為生，穿著破舊的衣服。這樣的比丘怎麼會放逸呢？他們常常被寒冷、暑熱、飢餓、乾渴所困擾，腳踩塵土，像野鹿一樣，不違背小戒，像牦牛愛惜尾巴一樣，守護戒律不捨棄，像烏鴉孵蛋一樣，像折斷牙齒的大象失去了美好的外形。他們又何必學習無價的衣服呢？你這個正法之外的人，不要再說話了，就像那些外道旃陀羅一樣，終究不能進入二生眾中。你也像他們一樣，是正法之外的旃陀羅。你這小蚊子，還是默默無聲吧！』

Someone asked: 'If one subdues various evil elephants like this, is it a sin if they die as a result?' The answer was: 'It is not a sin. On the contrary, one will gain immeasurable and excellent merits, as long as there is no intention to harm.' Someone asked: 'For example, if a disciple learns from a teacher and dies because of the teacher's instruction, is the teacher guilty?' The answer was: 'It is not a sin. As long as there is no intention to harm.' Someone asked: 'If such majestic beings, prominent beings, cause those evil elephants to die just by seeing them, is that a sin?' 'Therefore, Indra! You do not know the difference between good and bad karma, nor do you know the difference between a Shramana and a non-Shramana. Those evil elephants who destroy the Dharma should be subdued. Just like the eighty great Shravakas such as the elder Kasyapa, and even Ekaśṛṅga, they all abandoned their great treasures, left home to practice the Way, and were content with little desire in the Dharma. Why should a Bhikshu learn to wear priceless clothes? They all shave their heads, remove their arrogance, wander alone, live by begging with a bowl, and wear tattered clothes. How could such a Bhikshu be negligent? They are often troubled by cold, heat, hunger, and thirst, their feet tread on dust, they are like wild deer, they do not violate minor precepts, they cherish their precepts like a yak cherishes its tail, they guard their precepts like a crow hatching its eggs, like an elephant with broken teeth that has lost its beautiful form. Why would they need to learn to wear priceless clothes? You, who are outside the Dharma, do not speak again, like those heretical Chandala, who can never enter the twice-born assembly. You are like them, a Chandala outside the Dharma. You little mosquito, be silent!'

大正藏第 02 冊 No. 0120 央掘魔羅經

央掘魔羅經卷第二

爾時，娑婆世界主梵天王，放大光明照舍衛國，一心合掌頂禮佛足，供養如來及央掘魔羅已，而說偈言：

「奇哉我今見大戰，　　如二雄猛師子鬥，奇哉調御天人師，　　如來善調央掘魔。譬如毒蛇見咒師，　　吹氣放毒不怖畏，師即調伏令寂靜，　　三界大師亦如是。調伏兇惡央掘魔，　　我今稽首三界醫，大神通力不思議，　　我今稽首自在王。大天所建甚奇特，　　以法建立央掘魔，所為最勝無可譬，　　是故名曰無譬尊。央掘魔今為勝業，　　住戒調伏極寂靜，身心安隱無所畏，　　猶如自性真金色，純凈極妙閻浮金。　　唯愿如來哀受施，令央掘魔服天衣，　　當令我得大菩提，彼服此衣護梵行，　　究竟清凈心不動。」

爾時，央掘魔羅謂梵王言：「汝是何人多言、兩舌言：『央掘魔羅習近我衣久持梵行。』而見毀辱，汝是惡梵非梵梵像。汝蚊蚋來所言：『梵者

《央掘魔羅經》卷第一大正藏第02冊 No. 0120 《央掘魔羅經》

《央掘魔羅經》卷第二

『奇哉我今見大戰，如二雄猛師子鬥，奇哉調御天人師，如來善調央掘魔。譬如毒蛇見咒師，吹氣放毒不怖畏，師即調伏令寂靜，三界大師亦如是。調伏兇惡央掘魔，我今稽首三界醫，大神通力不思議，我今稽首自在王。大天所建甚奇特，以法建立央掘魔，所為最勝無可譬，是故名曰無譬尊。央掘魔今為勝業，住戒調伏極寂靜，身心安隱無所畏，猶如自性真金色，純凈極妙閻浮金。唯愿如來哀受施，令央掘魔服天衣，當令我得大菩提，彼服此衣護梵行，究竟清凈心不動。』

爾時，央掘魔羅謂梵王言：『汝是何人多言、兩舌言：「央掘魔羅習近我衣久持梵行。」而見毀辱，汝是惡梵非梵梵像。汝蚊蚋來所言：「梵者』

Angulimala Sutra, Volume One Taisho Tripitaka Volume 02, No. 0120, Angulimala Sutra

Angulimala Sutra, Volume Two

Translated by Tripitaka Gunabhadra of the Song Dynasty from India

At that time, Brahma, the lord of the Saha world, emitted great light illuminating Shravasti. With a single-minded heart, he joined his palms, bowed his head to the Buddha's feet, and having made offerings to the Tathagata and Angulimala, he spoke in verse:

'How wondrous it is that I now witness a great battle, like two fierce and mighty lions fighting, How wondrous is the tamer of gods and men, the Tathagata, who skillfully tames Angulimala. It is like a venomous snake seeing a mantra master, blowing out poison without fear, The master then subdues it, making it peaceful; the master of the three realms is also like this. Subduing the fierce and evil Angulimala, I now bow my head to the physician of the three realms, His great supernatural power is inconceivable; I now bow my head to the sovereign king. What the great god has established is most extraordinary; he established Angulimala through the Dharma, His actions are the most supreme and incomparable; therefore, he is called the Incomparable Honored One. Angulimala now engages in superior deeds, abiding in precepts, subdued and extremely peaceful, His body and mind are secure and without fear, like the true color of gold, Pure and exquisite Jambudvipa gold. I only wish that the Tathagata would compassionately accept this offering, Let Angulimala wear heavenly robes, so that I may attain great Bodhi, He wears these robes to protect his pure conduct, ultimately pure and with an unmoving heart.'

At that time, Angulimala said to Brahma, 'Who are you, speaking so much and with a forked tongue, saying, 「Angulimala has been close to my robes and has long maintained pure conduct,」 and yet you show contempt? You are an evil Brahma, not a true Brahma. You are like a mosquito, saying, 「A Brahma is」'

。』梵有何義？云何名為世間梵業？我豈服習蚊蚋之衣而修梵行？我亦不作傭作之人，我亦不能隨他所欲，我亦不為負債之人，如申頭羅(申頭羅者外國幻人作飛人戲，令空中來去往返至速)速往速反。汝小蚊蚋亦復如是，往受梵樂還來墮此，不知菩薩受生真實功德，非法為法，如汝等輩不覺生死迷惑輪轉。嗚呼梵天！汝真知善惡？言央掘魔羅大作惡業，汝蚊蚋惡梵為何所知？應當修學菩薩所行。」

爾時，梵王答央掘魔羅言：「汝現殺人一千少一，今猶見汝強梁不息，乃至雕鷲不敢近。汝此非強梁者，何處更有真強梁耶？此非惡魔者，何處更有真惡魔耶？央掘魔羅！汝莫放逸，所作惡業方便除滅。善哉如來！真為大悲，乃能度此央掘魔羅等兇暴眾生。」

爾時，央掘魔羅謂梵王言：「惡梵蚊蚋汝將何去？汝復當於何處迷轉？不知善惡眾生死墮惡道。譬如有人行至叢林，夜見樹上有螢火蟲驚怖而還，語城中人言：『彼林被燒。』時有眾人俱往視之，見是螢火知非林燒。今汝惡梵亦復如是，唱言：『我癡。』而自欺誑及欺餘人，汝及餘人后自當知是幻積聚。譬如癡人行至叢林見無憂樹華，謂呼是火，恐怖而歸，還入城中告眾人言：『彼林被燒。』眾人往見知非是火

現代漢語譯本：『梵』是什麼意思？什麼叫做世間的『梵業』？難道我要像蚊蚋一樣穿著簡陋的衣服修行嗎？我不是做傭工的人，我不會順從別人的意願，我也不是欠債的人，像申頭羅（申頭羅是外國的幻術師，表演飛人戲，能快速地在空中來回穿梭）一樣快速往返。你們這些小蚊蚋也是這樣，去享受梵天的快樂，回來又墮落到這裡，不知道菩薩受生的真實功德，把非法當成合法，像你們這樣的人不覺悟生死輪迴的迷惑。唉，梵天！你真的知道善惡嗎？說央掘魔羅做了大惡業，你這蚊蚋般的惡梵又能知道什麼？應該學習菩薩的修行。』當時，梵王回答央掘魔羅說：『你現在殺了九百九十九個人，仍然看到你如此強橫不肯罷休，甚至連雕鷲都不敢靠近你。你如果不是強梁，哪裡還有真正的強梁呢？你如果不是惡魔，哪裡還有真正的惡魔呢？央掘魔羅！你不要放縱自己，要設法消除所造的惡業。善哉，如來！真是大慈大悲，竟然能夠度化像央掘魔羅這樣兇暴的眾生。』當時，央掘魔羅對梵王說：『你這惡梵蚊蚋，你要到哪裡去？你又要到哪裡去迷惑轉生？不知道善惡的眾生會墮入惡道。譬如有人走到叢林，晚上看到樹上有螢火蟲，驚恐地跑回來，告訴城裡的人說：『那片樹林被燒著了。』當時有很多人一起去看，看到是螢火蟲，才知道不是樹林被燒。現在你這惡梵也是這樣，喊著說：『我癡迷。』自己欺騙自己，也欺騙別人，你和別人以後自然會知道這是虛幻的積聚。譬如癡人走到叢林，看到無憂樹的花，以為是火，驚恐地跑回去，回到城裡告訴眾人說：『那片樹林被燒著了。』眾人去看，才知道不是火。

English version: 'What is the meaning of 'Brahma'? What is called 'Brahma's work' in the world? Should I, like a mosquito, wear simple clothes to practice asceticism? I am not a hired worker, I will not follow others' wishes, nor am I a debtor, like Shentouluo (Shentouluo is a foreign illusionist who performs flying acrobatics, able to quickly shuttle back and forth in the air). You little mosquitoes are also like this, going to enjoy the pleasures of Brahma, and returning to fall here, not knowing the true merits of a Bodhisattva's birth, taking the unlawful as lawful. People like you are not aware of the delusion of the cycle of birth and death. Alas, Brahma! Do you truly know good and evil? Saying that Angulimala committed great evil, what can you, a mosquito-like evil Brahma, know? You should learn the practices of a Bodhisattva.' At that time, King Brahma replied to Angulimala, 'You have now killed nine hundred and ninety-nine people, and I still see you so tyrannical and unwilling to stop, even vultures dare not approach you. If you are not a tyrant, where else is there a true tyrant? If you are not a demon, where else is there a true demon? Angulimala! Do not indulge yourself, find ways to eliminate the evil deeds you have committed. Well done, Tathagata! Truly great compassion, to be able to save such violent beings as Angulimala.' At that time, Angulimala said to King Brahma, 'You evil Brahma mosquito, where are you going? Where are you going to be deluded and reborn? Those who do not know good and evil will fall into evil paths. For example, someone goes to a forest, sees fireflies on the trees at night, and runs back in fear, telling the people in the city, 'That forest is on fire.' Then many people go together to look, see that they are fireflies, and know that the forest is not on fire. Now you evil Brahma are also like this, shouting, 'I am deluded.' Deceiving yourself and deceiving others, you and others will naturally know later that this is an illusory accumulation. For example, a foolish person goes to a forest, sees the flowers of the Ashoka tree, thinks they are fire, runs back in fear, and returns to the city to tell everyone, 'That forest is on fire.' The people go to see and know that it is not fire.

。汝小蚊蚋亦復如是，汝及餘人后自當知善及不善，亦自當知是幻積聚，莫復更出此不實言，汝當默然勿學妄語。」

爾時，護世四王來詣佛所，大供養佛及央掘魔。設供養已，即向如來及央掘魔羅，而說偈言：

「奇哉甚希有！　　世雄今大戰，問答第一義，　　慧光除癡冥。奇哉善調御，　　無上天人師，是故無量力，　　號名為如來。第一缽曇摩，　　清凈柔軟足，塵水所不污，　　是故稽首禮。我今歸依佛，　　一心請所愿，當令央掘魔，　　受用我等缽。央掘魔今好，　　猶如空中月，央掘魔莊嚴，　　凈戒光圓滿。」

爾時，央掘魔羅謂四天王言：「汝是何等蚊蚋小蟲？護世護世而自貢高，唱言：『我當施汝天缽。』而見毀辱。汝等且待觀我難事，須臾自見執持瓦器，何用如是放逸缽為？而以護世高自稱舉，名護世者，謂能調伏諸惡象類，非護世間護真實法，名為護世。譬如有人聞俱耆羅聲，又見其形，尋復見烏而生迷惑，作是說言：『俱耆羅俱耆羅。』汝等如是，非法為法守護非法，如彼見烏謂俱耆羅。汝應護法莫護世間。蚊蚋四王且各默然

你這小蚊子也是如此，你和別人之後自然會知道什麼是善，什麼是不善，也會知道這都是虛幻的聚合，不要再說這些不實的話了，你應該保持沉默，不要學著說謊。這時，護世四王來到佛陀所在的地方，大大地供養了佛陀和央掘魔。供養完畢后，他們向如來和央掘魔羅說了偈語：『真是奇特又稀有啊！世間的雄者今天進行了一場大戰，通過問答闡明了第一義諦，智慧的光芒驅散了愚癡的黑暗。真是奇妙的善於調御者，無上的天人導師，因此具有無量的力量，被稱為如來。第一的蓮花，清凈柔軟的足，塵土和水都不能玷污，因此我稽首禮拜。我現在歸依佛陀，一心祈求所愿，希望央掘魔能夠接受我們供養的缽。央掘魔現在很好，就像空中的明月一樣，央掘魔的莊嚴，是清凈戒律的光輝圓滿。』這時，央掘魔羅對四天王說：『你們是什麼樣的蚊子小蟲？自稱護世護世而自高自大，還說：『我將施捨給你們天缽。』卻反而遭到羞辱。你們且等著看我的難事，一會兒就會看到我拿著瓦器，哪裡需要這樣放逸的缽呢？你們卻以護世自居，所謂護世，是指能夠調伏各種惡象，而不是守護世間的真實法，才叫做護世。譬如有人聽到俱耆羅的聲音，又看到它的樣子，接著又看到烏鴉而產生迷惑，就說：『俱耆羅，俱耆羅。』你們也是這樣，把非法當作法來守護，就像看到烏鴉就說是俱耆羅一樣。你們應該守護佛法，而不是守護世間。蚊子四王，你們都保持沉默吧！』

You little gnat are the same; you and others will later know good and evil, and will also know that this is an illusory aggregation. Do not utter these untrue words again. You should remain silent and not learn to lie. At that time, the Four Guardian Kings of the World came to where the Buddha was, and made great offerings to the Buddha and Angulimala. After making offerings, they spoke verses to the Tathagata and Angulimala: 'How wondrous and rare! The hero of the world is engaged in a great battle today, clarifying the ultimate truth through questions and answers, the light of wisdom dispelling the darkness of ignorance. How wondrous is the skillful tamer, the supreme teacher of gods and humans, therefore possessing immeasurable power, and is called the Tathagata. The foremost lotus, the pure and soft feet, undefiled by dust and water, therefore I bow my head in reverence. I now take refuge in the Buddha, and wholeheartedly pray for my wish, hoping that Angulimala will accept the bowls we offer. Angulimala is now well, like the moon in the sky, Angulimala's adornment is the perfect radiance of pure precepts.' At that time, Angulimala said to the Four Heavenly Kings: 'What kind of gnat insects are you? You call yourselves protectors of the world and are arrogant, saying: 『I will give you heavenly bowls.』 But you are instead humiliated. You should wait and see my difficulties, and soon you will see me holding earthenware vessels. Why would I need such extravagant bowls? Yet you call yourselves protectors of the world. Those who are called protectors of the world are those who can tame all kinds of evil elephants, not those who protect the true Dharma of the world. It is like someone who hears the sound of a Kokila bird, and sees its form, and then sees a crow and becomes confused, saying: 『Kokila, Kokila.』 You are like this, protecting what is not Dharma as Dharma, like seeing a crow and calling it a Kokila. You should protect the Dharma, not the world. Gnat kings, you should all remain silent!'

爾時，惡魔波旬來詣佛所，供養佛已卻住一面，向央掘魔羅而說偈言：

「汝今速出家，　　欺誑入我城，我亦不念汝，　　且令出泥犁。」

爾時，央掘魔羅以偈答曰：

「遠去賊狗魔，　　蚊蚋無畏說，及未被五系，　　波旬宜速去，莫令我須臾，　　左腳蹴弊狗。若空無我時，　　自恣游宮殿，如金翅鳥王，　　處在須彌頂，下觀大海中，　　諸龍共遊戲。菩薩金翅王，　　遊戲泥犁上，快飲解脫水，　　俯觀苦眾生。賊狗魔默然，　　諦聽甘露法，然後還天上，　　隨意恣所欲。」

爾時，摩醯首羅神為如來及央掘魔羅，設大供養已卻住一面，欣敬交至以偈嘆言：

「我今禮尊足，　　欣敬說伽陀，如來妙色身，　　譬如優缽羅。齒白拘牟頭，　　目凈千葉華，智慧無染污，　　凈逾分陀利。奇哉央掘魔！　　殊勝甚希有，住在凡夫地，　　而能降伏魔，當速成正覺，　　普救諸世間。」

爾時，央掘魔羅以偈答言：

「汝是何卑趣？　　妄稱摩醯羅，假名為自在，　　非真自在王。汝今云何知，　　我住凡夫地？長牙毗舍遮，　　宜速答所問

當時，惡魔波旬來到佛陀所在的地方，供養佛陀後退到一旁，對著央掘魔羅說偈語：『你現在趕快出家，欺騙我進入我的城池，我也不再記恨你，暫且讓你離開地獄。』當時，央掘魔羅用偈語回答說：『滾開，你這賊狗般的魔，像蚊子一樣無畏地叫囂，在你還沒被五種束縛捆住之前，波旬你最好趕快離開，不要讓我片刻之間，用左腳踢你這隻破狗。如果我達到空無自我的境界，就能自由自在地在宮殿中游玩，就像金翅鳥王，處在須彌山頂，向下觀看大海中，眾龍一起嬉戲。菩薩金翅鳥王，在泥犁之上游戲，暢飲解脫之水，俯視受苦的眾生。賊狗般的魔鬼，默默地聽著甘露般的佛法，然後回到天上，隨意滿足自己的慾望。』當時，摩醯首羅神為如來和央掘魔羅，設定盛大的供養後退到一旁，欣喜敬佩地用偈語讚歎道：『我今天禮拜您的尊足，欣喜敬佩地說出這偈語，如來您美妙的色身，就像優缽羅花一樣。牙齒潔白如拘牟頭花，眼睛清澈如千葉蓮花，智慧沒有污染，比分陀利花還要純凈。奇哉，央掘魔！如此殊勝，非常稀有，身處凡夫的地位，卻能降伏魔，應當很快成就正覺，普遍救度世間一切眾生。』『你是什麼卑賤的東西？妄稱自己是摩醯首羅，假借名義說是自在，並非真正的自在之王。你現在怎麼知道，我身處凡夫的地位？長著獠牙的毗舍遮，最好趕快回答我的問題。』

At that time, the demon Papiyas came to where the Buddha was, made offerings to the Buddha, and then stood to one side. He spoke the following verse to Angulimala: 'You should quickly leave home now, having deceived me into entering my city. I will not hold a grudge against you, and will let you leave hell for now.' At that time, Angulimala replied with a verse: 'Get away, you thieving dog of a demon, fearlessly yapping like a mosquito. Before you are bound by the five fetters, Papiyas, you had better leave quickly, lest I, in a moment, kick you, you wretched dog, with my left foot. If I attain the state of emptiness and no-self, I will be free to roam in the palaces, like the king of the golden-winged birds, perched on the summit of Mount Sumeru, looking down at the great ocean, where the dragons play together. The Bodhisattva, king of the golden-winged birds, plays above the hells, drinks the water of liberation, and looks down upon suffering beings. You thieving dog of a demon, silently listen to the nectar of the Dharma, and then return to the heavens, to fulfill your desires as you please.' At that time, the god Mahesvara, having made great offerings to the Tathagata and Angulimala, stood to one side, filled with joy and reverence, and praised them with a verse: 'Today I bow at your honored feet, and with joy and reverence, I speak this verse. The Tathagata, your beautiful form, is like the Utpala flower. Your teeth are as white as the Kumuda flower, your eyes are as clear as a thousand-petaled lotus, your wisdom is without defilement, purer than the Pundarika flower. How wondrous, Angulimala! So extraordinary and rare, dwelling in the state of an ordinary person, yet able to subdue the demon. You should quickly attain perfect enlightenment, and universally save all beings in the world.' 'What lowly being are you? Falsely claiming to be Mahesvara, pretending to be free, but not a true king of freedom. How do you know that I am dwelling in the state of an ordinary person? You long-toothed Pisaca, you had better quickly answer my question.'

形色尚醜陋，　　猶如癩病人，而為諸世間，　　廣說治癩方；自病不能救，　　安能療他疾？今汝小蚊蚋，　　癡惑亦復然。不知自趣性，　　云何知他心？而言央掘魔，　　住在凡夫地。汝不應灌頂，　　副他自在王，無知且默然，　　須臾自當見。」

爾時，如來所依坐樹，其樹有神，見央掘魔羅心生敬信，以偈嘆言：

「疾來央掘魔，　　勇慧堅固士，今請服法衣，　　供施汝初飯，施汝及如來，　　當得第一果。」

「如來未曾食，　　聲聞亦復然，汝今為施誰？　　速說決所疑。」

爾時，樹神以偈難言：

「如來常飯食，　　聲聞亦復然，堅固欲出家，　　不應作妄語，應當舍虛偽，　　諂曲非清凈。若人越一法，　　是即為妄語，不度於他世，　　無惡而不造。」

「汝是卑下姓，　　今欲何所說？汝且自觀察，　　女人佛所毀，世間誰妄語？　　誰為真實說？誰世間貪食？　　誰世間病死？如來悉具足，　　大我實功德，眾生不能知，　　是則為妄語

『你的外形和顏色都如此醜陋，就像一個麻風病人，卻在世間廣說治療麻風病的方法；自己生病都不能救治，又怎能治療別人的疾病呢？你這小蚊子，真是愚癡迷惑啊。自己都不瞭解自己的本性，又怎麼能瞭解別人的心呢？竟然說央掘魔羅還住在凡夫的境界。你不應該接受灌頂，成為其他自在王的輔佐，無知就應該保持沉默，一會兒自然會明白。』這時，如來所依靠的樹，樹神看到央掘魔羅心生敬信，用偈語讚歎道：『快來吧，央掘魔羅，勇敢而智慧堅固的勇士，現在請你穿上法衣，我將供養你第一頓飯，供養你和如來，你們將獲得第一果。』這時，央掘魔羅用偈語回答說：『如來不曾吃飯，聲聞弟子也是如此，你現在要供養誰呢？快說清楚，解除我的疑惑。』這時，樹神用偈語反駁說：『如來常常吃飯，聲聞弟子也是如此，你既然堅決要出家，就不應該說妄語，應當捨棄虛偽，諂媚曲解不是清凈的行為。如果有人違背一條戒律，那就是妄語，不能度過來世，沒有哪種惡事不會做。』『你這個卑賤的傢伙，現在想說什麼？你還是自己好好看看吧，女人是被佛所呵斥的，世間誰在說妄語？誰在說真話？世間誰貪吃？誰會生病死亡？如來都具備這些，他有偉大的自我和真實的功德，眾生不能瞭解，這才是妄語。』

'Your form and color are so ugly, like a leper, yet you widely preach the method of curing leprosy in the world; you cannot even cure your own illness, how can you cure others' diseases? You little mosquito, you are truly foolish and deluded. You don't even understand your own nature, how can you understand the minds of others? You even say that Angulimala still dwells in the realm of ordinary beings. You should not receive the initiation, becoming an assistant to other sovereign kings, if you are ignorant, you should remain silent, and you will naturally understand in a moment.' At this time, the tree upon which the Tathagata was relying, its tree spirit, seeing that Angulimala had developed faith and respect, praised him with a verse: 'Come quickly, Angulimala, brave and wise steadfast warrior, now please put on the Dharma robe, I will offer you your first meal, offering to you and the Tathagata, you will obtain the first fruit.' At this time, Angulimala replied with a verse: 'The Tathagata has never eaten, nor have the Sravaka disciples, who are you going to offer to now? Speak clearly and resolve my doubts.' At this time, the tree spirit refuted with a verse: 'The Tathagata always eats, and so do the Sravaka disciples, since you are determined to leave home, you should not speak falsely, you should abandon falsehood, flattery and distortion are not pure actions. If someone violates one precept, that is a lie, they cannot cross over to the next life, there is no evil they will not commit.' 'You lowly fellow, what do you want to say now? You should look at yourself, women are rebuked by the Buddha, who in the world is speaking falsely? Who is speaking the truth? Who in the world is greedy for food? Who gets sick and dies? The Tathagata possesses all of these, he has a great self and true merit, beings cannot understand, that is the lie.'

不食而言食，　　是則為妄語，彼尚無出家，　　況復受具足？不知隱覆說，　　是則為妄語，我不越一法，　　而汝越無量，速向天中天，　　悔除虛妄語。」

「汝以何因緣，　　說我是卑趣？未離毗舍遮，　　何能知男女？」

「譬如轉輪王，　　珍寶莊嚴座，臭狗暫臥上，　　還至不凈處。汝以卑陋性，　　暫遊方便法，還復處女身，　　縱心五欲樂。汝今應方便，　　速舍女狗身，莫取男女相，　　當修空寂法，修習空法已，　　疾得男子性。」

爾時，尊者舍利弗、大目犍連，猶如鵝王，以神通力乘虛而來，來至佛所頂禮佛足卻住一面，見央掘魔羅心生隨喜。時大目連以偈嘆言：

「超哉勇慧士，　　善修殊勝業，宜速隨佛去，　　出家修凈戒。與諸梵行者，　　乘虛至祇園，愿佛時哀許，　　出家受具足。普令諸世間，　　一切共瞻仰，陵虛猶鵝王，　　明凈如滿月。」

爾時，央掘魔羅以偈問曰：

「云何世神通？　　云何神通本？神力第一尊，　　速說斷我疑

『不吃卻說吃了，這就是妄語。他連出家都沒有，更何況受具足戒呢？』『不知道隱瞞實情而說，這就是妄語。『我沒有違背一條戒律，而你卻違背了無數條。快去向天中天（佛陀）懺悔，消除虛妄的言語。』

當時，樹神用偈語反駁說：

『你因為什麼緣故，說我是卑賤的去處？你還沒有脫離毗舍遮的身份，怎麼能知道男女的區別？』

『譬如轉輪聖王的珍寶莊嚴的座位，臭狗暫時躺在上面，最終還是要回到不乾淨的地方。你以卑賤的本性，暫時遊走在方便法門中，最終還是要回到女身，放縱自己的五欲之樂。你現在應該方便行事，趕快捨棄女狗之身，不要執著于男女的表象，應當修習空寂之法，修習空法之後，就能快速獲得男子之身。』

當時，尊者舍利弗、大目犍連，像鵝王一樣，用神通力乘空而來，來到佛陀所在的地方，頂禮佛足後站在一旁，看到央掘魔羅心生歡喜。當時大目犍連用偈語讚歎說：

『真是超越啊，這位勇猛有智慧的人，善於修習殊勝的功業，應該趕快跟隨佛陀而去，出家修習清凈的戒律。與各位梵行者一起，乘空來到祇園精舍，希望佛陀能夠慈悲允許，讓他出家受具足戒。普遍讓世間的一切眾生，都能夠共同瞻仰，他凌空而行就像鵝王一樣，光明清凈如同滿月。』

當時，央掘魔羅用偈語問道：

『什麼是世間神通？什麼是神通的根本？神力第一的尊者，請快點說，解除我的疑惑。』

'To speak of eating when not eating, that is false speech. He has not even left home, how much less received full ordination?' 'To speak without knowing the hidden truth, that is false speech. 'I have not transgressed a single precept, while you have transgressed countless. Quickly go to the Teacher of Gods and Men (Buddha) and repent, eliminating your false speech.'

At that time, the tree spirit challenged with a verse:

'For what reason do you say that I am of a lowly realm? You have not yet left the state of a Pisaca, how can you know the difference between male and female?'

'Like a Universal Monarch's seat, adorned with precious jewels, A smelly dog briefly lies upon it, and then returns to an unclean place. You, with your lowly nature, temporarily wander in expedient teachings, And will eventually return to a female body, indulging in the pleasures of the five desires. You should now act expediently, quickly abandon your female dog body, Do not cling to the appearance of male and female, you should cultivate the Dharma of emptiness and stillness, Having cultivated the Dharma of emptiness, you will quickly attain a male body.'

At that time, Venerable Sariputra and Maha Maudgalyayana, like king geese, came through the air with their supernatural powers, arrived at the place where the Buddha was, bowed at the Buddha's feet, and stood to one side, seeing Angulimala, they felt joy. At that time, Maha Maudgalyayana praised with a verse:

'Truly surpassing, this brave and wise one, skilled in cultivating superior deeds, Should quickly follow the Buddha and leave home, cultivating pure precepts. Together with all the Brahmacari, come through the air to Jetavana, May the Buddha compassionately allow him to leave home and receive full ordination. May all beings in the world, together look up to him, He travels through the air like a king goose, bright and pure like the full moon.'

At that time, Angulimala asked with a verse:

'What is worldly supernatural power? What is the root of supernatural power? O Venerable One, foremost in supernatural power, please quickly speak and dispel my doubts.'

爾時，大目犍連以偈答言：

「若人修凈舍，　　常施履屣乘，比丘持凈戒，　　遠離不習近，如是二因緣，　　疾獲神通力。」

爾時，央掘魔羅復說偈言：

「嗚呼大目連，　　修習蚊蚋行，不能分別知，　　第一真實通，蚊蚋乘虛來，　　無知宜默然。常行自他利，　　愿速安眾生，如是修方便，　　疾獲上神通。安慰說法者，　　或時遭苦難，捨身為救護，　　疾獲上神通。我今當速行，　　廣度諸群生，至於祇陀林，　　當得大神通。如是無限量，　　所謂摩訶衍，無量復無邊，　　所謂諸如來。」

爾時，央掘魔羅說此偈已，即復說偈問舍利弗言：

「云何舍利弗，　　世間大智慧，智慧從何生？　　速說決所疑。」

爾時，舍利弗，以偈答言：

「善護持五戒，　　能成大智慧，命終更受身，　　智慧常俱生，名聞遠流佈，　　智慧不傾動。」

「佛說常不滅，　　從是生大慧，佛說大智慧，　　從是說法生。嗚呼舍利弗，　　修習蚊蚋行，不能分別知，　　真實智慧義，陋哉蚊蚋慧，　　無知宜默然

當時，大目犍連用偈語回答說：『如果有人修持清凈的佈施，經常施捨鞋子和乘坐的工具，比丘持守清凈的戒律，遠離不好的行為，不親近惡人，像這樣兩種因緣，就能迅速獲得神通力。』當時，央掘魔羅又說偈語道：『唉呀，大目犍連，你修習的是像蚊蚋一樣的行為，不能分辨瞭解第一真實的通達，蚊蚋乘著虛空而來，無知的人應該保持沉默。經常做利益自己和他人的事，希望迅速安頓眾生，像這樣修習方便法門，就能迅速獲得上等的神通。安慰說法的人，有時會遭遇苦難，捨棄自身來救護他人，就能迅速獲得上等的神通。我現在應當迅速行動，廣泛地度化各種眾生，到達祇陀林，就能獲得大神力。像這樣沒有障礙，就是所謂的大乘，無量無邊，就是所謂的諸佛如來。』當時，央掘魔羅說完這些偈語后，又用偈語問舍利弗說：『舍利弗啊，世間的大智慧，智慧是從哪裡產生的？請快點說，解除我的疑惑。』當時，舍利弗用偈語回答說：『好好地守護持守五戒，就能成就大智慧，命終后再次受生，智慧常常伴隨而生，名聲遠播，智慧不會動搖。』『佛說常住不滅的真理，從這裡產生大智慧，佛說的大智慧，是從說法中產生的。唉呀，舍利弗，你修習的是像蚊蚋一樣的行為，不能分辨瞭解真實智慧的意義，淺陋啊，像蚊蚋一樣的智慧，無知的人應該保持沉默。』

At that time, Mahāmaudgalyāyana replied with a verse: 'If a person cultivates pure giving, constantly offering shoes and vehicles, if a monk upholds pure precepts, stays away from and does not associate with the impure, with these two causes, one will quickly obtain supernatural powers.' At that time, Aṅgulimāla again spoke in verse: 'Alas, Mahāmaudgalyāyana, you cultivate the ways of a mosquito, unable to discern the first true understanding. Mosquitoes come through the void, the ignorant should remain silent. Constantly acting for the benefit of oneself and others, wishing to quickly settle all beings, by cultivating such skillful means, one will quickly obtain supreme supernatural powers. Those who comfort and teach the Dharma, sometimes encounter suffering, sacrificing themselves for protection, they will quickly obtain supreme supernatural powers. I shall now act swiftly, widely liberating all beings, reaching the Jeta Grove, I shall obtain great supernatural powers. Such is without obstruction, the so-called Mahāyāna, immeasurable and boundless, the so-called Tathāgatas.' At that time, after Aṅgulimāla spoke these verses, he again asked Śāriputra in verse: 'How is it, Śāriputra, that the great wisdom of the world, from where does wisdom arise? Quickly speak and resolve my doubts.' At that time, Śāriputra replied in verse: 'Well guarding and upholding the five precepts, one can achieve great wisdom, after death and rebirth, wisdom will always be present, fame will spread far and wide, and wisdom will not be shaken.' 'The Buddha speaks of the constant and unceasing, from this arises great wisdom, the great wisdom the Buddha speaks of, arises from teaching the Dharma. Alas, Śāriputra, you cultivate the ways of a mosquito, unable to discern the meaning of true wisdom, how shallow, the wisdom of a mosquito, the ignorant should remain silent.'

爾時，尊者阿難來詣佛所，頂禮佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

「善哉央掘魔！　　已修殊勝業，我今發隨喜，　　速通九部經。」

爾時，央掘魔羅以偈問言：

「如來稱歎汝，　　多聞最第一。云何世多聞，　　多聞從何生？」

爾時，阿難以偈答言：

「誦習九部經，　　離慳為人說，從是獲多聞，　　總持不思議。」

「嘆說諸如來，　　畢竟常不滅，是名為世間，　　第一最多聞。嗚呼阿難陀，　　修習蚊蚋行，不能分別知，　　多聞所入聞，陋哉蚊蚋持，　　無知宜默然。」

爾時，尊者羅睺羅來詣佛所，頂禮佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

「善哉央掘魔！　　已修勝功德，我今發隨喜，　　敬戒速受持。」

「如來稱歎汝，　　恭敬戒第一。云何為世間，　　恭敬于凈戒？汝是佛愛子，　　速說決我疑。」

爾時，羅睺羅以偈答言：

「一切佛所說，　　專心恭敬持，是則為世間，　　第一恭敬戒

當時，尊者阿難來到佛陀所在的地方，向佛陀頂禮後退到一旁站立。他看到鴦掘摩羅，心中生起隨喜之情，用偈頌讚嘆道：『善哉，鴦掘摩！你已修習殊勝的業行，我今對你生起隨喜之心，愿你迅速通達九部經典。』當時，鴦掘摩羅用偈頌問道：『如來稱讚你，是多聞第一。為何世人稱你為多聞？多聞是從何而來的？』當時，阿難用偈頌回答道：『誦習九部經典，不吝嗇地為他人宣說，由此獲得多聞，總持之力不可思議。』當時，鴦掘摩羅又說偈頌道：『讚歎諸如來，畢竟常住不滅，這才是世間第一、最多聞的人。唉，阿難陀，你修習的是蚊蚋般的行為，不能分辨瞭解多聞的真正含義，你這蚊蚋般的見識真是淺陋，無知還是保持沉默吧。』當時，尊者羅睺羅來到佛陀所在的地方，向佛陀頂禮後退到一旁站立。他看到鴦掘摩羅，心中生起隨喜之情，用偈頌讚嘆道：『善哉，鴦掘摩！你已修習殊勝的功德，我今對你生起隨喜之心，愿你迅速受持戒律。』『如來稱讚你，是恭敬持戒第一。為何世人稱你為恭敬持戒？你是佛陀的愛子，請快點說來解除我的疑惑。』當時，羅睺羅用偈頌回答道：『一切佛陀所說的教誨，專心恭敬地受持，這才是世間第一的恭敬持戒。』

At that time, the venerable Ananda came to where the Buddha was, bowed at the Buddha's feet, and stood to one side. Seeing Angulimala, he felt joy and praised him with a verse: 'Well done, Angulimala! You have cultivated excellent deeds. I now rejoice in your merit, may you quickly master the nine divisions of scriptures.' At that time, Angulimala asked in verse: 'The Tathagata praises you as the foremost in learning. Why are you called the most learned in the world? From where does learning arise?' At that time, Ananda answered in verse: 'By reciting and studying the nine divisions of scriptures, and generously explaining them to others, one obtains great learning, and the power of retention is inconceivable.' At that time, Angulimala again spoke in verse: 'Praising the Tathagatas, who are ultimately permanent and unextinguished, that is what is called the first and most learned in the world. Alas, Ananda, you practice like a mosquito, unable to discern the true meaning of learning. Your mosquito-like understanding is shallow, it is better for you to remain silent in your ignorance.' At that time, the venerable Rahula came to where the Buddha was, bowed at the Buddha's feet, and stood to one side. Seeing Angulimala, he felt joy and praised him with a verse: 'Well done, Angulimala! You have cultivated excellent merit. I now rejoice in your merit, may you quickly uphold the precepts.' 'The Tathagata praises you as the foremost in respecting the precepts. Why are you called the most respectful of precepts in the world? You are the beloved son of the Buddha, please quickly explain to resolve my doubts.' At that time, Rahula answered in verse: 'All the teachings spoken by the Buddhas, to uphold them with focused respect, that is the foremost in respecting the precepts in the world.'

「若說諸如來，　　世間第一常，是名為世間，　　最上恭敬戒。嗚呼羅睺羅！　　修習蚊蚋行，不能知第一，　　真實恭敬戒，陋哉蚊蚋敬，　　無知宜默然。」

爾時，尊者阿那律來詣佛所，頂禮佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

「奇哉央掘魔！　　善修殊勝業，我今發隨喜，　　不久得天眼。」

「如來稱歎汝，　　天眼最第一。云何世天眼，　　天眼云何生？汝今當速說，　　決斷我所疑。」

爾時，阿那律以偈答言：

「常好施燈明，　　說法開化人，由是獲天眼，　　洞視無障礙。」

「如來深法藏，　　精勤方便說，顯示不隱覆，　　究竟最勝眼。嗚呼阿那律，　　修習蚊蚋行，不能知出生，　　天眼勝方便，陋哉蚊蚋眼，　　無知宜默然。」

爾時，尊者沙門陀娑來詣佛所，頂禮佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

我今發隨喜，　　宜應修忍辱

當時，鴦掘摩羅又說偈語：『如果說諸如來，是世間第一永恒的，這被稱為世間，最上等的恭敬戒律。唉，羅睺羅！修習像蚊蚋一樣的行為，不能瞭解第一，真實的恭敬戒律，可鄙的蚊蚋之敬，無知的人應該沉默。』當時，尊者阿那律來到佛陀所在之處，頂禮佛足後站立在一旁，看到鴦掘摩羅心生隨喜，用偈語讚歎道：『奇哉，鴦掘摩！善於修習殊勝的業，我今發隨喜之心，不久將獲得天眼。』當時，鴦掘摩羅用偈語問道：『如來稱讚你，天眼最為第一。什麼是世間的天眼，天眼是如何產生的？你現在應當快速說出，解除我心中的疑惑。』當時，阿那律用偈語回答說：『常常喜歡佈施燈火光明，說法開導教化他人，因此獲得天眼，能夠洞察一切，沒有障礙。』『如來深奧的法藏，精勤方便地宣說，顯示而不隱瞞，究竟最殊勝的眼。唉，阿那律！修習像蚊蚋一樣的行為，不能瞭解產生，天眼殊勝的方便，可鄙的蚊蚋之眼，無知的人應該沉默。』當時，尊者沙門陀娑來到佛陀所在之處，頂禮佛足後站立在一旁，看到鴦掘摩羅心生隨喜，用偈語讚歎道：我今發隨喜之心，應當修習忍辱。』

'If it is said that the Tathagatas are the first and eternal in the world, This is called the highest precept of reverence in the world. Alas, Rahula! Practicing like a mosquito, Cannot understand the first, true precept of reverence, Despicable is the reverence of a mosquito, the ignorant should be silent.' At that time, the Venerable Anuruddha came to where the Buddha was, bowed at the Buddha's feet, and stood to one side. Seeing Angulimala, he felt joy and praised him in verse: 'Wonderful, Angulimala! Well practiced in excellent deeds, I now rejoice, and soon I will obtain the divine eye.' 'The Tathagata praises you, the divine eye is the foremost. What is the worldly divine eye, how is the divine eye born? You should quickly tell me now, resolve my doubts.' At that time, Anuruddha answered in verse: 'Always like to give the light of lamps, preach the Dharma and enlighten others, Therefore, one obtains the divine eye, able to see through everything without obstruction.' 'The Tathagata's profound Dharma treasury, diligently and skillfully expounds, Reveals without concealing, the ultimate and most excellent eye. Alas, Anuruddha! Practicing like a mosquito, Cannot understand the birth, the excellent means of the divine eye, Despicable is the eye of a mosquito, the ignorant should be silent.' At that time, the Venerable Samantabhadra came to where the Buddha was, bowed at the Buddha's feet, and stood to one side. Seeing Angulimala, he felt joy and praised him in verse: I now rejoice, and should practice patience.'

「云何為世間，　　成就第一忍？云何生忍辱？　　速說決所疑。」

爾時，沙門陀娑以偈答言：

「栴檀涂右臂，　　利刀斬左手，等心不傾動，　　能生最上忍，是則名世間，　　堪忍上調伏。」

「若說如來藏，　　顯示諸世間，無知惡邪見，　　舍我須無我，言是佛正法，　　聞彼說不怖。離慢捨身命，　　廣說如來藏，是名為世間，　　堪忍上調伏。嗚呼沙門陀！　　修習蚊蚋行，不能知出生，　　最上忍方便。蚊蚋亦堪耐，　　飢渴寒熱苦，陋哉蚊蚋忍，　　無知宜默然。」

爾時，尊者滿愿子來詣佛所，頂禮佛足卻住一面，見央掘魔羅心大歡喜，以偈嘆言：

「善哉修勝業，　　我今發隨喜，為一切眾生，　　安慰演說法。」

「如來稱歎汝，　　說法中第一。云何說法者？　　云何為知義？唯愿說法上，　　時為決所疑。」

爾時，滿愿子以偈答言：

「諸佛及聲聞，　　聖所不得法，正覺善通達，　　廣為眾生說

『世間如何才能成就第一忍？』『如何才能生起忍辱？』『請快速解答我的疑惑。』當時，沙門陀娑用偈語回答說：『用檀香塗抹右臂，』『用利刀斬斷左手，』『內心平等不為所動，』『就能生起最上等的忍耐，』『這才是世間，』『能夠忍受最上等的調伏。』當時，鴦掘摩羅又說偈語道：『如果說如來藏，』『顯示給世間眾人，』『無知的人有邪見，』『捨棄我執須證無我，』『說這是佛的正法，』『聽聞此說而不恐懼。』『遠離傲慢捨棄身命，』『廣泛宣說如來藏，』『唉呀，沙門陀！』『你修習的是蚊蚋的行為，』『不能知道出生，』『最上忍的方便。』『蚊蚋也能忍耐，』『飢渴寒熱的痛苦，』『可鄙的蚊蚋之忍，』『無知的人還是沉默吧。』當時，尊者滿愿子來到佛陀處，頂禮佛足後站立在一旁，見到鴦掘摩羅內心非常歡喜，用偈語讚歎道：『太好了，你修習殊勝的善業，』『我現在發隨喜之心，』『爲了一切眾生，』『安慰他們並演說佛法。』『如來稱讚你，』『是說法中的第一。』『如何才是說法者？』『如何才是知曉義理？』『唯愿說法第一的您，』『此時為我解答疑惑。』當時，滿愿子用偈語回答說：『諸佛和聲聞，』『聖者所不能得到的法，』『正覺者善於通達，』『廣泛地為眾生宣說』

'How does one achieve the highest patience in this world?' 'How does one generate forbearance?' 'Please quickly resolve my doubts.' At that time, the Shramana Dasa replied in verse: 'Anoint the right arm with sandalwood,' 'Cut off the left hand with a sharp knife,' 'Maintain an equal mind without wavering,' 'Then one can generate the highest patience,' 'This is what is called in this world,' 'Being able to endure the highest taming.' 'If one speaks of the Tathagatagarbha,' 'Revealing it to all in the world,' 'The ignorant have evil views,' 'Abandoning the self, one must realize no-self,' 'Saying this is the Buddha's true Dharma,' 'Hearing this without fear.' 'Abandoning arrogance and sacrificing life,' 'Extensively proclaiming the Tathagatagarbha,' 'Alas, Shramana Dasa!' 'You practice the ways of a mosquito,' 'Unable to know the birth,' 'The means of the highest patience.' 'Mosquitoes can also endure,' 'The suffering of hunger, thirst, cold, and heat,' 'Despicable is the patience of a mosquito,' 'The ignorant should remain silent.' At that time, the Venerable Purna Maitrayaniputra came to the Buddha, bowed at his feet, and stood to one side. Seeing Angulimala, he was very happy and praised him in verse: 'Excellent, you cultivate superior deeds,' 'I now rejoice in your merit,' 'For the sake of all sentient beings,' 'Comforting them and expounding the Dharma.' 'The Tathagata praises you,' 'As the foremost in expounding the Dharma.' 'How is one a Dharma expounder?' 'How does one understand the meaning?' 'I beseech you, the foremost in expounding the Dharma,' 'To resolve my doubts at this time.' At that time, Purna Maitrayaniputra replied in verse: 'The Dharma that the Buddhas and Shravakas,' 'The sages cannot attain,' 'The Perfectly Awakened One is skilled in understanding,' 'And extensively proclaims it for sentient beings.'

「此說有何義？謂過去一切諸佛，於一切法中極方便求，不得眾生界及我人壽命，現在未來一切諸佛及三世一切聲聞緣覺，於一切法中極方便求亦悉不得，我亦如是為眾生說，離眾生界我人壽命，說無我法說空法，如是說法。」

爾時，央掘魔羅謂滿愿子言：「嗚呼滿愿！修蚊蚋行不知說法。哀哉蚊蚋無知默然，不知如來隱覆之說，謂法無我，墮愚癡燈如蛾投火。諸佛如來所不得者，謂過去一切諸佛世尊，於一切眾生所極方便求無如來藏不可得；現在一切諸佛世尊，於一切眾生所極方便求無我性不可得；未來一切諸佛世尊，於一切眾生所極方便求無自性不可得；三世一切聲聞緣覺，於一切眾生所極方便求無如來藏亦不可得。此是如來偈之正義。

「複次，諸佛如來所不得者，謂過去一切諸佛世尊，於一切法極方便求世間之我，如拇指粳米麻麥芥子，青黃赤白方圓長短，如是等比種種相貌。或言：『在心，或臍上下。』或言：『頭目及諸身份。』或言：『遍身猶如津液。』如是無量種種妄想，如世俗修我，亦言：『常住安樂蘇息。』如是比我一切諸佛及聲聞緣覺，悉皆不得正覺彼法為眾生說，此是如來偈之正義，非如汝向妄想所說

『這種說法有什麼意義呢？』意思是說，過去的一切諸佛，在一切法中極盡方便地尋求，都無法找到眾生界以及我、人、壽命的概念。現在和未來的一切諸佛，以及三世的一切聲聞緣覺，在一切法中極盡方便地尋求，也同樣無法找到。我也是這樣為眾生說法，宣說遠離眾生界、我、人、壽命的道理，宣說無我之法，宣說空性之法，像這樣說法。當時，央掘魔羅對滿愿子說：『唉，滿愿！你修習像蚊蚋一樣微小的行為，卻不知道如何說法。可悲啊，蚊蚋無知而沉默，不知道如來隱蔽的說法，說『法無我』，就像飛蛾撲火一樣，陷入愚癡的黑暗中。諸佛如來所不能得到的，是指過去的一切諸佛世尊，在一切眾生中極盡方便地尋求，都無法找到如來藏；現在的一切諸佛世尊，在一切眾生中極盡方便地尋求，都無法找到無我性；未來的一切諸佛世尊，在一切眾生中極盡方便地尋求，都無法找到無自性；三世的一切聲聞緣覺，在一切眾生中極盡方便地尋求，也無法找到如來藏。這才是如來偈的真正含義。『再者，諸佛如來所不能得到的，是指過去的一切諸佛世尊，在一切法中極盡方便地尋求世俗的我，比如像拇指、粳米、麻、麥、芥子那樣大小，或者青、黃、赤、白、方、圓、長、短等各種形狀。或者說：『在心中，或者在肚臍上下。』或者說：『在頭、眼睛以及身體的各個部分。』或者說：『遍佈全身，像津液一樣。』像這樣有無數種妄想，就像世俗之人所修習的『我』，也說『常住安樂，可以休息』。像這樣所說的『我』，一切諸佛以及聲聞緣覺都無法得到，他們證悟了正覺，併爲眾生宣說此法。這才是如來偈的真正含義，而不是像你剛才那樣妄想所說的那樣。』

'What is the meaning of this statement?' It means that all Buddhas of the past, having sought with utmost diligence in all dharmas, could not find the realm of sentient beings, nor the concepts of 'I,' 'person,' or 'lifespan.' All Buddhas of the present and future, as well as all Sravakas and Pratyekabuddhas of the three times, having sought with utmost diligence in all dharmas, also could not find them. I, too, speak to sentient beings in this way, explaining the principle of being apart from the realm of sentient beings, 'I,' 'person,' and 'lifespan,' explaining the dharma of no-self, explaining the dharma of emptiness. This is how I teach. At that time, Angulimala said to Purna, 'Alas, Purna! You practice like a mosquito, not knowing how to teach the Dharma. Alas, the ignorant mosquito is silent, not knowing the hidden teachings of the Tathagata, saying 'dharma is without self,' falling into the darkness of ignorance like a moth drawn to a flame. What the Buddhas and Tathagatas cannot obtain refers to all the past Buddhas, the World Honored Ones, who, having sought with utmost diligence among all sentient beings, could not find the Tathagatagarbha; all the present Buddhas, the World Honored Ones, who, having sought with utmost diligence among all sentient beings, could not find the nature of no-self; all the future Buddhas, the World Honored Ones, who, having sought with utmost diligence among all sentient beings, could not find no-self-nature; and all Sravakas and Pratyekabuddhas of the three times, who, having sought with utmost diligence among all sentient beings, could not find the Tathagatagarbha. This is the true meaning of the Tathagata's verse. 'Furthermore, what the Buddhas and Tathagatas cannot obtain refers to all the past Buddhas, the World Honored Ones, who, having sought with utmost diligence in all dharmas, could not find the worldly 'self,' such as the size of a thumb, rice, hemp, wheat, or mustard seed, or the various forms of blue, yellow, red, white, square, round, long, or short. Or they say, 'It is in the heart, or above or below the navel.' Or they say, 'It is in the head, eyes, and various parts of the body.' Or they say, 'It pervades the whole body like fluid.' There are countless such delusions, like the 'self' practiced by worldly people, who also say, 'It is permanent, blissful, and restful.' Such a 'self' cannot be obtained by all Buddhas, Sravakas, and Pratyekabuddhas. They have attained enlightenment and teach this dharma to sentient beings. This is the true meaning of the Tathagata's verse, not what you have imagined and said.'

「複次，諸佛如來所不得者，謂過去一切諸佛世尊，極方便求如來之藏作不可得，如來性是無作，於一切眾生中無量相好清凈莊嚴；現在一切諸佛世尊，極方便求如來之藏作不可得，如來性是無作，於一切眾生中無量相好清凈莊嚴；未來一切諸佛世尊，極方便求如來之藏作不可得，無作是如來性，於一切眾生中無量相好清凈莊嚴。三世一切聲聞緣覺，有如來藏而眼不見，應說因緣。如羅睺羅敬重戒故，極視凈水見蟲不了，為是蟲、為非蟲、為是微塵耶？久久諦觀漸見細蟲。十地菩薩亦復如是，于自身中觀察自性，起如是如是無量諸性種種異見，如來之藏如是難入，安慰說者亦復甚難，謂于惡世極熾然時，不惜身命而為眾生說如來藏，是故我說諸菩薩摩訶薩人中之雄即是如來。如阿那律天眼第一，真實明見空中鳥跡，與肉眼者俱共遊行，彼肉眼者所不能見，信阿那律知有鳥跡，肉眼愚夫聲聞緣覺，信佛經說有如來藏，云何能見佛境界性？聲聞緣覺尚由他信，云何生盲凡夫而能自知不從他受？

「我聞先佛稱說此地，于劫初時有四種味，彼時眾生食四味者於今食土，以久習故今猶不捨。曾於過去諸如來所修如來藏者，亦復如是，久修習故，今猶信樂長夜修習報如來恩

現代漢語譯本：『再者，諸佛如來所不能得到的，是指過去一切諸佛世尊，用盡各種方便法門去尋求如來之藏，卻發現它是不可得的。如來之性是無為的，在一切眾生中具有無量相好、清凈莊嚴；現在一切諸佛世尊，用盡各種方便法門去尋求如來之藏，卻發現它是不可得的。如來之性是無為的，在一切眾生中具有無量相好、清凈莊嚴；未來一切諸佛世尊，用盡各種方便法門去尋求如來之藏，卻發現它是不可得的。無為是如來之性，在一切眾生中具有無量相好、清凈莊嚴。三世一切聲聞緣覺，雖然有如來藏卻用肉眼看不見，應該說明其中的因緣。就像羅睺羅因為敬重戒律的緣故，仔細觀察凈水，卻看不清裡面的蟲子，不知道那是蟲子、還是不是蟲子、還是微塵？經過長時間仔細觀察，才逐漸看到細小的蟲子。十地菩薩也是如此，在自身中觀察自性，產生這樣那樣的無量諸性、種種不同的見解。如來之藏是如此難以進入，安慰說法的人也很難，指的是在惡世極度熾盛的時候，不惜身命為眾生宣說如來藏，因此我說諸菩薩摩訶薩是人中的雄杰，也就是如來。就像阿那律天眼第一，真實地看見空中的鳥跡，與肉眼的人一起觀察，那些肉眼的人卻看不見，他們相信阿那律知道有鳥跡。肉眼愚夫、聲聞緣覺，相信佛經上說有如來藏，又怎麼能見到佛的境界之性呢？聲聞緣覺尚且要依靠他人的信念，又怎麼能讓天生盲目的凡夫自己知道，而不是從他人那裡接受呢？』『我聽說先佛稱說此地，在劫初的時候有四種味道，那時眾生吃了這四種味道，現在卻吃泥土，因為長久習慣的緣故，現在仍然不捨棄。曾經在過去諸如來那裡修習如來藏的人，也是如此，因為長久修習的緣故，現在仍然信樂，長夜修習報答如來的恩德。』

English version: 'Furthermore, what the Buddhas and Tathagatas cannot obtain refers to all the past Buddhas, World Honored Ones, who, having exhausted all expedient means to seek the Tathagata-garbha, found it unobtainable. The nature of the Tathagata is unconditioned, possessing immeasurable marks and pure adornments in all sentient beings. All present Buddhas, World Honored Ones, having exhausted all expedient means to seek the Tathagata-garbha, found it unobtainable. The nature of the Tathagata is unconditioned, possessing immeasurable marks and pure adornments in all sentient beings. All future Buddhas, World Honored Ones, having exhausted all expedient means to seek the Tathagata-garbha, found it unobtainable. The unconditioned is the nature of the Tathagata, possessing immeasurable marks and pure adornments in all sentient beings. All Sravakas and Pratyekabuddhas of the three times, though possessing the Tathagata-garbha, cannot see it with their physical eyes. The reasons for this should be explained. It is like Rahula, who, out of respect for the precepts, carefully observed clear water but could not see the insects within, not knowing whether they were insects, not insects, or dust particles. After a long and careful observation, he gradually saw the tiny insects. The Bodhisattvas of the ten stages are also like this, observing their own nature within themselves, giving rise to such and such immeasurable natures and various different views. The Tathagata-garbha is so difficult to enter, and it is also very difficult to comfort those who speak about it. This refers to the time when the evil world is extremely ablaze, when one does not spare one's life to speak about the Tathagata-garbha for the sake of sentient beings. Therefore, I say that the Bodhisattvas Mahasattvas are the heroes among men, that is, the Tathagatas. It is like Aniruddha, who is foremost in heavenly vision, truly seeing the bird tracks in the sky. When observing with those who have physical eyes, they cannot see them. They believe that Aniruddha knows there are bird tracks. The foolish with physical eyes, the Sravakas and Pratyekabuddhas, believe the sutras that say there is a Tathagata-garbha, but how can they see the nature of the Buddha's realm? The Sravakas and Pratyekabuddhas still rely on the faith of others, so how can a naturally blind ordinary person know it for themselves, rather than receiving it from others?' 'I have heard that the previous Buddhas spoke of this land, that at the beginning of the kalpa there were four kinds of flavors. At that time, sentient beings ate these four flavors, but now they eat soil. Because of their long-standing habit, they still do not abandon it. Those who have cultivated the Tathagata-garbha in the past with the Buddhas are also like this. Because of their long-standing cultivation, they still believe and rejoice, cultivating throughout the long night to repay the kindness of the Tathagata.'

。又于未來說法者所聞如來藏，聞已信樂，如彼食土，非餘眾生，彼信樂者，是如來子報如來恩。譬如鷍鳥從久遠來無有慚愧不報恩養，以宿習故今猶不捨。彼諸眾生亦復如是，過去世時無有慚愧，已無慚愧，今無慚愧、當無慚愧，聞如來藏不生信樂，已不信樂，今不信樂、當不信樂。譬如猿猴形極醜陋，常多驚怖其心躁動如水涌波，以宿習故今猶不息。彼諸眾生亦復如是，去來現在心常輕躁，聞如來藏不生信樂，如鴟鵂鳥晝盲夜見好闇惡明。彼諸眾生亦復如是，好邪惡正不樂見佛及如來藏，去來現在不生信樂，如彼鴟鵂好闇惡明。如人長夜修習邪見，染諸外道不正之說，以宿習故今猶不捨。彼諸眾生亦復如是，久習無我隱覆之教，如彼凡愚染諸邪說，去來現在不解密教，聞如來藏不生信樂非餘眾生。若人過去曾值諸佛，供養奉事聞如來藏，于彈指頃暫得聽受，緣是善業諸根純熟，所生殊勝富貴自在，是諸眾生今猶純熟，所生殊勝富貴自在

現代漢語譯本：此外，對於那些未來能夠聽聞如來藏教法的人，他們聽聞後會產生信受和喜悅，就像那些能夠食用泥土的眾生一樣，而不是其他眾生。那些能夠信受和喜悅的人，是如來的真子，他們報答瞭如來的恩德。譬如鶚鳥，從很久以前就不知道慚愧，也不懂得報答養育之恩，由於過去的習性，現在仍然沒有改變。那些眾生也是如此，過去世時不知道慚愧，已經沒有慚愧，現在沒有慚愧，將來也不會有慚愧。他們聽聞如來藏的教法不會產生信受和喜悅，已經不信受，現在不信受，將來也不會信受。譬如猿猴，外形極其醜陋，常常感到驚恐，內心躁動不安，像水面上的波浪一樣，由於過去的習性，現在仍然沒有停止。那些眾生也是如此，過去、現在、未來內心常常輕浮躁動，聽聞如來藏的教法不會產生信受和喜悅，就像鴟鸮鳥一樣，白天看不見東西，晚上卻能看見，喜歡黑暗，厭惡光明。那些眾生也是如此，喜歡邪惡，厭惡正道，不喜歡見到佛和如來藏，過去、現在、未來都不會產生信受和喜悅，就像鴟鸮鳥一樣，喜歡黑暗，厭惡光明。譬如有人長期修習邪見，被各種外道的錯誤言論所迷惑，由於過去的習性，現在仍然沒有改變。那些眾生也是如此，長期習慣於無我的隱蔽教法，就像那些愚癡的人被各種邪說所迷惑一樣，過去、現在、未來都不理解秘密的教法，聽聞如來藏的教法不會產生信受和喜悅，而不是其他眾生。如果有人過去曾經遇到過諸佛，供養奉事，聽聞過如來藏的教法，哪怕只是在彈指之間短暫地聽受過，憑藉這個善業，諸根就會變得純熟，所生的果報殊勝，富貴自在。這些眾生現在仍然是諸根純熟，所生的果報殊勝，富貴自在。現代漢語譯本：還有，未來那些能聽聞如來藏教法的人，聽後會信受歡喜，就像能吃土的眾生一樣，而不是其他眾生。那些信受歡喜的人，是如來的真子，報答如來的恩德。比如鶚鳥，從很久以前就不知道慚愧，不報答養育之恩，因為過去的習性，現在仍然不改。那些眾生也是這樣，過去世時沒有慚愧，已經沒有慚愧，現在沒有慚愧，將來也不會有慚愧。他們聽聞如來藏的教法不會信受歡喜，已經不信受，現在不信受，將來也不會信受。比如猿猴，外形極其醜陋，常常驚恐，內心躁動不安，像水波一樣，因為過去的習性，現在仍然不停息。那些眾生也是這樣，過去、現在、未來內心常常輕浮躁動，聽聞如來藏的教法不會信受歡喜，就像鴟鸮鳥一樣，白天看不見，晚上卻能看見，喜歡黑暗，厭惡光明。那些眾生也是這樣，喜歡邪惡，厭惡正道，不喜歡見到佛和如來藏，過去、現在、未來都不會信受歡喜，就像鴟鸮鳥一樣，喜歡黑暗，厭惡光明。比如有人長期修習邪見，被各種外道的錯誤言論所迷惑，因為過去的習性，現在仍然不改。那些眾生也是這樣，長期習慣於無我的隱蔽教法，就像那些愚癡的人被各種邪說所迷惑一樣，過去、現在、未來都不理解秘密的教法，聽聞如來藏的教法不會信受歡喜，而不是其他眾生。如果有人過去曾經遇到過諸佛，供養奉事，聽聞過如來藏的教法，哪怕只是在彈指之間短暫地聽受過，憑藉這個善業，諸根就會變得純熟，所生的果報殊勝，富貴自在。這些眾生現在仍然是諸根純熟，所生的果報殊勝，富貴自在。

English version: Furthermore, those who in the future will hear the Tathagatagarbha doctrine, upon hearing it, will believe and rejoice, like those beings who can eat soil, and not like other beings. Those who believe and rejoice are the true children of the Tathagata, repaying the Tathagata's kindness. For example, the owl, from a long time ago, has not known shame and does not repay the kindness of nurturing, and due to past habits, still does not change. Those beings are also like this; in past lives, they did not know shame, have not known shame, do not know shame now, and will not know shame in the future. They will not believe and rejoice upon hearing the Tathagatagarbha doctrine, have not believed, do not believe now, and will not believe in the future. For example, the monkey, with an extremely ugly form, is often frightened, and its mind is restless like waves on water; due to past habits, it still does not cease. Those beings are also like this; in the past, present, and future, their minds are often frivolous and restless. They will not believe and rejoice upon hearing the Tathagatagarbha doctrine, like the owl that cannot see during the day but can see at night, liking darkness and disliking light. Those beings are also like this; they like evil and dislike the right path, do not like to see the Buddha and the Tathagatagarbha, and in the past, present, and future, will not believe and rejoice, like the owl that likes darkness and dislikes light. For example, a person who has long practiced wrong views, being deluded by various heretical doctrines, due to past habits, still does not change. Those beings are also like this; they have long been accustomed to the hidden teachings of no-self, like those foolish people who are deluded by various heretical doctrines. In the past, present, and future, they do not understand the secret teachings, and will not believe and rejoice upon hearing the Tathagatagarbha doctrine, unlike other beings. If someone in the past has encountered Buddhas, made offerings and served them, and heard the Tathagatagarbha doctrine, even if only briefly for the snap of a finger, due to this good karma, their faculties will become mature, and the resulting rewards will be superior, wealthy, and free. These beings are still mature in their faculties, and the resulting rewards are superior, wealthy, and free. English version: Moreover, those in the future who will hear the doctrine of the Tathagatagarbha, upon hearing it, will believe and rejoice, like those beings who can eat earth, and not like other beings. Those who believe and rejoice are the true children of the Tathagata, repaying the Tathagata's kindness. For example, the owl, from a long time ago, has not known shame and does not repay the kindness of nurturing, and because of past habits, still does not change. Those beings are also like this; in past lives, they had no shame, have had no shame, have no shame now, and will have no shame in the future. They will not believe and rejoice upon hearing the Tathagatagarbha doctrine, have not believed, do not believe now, and will not believe in the future. For example, the monkey, with an extremely ugly form, is often frightened, and its mind is restless like water waves; because of past habits, it still does not cease. Those beings are also like this; in the past, present, and future, their minds are often frivolous and restless. They will not believe and rejoice upon hearing the Tathagatagarbha doctrine, like the owl that cannot see during the day but can see at night, liking darkness and disliking light. Those beings are also like this; they like evil and dislike the right path, do not like to see the Buddha and the Tathagatagarbha, and in the past, present, and future, will not believe and rejoice, like the owl that likes darkness and dislikes light. For example, a person who has long practiced wrong views, being deluded by various heretical doctrines, because of past habits, still does not change. Those beings are also like this; they have long been accustomed to the hidden teachings of no-self, like those foolish people who are deluded by various heretical doctrines. In the past, present, and future, they do not understand the secret teachings, and will not believe and rejoice upon hearing the Tathagatagarbha doctrine, unlike other beings. If someone in the past has encountered Buddhas, made offerings and served them, and heard the Tathagatagarbha doctrine, even if only briefly for the snap of a finger, due to this good karma, their faculties will become mature, and the resulting rewards will be superior, wealthy, and free. These beings are still mature in their faculties, and the resulting rewards are superior, wealthy, and free.

。由彼往昔曾值諸佛暫得聽聞如來藏故，于未來世聞如來藏，當覆信樂如說修行，諸根純熟富貴自在，色力具足智慧明達，梵音清凈莫不愛樂，或作轉輪聖王，或為王子，或為大臣，賢德具足離諸慢恣，降伏睡眠精勤修學無諸放逸，及余功德悉皆成就；或為釋梵護世四王，斯由曾聞如來之藏功德所致，身常安隱無病無惱，壽命延長人所愛敬，具足聽聞如來常住大般涅槃甘露之法，堅固安隱久住世間，隨順世間而共娛樂。知諸如來不從欲生，廣為世間開示演說，以此智慧功德利益，在所生處子孫眾多父母長壽，常受人天一切快樂，族姓殊勝悉皆具足，斯由聞知一切眾生悉有如來常住藏故。未來現在天上人中，一切快樂常得具足，由聞如來常住藏故。若彼眾生去來現在，於五趣中支節不具，輪轉生死受一切苦，斯由輕慢如來藏故。若諸眾生歷事諸佛親近供養，乃能得聞如來之藏，信樂聽受不起誹謗，若能如實安慰說者，當知是人即是如來。若諸眾生多背諸佛者，聞如來藏則生誹謗，彼諸眾生自燒種子。嗚呼！苦哉！苦哉！不信之人於三世中甚可哀愍。

「諸說法者，應如是說，稱揚如來常住真實。若說法者不如是說，是則棄捨如來之藏，是人不應處師子座，如旃陀羅不應服乘大王御象

現代漢語譯本：因為他們過去曾有幸遇到諸佛，短暫地聽聞過如來藏的教義，所以在未來世再次聽聞如來藏時，會再次信受並樂於按照教導修行。他們的諸根將變得純熟，生活富裕自在，容貌和力量都將具備，智慧明達，聲音清凈悅耳，無不令人喜愛。他們或者成為轉輪聖王，或者成為王子，或者成為大臣，具備賢德，遠離傲慢和放縱，克服睡眠，精勤修學，沒有絲毫懈怠，以及其他各種功德都將成就。或者成為帝釋天、梵天、護世四王，這些都是因為曾經聽聞如來藏的功德所致。他們身體常常安穩，沒有疾病和煩惱，壽命延長，受人愛戴和尊敬，能夠充分聽聞如來常住大般涅槃的甘露之法，堅定安穩地長久住世，順應世間而共同娛樂。他們知道諸如來不是從慾望中產生，而是爲了廣為世間開示演說真理。憑藉這種智慧功德的利益，他們無論出生在何處，子孫眾多，父母長壽，常常享受人天一切快樂，族姓殊勝，一切都具備，這都是因為聽聞並知道一切眾生都具有如來常住藏的緣故。未來和現在，在天上和人間，一切快樂都能常常得到滿足，都是因為聽聞如來常住藏的緣故。如果那些眾生在過去、現在和未來，於五趣中肢體不全，在生死輪迴中遭受一切痛苦，那是因為他們輕慢如來藏的緣故。如果眾生經歷諸佛，親近供養，才能聽聞如來藏，信受並樂於聽聞，不生誹謗，如果能夠如實地安慰和宣說如來藏，應當知道這個人就是如來。如果眾生大多背離諸佛，聽聞如來藏就會產生誹謗，這些眾生是自己燒燬了善根的種子。唉！可悲啊！可悲啊！不相信的人在三世中真是太可憐了。現代漢語譯本：諸位說法的人，應當這樣宣說，稱揚如來常住真實的教義。如果說法的人不這樣宣說，那就是拋棄瞭如來藏，這樣的人不應該坐在獅子座上，就像旃陀羅不應該乘坐大王的御像一樣。

English version: Because in the past they had the opportunity to encounter various Buddhas and briefly hear the teachings of the Tathāgatagarbha, in future lives, upon hearing the Tathāgatagarbha again, they will once more believe and joyfully practice according to the teachings. Their faculties will become mature, their lives will be prosperous and free, their appearance and strength will be complete, their wisdom will be clear and bright, their voices will be pure and pleasing, and they will be loved by all. They may become a Cakravartin king, a prince, or a minister, possessing virtue, free from arrogance and indulgence, overcoming sleep, diligently studying without any laziness, and all other merits will be accomplished. Or they may become Śakra, Brahmā, or the Four Guardian Kings of the world. These are all due to the merits of having heard the Tathāgatagarbha. Their bodies will always be peaceful, without illness or affliction, their lifespans will be extended, and they will be loved and respected by people. They will be able to fully hear the nectar-like Dharma of the Tathāgata's permanent and great Nirvāṇa, firmly and peacefully dwelling in the world for a long time, living in harmony with the world. They know that the Tathāgatas do not arise from desire, but rather to widely reveal and expound the truth to the world. Through the benefits of this wisdom and merit, wherever they are born, they will have many children, their parents will live long lives, they will always enjoy all the happiness of gods and humans, their lineage will be distinguished, and all will be complete. This is because they have heard and know that all sentient beings possess the permanent Tathāgatagarbha. In the future and present, in heaven and among humans, all happiness can always be fulfilled, all because of hearing the permanent Tathāgatagarbha. If those sentient beings in the past, present, and future, have incomplete limbs in the five realms, and suffer all kinds of pain in the cycle of birth and death, it is because they have slighted the Tathāgatagarbha. If sentient beings have served and made offerings to various Buddhas, they will be able to hear the Tathāgatagarbha, believe and joyfully listen, and not give rise to slander. If they can truthfully comfort and proclaim the Tathāgatagarbha, it should be known that this person is a Tathāgata. If most sentient beings turn their backs on the Buddhas, they will slander the Tathāgatagarbha upon hearing it. These sentient beings are burning the seeds of their own good roots. Alas! How pitiful! How pitiful! Those who do not believe are truly pitiable in the three times. English version: Those who preach the Dharma should speak in this way, praising the permanent and true teachings of the Tathāgata. If those who preach the Dharma do not speak in this way, then they are abandoning the Tathāgatagarbha. Such a person should not sit on the lion's seat, just as a Candala should not ride the king's royal elephant.

。一切諸佛極方便求如來之藏生不可得，不生是佛性，於一切眾生所，無量相好清凈莊嚴。一切諸佛極方便求自性不實不可得，真實性是佛性，於一切眾生所，無量相好清凈莊嚴。一切諸佛極方便求自性無常不可得，常性是佛性，於一切眾生所，無量相好清凈莊嚴。一切諸佛極方便求如來之藏無恒不可得，恒性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏變易不可得，不變易性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏不寂靜不可得，寂靜性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏壞不可得，不壞性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏破不可得，不破性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏病不可得，無病性是佛性，於一切眾生所無量相好清凈莊嚴。一切諸佛極方便求如來之藏老死不可得，不老死性是佛性，於一切眾生所無量相好清凈莊嚴，一切諸佛極方便求如來之藏垢不可得，無垢性是佛性，於一切眾生所無量相好清凈莊嚴。如油雜水不可得，如是無量煩惱覆如來性，佛性雜煩惱者無有是處，而是佛性煩惱中住

現代漢語譯本：一切諸佛用盡各種方便法門，都無法找到如來藏的生起之處，不生不滅才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到自性的虛妄不實之處，真實不虛才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到自性的無常之處，常住不變才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的無恒常之處，恒常不變才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的變易之處，不變易才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的不寂靜之處，寂靜才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的壞滅之處，不壞滅才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的破損之處，不破損才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的病患之處，無病無痛才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的衰老死亡之處，不老不死才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。一切諸佛用盡各種方便法門，都無法找到如來藏的污垢之處，無垢清凈才是佛性。在一切眾生那裡，佛性都具有無量美好的相貌和清凈莊嚴。就像油和水無法混合一樣，無量的煩惱覆蓋著如來之性，佛性與煩惱混雜的情況是不存在的，而是佛性存在於煩惱之中。現代漢語譯本：就像油和水無法混合一樣，無量的煩惱覆蓋著如來之性，佛性與煩惱混雜的情況是不存在的，而是佛性存在於煩惱之中。

English version: All Buddhas, using all kinds of expedient means, cannot find the arising of the Tathagata-garbha. Non-arising is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the unreal nature of self. True reality is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the impermanence of self. Permanence is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the non-constancy of the Tathagata-garbha. Constancy is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the changeability of the Tathagata-garbha. Unchangeability is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the non-tranquility of the Tathagata-garbha. Tranquility is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the destructibility of the Tathagata-garbha. Indestructibility is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the breakability of the Tathagata-garbha. Unbreakability is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the sickness of the Tathagata-garbha. Health is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the old age and death of the Tathagata-garbha. Non-old age and non-death is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. All Buddhas, using all kinds of expedient means, cannot find the defilement of the Tathagata-garbha. Non-defilement is the Buddha-nature. In all sentient beings, the Buddha-nature has immeasurable beautiful appearances and pure adornments. Just as oil and water cannot mix, immeasurable afflictions cover the Tathagata-nature. The Buddha-nature mixing with afflictions does not exist, but rather the Buddha-nature dwells within afflictions. English version: Just as oil and water cannot mix, immeasurable afflictions cover the Tathagata-nature. The Buddha-nature mixing with afflictions does not exist, but rather the Buddha-nature dwells within afflictions.

。如瓶中燈瓶破則現，瓶者謂煩惱，燈者謂如來藏，說如來藏者，或是如來或是菩薩或是聲聞，能演說者隨其所堪，或有煩惱或無煩惱，滿愿當知。我說是人即是正覺，能破受者億煩惱瓶，然後則能自見其性，猶如掌中見阿摩勒果。譬如日月密雲所覆光明不現，雲翳既除光明顯照。如來之藏亦復如是，煩惱所覆性不明顯，出離煩惱大明普照，佛性明凈猶如日月。哀哉滿愿，修蚊蚋行不知說法，宜嘿疾去。」

爾時，孫陀罹難陀來詣佛所，稽首佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

宜應方便求，　　如來妙色身。」

「世尊稱歎汝，　　端政最第一。云何為世間，　　端政最殊特？何因得端政？　　時說決所疑。」

爾時，孫陀罹難陀以偈答言：

「澡手合十指，　　頂禮佛舍利，常供養病人，　　從是致端政。」

「佛身無筋骨，　　云何有舍利？如來離舍利，　　勝方便法身。如來不思議，　　未信令信樂，故以巧方便，　　示現有舍利，方便留舍利，　　是則諸佛法

現代漢語譯本：就像瓶子里的燈，瓶子破了燈就顯現出來一樣。瓶子指的是煩惱，燈指的是如來藏。宣說如來藏的人，可能是如來，可能是菩薩，也可能是聲聞。能演說的人根據他們的能力而定，可能是有煩惱的，也可能是沒有煩惱的，滿愿你應當知道。我說這個人就是正覺，能打破受者的億萬煩惱之瓶，然後就能自己見到自己的本性，就像在手掌中看到阿摩勒果一樣。譬如太陽和月亮被濃密的雲層遮蓋，光明無法顯現，雲霧消散后，光明就明顯照耀。如來之藏也是這樣，被煩惱覆蓋，本性不明顯，一旦脫離煩惱，大光明就會普照，佛性明凈就像太陽和月亮一樣。可悲啊，滿愿，你修行像蚊子一樣，卻不知道如何說法，應該默默地趕緊離開。這時，孫陀罹難陀來到佛陀那裡，向佛陀的腳稽首，然後站立在一旁。他看到央掘魔羅，心中生起隨喜之情，用偈頌讚嘆道：『善哉央掘魔！你已經修習了殊勝的業，應該方便地去追求如來美妙的色身。』這時，央掘魔羅用偈頌問道：『世尊稱讚你，端正最為第一。為什麼說世間，端正最為殊特？是什麼原因能得到端正？請您說來解除我的疑惑。』這時，孫陀罹難陀用偈頌回答說：『洗手合起十指，頂禮佛陀的舍利，經常供養病人，從這些行為可以得到端正。』這時，央掘魔羅又說偈頌道：『佛身沒有筋骨，怎麼會有舍利？如來已經脫離了舍利，擁有殊勝方便的法身。如來不可思議，爲了讓未信的人產生信仰和喜樂，所以用巧妙的方便，示現存在舍利，方便地留下舍利，這就是諸佛的法則。』

English version: It's like a lamp in a bottle; when the bottle breaks, the lamp appears. The bottle refers to afflictions, and the lamp refers to the Tathagata-garbha. Those who expound on the Tathagata-garbha may be Tathagatas, Bodhisattvas, or Sravakas. Those who can expound do so according to their capacity, whether they have afflictions or not. Man愿, you should know this. I say that this person is the Right Enlightenment, able to break the billions of bottles of afflictions of the receiver, and then they can see their own nature, just like seeing an Amalaka fruit in the palm of their hand. For example, the sun and moon are covered by dense clouds, and their light does not appear. When the clouds dissipate, the light shines clearly. The Tathagata-garbha is also like this; covered by afflictions, its nature is not clear. Once free from afflictions, great light shines everywhere, and the Buddha-nature is clear like the sun and moon. Alas, Man愿, you cultivate like a mosquito, not knowing how to preach the Dharma. You should silently leave quickly. At that time, Sundarananda came to the Buddha, bowed at the Buddha's feet, and stood to one side. Seeing Angulimala, he felt joy and praised him with a verse: 'Well done, Angulimala! You have cultivated excellent karma. You should seek the wonderful form of the Tathagata through skillful means.' At that time, Angulimala asked in a verse: 'The World Honored One praises you, saying you are the most excellent in appearance. Why is it said that in the world, you are the most unique in appearance? What causes one to attain such excellent appearance? Please explain to resolve my doubts.' At that time, Sundarananda answered in a verse: 'Wash your hands and bring your ten fingers together, bow to the Buddha's relics, and frequently care for the sick. From these actions, you can attain excellent appearance.' At that time, Angulimala again spoke in a verse: 'The Buddha's body has no bones or muscles, how can there be relics? The Tathagata has transcended relics and possesses the Dharma body of skillful means. The Tathagata is inconceivable. To make the unbelieving believe and rejoice, skillful means are used to show the existence of relics. The skillful means of leaving relics is the Dharma of all Buddhas.'

世間從本來，　　供養梵自在，天子及天女，　　種種諸形像，以彼非歸依，　　建立舍利塔。若有諸眾生，　　解知是方便，因此方便智，　　獲致端政色。非如汝先說，　　妄想端政因。嗚呼孫陀羅，　　不知妙色門，蚊蚋色具足，　　無知宜默然。」

爾時，尊者優波離來詣佛所，稽首佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

「奇哉央掘魔！　　已修殊勝業，我今發隨喜，　　汝當修凈律。」

「如來稱歎汝，　　持律中第一。云何善持律？　　速說決所疑。」

爾時，優波離，以偈答言：

「一切惡莫作，　　諸善悉奉行，方便修凈心，　　是則善持律。」

「壞法毀禁戒，　　非律惡比丘，應當奪六物，　　一切資生具，逼迫加罰黜，　　方便令調伏，梵行所應用，　　斯非破戒物。譬如大國王，　　所寶護身刀，若在屠膾舍，　　法應強奪取，帝王所珍器，　　不應屬惡人。如是梵行者，　　所應受畜物，不屬壞法人，　　是故還攝取，是則名世間，　　第一善持律

世間原本如此，人們供奉梵天自在神，以及天子和天女，塑造各種各樣的形象，但這些並非真正的皈依之處，只是爲了建立舍利塔。如果眾生能夠理解這些方便法門，並運用這種方便智慧，就能獲得端正美好的容貌。這不像你之前所說的，妄想端正容貌的原因。唉，孫陀羅啊，你不知道美妙容貌的真正來源，就像蚊蚋一樣，雖然外表完整，卻毫無智慧，還是保持沉默吧。這時，尊者優波離來到佛陀面前，向佛陀頂禮後站立在一旁，看到央掘魔羅心生歡喜，用偈語讚歎道：『奇哉央掘魔！你已經修習了殊勝的善業，我如今對你生起隨喜之心，你應該修習清凈的戒律。』這時，央掘魔羅用偈語問道：『如來稱讚你，是持戒律中的第一人。如何才能善持戒律？請快點說，解除我的疑惑。』這時，優波離用偈語回答道：『一切惡事都不要做，所有善事都要奉行，方便地修習清凈的心，這就是善持戒律。』這時，央掘魔羅又說偈語道：『破壞佛法、毀壞戒律的，不是持戒的惡比丘，應當剝奪他們的六種資生之物，包括一切生活用具，加以逼迫、懲罰、驅逐，用方便法門令他們調伏。這些是梵行者所應該使用的，不是破戒者所應擁有的。譬如大國王，所珍愛的護身寶刀，如果落在屠夫手中，就應該強行奪取，帝王所珍貴的器物，不應該屬於惡人。同樣，梵行者所應該受用的物品，不應該屬於破壞佛法的人，所以應當收回。這才是世間第一善持戒律的方法。』

From the beginning, the world has been such that people make offerings to Brahma, the self-existent one, as well as to celestial princes and goddesses, creating various forms and images. However, these are not true refuges; they are merely for the purpose of establishing stupas. If sentient beings can understand these expedient methods and use this wisdom of skillful means, they can attain a beautiful and dignified appearance. This is not like what you said before, a delusion about the cause of a dignified appearance. Alas, Sundara, you do not know the true source of beautiful appearance. Like a gnat, though complete in form, you have no wisdom; it is better to remain silent. At that time, the Venerable Upali came to the Buddha, bowed at his feet, and stood to one side. Seeing Angulimala, he felt joy and praised him with a verse: 'Wonderful Angulimala! You have already cultivated superior virtuous deeds. I now rejoice in your merit. You should cultivate pure precepts.' Then, Angulimala asked in verse: 'The Tathagata praises you as the foremost in upholding the precepts. How can one uphold the precepts well? Please explain quickly and resolve my doubts.' Then, Upali answered in verse: 'Do not commit any evil deeds, practice all good deeds, and diligently cultivate a pure mind. This is how to uphold the precepts well.' Then, Angulimala spoke another verse: 'Those who destroy the Dharma and break the precepts are not virtuous monks. They should be deprived of their six requisites, including all their living necessities. They should be pressured, punished, and expelled, using skillful means to subdue them. These are things that practitioners of pure conduct should use, not those who break the precepts. For example, if a great king's treasured protective sword falls into the hands of a butcher, it should be forcibly taken back. The king's precious items should not belong to evil people. Similarly, the items that practitioners of pure conduct should use should not belong to those who destroy the Dharma, so they should be taken back. This is known as the foremost way to uphold the precepts well in the world.'

不犯突吉羅，　　亦非非威儀，如是持律者，　　具足如來教。如來視一切，　　猶如羅睺羅，嗚呼優波離，　　修習蚊蚋行，不解善持律，　　無知宜默然。」

爾時，文殊師利法王子來詣佛所，稽首佛足卻住一面，見央掘魔羅心生隨喜，以偈嘆言：

今當修大空，　　諸法無所有。」

「文殊法王子！　　汝見空第一。云何為世間，　　善見空寂法？空空有何義？　　時說決所疑。」

爾時，文殊師利以偈答言：

「諸佛如虛空，　　虛空無有相，諸佛如虛空，　　虛空無生相，諸佛如虛空，　　虛空無色相。法猶如虛空，　　如來妙法身，智慧如虛空，　　如來大智身。如來無礙智，　　不執不可觸，解脫如虛空，　　虛空無有相。解脫則如來，　　空寂無所有。汝央掘魔羅，　　云何能了知？」

「譬如有愚夫，　　見雹生妄想，謂是琉璃珠，　　取已執持歸，置之瓶器中，　　守護如真寶，不久悉融消，　　空想默然住

不犯突吉羅的戒律，也不做不合威儀的事情，像這樣持守戒律的人，才算完全遵循瞭如來的教誨。如來看待一切眾生，都像看待自己的兒子羅睺羅一樣。唉，優波離啊，你只知道像蚊子一樣鉆研細枝末節，卻不理解如何正確持戒，如此無知，不如保持沉默。那時，文殊師利法王子來到佛陀面前，向佛陀頂禮後站立在一旁，看到央掘魔羅心生歡喜，用偈語讚歎道：『善哉，央掘魔！你已經修習了殊勝的業，現在應當修習大空之理，明白一切諸法都是空無所有的。』當時，央掘魔羅用偈語問道：『文殊法王子！你認為空是第一位的。那麼，如何才能讓世人正確地理解空寂之法呢？空空又有什麼意義？請您為我解開疑惑。』當時，文殊師利用偈語回答說：『諸佛就像虛空一樣，虛空沒有形相；諸佛就像虛空一樣，虛空沒有生滅的現象；諸佛就像虛空一樣，虛空沒有顏色的形相。佛法就像虛空一樣，如來的微妙法身也是如此；智慧就像虛空一樣，如來的大智慧身也是如此。如來的無礙智慧，不執著也不可觸碰；解脫就像虛空一樣，虛空沒有形相。解脫就是如來，空寂而無所有。你央掘魔羅，又如何能夠理解呢？』當時，央掘魔羅又說偈語道：『譬如有一個愚笨的人，看到冰雹就產生妄想，認為那是琉璃珠，撿起來拿回家，放在瓶子里，像對待真寶一樣守護著，不久冰雹全部融化，他只能空想而默然無語。'

Not committing any dukkaṭa offenses, nor acting without proper decorum, one who upholds the precepts in this way fully embodies the Tathagata's teachings. The Tathagata views all beings as if they were his own son, Rahula. Alas, Upali, you only delve into the minutiae like a mosquito, yet you do not understand how to properly uphold the precepts. Such ignorance is better met with silence.' At that time, the Dharma Prince Manjushri came to the Buddha, bowed at his feet, and stood to one side. Seeing Angulimala, he felt joy and praised him with a verse: 'Well done, Angulimala! You have already cultivated superior karma. Now you should cultivate the great emptiness, understanding that all dharmas are without inherent existence.' Then, Angulimala asked in verse: 'Dharma Prince Manjushri! You consider emptiness to be paramount. How can the world correctly understand the dharma of emptiness and tranquility? What is the meaning of emptiness itself? Please resolve my doubts.' At that time, Manjushri answered in verse: 'The Buddhas are like the void, the void has no form; the Buddhas are like the void, the void has no arising or ceasing; the Buddhas are like the void, the void has no color or form. The Dharma is like the void, so is the Tathagata's wondrous Dharma body; wisdom is like the void, so is the Tathagata's great wisdom body. The Tathagata's unobstructed wisdom neither clings nor can be touched; liberation is like the void, the void has no form. Liberation is the Tathagata, empty and without anything. How can you, Angulimala, understand this?' Then, Angulimala spoke in verse again: 'It is like a foolish person who, seeing hail, imagines it to be a crystal bead. He picks it up and takes it home, placing it in a container, guarding it as if it were a true treasure. Soon, it all melts away, and he can only dwell in empty thought and silence.'

于余真琉璃，　　亦復作空想，文殊亦如是，　　修習極空寂，常作空思惟，　　破壞一切法，解脫實不空，　　而作極空想。猶如見雹消，　　濫壞余真實，汝今亦如是，　　濫起極空想。見於空法已，　　不空亦謂空，有異法是空，　　有異法不空。一切諸煩惱，　　譬如彼雨雹，一切不善壞，　　猶如雹融消。如真琉璃寶，　　謂如來常住，如真琉璃寶，　　謂是佛解脫。虛空色是佛，　　非色是二乘，解脫色是佛，　　非色是二乘，云何極空相，　　而言真解脫？文殊宜諦思，　　莫不分別想。譬如空聚落，　　川竭瓶無水，非無彼諸器，　　中虛故名空。如來真解脫，　　不空亦如是，出離一切過，　　故說解脫空。如來實不空，　　離一切煩惱，及諸天人陰，　　是故說名空。嗚呼蚊蚋行，　　不知真空義，外道亦修空，　　尼干宜默然

就像面對真正的琉璃，卻又產生虛幻的空想。文殊菩薩也是這樣，修習到了極致的空寂。常常進行空的思惟，想要破壞一切法。解脫實際上不是空無，卻把它想像成極度的空。就像看到冰雹消融，就以此來否定其他真實的存在。你現在也是這樣，濫用空的概念，產生極端的空想。看到空性的法之後，就把不空也說成是空。有的法是空，有的法是不空。一切的煩惱，就像那雨中的冰雹。一切不好的事物都會被破壞，就像冰雹融化消散一樣。就像真正的琉璃寶，象徵著如來常住不滅。就像真正的琉璃寶，象徵著佛的解脫。虛空的色相是佛，非色相是二乘的境界。解脫的色相是佛，非色相是二乘的境界。怎麼能把極端的空相，說成是真正的解脫呢？文殊菩薩應該仔細思考，不要不加分別地妄想。就像空無一人的村落，河水乾涸，瓶子里沒有水。不是說沒有那些器物，而是因為裡面空虛，所以才叫做空。如來的真正解脫，不空也是這樣。脫離了一切過失，所以才說解脫是空。如來實際上不是空無，是遠離了一切煩惱。以及諸天和人的五蘊，所以才說名為空。唉，那些像蚊子一樣微小的眾生，不瞭解真空的意義。外道也在修習空，尼乾子還是保持沉默吧。

Like facing real lapis lazuli, yet conjuring up empty thoughts. Manjushri is also like this, cultivating to the extreme of emptiness and stillness. Constantly engaging in empty contemplation, seeking to destroy all dharmas. Liberation is actually not empty, yet it is imagined as extreme emptiness. Like seeing hail melt away, and using that to deny other real existences. You are also like this now, misusing the concept of emptiness, generating extreme empty thoughts. Having seen the dharma of emptiness, you say that what is not empty is also empty. Some dharmas are empty, and some dharmas are not empty. All afflictions are like the hail in the rain. All bad things will be destroyed, just like hail melting and dissipating. Like real lapis lazuli treasure, symbolizing the Tathagata's eternal abiding. Like real lapis lazuli treasure, symbolizing the Buddha's liberation. The form of emptiness is the Buddha, non-form is the realm of the two vehicles. The form of liberation is the Buddha, non-form is the realm of the two vehicles. How can the extreme aspect of emptiness be called true liberation? Manjushri should think carefully, and not engage in indiscriminate delusions. Like a deserted village, the river is dry, and there is no water in the bottles. It's not that there are no utensils, but because they are empty inside, they are called empty. The true liberation of the Tathagata, which is not empty, is also like this. Having escaped all faults, it is therefore said that liberation is empty. The Tathagata is actually not empty, but is free from all afflictions. As well as the five aggregates of gods and humans, therefore it is called empty. Alas, those beings as small as mosquitoes do not understand the meaning of true emptiness. Externalists are also cultivating emptiness, let the Niganta remain silent.

爾時，文殊師利以偈問言：

「汝央掘魔羅！　　以何因緣故？恐迫聲聞眾，　　輕蔑諸佛子，縱意肄兇暴，　　虓譀如猛虎，誰是蚊蚋行，　　出是惡音聲？」

「譬如貧怯士，　　遊行曠野中，卒聞猛虎氣，　　恐怖急馳走。聲聞緣覺人，　　不知摩訶衍，趣聞菩薩香，　　恐怖亦如是。譬如師子王，　　處在山巖中，游步縱鳴吼，　　余獸悉恐怖。如是人中雄，　　菩薩師子吼，一切聲聞眾，　　及諸緣覺獸，長夜習無我，　　迷於隱覆教。設我野干鳴，　　一切莫能報，況復能聽聞，　　無等師子吼？」

「汝是小蚊蚋，　　興造諸惡行，如汝是菩薩，　　何處更有魔？嗚呼世間人，　　不能自覺知，不自省己過，　　但見他人惡。汝央掘魔羅！　　為作幾許罪？」

「嗚呼今世人，　　二人壞正法，謂說唯極空，　　或復說有我。如是二種人，　　傾覆佛正法，嗚呼汝文殊，　　不知惡非惡。不知菩薩行，　　蚊蚋師子異，奇哉我能知，　　無畏諸菩薩

當時，文殊師利菩薩用偈語問道：『你，央掘魔羅！是什麼原因，讓你恐嚇逼迫聲聞弟子們，輕視諸佛的弟子，放縱自己的兇殘暴行，像猛虎一樣咆哮，誰是像蚊蚋一樣卑微的，發出如此惡劣的聲音？』『譬如一個貧窮膽怯的人，在空曠的野外，突然聽到猛虎的氣息，恐懼地急速逃跑。聲聞和緣覺之人，不瞭解大乘佛法，一聽到菩薩的威德，也像這樣感到恐懼。譬如獅子王，處在山巖之中，隨意走動，發出吼叫，其餘的野獸都感到恐懼。像這樣，人中的雄獅，菩薩發出獅子吼，一切聲聞眾，以及各種緣覺之獸，長久以來習慣於無我的教義，迷惑于隱蔽的教法。即使我像野幹一樣鳴叫，也沒有人能夠迴應，更何況能夠聽聞，無與倫比的獅子吼呢？』『你像小蚊蚋一樣，製造各種惡行，如果像你這樣是菩薩，哪裡還會有魔呢？唉，世間的人啊，不能夠自覺自知，不反省自己的過錯，只看到別人的惡行。你，央掘魔羅！究竟造作了多少罪業？』『唉，當今世上的人啊，有兩種人破壞正法，一種是說一切皆空，另一種是說有我。像這兩種人，顛覆佛陀的正法，唉，你，文殊啊，不知道什麼是惡，什麼不是惡。不知道菩薩的修行，蚊蚋和獅子是不同的，奇特的是，我能夠知道，無所畏懼的諸菩薩。』

At that time, Manjushri asked in verse: 'You, Angulimala! What is the reason that you Frighten and oppress the Shravaka disciples, despise the disciples of all Buddhas, Indulge in your cruel and violent acts, roaring like a fierce tiger, Who is like a lowly mosquito, emitting such evil sounds?' At that time, Angulimala replied in verse: 'It is like a poor and timid person, in a vast wilderness, Suddenly hearing the scent of a fierce tiger, running away in fear. The Shravakas and Pratyekabuddhas, not understanding the Mahayana Dharma, Upon hearing the power of a Bodhisattva, they also feel fear like this. It is like a lion king, dwelling in a mountain cave, Walking freely and roaring, all the other beasts feel fear. Like this, the lion among men, the Bodhisattva roars like a lion, All the Shravaka assembly, and all the Pratyekabuddha beasts, Have long been accustomed to the doctrine of no-self, confused by the hidden teachings. Even if I were to cry like a jackal, no one would be able to respond, How much more so, could they hear the unparalleled lion's roar?' 'You are like a small mosquito, creating all kinds of evil deeds, If someone like you is a Bodhisattva, where would there be demons? Alas, people of the world, cannot be self-aware, Do not reflect on their own faults, but only see the faults of others. You, Angulimala! How much sin have you committed?' 'Alas, people of this world, there are two kinds of people who destroy the true Dharma, One is those who say everything is empty, and the other is those who say there is a self. Like these two kinds of people, they overturn the Buddha's true Dharma, Alas, you, Manjushri, do not know what is evil and what is not evil. Do not know the practice of a Bodhisattva, the mosquito and the lion are different, It is amazing that I can know, the fearless Bodhisattvas.'

文殊今諦聽，　　佛嘆菩薩行。譬如善幻師，　　造作諸幻業，斷截食眾生，　　以示諸大眾。諸佛及菩薩，　　所作皆如幻，示現變自身，　　若生若涅槃。或於疾疫劫，　　施身令服食，或見作火劫，　　大地悉洞然，眾生有常想，　　示令知無常。或於刀兵劫，　　示現加師旅，殘賊斷眾命，　　其數不可量，而實無惱害，　　猶如幻所作。一切三千界，　　令入芥子中，而無一眾生，　　惱逼不安隱，四海須彌山，　　同入一毛孔，一切無惱逼，　　現已還本處。或以一足指，　　震動十方界，而不惱眾生，　　是則諸佛法。或為梵釋主，　　護世四天王，無量眾像類，　　安慰諸群生。王子若大臣，　　聚落商人主，長者及居士，　　和合安眾生，或為諸天人，　　轉化眾邪見，現生一切生，　　故名為本生。譬如造幻師，　　見殺幻眾生，曾不起悲嘆，　　嗚呼是大惡，以彼工幻師，　　解是幻性故。我今亦如是，　　現殺化眾生，為調諸毀法，　　而實無所傷。如彼佛世尊，　　化現刀兵劫，我今亦如是，　　善修菩薩行

文殊啊，現在仔細聽著，佛陀要讚歎菩薩的修行。就像一個善於變幻的魔術師，製造出各種幻象，他會切斷、吞食幻化出來的眾生，以此來展示給大眾觀看。諸佛和菩薩所做的一切都像幻象一樣，他們會示現變化自己的身體，有時顯現出生，有時顯現涅槃。有時在瘟疫流行的時期，他們會捨身讓眾生服用，有時會看到火災劫難，大地都被燒得通紅，眾生執著于常有的觀念，他們就示現無常的道理。有時在戰爭劫難中，他們會示現加入軍隊，殘暴的敵人會殺害無數的生命，但實際上他們並沒有受到傷害，就像幻象所展現的那樣。他們能讓整個三千大千世界，進入到芥菜子中，而沒有一個眾生感到煩惱、逼迫和不安，他們能讓四海和須彌山，都進入到一個毛孔中，一切都沒有感到煩惱和逼迫，展現之後又回到原來的地方。有時他們用一個腳趾，就能震動十方世界，而不會讓眾生感到煩惱，這就是諸佛的法則。有時他們會化身為梵天、帝釋天、護世四天王，以及無數的形象，來安慰各種眾生。他們會化身為王子、大臣、村落的首領、商人，長者和居士，來調和安撫眾生，有時他們會化身為天人，來轉變眾生的邪見，他們會示現各種生命形態，所以被稱為本生。就像變幻的魔術師，看到自己幻化出來的眾生被殺，他不會感到悲傷嘆息，說『哎呀，這是多麼大的罪惡啊』，因為這個魔術師明白這些都是幻象的本質。我現在也是這樣，示現殺害幻化出來的眾生，是爲了調伏那些誹謗佛法的人，實際上並沒有傷害到任何眾生。就像佛陀世尊，幻化出戰爭劫難一樣，我現在也是這樣，好好地修習菩薩的修行。

Manjushri, listen carefully now, the Buddha is about to praise the practice of Bodhisattvas. It's like a skilled illusionist, creating various illusions, He will cut off and devour the illusory beings, to show this to the public. All that Buddhas and Bodhisattvas do is like an illusion, They manifest changes in their bodies, sometimes appearing to be born, sometimes appearing to enter Nirvana. Sometimes during times of epidemics, they will give their bodies for beings to consume, Sometimes they will see fire calamities, where the earth is burned red, Beings are attached to the idea of permanence, so they demonstrate the principle of impermanence. Sometimes during times of war, they will appear to join the army, Cruel enemies will kill countless lives, But in reality, they are not harmed, just like what is shown in an illusion. They can make the entire three thousand great thousand worlds, enter into a mustard seed, And not a single being feels troubled, oppressed, or uneasy, They can make the four seas and Mount Sumeru, all enter into a single pore, Everything is without trouble or oppression, and after manifesting, they return to their original place. Sometimes with one toe, they can shake the ten directions, Without troubling any beings, this is the Dharma of the Buddhas. Sometimes they will transform into Brahma, Indra, the Four Heavenly Kings who protect the world, And countless forms, to comfort all kinds of beings. They will transform into princes, ministers, village leaders, merchants, Elders and lay practitioners, to harmonize and pacify beings, Sometimes they will transform into gods and humans, to transform the wrong views of beings, They manifest all forms of life, therefore they are called Jataka. Just like an illusionist, seeing the illusory beings he created being killed, He will not feel sad or sigh, saying 'Oh, this is such a great evil', Because this illusionist understands the nature of these illusions. I am also like this now, manifesting the killing of illusory beings, In order to subdue those who slander the Dharma, but in reality, I do not harm any beings. Just like the World Honored Buddha, manifesting the calamity of war, I am also like this now, diligently cultivating the practice of a Bodhisattva.

嗚呼汝文殊！　　修習蚊蚋行，而不志龍象，　　世雄大智慧。」

爾時，世尊以一切智一切見，向文殊師利，以偈嘆言：

「如央掘魔說，　　菩薩行如是，當知彼非凡，　　為度眾生故。彼則大菩薩，　　雄猛如汝等，善哉汝文殊！　　當知彼功德。」

佛說是已，以偈嘆言：

「善哉巧方便，　　殊勝人中雄，安慰眾生故，　　現大精進力。我今當演說，　　欲成阿羅漢，如是諸功德，　　善業及精進，令一切眾生，　　究竟永安樂。」

爾時，舍利弗白佛言：「世尊！唯愿哀愍一切眾生，為我演說，將欲疾成阿羅漢者，以何功德。何業。何精進，饒益安樂一切眾生？」

「父母和合時，　　子來入母胎，父母心歡喜，　　得隨順功德。異精進光澤，　　世間極豐壤，王得極快樂，　　母致殊勝夢。子生家巨富，　　怨敵悉慈心，七歲入學堂，　　師徒無違諍，僕使皆歡喜，　　各勤修家業。至年滿二十，　　六畜悉無諍，相視如父母，　　香乳皆盈溢。大哉賢明子，　　無貪瞋嫉慢，諂曲及虛偽，　　過言加惱害

『唉呀，文殊啊！你修習像蚊蚋一樣微小的行為，卻不立志像龍像那樣偉大，真是世間少有的大智慧啊。』那時，世尊以一切智慧和一切見解，對文殊師利說，用偈語讚歎道：『就像央掘魔所說的那樣，菩薩的修行就是如此，應當知道他們不是凡人，是爲了度化眾生。他們是偉大的菩薩，像你一樣雄猛，善哉，文殊啊！應當知道他們的功德。』佛說完這些，用偈語讚歎道：『善哉，巧妙的方便，殊勝的人中雄，爲了安慰眾生，展現出強大的精進力量。我現在應當演說，想要成就阿羅漢，像這樣的功德，善業和精進，能令一切眾生，最終獲得永遠的安樂。』那時，舍利弗對佛說：『世尊！唯愿您慈悲憐憫一切眾生，為我演說，將要快速成就阿羅漢的人，需要具備什麼樣的功德、什麼樣的善業、什麼樣的精進，才能饒益安樂一切眾生？』那時，世尊用偈語回答說：『當父母和合時，孩子來入母胎，父母心中歡喜，因此得到隨順的功德。這種精進的光澤，使世間極其豐饒，國王得到極大的快樂，母親會做殊勝的夢。孩子出生后，家中會變得非常富有，怨敵都會生起慈悲心，七歲入學堂，師徒之間沒有爭執，僕人和使者都歡喜，各自勤奮地修持家業。到了二十歲，六畜之間沒有爭鬥，彼此相看如同父母，香乳都充滿盈溢。偉大啊，賢明之子，沒有貪婪、嗔恨、嫉妒、傲慢，沒有諂媚、虛偽，沒有過分的言語和惱害。』

'Alas, Manjushri! You cultivate the actions of a gnat, yet do not aspire to be like a dragon or elephant, truly a great wisdom rare in the world.' At that time, the World Honored One, with all wisdom and all insight, spoke to Manjushri, praising him with verses: 'Just as Angulimala said, the practice of a Bodhisattva is like this, one should know they are not ordinary people, but are for the sake of liberating sentient beings. They are great Bodhisattvas, as valiant as you, well done, Manjushri! One should know their merits.' After the Buddha finished speaking, he praised with verses: 'Well done, skillful means, supreme among men, for the sake of comforting sentient beings, you display great power of diligence. I shall now expound, those who wish to attain Arhatship, such merits, good deeds, and diligence, can enable all sentient beings to ultimately obtain eternal peace and happiness.' At that time, Shariputra said to the Buddha: 'World Honored One! May you have compassion for all sentient beings, and explain to me, what merits, what good deeds, and what diligence are needed for those who wish to quickly attain Arhatship, so that they can benefit and bring peace and happiness to all sentient beings?' At that time, the World Honored One answered with verses: 'When parents unite, a child enters the mother's womb, the parents' hearts are filled with joy, and thus they obtain the merit of accordance. This luster of diligence makes the world extremely fertile, the king obtains great happiness, and the mother has auspicious dreams. After the child is born, the family becomes very wealthy, enemies develop compassionate hearts, at seven years old, they enter school, there are no disputes between teachers and students, servants and messengers are all happy, and each diligently cultivates their family duties. By the age of twenty, there is no strife among the six domestic animals, they look at each other as if they were parents, and fragrant milk overflows. Great is the wise and virtuous child, without greed, hatred, jealousy, or arrogance, without flattery or hypocrisy, without excessive words or harm.'

小兒不威儀，　　眾惡不善業，慈孝供二親，　　諸尊及師保。若見諸耆長，　　合掌致恭敬，懷納諸中年，　　幼則同遊戲。施敬善周急，　　子愛諸苦人，誡惡知慚愧，　　常慕修正法。不習戲幻術，　　常樂見諸佛，務誦諸經律，　　善學諸明處。遠酒離博弈，　　恭敬諸最勝，眠食知止足，　　不樂諸不凈。天人所愛念，　　一切悉欣敬，如是大功德，　　無量不可譬。是將成正覺，　　功德業精進。舍利弗當知，　　是央掘魔羅，有如是像類，　　當疾成正覺。云何如是人，　　當復有諸惡，彼更有無量，　　奇特諸功德。雄杰如文殊，　　超絕非常類，視一切眾生，　　猶如一子想。當知央掘魔！　　菩薩摩訶薩，誓度諸未度，　　世間是我有，若欲發勝愿，　　普濟諸世間，而作不善行，　　則無有是處。」

爾時，世尊復說偈言：

「現作日月天，　　梵王眾生主，地水火風空，　　如是無量德，菩薩人中雄，　　以此度眾生。」

爾時，大目犍連以偈嘆言：

「奇哉央掘魔！　　如是大功德，暫見佛世尊，　　超度一切有

孩童不應舉止輕浮，不做惡事和不善的行為。要慈愛孝順地供養父母雙親，尊敬諸位尊長和師長。如果見到年長的長輩，要合掌表示恭敬，對中年人要包容接納，對年幼的則一起玩耍。要樂於施捨，尊敬賢善之人，幫助急需之人，像愛護自己的孩子一樣關愛受苦的人。要戒除惡習，知道慚愧，經常向往修正法。不學習戲耍和幻術，經常樂意見到諸佛，努力誦讀各種經律，好好學習各種知識。遠離酒和賭博，恭敬一切最殊勝的事物，睡覺和吃飯要知道適可而止，不貪戀不潔凈的東西。這樣的人會被天人和人們所喜愛和敬重，如此大的功德，是無法估量和比擬的。這樣的人將會成就正覺，他的功德和事業將會精進。舍利弗你應當知道，這位央掘魔羅，具有這樣的品行，將會很快成就正覺。這樣的人怎麼還會做惡事呢？他還有無量無邊的奇特功德。他像文殊菩薩一樣雄偉傑出，超越了一切尋常之輩，看待一切眾生，都像看待自己的孩子一樣。應當知道央掘魔羅！他是菩薩中的大菩薩，發誓要度化一切尚未得度之人，他認為世間的一切都是他所擁有的。如果想要發起殊勝的願望，普遍救濟世間的一切眾生，卻去做不善的行為，那是絕對不可能的。」這時，世尊又說了偈語：『現在化現為日月天，梵天和眾生之主，地水火風空，具有如此無量的功德，菩薩是人中的英雄，用這些來度化眾生。』這時，大目犍連用偈語讚歎道：『奇哉央掘魔羅！具有如此大的功德，僅僅是見到佛世尊，就超越了一切有為之法。』

A child should not be frivolous in demeanor, nor engage in evil or unwholesome deeds. They should lovingly and dutifully provide for their parents, and respect all elders and teachers. If they see older seniors, they should join their palms in respect; they should be inclusive of middle-aged people, and play with the young. They should be generous in giving, respect the virtuous, help those in need, and care for the suffering as if they were their own children. They should abstain from evil habits, know shame, and always aspire to correct Dharma. They should not learn tricks or illusions, but always be happy to see the Buddhas, diligently recite various sutras and precepts, and learn all kinds of knowledge well. They should stay away from alcohol and gambling, respect all that is most excellent, know moderation in sleeping and eating, and not be attached to impure things. Such a person will be loved and respected by gods and people, and such great merit is immeasurable and incomparable. Such a person will achieve enlightenment, and their merits and deeds will progress diligently. Shariputra, you should know that this Angulimala, with such qualities, will quickly achieve enlightenment. How could such a person still do evil? He has immeasurable and extraordinary merits. He is as majestic and outstanding as Manjushri Bodhisattva, surpassing all ordinary beings, and he views all sentient beings as if they were his own children. You should know Angulimala! He is a great Bodhisattva among Bodhisattvas, vowing to liberate all who have not yet been liberated, and he considers everything in the world as his own. If one wants to make a supreme vow to universally save all sentient beings in the world, yet engages in unwholesome actions, that is absolutely impossible.』 At that time, the World Honored One spoke in verse again: 'Now manifesting as the sun and moon gods, Brahma and the lord of beings, earth, water, fire, wind, and space, possessing such immeasurable merits, the Bodhisattva is a hero among people, using these to liberate sentient beings.' At that time, Mahamogallana praised in verse: 'Wonderful is Angulimala! Possessing such great merit, just by seeing the World Honored Buddha, he transcends all conditioned existence.'

「云何大目連，　　頗有諸眾生，不見佛世尊，　　能知正法耶？」

爾時，大目犍連，以偈答言：

「如佛世尊說，　　病人有三種，云何名為三？　　邪正定不定。云何為邪定？　　謂佛不能化。云何為正定？　　謂大迦葉等。如來未出世，　　依佛入實法。」

「汝莫作是說，　　上座大迦葉，如來未出世，　　能入真實法。所以然者何？　　如來常住世，若人依正法，　　佛常住其舍。譬如雨河流，　　無雨亦水流，智者巧方便，　　應當善觀察。無雨河水流，　　終無有是處，當知上有雨，　　是故流不絕。如是大目連，　　世間出世間，一切諸勝法，　　斯皆從佛流，是故大迦葉，　　依佛得出家。」

爾時，大目連以偈問言：

「若有諸如來，　　常住於世間，我及餘眾生，　　何故此不見？」

「但令迦葉知，　　猶如余處雨，是故世無佛，　　眾生不自度，面睹諸如來，　　然後得解脫。譬如有士夫，　　入于闇室禪，日月光來照，　　而彼不睹見

當時，鴦掘摩羅用偈頌回答說：『大目犍連啊，難道有些眾生，沒有見到佛世尊，卻能瞭解正法嗎？』當時，大目犍連用偈頌回答說：『正如佛世尊所說，病人有三種，哪三種呢？邪定、正定和不定。什麼是邪定呢？就是佛無法度化的人。什麼是正定呢？就是像大迦葉等人。如來沒有出世時，他們依靠佛法進入真實的法理。』當時，鴦掘摩羅又說偈頌：『你不要這樣說，上座大迦葉，如來沒有出世時，就能進入真實的法理。為什麼呢？如來常住在世間，如果有人依靠正法，佛就常住在他心中。譬如雨水流入河流，即使沒有下雨，水也會流動，智者善用方便，應當好好觀察。沒有下雨，河水卻流動，這種情況是不存在的，應當知道上面有雨，所以水流不絕。就像這樣，大目犍連，世間和出世間，一切殊勝的法，都從佛陀流出，所以大迦葉，是依靠佛陀才出家的。』當時，大目犍連用偈頌問道：『如果有如來，常住在世間，我和其他眾生，為什麼看不到呢？』『只要迦葉知道，就像其他地方下雨一樣，所以世間沒有佛，眾生就不能自我解脫，只有親眼見到如來，才能得到解脫。譬如有一個人，進入黑暗的房間禪定，即使日月的光芒照進來，他也看不到。'

'O Great Maudgalyayana, are there any beings, Who, not having seen the World Honored One, can understand the true Dharma?' At that time, Great Maudgalyayana replied in verse: 'As the World Honored One has said, there are three kinds of sick people, What are the three? The wrongly fixed, the rightly fixed, and the unfixed. What is the wrongly fixed? It is those whom the Buddha cannot convert. What is the rightly fixed? It is those like Mahakasyapa and others. Before the Tathagata appeared in the world, they entered the true Dharma by relying on the Buddha's teachings.' 'You should not say that, the elder Mahakasyapa, Could enter the true Dharma before the Tathagata appeared in the world. Why is that? The Tathagata always dwells in the world, If a person relies on the true Dharma, the Buddha always dwells in his heart. It is like rain flowing into rivers, even without rain, the water will flow, The wise use skillful means, and should observe carefully. Without rain, the river flows, This situation does not exist, It should be known that there is rain above, so the flow does not stop. Just like this, O Great Maudgalyayana, the worldly and the transcendental, All the supreme Dharmas, flow from the Buddha, Therefore, Mahakasyapa, left home relying on the Buddha.' At that time, Great Maudgalyayana asked in verse: 'If there are Tathagatas, who always dwell in the world, Why do I and other beings not see them?' 'As long as Kasyapa knows, it is like rain in other places, Therefore, without a Buddha in the world, beings cannot liberate themselves, Only by seeing the Tathagata with their own eyes can they attain liberation. It is like a man, entering a dark room to meditate, Even if the light of the sun and moon shines in, he cannot see it.'

如是大目連，　　莫言世無佛，一切諸如來，　　常住於世間，濟度諸群生，　　出家受具足。是故唯邪正，　　無有不定聚。」

「世間有五戒，　　佛出世亦然。」

「乃至世間有，　　隨順戒威儀，世間出世間，　　當知皆佛說。」

「云何世間病，　　分別說三種？或有醫治差，　　或不得醫差，或復有病人，　　雖得醫不差，是故諸病人，　　分別有三種。」

「是義則不然，　　不應說三種，可治不可治，　　唯二無有三。若作三分別，　　亦是聲聞乘，若諸聲聞乘，　　佛說蚊蚋乘，以彼無知故，　　分別有三種。所言邪定者，　　謂彼一闡提，正定謂如來，　　菩薩及二乘。目連應當知，　　二種甚希有，所謂佛世尊，　　及與一闡提。如來最上處，　　于上更無餘，第一極卑鄙，　　所謂一闡提。譬如大菩薩，　　滿十波羅蜜，闡提亦如是，　　具足十惡行。菩薩捨身施，　　頭目血髓腦，積骨逾須彌，　　過是不可數

『如是大目連，不要說世上沒有佛，一切諸如來，常住在世間，救度各種眾生，出家受具足戒。所以只有邪正之分，沒有不確定的群體。』當時，大目連用偈語問道：『世間有五戒，佛出世也是這樣。』『乃至世間存在，都應遵循戒律威儀，世間和出世間，應當知道都是佛所說。』『為什麼世間的疾病，要分別說成三種？有的可以醫治好，有的不能醫治好，還有的病人，即使得到醫治也不能好，所以說病人，分別有三種。』『這種說法不對，不應該說成三種，可治和不可治，只有兩種沒有三種。如果分成三種，也是聲聞乘的觀點，如果說是聲聞乘，佛說那是蚊蚋乘，因為他們無知，所以才分成三種。所說的邪定，是指一闡提，正定是指如來、菩薩和二乘。目連你應當知道，這兩種非常稀有，就是佛世尊和一闡提。如來是最上的，之上再沒有更高的，第一極卑鄙的，就是一闡提。譬如大菩薩，圓滿了十波羅蜜，一闡提也是這樣，具足了十種惡行。菩薩捨身佈施，頭目血髓腦，堆積的骨頭超過須彌山，多得不可計數』

'Thus, O Mahāmaudgalyāyana, do not say that there is no Buddha in the world. All the Tathāgatas constantly dwell in the world, saving all living beings, having left home and received full ordination. Therefore, there is only right and wrong, there is no uncertain group.' At that time, Mahāmaudgalyāyana asked in verse: 'In the world there are five precepts, and it is the same when a Buddha appears in the world.' At that time, Aṅgulimāla answered in verse: 'Even as long as the world exists, one should follow the precepts and dignified conduct. Both worldly and otherworldly matters, know that all are spoken by the Buddha.' 'Why are the diseases of the world distinguished into three types? Some can be cured, some cannot be cured, and some patients, even if they receive treatment, cannot be cured. Therefore, it is said that there are three types of patients.' 'This view is not correct, it should not be said that there are three types. Curable and incurable, there are only two, not three. If you divide it into three, that is also the view of the Śrāvakayāna. If it is said to be the Śrāvakayāna, the Buddha said that is the mosquito-gnat vehicle, because they are ignorant, they divide it into three types. What is called wrong determination refers to the icchantika, right determination refers to the Tathāgata, Bodhisattvas, and the two vehicles. Maudgalyāyana, you should know that these two are very rare, namely the Buddha, the World Honored One, and the icchantika. The Tathāgata is the highest, there is nothing higher, and the first and most despicable is the icchantika. For example, a great Bodhisattva, who has perfected the ten pāramitās, the icchantika is also like this, possessing the ten evil deeds. The Bodhisattva gives up his body in charity, his head, eyes, blood, marrow, and brain, the accumulated bones surpass Mount Sumeru, they are countless.'

闡提亦如是，　　具足惡行施，生於餓鬼趣，　　貪慾極熾然，唸唸貪慾心，　　眾多女人應，亦生眾多子，　　長夜不得樂，飢渴苦所逼，　　還自食其子。復有餘餓鬼，　　變作婆羅門，宿世惡業緣，　　來從索子食，即施恣所欲，　　或復自食身，如是一闡提，　　惡行得滿足。是故佛世尊，　　無上處希有，極下處希有，　　所謂一闡提。邪定是闡提，　　正定是如來，住地諸菩薩，　　及聲聞緣覺。」

爾時，世尊向央掘魔羅，而說偈言：

「汝來央掘魔，　　出家受三歸。」

「此乘是大乘，　　說名無礙智，一乘一歸依，　　佛第一義依。佛法是一義，　　如來妙法身，僧者說如來，　　如來即是僧。法及比丘僧，　　二是方便依，如來非方便，　　是第一義依。是故我今日，　　歸依于如來，于諸歸依中，　　如來真實依。如欲食興蕖，　　應當取真實，舍真食虛偽，　　自他無利益，如是愚癡人，　　千醫莫能救。如是舍一依，　　修習方便依，是則群癡眾，　　千佛不能救。」

爾時，世尊告央掘魔羅：「汝當受持童真凈戒

一闡提也是這樣，他們造作各種惡行，並以此為施捨。他們會墮入餓鬼道，貪慾如火般熾烈。他們念念不忘貪慾，渴望擁有眾多女人。他們也會生育眾多子女，卻長久得不到快樂。他們被飢渴所逼迫，甚至會反過來吃掉自己的孩子。還有一些餓鬼，會變成婆羅門的樣子。因為前世的惡業，他們會來索要孩子作為食物。他們會隨意施捨，或者甚至會吃掉自己的身體。像這樣，一闡提的惡行就得到了滿足。所以佛世尊，在無上的境界是稀有的，在極低的境界也是稀有的，指的就是一闡提。邪定是闡提，正定是如來，還有住在各個階位的菩薩，以及聲聞和緣覺。

這時，世尊對央掘魔羅說偈語：

『你來吧，央掘魔羅，出家受三歸依。』

『這乘是大乘，名為無礙智，' 『一乘一歸依，佛是第一義的歸依。』『佛法是一體的，如來是妙法身，』『僧是指說如來的人，如來就是僧。』『法和比丘僧，是兩種方便的歸依，』『如來不是方便，是第一義的歸依。』『所以今天我，歸依于如來，』『在所有歸依中，如來是真實的歸依。』『就像想吃蓮藕，應當取真實的蓮藕，』『捨棄真實的而吃虛假的，對自己和他人都沒有利益，』『像這樣愚癡的人，即使有千名醫生也無法救治。』『像這樣捨棄一乘的歸依，而修習方便的歸依，』『這就是愚癡的眾生，即使有千佛也無法救度。』

這時，世尊告訴央掘魔羅：『你應當受持童真凈戒。』

The icchantikas are also like this; they perform evil deeds and give them as alms. They are born in the realm of hungry ghosts, their greed burning fiercely. Their minds are constantly filled with greed, desiring many women. They also give birth to many children, yet they never find joy. They are tormented by hunger and thirst, and even end up eating their own children. There are also some hungry ghosts who transform into Brahmins. Due to the evil karma of their past lives, they come seeking children as food. They give freely as they desire, or even eat their own bodies. In this way, the evil deeds of the icchantikas are fulfilled. Therefore, the World Honored One, the Buddha, is rare in the highest realm, and also rare in the lowest realm, which refers to the icchantikas. Wrong concentration is icchantika, right concentration is Tathagata, as well as the Bodhisattvas who dwell in various stages, and the Sravakas and Pratyekabuddhas.

At that time, the World Honored One spoke a verse to Angulimala:

'Come, Angulimala, leave home and take the Three Refuges.'

'This vehicle is the Great Vehicle, called unobstructed wisdom,' 'One vehicle, one refuge, the Buddha is the refuge of the first meaning.' 'The Buddha Dharma is one meaning, the Tathagata is the wonderful Dharma body,' 'The Sangha refers to those who speak of the Tathagata, the Tathagata is the Sangha.' 'The Dharma and the Bhikkhu Sangha are two expedient refuges,' 'The Tathagata is not an expedient, but the refuge of the first meaning.' 'Therefore, today I take refuge in the Tathagata,' 'Among all refuges, the Tathagata is the true refuge.' 'Just as one who desires to eat lotus roots should take the real ones,' 'Abandoning the real and eating the false brings no benefit to oneself or others,' 'Such foolish people, even a thousand doctors cannot save.' 'Thus, abandoning the one refuge and practicing expedient refuges,' 'These are the foolish beings, whom even a thousand Buddhas cannot save.'

At that time, the World Honored One told Angulimala: 'You should uphold the pure precepts of a novice.'

。」(童真是沙彌別名；戒，梵本云式叉。式叉，宋言學亦言隨順無違)

「云何為童真？　　云何具足戒？云何真沙門？　　云何為福田？」

爾時，世尊默然而住。

央掘魔羅復說偈言：

「若不知一依，　　是第一義依，不能知二依，　　方便所建立，當知如是人，　　是世間童真。未受具足戒，　　云何是沙門？不知一歸依，　　云何凈歸依？若不知如來，　　是第一義依，不清凈歸依，　　云何為沙門？不知真實依，　　云何為福田？於是二歸依，　　真實及方便，不善知差別，　　是則世童真。」

爾時，世尊告央掘魔羅：「汝當受持不殺生戒。」

央掘魔羅以偈答言：

「我今定不能，　　受持不殺戒，我當常受持，　　斷絕眾生命。所言眾生者，　　無量諸煩惱，若能常害彼，　　是名持殺戒。」

爾時，世尊復告之言：「汝當受持不妄語戒。」

「我今定不能，　　受持不妄語，常於一切法，　　受持妄說句，受持虛妄說，　　是則諸佛法。所言為妄者，　　一切諸法空，復有虛妄法，　　聲聞及緣覺

現代漢語譯本：『童真』是沙彌的別名；『戒』，梵文原文是『式叉』。『式叉』，在宋代被稱為『學』，也稱為『隨順無違』。『什麼是童真？什麼是具足戒？什麼是真正的沙門？什麼是福田？』當時，世尊沉默不語。央掘魔羅又說偈語道：『如果不知道唯一的依靠，也就是第一義的依靠，不能知道兩種依靠，即方便所建立的依靠，應當知道這樣的人，是世間的童真。沒有受過具足戒，怎麼能算是沙門呢？不知道唯一的歸依，怎麼能算是清凈的歸依呢？如果不知道如來是第一義的依靠，不清凈的歸依，怎麼能算是沙門呢？不知道真實的依靠，怎麼能算是福田呢？對於這兩種歸依，真實和方便，不能很好地瞭解它們的差別，這就是世間的童真。』當時，世尊告訴央掘魔羅：『你應該受持不殺生戒。』央掘魔羅用偈語回答說：『我現在一定不能受持不殺戒，我應當常常受持，斷絕眾生的生命。所說的眾生，是指無量的煩惱，如果能常常傷害它們，這就叫做持殺戒。』當時，世尊又告訴他說：『你應該受持不妄語戒。』『我現在一定不能受持不妄語，常常對於一切法，受持虛妄的說法，受持虛妄的說法，這就是諸佛的法。所說的虛妄，是指一切諸法都是空，還有虛妄的法，就是聲聞和緣覺。』

English version: 'Childlike purity' is another name for a novice monk; 'precept,' the Sanskrit original is 'śikṣā.' 'Śikṣā,' in the Song Dynasty, was called 'learning,' and also 'following without contradiction.' 'What is childlike purity? What is the complete precept? What is a true śramaṇa? What is a field of merit?' At that time, the World Honored One remained silent. Angulimala again spoke in verse: 'If one does not know the one reliance, which is the reliance of the ultimate meaning, and cannot know the two reliances, which are established by skillful means, one should know that such a person is a worldly childlike purity. Without having received the complete precepts, how can one be considered a śramaṇa? Not knowing the one refuge, how can it be considered a pure refuge? If one does not know that the Tathagata is the reliance of the ultimate meaning, and the refuge is not pure, how can one be considered a śramaṇa? Not knowing the true reliance, how can one be considered a field of merit? Regarding these two refuges, the true and the skillful means, not being able to understand their differences well, this is worldly childlike purity.' At that time, the World Honored One told Angulimala: 'You should uphold the precept of not killing.' Angulimala answered in verse: 'I certainly cannot uphold the precept of not killing now, I should always uphold cutting off the lives of beings. What is meant by beings refers to immeasurable afflictions, if one can always harm them, this is called upholding the precept of killing.' At that time, the World Honored One again told him: 'You should uphold the precept of not lying.' 'I certainly cannot uphold the precept of not lying now, I always uphold false statements regarding all dharmas, upholding false statements, this is the dharma of all Buddhas. What is meant by false refers to all dharmas being empty, and there are also false dharmas, which are the śrāvakas and pratyekabuddhas.'

菩薩之所行，　　隨順世間事。復有虛妄法，　　我出於世間，受持具足戒，　　得成阿羅漢。我受諸飲食，　　建立他施事，或往來經行，　　九道流諸漏。我受用革屣，　　楊枝及服藥，飢渴或睡眠，　　剪爪剃鬚發。身中種種患，　　隨病服諸藥，我當般涅槃，　　如薪盡火滅。如是等一切，　　諸餘虛偽法，乃至我方便，　　周行於世間，常于爾所時，　　不凈此妄語。今說實及諦，　　目連宜善聽。若實若諦者，　　所謂如來藏，第一義常身，　　佛不思議身，第一不變易，　　恒身亦復然，第一義靜身，　　妙法身真實，如是不思議，　　彼身云何現？是故偽法生，　　則是諸佛教，離一切虛偽，　　是故說名佛。譬如牧牛人，　　犢子若死時，取皮覆余犢，　　悅母令歡喜。如來亦如是，　　隨順世間行。若於聾人中，　　示現作聾像，而為彼說法，　　如彼牧牛者，眾生作是念，　　如來同世間。如彼牧牛者，　　無量諸像類，種種巧方便，　　引導諸群生。若彼牧牛人，　　示余真犢子，彼乳則不下，　　是故設方便

菩薩的修行，是順應世間的事理。還有虛妄的法，我出現在世間，受持具足戒，成就阿羅漢果位。我接受各種飲食，建立佈施的事業，或者往來行走，九竅流出各種煩惱。我使用鞋子，用楊枝清潔牙齒以及服用藥物，感到飢渴或睡眠，剪指甲剃鬚發。身體中有各種疾病，隨著病情服用各種藥物，我將進入涅槃，就像柴火燒盡火焰熄滅一樣。像這樣的一切，以及其他虛偽的法，乃至我用方便法門，周遊於世間，常常在這些時候，不凈此虛妄之語。現在說真實和真諦，目連你應當好好聽。如果說真實和真諦，那就是所謂的如來藏，第一義的常身，佛不可思議的身，第一不變易的，恒常的身也是如此，第一義的寂靜身，微妙法身是真實的，像這樣不可思議，那個身體如何顯現呢？所以虛偽的法產生，這就是諸佛的教導，遠離一切虛偽，所以稱為佛。譬如牧牛人，小牛如果死了，就取小牛的皮覆蓋在其他小牛身上，讓母牛高興。如來也是這樣，順應世間的行為。如果在聾人中，示現作聾的樣子，而為他們說法，就像那個牧牛人一樣，眾生會這樣想，如來和世間人一樣。就像那個牧牛人，有無數的形象，用各種巧妙的方便，引導各種眾生。如果那個牧牛人，展示其他真正的小牛，母牛就不會產奶，所以才設定方便法門。

The practice of a Bodhisattva is to accord with the affairs of the world. There are also illusory dharmas; I appear in the world, Upholding the complete precepts, attaining the Arhatship. I receive various foods and drinks, establishing the work of giving, Or walking back and forth, the nine orifices emit various defilements. I use shoes, use a twig to clean my teeth, and take medicine, Feeling hunger or thirst, or sleep, cutting nails and shaving hair. Having various illnesses in the body, taking various medicines according to the illness, I will enter Nirvana, just like a fire extinguished when the firewood is burned out. All of these, and other illusory dharmas, Even I use expedient means, traveling throughout the world, Often at these times, not purifying this false speech. Now speaking of truth and reality, Maudgalyayana, you should listen well. If speaking of truth and reality, that is the so-called Tathagatagarbha, The eternal body of the ultimate meaning, the inconceivable body of the Buddha, The first unchangeable, the constant body is also like this, The first meaning of the tranquil body, the subtle Dharma body is real, Like this inconceivable, how does that body appear? Therefore, illusory dharmas arise, and this is the teaching of all Buddhas, Being apart from all illusion, therefore it is called Buddha. For example, a cowherd, if a calf dies, Takes the calf's skin and covers another calf, making the mother cow happy. The Tathagata is also like this, according with the actions of the world. If among the deaf, he appears as if deaf, And speaks the Dharma for them, just like that cowherd, Sentient beings will think like this, the Tathagata is the same as the people of the world. Just like that cowherd, having countless forms, Using various skillful means, guiding various sentient beings. If that cowherd, shows other real calves, The mother cow will not produce milk, therefore expedient means are established.

如來亦如是，　　若現自性身，一切諸世間，　　其誰堪任見？故以巧方便，　　示現隨世間，普令得解脫，　　是則諸佛法。是故我從今，　　常行虛偽事，乃至殺眾生，　　一切虛妄際，不受離虛妄，　　則我戒清凈。」

爾時，世尊告央掘魔羅：「汝今當受不飲酒戒。」

「我今亦不能，　　受持不飲酒。常受飲酒戒，　　長夜恒縱逸，由是大叫呼，　　宛轉遍五道，一向極快樂，　　是則名為酒。從彼大乘生，　　無上佛藏酒，是酒我今飲，　　自足勸眾生。常住不變易，　　歡喜嘆善哉，八聲大宣唱，　　酣醉無終極。」

爾時，世尊告央掘魔羅：「汝今當受不淫凈戒。」

「我今亦不能，　　受持不淫戒。我當常受持，　　貪著他所愛，恒游淫女舍，　　與彼相娛樂。三昧樂為妻，　　真諦法為子，慈悲心為女，　　以空為舍宅，無量波羅蜜，　　以為高廣床，侍衛諸煩惱，　　隱覆說為食，總持為園苑，　　七覺華莊嚴，法語為林樹，　　解脫智為果，是等名世間，　　第一勝娛樂，慧者自性法，　　非是愚境界

如來也是這樣，如果顯現自性之身，一切世間，有誰能夠承受得住見到？所以用巧妙的方便法門，示現隨順世間的樣子，普遍使眾生得到解脫，這就是諸佛的法則。因此我從今以後，常常行使虛偽的事情，乃至殺害眾生，一切虛妄的境地，不離開虛妄，我的戒律才是清凈的。這時，世尊告訴央掘魔羅：『你現在應當受持不飲酒的戒律。』『我現在也不能，受持不飲酒的戒律。我常常受持飲酒的戒律，長夜裡一直放縱，因此大聲呼叫，在五道中輾轉，一向極其快樂，這就是所謂的酒。從那大乘中產生，無上的佛藏之酒，這酒我現在飲用，自己滿足也勸導眾生。常住不變易，歡喜讚歎善哉，八聲大聲宣唱，酣醉沒有終極。』這時，世尊告訴央掘魔羅：『你現在應當受持不淫的清凈戒律。』『我現在也不能，受持不淫的戒律。我應當常常受持，貪戀他人所愛，常常遊蕩在**舍，與他們一起娛樂。三昧的快樂是我的妻子，真諦的法是我的兒子，慈悲心是我的女兒，以空為我的住宅，無量的波羅蜜，作為高廣的床，侍衛是各種煩惱，隱蔽的說法是我的食物，總持是我的園林，用七覺華來裝飾，法語是我的樹林，解脫的智慧是我的果實，這些是世間，第一殊勝的娛樂，有智慧的人的自性之法，不是愚人的境界。』

The Tathagata is also like this; if he were to manifest his self-nature body, who in all the worlds would be able to bear seeing it? Therefore, with skillful means, he manifests in accordance with the world, universally enabling beings to attain liberation; this is the Dharma of all Buddhas. Therefore, from now on, I will constantly engage in false actions, even killing living beings, in all realms of falsehood. Not being apart from falsehood, my precepts are pure. At that time, the World Honored One said to Angulimala, 'Now you should take the precept of not drinking alcohol.' Angulimala replied in verse: 'I also cannot now, take the precept of not drinking alcohol. I constantly take the precept of drinking alcohol, indulging throughout the long night. Therefore, I shout loudly, wandering through the five paths. I am always extremely happy; this is what is called alcohol. From that Great Vehicle arises, the supreme Buddha-treasure alcohol. This alcohol I now drink, satisfying myself and encouraging all beings. It is constant and unchanging, joyfully praising 'Well done!' I proclaim with eight great sounds, intoxicated without end.' At that time, the World Honored One said to Angulimala, 'Now you should take the pure precept of not engaging in sexual activity.' 'I also cannot now, take the precept of not engaging in sexual activity. I should constantly take the precept of being attached to what others love, constantly wandering in brothels, enjoying myself with them. The joy of samadhi is my wife, the Dharma of ultimate truth is my son, the heart of compassion is my daughter, emptiness is my dwelling, immeasurable paramitas are my high and wide bed, the attendants are all the afflictions, the hidden teachings are my food, dharani is my garden, adorned with the seven factors of enlightenment, the Dharma teachings are my forest, the wisdom of liberation is my fruit. These are the world's, the first and most excellent pleasures, the self-nature Dharma of the wise, not the realm of the foolish.'

爾時，世尊告央掘魔羅：「汝今當受離不與取戒。」

「我今亦不能，　　受持不盜戒。常受不與取，　　劫盜他財物，不與者菩提，　　無有授與者，不與而自取，　　故我不與取。佛坐菩提樹，　　不得亦不失，此是自性法，　　最勝無有上。」

爾時，佛告央掘魔羅：「汝今當受不歌舞戒。」

「我常習舞樂，　　歌乾闥婆偈，宣示如來藏，　　嗟嘆稱善哉。于彼諸佛所，　　聞如來常住，恒以妙音誦，　　大乘修多羅。猶如緊那羅，　　乾闥婆伎樂，無量眾妙音，　　供養諸經卷。若彼諸眾生，　　常興是供養，諸佛悉受記，　　未來同一號。」

央掘魔羅經卷第三

爾時，佛告央掘魔羅：「云何為一學？」

央掘魔羅以偈答言：(學，梵本云式叉。式叉譯言隨順無違亦云學，即今所謂戒也)

「一切眾生命，　　皆由飲食住，是則聲聞乘，　　斯非摩訶衍，所謂摩訶衍，　　離食常堅固

當時，世尊告訴央掘魔羅：『你現在應當受持不偷盜的戒律。』『我現在也不能，受持不偷盜的戒律。我經常接受不給予而取，劫掠他人的財物，不給予的菩提，沒有給予者，不給予而自己取，所以我才不接受不偷盜。佛陀坐在菩提樹下，不得到也不失去，這是自性的法則，最殊勝無上的。』當時，佛陀告訴央掘魔羅：『你現在應當受持不歌舞的戒律。』『我經常練習歌舞音樂，歌唱乾闥婆的偈頌，宣示如來藏，讚歎稱善哉。在那些諸佛的處所，聽聞如來常住，經常用美妙的聲音誦讀，大乘的經典。猶如緊那羅，乾闥婆的伎樂，用無量美妙的聲音，供養諸經卷。如果那些眾生，經常興起這樣的供養，諸佛都會授記，未來會同一個名號。』《央掘魔羅經》卷第三宋代天竺三藏求那跋陀羅翻譯當時，佛陀告訴央掘魔羅：『什麼叫做一學？』央掘魔羅用偈語回答說：（學，梵文原文是式叉。式叉翻譯成隨順不違背，也叫做學，就是現在所說的戒律）『一切眾生的生命，都是依靠飲食而存在，這是聲聞乘的道理，不是大乘的道理，所謂的大乘，是離開飲食而常住堅固的。』

At that time, the World Honored One said to Angulimala, 'You should now accept the precept of not taking what is not given.' 'I am also unable now, to uphold the precept of not stealing. I constantly accept taking what is not given, plundering the wealth of others, The Bodhi that is not given, there is no giver, Taking what is not given, therefore I do not accept not taking what is not given. The Buddha sits under the Bodhi tree, neither gaining nor losing, This is the law of self-nature, the most supreme and unsurpassed.' At that time, the Buddha said to Angulimala, 'You should now accept the precept of not singing and dancing.' 'I constantly practice singing and dancing, singing the verses of the Gandharvas, Proclaiming the Tathagatagarbha, praising and saying 'Excellent!' In the places of those Buddhas, hearing that the Tathagata is permanent, Constantly reciting with wonderful sounds, the Mahayana sutras. Like the Kinnaras, the music of the Gandharvas, With immeasurable wonderful sounds, making offerings to the sutras. If those sentient beings, constantly arise with such offerings, All the Buddhas will give predictions, that in the future they will have the same name.' Angulimala Sutra, Scroll Two Angulimala Sutra, Scroll Three Translated by Tripitaka Gunabhadra of Tianzhu during the Song Dynasty At that time, the Buddha said to Angulimala, 'What is meant by one learning?' Angulimala replied in verse: (The word 'learning', in the original Sanskrit is 'siksha'. 'Siksha' is translated as 'following without contradiction', also called 'learning', which is what is now called precepts) 'The lives of all sentient beings, all depend on food to exist, This is the teaching of the Sravaka Vehicle, not the Mahayana Vehicle, What is called the Mahayana, is to be constantly firm while being apart from food.'

云何名為一？　　謂一切眾生，皆以如來藏，　　畢竟恒安住。云何名為二？　　所謂名與色，是則聲聞乘，　　斯非摩訶衍。名及色異種，　　聲聞緣覺乘，解脫唯有名，　　不說有妙色。一切諸如來，　　解脫有妙色，猶如於掌中，　　觀察庵羅果。云何名為三？　　所謂三種受，如來第一常，　　聞無常生受，若聞法僧滅，　　是二俱受生，是名摩訶衍，　　所說三受義。云何名為四？　　所謂四聖諦，一切諸如來，　　第一畢竟常，是則大乘諦，　　非苦是真諦。一切諸如來，　　第一畢竟恒，是則大乘諦，　　非集是真諦。一切諸如來，　　第一不變易，是則大乘諦，　　非滅是真諦。一切諸如來，　　第一畢竟靜，是則大乘諦，　　非道是真諦。是大乘四諦，　　非苦事是諦，若苦事是諦，　　四趣應有諦，謂地獄畜生，　　餓鬼阿修羅。云何名為五？　　所謂彼五根，所謂彼眼根，　　于諸如來常，決定分別見，　　具足無減損

什麼叫做『一』呢？是指一切眾生，都以如來藏為根本，畢竟恒常安住。什麼叫做『二』呢？是指所謂的『名』和『色』，這是聲聞乘的教義，不是大乘的教義。『名』和『色』是不同的種類，聲聞乘和緣覺乘的修行者，所解脫的只有『名』，而不說有微妙的『色』。一切諸如來，他們的解脫都具有微妙的『色』，就像在手掌中觀察庵羅果一樣。什麼叫做『三』呢？是指所謂的三種感受，這是聲聞乘的教義，不是大乘的教義。如來是第一恒常的，如果聽到無常的感受產生，或者聽到佛法僧的寂滅，這兩種都是感受的生起，這才是大乘所說的三受的意義。什麼叫做『四』呢？是指所謂的四聖諦，這是聲聞乘的教義，不是大乘的教義。一切諸如來，都是第一畢竟恒常的，這是大乘的真諦，而不是苦諦。一切諸如來，都是第一畢竟恒常的，這是大乘的真諦，而不是集諦。一切諸如來，都是第一不變易的，這是大乘的真諦，而不是滅諦。一切諸如來，都是第一畢竟寂靜的，這是大乘的真諦，而不是道諦。這是大乘的四諦，不是以苦的事實為真諦，如果以苦的事實為真諦，那麼四惡道也應該有真諦，也就是地獄、畜生、餓鬼、阿修羅。什麼叫做『五』呢？是指所謂的五根，這是聲聞乘的教義，不是大乘的教義。所謂的眼根，對於諸如來的恒常，能夠決定分別地看見，具足而沒有減損。

What is called 'one'? It refers to all sentient beings, who all ultimately and eternally abide in the Tathagatagarbha. What is called 'two'? It refers to the so-called 'name' and 'form'. This is the teaching of the Sravaka vehicle, not the Mahayana. 'Name' and 'form' are different kinds. The practitioners of the Sravaka and Pratyekabuddha vehicles only attain liberation from 'name', and do not speak of having subtle 'form'. All Tathagatas, their liberation has subtle 'form', like observing an Amalaka fruit in the palm of one's hand. What is called 'three'? It refers to the so-called three kinds of feelings. This is the teaching of the Sravaka vehicle, not the Mahayana. The Tathagata is the first and eternal. If one hears of the arising of impermanent feelings, or hears of the extinction of the Buddha, Dharma, and Sangha, both of these are the arising of feelings. This is the meaning of the three feelings as taught in the Mahayana. What is called 'four'? It refers to the so-called Four Noble Truths. This is the teaching of the Sravaka vehicle, not the Mahayana. All Tathagatas are the first and ultimately eternal. This is the truth of the Mahayana, not the truth of suffering. All Tathagatas are the first and ultimately constant. This is the truth of the Mahayana, not the truth of the origin of suffering. All Tathagatas are the first and unchangeable. This is the truth of the Mahayana, not the truth of the cessation of suffering. All Tathagatas are the first and ultimately peaceful. This is the truth of the Mahayana, not the truth of the path to the cessation of suffering. These are the Four Truths of the Mahayana. They are not based on the truth of suffering. If the truth of suffering were the truth, then the four lower realms should also have truth, namely hell, animals, hungry ghosts, and asuras. What is called 'five'? It refers to the so-called five roots. This is the teaching of the Sravaka vehicle, not the Mahayana. The so-called eye root, regarding the eternality of all Tathagatas, can definitely and distinctly see, complete and without diminution.

所謂彼耳根，　　于諸如來常，決定分明聞，　　具足無減損。所謂彼鼻根，　　于諸如來常，決定分明嗅，　　具足無減損。所謂彼舌根，　　于諸如來常，決定分明嘗，　　具足無減損。所謂彼身根，　　于諸如來常，決定分明觸，　　具足無減損。云何名為六？　　所謂六入處，所謂眼入處，　　于諸如來常，明見來入門，　　具足無減損。所謂耳入處，　　于諸如來常，明聞來入門，　　具足無減損。所謂鼻入處，　　于諸如來常，明嗅來入門，　　具足無減損。所謂舌入處，　　于諸如來常，明嘗來入門，　　具足無減損。所謂身入處，　　于諸如來常，明觸來入門，　　具足無減損。所謂意入處，　　明說如來藏，不起違逆心，　　凈信來入門。云何名為七？　　所謂七覺分，大乘七覺分，　　猶如優曇缽，于如來常住，　　七覺妙花開。云何名為八？　　所謂八聖道，大乘八聖道，　　聞說如來常，經耳因緣力，　　終到涅槃城

所謂那耳根，對於諸佛如來來說，總是能清晰明確地聽聞，具足而沒有絲毫減損。所謂那鼻根，對於諸佛如來來說，總是能清晰明確地嗅聞，具足而沒有絲毫減損。所謂那舌根，對於諸佛如來來說，總是能清晰明確地嘗味，具足而沒有絲毫減損。所謂那身根，對於諸佛如來來說，總是能清晰明確地觸覺，具足而沒有絲毫減損。什麼叫做六？就是指六入處，這是聲聞乘的修行，不是大乘的修行。所謂眼入處，對於諸佛如來來說，總是能明晰地看見進入的門徑，具足而沒有絲毫減損。所謂耳入處，對於諸佛如來來說，總是能明晰地聽見進入的門徑，具足而沒有絲毫減損。所謂鼻入處，對於諸佛如來來說，總是能明晰地嗅到進入的門徑，具足而沒有絲毫減損。所謂舌入處，對於諸佛如來來說，總是能明晰地嚐到進入的門徑，具足而沒有絲毫減損。所謂身入處，對於諸佛如來來說，總是能明晰地觸到進入的門徑，具足而沒有絲毫減損。所謂意入處，能明晰地說出如來藏，不起違逆之心，以清凈的信心進入門徑。什麼叫做七？就是指七覺分，這是聲聞乘的修行，不是大乘的修行。大乘的七覺分，就像優曇缽花一樣，在如來常住的境界中，七覺的妙花開放。什麼叫做八？就是指八聖道，這是聲聞乘的修行，不是大乘的修行。大乘的八聖道，聽聞宣說如來常住的道理，通過耳根的因緣力量，最終到達涅槃之城。

That which is called the ear faculty, for all Tathagatas, is always able to hear with clear and distinct understanding, complete and without any diminution. That which is called the nose faculty, for all Tathagatas, is always able to smell with clear and distinct understanding, complete and without any diminution. That which is called the tongue faculty, for all Tathagatas, is always able to taste with clear and distinct understanding, complete and without any diminution. That which is called the body faculty, for all Tathagatas, is always able to touch with clear and distinct understanding, complete and without any diminution. What is called six? It refers to the six entrances. This is the practice of the Sravaka Vehicle, not the Mahayana. That which is called the eye entrance, for all Tathagatas, is always able to clearly see the entrance, complete and without any diminution. That which is called the ear entrance, for all Tathagatas, is always able to clearly hear the entrance, complete and without any diminution. That which is called the nose entrance, for all Tathagatas, is always able to clearly smell the entrance, complete and without any diminution. That which is called the tongue entrance, for all Tathagatas, is always able to clearly taste the entrance, complete and without any diminution. That which is called the body entrance, for all Tathagatas, is always able to clearly touch the entrance, complete and without any diminution. That which is called the mind entrance, can clearly speak of the Tathagatagarbha, without arising a contrary mind, and with pure faith enters the gate. What is called seven? It refers to the seven factors of enlightenment. This is the practice of the Sravaka Vehicle, not the Mahayana. The seven factors of enlightenment of the Mahayana, are like the Udumbara flower, in the realm where the Tathagata always abides, the wonderful flowers of the seven factors of enlightenment bloom. What is called eight? It refers to the eightfold noble path. This is the practice of the Sravaka Vehicle, not the Mahayana. The eightfold noble path of the Mahayana, upon hearing the teaching of the Tathagata's eternal abiding, through the power of the ear faculty, ultimately reaches the city of Nirvana.

如來常及恒，　　第一不變易，清凈極寂靜，　　正覺妙法身。甚深如來藏，　　畢竟無衰老，是則摩訶衍，　　具足八聖道。云何名為九？　　所謂九部經，摩訶衍一乘，　　如來無礙智。云何名為十？　　所謂十種力，大乘無量力，　　故佛不思議，方便隱覆說，　　無量修多羅。云何為一道？　　一乘及一歸，一諦與一依，　　一界亦一生，一色謂如來，　　是故說一乘，唯一究竟乘，　　余悉是方便。」

爾時，世尊嘆言：「善哉善哉！央掘魔羅！汝來比丘。」即成沙門，威儀具足如舊比丘。

爾時，央掘魔羅稽首佛足白佛言：「世尊！我今已來尋聲即得阿羅漢果。」

佛又告言：「汝來祇陀林廣度眾生也。」爾時，世尊猶如雁王，與央掘魔羅、舍利弗、大目連、文殊師利等大眾翼從，如盛滿月眾星圍繞，從無憂樹下上升虛空，去地七多羅樹，至舍衛城四十牛鳴。爾時，央掘魔羅母，與諸天、龍、夜叉、乾闥婆、緊那羅、摩睺羅伽，興大供養到祇陀林。爾時，世尊猶如雁王，入祇陀林給孤獨園升師子座，三千大千世界地平如掌，生柔軟草如安樂國

現代漢語譯本：如來是常住不變的，是第一位的，不會變易的；清凈到了極點，寂靜無聲，是真正覺悟的微妙法身。甚深的如來藏，最終不會衰老，這就是大乘，具足八聖道。什麼是九呢？就是所謂的九部經，這是聲聞乘的教義，不是大乘的教義。大乘是一乘，是如來無礙的智慧。什麼是十呢？就是所謂的十種力量，這是聲聞乘的教義，不是大乘的教義。大乘有無量的力量，所以佛是不可思議的，爲了方便而隱晦地說，有無量的修多羅。什麼是一道呢？就是一乘和一歸宿，一真諦和一依靠，一界和一生，一色就是如來，所以說一乘，唯一究竟的乘，其餘都是方便法門。這時，世尊讚歎說：『好啊，好啊！央掘魔羅！你來做比丘吧。』他立刻就成了沙門，威儀具足，和以前的比丘一樣。這時，央掘魔羅向佛陀頂禮，說道：『世尊！我現在聽到您的聲音就證得了阿羅漢果。』佛陀又說：『你到祇陀林去，廣度眾生吧。』這時，世尊就像雁王一樣，與央掘魔羅、舍利弗、大目犍連、文殊師利等大眾一起，像滿月被眾星圍繞一樣，從無憂樹下升到空中，離地七多羅樹高，到達舍衛城四十牛鳴遠的地方。這時，央掘魔羅的母親，與諸天、龍、夜叉、乾闥婆、緊那羅、摩睺羅伽，興起大供養，來到祇陀林。這時，世尊就像雁王一樣，進入祇陀林給孤獨園，登上獅子座，三千大千世界平坦如手掌，長出柔軟的草，像安樂國一樣。

English version: The Tathagata is constant and unchanging, the first and immutable; pure to the extreme, silent and still, it is the truly enlightened and wondrous Dharma body. The profound Tathagatagarbha ultimately does not age, this is the Mahayana, complete with the Eightfold Noble Path. What is nine? It is the so-called nine divisions of scriptures, this is the teaching of the Sravakayana, not the Mahayana. The Mahayana is the One Vehicle, the unobstructed wisdom of the Tathagata. What is ten? It is the so-called ten powers, this is the teaching of the Sravakayana, not the Mahayana. The Mahayana has immeasurable power, therefore the Buddha is inconceivable, and for the sake of convenience, it is said obscurely, there are immeasurable sutras. What is one path? It is the One Vehicle and one destination, one truth and one reliance, one realm and one life, one form is the Tathagata, therefore it is said to be the One Vehicle, the only ultimate vehicle, and the rest are expedient means. At this time, the World Honored One praised, 'Good, good! Angulimala! Come, be a Bhikkhu.' He immediately became a Shramana, with proper conduct, just like the previous Bhikkhus. At this time, Angulimala bowed at the feet of the Buddha and said, 'World Honored One! I have now attained the Arhat fruit upon hearing your voice.' The Buddha then said, 'Go to Jeta Grove and widely liberate sentient beings.' At this time, the World Honored One, like a king of geese, together with Angulimala, Sariputra, Mahamogallana, Manjusri, and other great assemblies, like a full moon surrounded by stars, rose from under the Asoka tree into the sky, seven Tala trees above the ground, reaching forty cow-cries away from Sravasti. At this time, Angulimala's mother, along with the Devas, Dragons, Yakshas, Gandharvas, Kinnaras, and Mahoragas, made great offerings and came to Jeta Grove. At this time, the World Honored One, like a king of geese, entered Jeta Grove, the Garden of Anathapindika, ascended the lion throne, and the three thousand great thousand worlds were as flat as the palm of a hand, with soft grass growing like in the Land of Bliss.

爾時，一切諸方諸大菩薩，悉皆欲來見央掘魔羅，諸佛即遣而告之曰：「汝等應去。今釋迦牟尼佛興大法戰，降大師子度無量眾，今于祇樹給孤獨園，當爲大眾說無上法。汝等佛子！應往聽受並復瞻睹央掘魔羅。」彼諸菩薩從諸方來者，皆雨蓮華大如車輪，此諸眾生聞蓮華香悉離煩惱。

爾時，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽及諸天女，設天供養雨種種寶，一心同聲而說偈言：

「我今稽首禮，　　四八大人相，無量諸功德，　　如凈蓮花敷。眉間白毫相，　　明凈逾月光，我今稽首禮，　　牟尼上妙色。勝慈安慰德，　　如凈蓮花敷，眉間白毫相，　　明凈逾月光。我今稽首禮，　　第一常住身，最勝牟尼主，　　無上天人尊。安慰眾生上，　　如凈蓮花敷，我今稽首禮，　　第一恒功德，我今稽首禮，　　不變易功德，眉間白毫相，　　明凈逾月光

當時，所有各方的大菩薩都想來見央掘魔羅，諸佛就派遣他們並告知說：『你們應當去。現在釋迦牟尼佛正在進行大法戰，降伏了大師子，度化了無量眾生，如今在祇樹給孤獨園，將為大眾宣說無上之法。你們這些佛子！應當前去聽受，並且瞻仰央掘魔羅。』那些從各方前來的菩薩，都降下大如車輪的蓮花，這些眾生聞到蓮花的香氣，都離開了煩惱。當時，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽以及諸天女，設定天上的供養，降下種種寶物，一心同聲地說了偈頌：『我今稽首禮，四八大人相，無量諸功德，如凈蓮花敷。眉間白毫相，明凈逾月光，我今稽首禮，牟尼上妙色。勝慈安慰德，如凈蓮花敷，眉間白毫相，明凈逾月光。我今稽首禮，第一常住身，最勝牟尼主，無上天人尊。安慰眾生上，如凈蓮花敷，眉間白毫相，明凈逾月光。我今稽首禮，第一恒功德，最勝牟尼主，無上天人尊。我今稽首禮，不變易功德，最勝牟尼主，無上天人尊。安慰眾生上，如凈蓮花敷，眉間白毫相，明凈逾月光。』

At that time, all the great Bodhisattvas from all directions wished to come and see Angulimala. The Buddhas then sent them and told them, 'You should go. Now, Shakyamuni Buddha is engaging in a great Dharma battle, subduing the great lion and liberating countless beings. Now, in Jeta Grove, Anathapindika's Park, he will expound the unsurpassed Dharma for the masses. You, the Buddha's disciples! Should go to listen and also behold Angulimala.' Those Bodhisattvas who came from all directions rained down lotus flowers as large as chariot wheels. These beings, upon smelling the fragrance of the lotus flowers, all departed from their afflictions. At that time, the Devas, Nagas, Yakshas, Gandharvas, Asuras, Kinnaras, Mahoragas, and the heavenly maidens, set up heavenly offerings, raining down various treasures, and with one voice, they spoke the following verses: 'I now bow my head in reverence, to the thirty-two marks of a great man, the immeasurable merits, like a pure lotus flower unfolding. The white hair between the eyebrows, clear and bright surpassing the moonlight, I now bow my head in reverence, to the Muni's supreme and wondrous form. The virtue of superior compassion and comfort, like a pure lotus flower unfolding, the white hair between the eyebrows, clear and bright surpassing the moonlight. I now bow my head in reverence, to the first and permanent body, the most supreme Muni Lord, the unsurpassed honored one of gods and humans. Comforting all beings, like a pure lotus flower unfolding, the white hair between the eyebrows, clear and bright surpassing the moonlight. I now bow my head in reverence, to the first and constant merit, the most supreme Muni Lord, the unsurpassed honored one of gods and humans. I now bow my head in reverence, to the unchanging merit, the most supreme Muni Lord, the unsurpassed honored one of gods and humans. Comforting all beings, like a pure lotus flower unfolding, the white hair between the eyebrows, clear and bright surpassing the moonlight.'

我今稽首禮，　　寂靜殊勝德，南無央掘魔，　　忍辱修凈戒，及諸無量德，　　是故稽首禮。南無央掘魔，　　執持一乘道，大乘慈功德，　　是故稽首禮。南無央掘魔，　　持無量身口，持無量秘密，　　是故稽首禮。南無央掘魔，　　持無量慧光，說無量隱覆，　　是故稽首禮。南無央掘魔，　　執持無量幻，降伏無量魔，　　是故稽首禮。南無央掘魔，　　持無量涅槃，順世無量生，　　是故稽首禮。」

爾時，央掘魔羅白佛言：「世尊！世尊說言：『我住無生際。』此說有何義？云何世尊住無生際住解脫地，而覆住此？誰能信者？愿說因緣。」

佛告央掘魔羅：「汝今當與文殊師利俱，至北方過一恒河沙剎，有國名無量樂，佛名無量慧功德積聚地自在王如來、應供、等正覺，在世教化，汝等俱往問彼佛言：『釋迦牟尼如來，云何住無生際，而覆住于娑婆世界？』」

爾時，文殊師利、央掘魔羅俱白佛言：「唯然受教

我今天稽首禮拜，禮敬那寂靜殊勝的功德，最偉大的牟尼佛主，無上的天人至尊。您是安慰眾生的至上者，如同清凈的蓮花綻放，眉間白毫相，明凈勝過月光。皈依央掘魔，您忍辱修行，持守清凈戒律，以及擁有無量的功德，因此我稽首禮拜。皈依央掘魔，您執持唯一乘的佛道，擁有大乘慈悲的功德，因此我稽首禮拜。皈依央掘魔，您擁有無量的身口意，持守無量的秘密，因此我稽首禮拜。皈依央掘魔，您持有無量的智慧光明，宣說無量的隱秘教義，因此我稽首禮拜。皈依央掘魔，您執持無量的幻化，降伏無量的魔障，因此我稽首禮拜。皈依央掘魔，您持有無量的涅槃境界，順應世間無量的生滅，因此我稽首禮拜。這時，央掘魔羅對佛說：『世尊！世尊說：『我住在無生之際。』這話是什麼意思？世尊您如何住在無生之際，住在解脫之地，又住在這裡？誰能相信呢？希望您能說明其中的因緣。』佛告訴央掘魔羅：『你現在應當和文殊師利一起，到北方，經過一個恒河沙數的佛剎，那裡有個國家叫無量樂，佛號無量慧功德積聚地自在王如來、應供、等正覺，正在世間教化眾生。你們一起去問那位佛：『釋迦牟尼如來，如何住在無生之際，又住在娑婆世界？』』這時，文殊師利和央掘魔羅一起對佛說：『是，我們接受教誨。』

Today, I bow my head in reverence, paying homage to the serene and supreme virtue, The most excellent Muni Lord, the unsurpassed尊 of gods and humans. You are the supreme comforter of all beings, like a pure lotus flower in full bloom, The white hair between your eyebrows, clear and bright, surpasses the moonlight. I take refuge in Angulimala, who practices patience, cultivates pure precepts, And possesses immeasurable merits, therefore I bow my head in reverence. I take refuge in Angulimala, who upholds the one vehicle of the Buddha's path, Possessing the merits of great compassion of the Mahayana, therefore I bow my head in reverence. I take refuge in Angulimala, who possesses immeasurable body, speech, and mind, Upholding immeasurable secrets, therefore I bow my head in reverence. I take refuge in Angulimala, who holds immeasurable wisdom light, Expounding immeasurable hidden teachings, therefore I bow my head in reverence. I take refuge in Angulimala, who holds immeasurable illusions, Subduing immeasurable demons, therefore I bow my head in reverence. I take refuge in Angulimala, who holds immeasurable Nirvana, Conforming to the world's immeasurable births and deaths, therefore I bow my head in reverence. At that time, Angulimala said to the Buddha: 'World Honored One! The World Honored One says: 'I dwell in the realm of non-birth.' What does this mean? How does the World Honored One dwell in the realm of non-birth, dwell in the place of liberation, and yet dwell here? Who can believe this? I hope you can explain the cause and conditions.' The Buddha told Angulimala: 'You should now go with Manjushri to the north, passing through a number of Buddha lands equal to the sands of the Ganges River. There is a country called Immeasurable Joy, where the Buddha is named Immeasurable Wisdom Merit Accumulation Land Sovereign Tathagata, Arhat, Samyaksambuddha, who is teaching in the world. You should go together and ask that Buddha: 'How does Shakyamuni Tathagata dwell in the realm of non-birth, and yet dwell in the Saha world?'' At that time, Manjushri and Angulimala together said to the Buddha: 'Yes, we accept your teachings.'

。」猶如雁王乘神通力，往詣北方無量樂國，至無量慧功德積聚地自在王如來所，頂禮佛足白言：「世尊！我等二人為釋迦牟尼世尊所使，從娑婆世界來詣此土，啟問世尊：『云何釋迦牟尼如來，住無生際住解脫地，不般涅槃而住于彼？』」

爾時，彼佛告二人言：「善男子！釋迦牟尼如來即是我身。汝等還去，語彼佛言：『無量慧佛遣我等還。云彼如來當爲汝說。』」

爾時，文殊師利等，猶如雁王從彼而來，頂禮佛足合掌恭敬白言：「世尊奇哉！如來無量，如來無量身，如來無量德，我等二人今見如來奇特功德，彼無量慧自在王如來作是說言：『我即彼佛，當爲汝說。』唯愿世尊！哀愍敷演，云何住無生際而覆住此？」

佛告文殊師利等言：「我云何住無量樂世界，為無量慧功德積聚地自在王佛，而覆住此？莫作是說，住無生際，云何住彼而覆住此？如來身無邊，所為亦無邊，如來不可稱，所為亦不可稱，如來身無量，所為亦無量。央掘魔羅！云何而生不生之身？以如是義咨問如來，如來今當爲汝解說。」

爾時，央掘魔羅白佛言：「善哉世尊！唯愿為說，哀愍安樂一切眾生

現代漢語譯本：『就像雁王憑藉神通之力，前往北方無量樂國，到達無量慧功德積聚地自在王如來所在之處，頂禮佛足稟告說：「世尊！我們二人是釋迦牟尼世尊派遣來的，從娑婆世界來到這裡，請問世尊：『釋迦牟尼如來如何安住于無生之境，安住于解脫之地，不入涅槃而安住于彼處？』」』『那時，那位佛告訴二人說：「善男子！釋迦牟尼如來就是我的化身。你們回去，告訴那位佛說：『無量慧佛派遣我們回去。』那位如來會為你們解說的。」』『那時，文殊師利等，就像雁王從那裡回來，頂禮佛足，合掌恭敬稟告說：「世尊，真是奇特啊！如來無量，如來身無量，如來德無量，我們二人今天見到如來奇特的功德，那位無量慧自在王如來這樣說：『我就是那位佛，會為你們解說的。』唯愿世尊！慈悲開示，如何安住于無生之境而又安住於此？」』『佛告訴文殊師利等說：「我如何安住于無量樂世界，成為無量慧功德積聚地自在王佛，而又安住於此？不要這樣說，安住于無生之境，如何安住于彼處而又安住於此？如來身無邊，所為也無邊，如來不可稱量，所為也不可稱量，如來身無量，所為也無量。央掘魔羅！如何產生不生之身？以這樣的道理來請問如來，如來現在應當為你們解說。」』『那時，央掘魔羅稟告佛說：「善哉，世尊！唯愿為我們解說，慈悲安樂一切眾生。」』

English version: 'It was like a Swan King, using his supernatural powers, going to the immeasurable Land of Bliss in the north, arriving at the place of the Tathagata, the King of Self-Mastery in the Land of Accumulation of Immeasurable Wisdom and Merit, bowing at the Buddha's feet and saying: 'World Honored One! We two are sent by the World Honored One Shakyamuni, coming from the Saha world to this land, asking the World Honored One: 'How does the Tathagata Shakyamuni abide in the realm of non-birth, abide in the place of liberation, not entering Nirvana but abiding there?'' 'At that time, that Buddha told the two of them: 'Good men! The Tathagata Shakyamuni is my manifestation. You go back and tell that Buddha: 'The Buddha of Immeasurable Wisdom sent us back.' That Tathagata will explain it to you.'' 'At that time, Manjushri and others, like Swan Kings returning from there, bowed at the Buddha's feet, joined their palms respectfully, and said: 'World Honored One, how wondrous! The Tathagata is immeasurable, the Tathagata's body is immeasurable, the Tathagata's virtue is immeasurable. We two today see the Tathagata's wondrous merit. That Tathagata, the King of Self-Mastery of Immeasurable Wisdom, said this: 'I am that Buddha, and I will explain it to you.' We beseech the World Honored One! To compassionately expound, how does one abide in the realm of non-birth and yet abide here?' 'The Buddha told Manjushri and others: 'How do I abide in the immeasurable Land of Bliss, becoming the Buddha, the King of Self-Mastery in the Land of Accumulation of Immeasurable Wisdom and Merit, and yet abide here? Do not say this, abiding in the realm of non-birth, how does one abide there and yet abide here? The Tathagata's body is boundless, what is done is also boundless, the Tathagata cannot be measured, what is done also cannot be measured, the Tathagata's body is immeasurable, what is done is also immeasurable. Angulimala! How does a non-birth body come into being? Use this meaning to ask the Tathagata, the Tathagata will now explain it to you.'' 'At that time, Angulimala said to the Buddha: 'Excellent, World Honored One! We beseech you to explain, to compassionately bring peace and happiness to all sentient beings.'

佛告央掘魔羅：「我于無量百千億劫，具足修行十波羅蜜攝取眾生，無量眾生未發菩提心者開化令發，我于無量阿僧祇劫，具足修行無量波羅蜜諸善根故，生不生身。」

爾時，央掘魔羅復白佛言：「世尊！云何如來身住實際而復生耶？」

佛告央掘魔羅：「汝與文殊師利俱，至北方過二恒河沙剎，有國名不實電光鬘，佛名毗樓遮那如來、應供、等正覺，在世教化。汝與文殊師利俱往問言：『釋迦牟尼佛云何住于實際而住娑婆世界？』」爾時，二人受教即行，猶如雁王陵虛而去，往詣不實電光鬘剎毗樓遮那佛所，稽首禮足，具以上事咨問彼佛。廣說如上，文殊師利央掘魔羅復白佛言：「世尊！唯愿為說，云何如來住于實際？」

佛告文殊師利等言：「我于無量百千億劫，具足修行十波羅蜜攝取眾生，建立令住未曾有樂，我從彼無量百千億劫阿僧祇波羅蜜，生實際身。」

爾時，央掘魔羅復白佛言：「世尊！云何如來住無為際？」

佛告央掘魔羅：「汝與文殊師利俱，至北方過三恒河沙剎，有國名意取，佛名無量意如來、應供、等正覺，在世教化。汝往問言：『云何釋迦牟尼佛住無為際？』如上廣說。北方去此過四恒河沙剎，有國名眾色莊嚴，佛名最勝降伏，余如上說

佛陀告訴央掘魔羅：『我于無量百千億劫，圓滿修行十波羅蜜以攝受眾生，對於無量尚未發起菩提心的眾生，我開導他們使其發起。我于無量阿僧祇劫，圓滿修行無量波羅蜜的諸善根，因此能生出不生不滅之身。』當時，央掘魔羅又問佛陀：『世尊！為何如來之身安住于實際，卻又能夠顯現出生呢？』佛陀告訴央掘魔羅：『你和文殊師利一起，到北方越過二恒河沙數的佛土，那裡有個國家名為不實電光鬘，佛號毗樓遮那如來、應供、等正覺，正在世間教化。你和文殊師利一起去問他：『釋迦牟尼佛如何安住于實際，卻又住在娑婆世界？』』當時，二人領受教誨立即出發，猶如雁王飛翔于空中，前往不實電光鬘佛土的毗樓遮那佛處，頂禮佛足，詳細地將上述事情請教了那位佛陀。』（此處省略了詳細的對話內容）文殊師利和央掘魔羅又問佛陀：『世尊！懇請您為我們解說，如來如何安住于實際？』佛陀告訴文殊師利等人：『我于無量百千億劫，圓滿修行十波羅蜜以攝受眾生，建立他們安住於前所未有的快樂之中。我從那無量百千億劫阿僧祇波羅蜜中，生出實際之身。』當時，央掘魔羅又問佛陀：『世尊！為何如來安住于無為之境？』佛陀告訴央掘魔羅：『你和文殊師利一起，到北方越過三恒河沙數的佛土，那裡有個國家名為意取，佛號無量意如來、應供、等正覺，正在世間教化。你去問他：『釋迦牟尼佛如何安住于無為之境？』（此處省略了詳細的對話內容）北方從這裡越過四恒河沙數的佛土，有個國家名為眾色莊嚴，佛號最勝降伏，其餘的如同上面所說。

The Buddha told Angulimala, 'For immeasurable hundreds of thousands of billions of kalpas, I have fully practiced the ten paramitas to gather sentient beings. For countless sentient beings who have not yet generated the Bodhi mind, I have enlightened them to generate it. For immeasurable asamkhya kalpas, I have fully practiced immeasurable paramitas and all good roots, therefore, I give rise to a body that neither arises nor ceases.' At that time, Angulimala again asked the Buddha, 'World Honored One, how does the Tathagata's body abide in reality and yet manifest birth?' The Buddha told Angulimala, 'You and Manjushri should go together to the north, passing two Ganges River sands of lands. There is a country named Unreal Electric Light Garland, where the Buddha is named Vairocana Tathagata, Arhat, Samyaksambuddha, who is teaching in the world. You and Manjushri should go together and ask him, 'How does Shakyamuni Buddha abide in reality and yet dwell in the Saha world?' At that time, the two received the teaching and immediately set off, like a wild goose king soaring through the sky, going to the place of Vairocana Buddha in the Unreal Electric Light Garland land, bowing their heads to his feet, and in detail inquired of that Buddha about the above matter.' (Here, the detailed dialogue is omitted) Manjushri and Angulimala again asked the Buddha, 'World Honored One, we beseech you to explain, how does the Tathagata abide in reality?' The Buddha told Manjushri and others, 'For immeasurable hundreds of thousands of billions of kalpas, I have fully practiced the ten paramitas to gather sentient beings, establishing them to abide in unprecedented joy. From those immeasurable hundreds of thousands of billions of asamkhya paramitas, I give rise to the body of reality.' At that time, Angulimala again asked the Buddha, 'World Honored One, how does the Tathagata abide in the realm of non-action?' The Buddha told Angulimala, 'You and Manjushri should go together to the north, passing three Ganges River sands of lands. There is a country named Intentional Taking, where the Buddha is named Immeasurable Intent Tathagata, Arhat, Samyaksambuddha, who is teaching in the world. You should go and ask him, 'How does Shakyamuni Buddha abide in the realm of non-action?' (Here, the detailed dialogue is omitted) To the north, passing four Ganges River sands of lands from here, there is a country named Adorned with Various Colors, where the Buddha is named Most Victorious Subduer, and the rest is as described above.'

。北方去此過五恒河沙剎，有國名深塵，佛名深上，余如上說。北方去此過六恒河沙剎，有國名風，佛名如風，余如上說。北方去此過七恒河沙剎，有國名金剛意，佛名金剛上，余如上說。北方去此過八恒河沙剎，有國名離垢光，佛名離垢上，余如上說。北方去此過九恒河沙剎，有國名月主，佛名月上，余如上說。北方去此過十恒河沙剎，有國名日初出，佛名日初出，余如上說。

「東方去此過一恒河沙剎，有國名善味，佛名善味上，余如上說。東方去此過二恒河沙剎，有國名槃頭耆婆，佛名槃頭耆婆光，余如上說。東方去此過三恒河沙剎，有國名鬘熏，佛名鬘香，余如上說。東方去此過四恒河沙剎，有國名多摩羅缽多羅，佛名多摩羅缽多羅清涼香，余如上說。東方去此過五恒河沙剎，有國名月主，佛名月藏，余如上說。東方去此過六恒河沙剎，有國名沉香主，佛名沉香上，余如上說。東方去此過七恒河沙剎，有國名末香薰，佛名末香，余如上說。東方去此過八恒河沙剎，有國名明照，佛名光明，余如上說。東方去此過九恒河沙剎，有國名海主，佛名海德，余如上說，東方去此過十恒河沙剎，有國名龍主，佛名龍藏，余如上說。

「南方去此過一恒河沙剎，有國名朱沙，佛名朱沙光，余如上說

從北方往外數，經過五倍恒河沙數的世界，有一個國家叫做深塵，佛號深上，其餘的都和前面說的一樣。從北方往外數，經過六倍恒河沙數的世界，有一個國家叫做風，佛號如風，其餘的都和前面說的一樣。從北方往外數，經過七倍恒河沙數的世界，有一個國家叫做金剛意，佛號金剛上，其餘的都和前面說的一樣。從北方往外數，經過八倍恒河沙數的世界，有一個國家叫做離垢光，佛號離垢上，其餘的都和前面說的一樣。從北方往外數，經過九倍恒河沙數的世界，有一個國家叫做月主，佛號月上，其餘的都和前面說的一樣。從北方往外數，經過十倍恒河沙數的世界，有一個國家叫做日初出，佛號日初出，其餘的都和前面說的一樣。從東方往外數，經過一倍恒河沙數的世界，有一個國家叫做善味，佛號善味上，其餘的都和前面說的一樣。從東方往外數，經過二倍恒河沙數的世界，有一個國家叫做槃頭耆婆，佛號槃頭耆婆光，其餘的都和前面說的一樣。從東方往外數，經過三倍恒河沙數的世界，有一個國家叫做鬘熏，佛號鬘香，其餘的都和前面說的一樣。從東方往外數，經過四倍恒河沙數的世界，有一個國家叫做多摩羅缽多羅，佛號多摩羅缽多羅清涼香，其餘的都和前面說的一樣。從東方往外數，經過五倍恒河沙數的世界，有一個國家叫做月主，佛號月藏，其餘的都和前面說的一樣。從東方往外數，經過六倍恒河沙數的世界，有一個國家叫做沉香主，佛號沉香上，其餘的都和前面說的一樣。從東方往外數，經過七倍恒河沙數的世界，有一個國家叫做末香薰，佛號末香，其餘的都和前面說的一樣。從東方往外數，經過八倍恒河沙數的世界，有一個國家叫做明照，佛號光明，其餘的都和前面說的一樣。從東方往外數，經過九倍恒河沙數的世界，有一個國家叫做海主，佛號海德，其餘的都和前面說的一樣。從東方往外數，經過十倍恒河沙數的世界，有一個國家叫做龍主，佛號龍藏，其餘的都和前面說的一樣。從南方往外數，經過一倍恒河沙數的世界，有一個國家叫做朱沙，佛號朱沙光，其餘的都和前面說的一樣。

To the north, beyond five times the sands of the Ganges, there is a country named 'Deep Dust,' and the Buddha there is named 'Deep Above,' the rest is as described above. To the north, beyond six times the sands of the Ganges, there is a country named 'Wind,' and the Buddha there is named 'Like Wind,' the rest is as described above. To the north, beyond seven times the sands of the Ganges, there is a country named 'Diamond Mind,' and the Buddha there is named 'Diamond Above,' the rest is as described above. To the north, beyond eight times the sands of the Ganges, there is a country named 'Light Free from Impurity,' and the Buddha there is named 'Above Free from Impurity,' the rest is as described above. To the north, beyond nine times the sands of the Ganges, there is a country named 'Lord of the Moon,' and the Buddha there is named 'Moon Above,' the rest is as described above. To the north, beyond ten times the sands of the Ganges, there is a country named 'Sun's First Rise,' and the Buddha there is named 'Sun's First Rise,' the rest is as described above. To the east, beyond one time the sands of the Ganges, there is a country named 'Good Taste,' and the Buddha there is named 'Good Taste Above,' the rest is as described above. To the east, beyond two times the sands of the Ganges, there is a country named 'Pandukajiva,' and the Buddha there is named 'Pandukajiva Light,' the rest is as described above. To the east, beyond three times the sands of the Ganges, there is a country named 'Garland Fragrance,' and the Buddha there is named 'Garland Aroma,' the rest is as described above. To the east, beyond four times the sands of the Ganges, there is a country named 'Tamalapatra,' and the Buddha there is named 'Tamalapatra Cool Fragrance,' the rest is as described above. To the east, beyond five times the sands of the Ganges, there is a country named 'Lord of the Moon,' and the Buddha there is named 'Moon Treasury,' the rest is as described above. To the east, beyond six times the sands of the Ganges, there is a country named 'Lord of Sandalwood,' and the Buddha there is named 'Sandalwood Above,' the rest is as described above. To the east, beyond seven times the sands of the Ganges, there is a country named 'Powdered Fragrance Aroma,' and the Buddha there is named 'Powdered Fragrance,' the rest is as described above. To the east, beyond eight times the sands of the Ganges, there is a country named 'Bright Illumination,' and the Buddha there is named 'Bright Light,' the rest is as described above. To the east, beyond nine times the sands of the Ganges, there is a country named 'Lord of the Sea,' and the Buddha there is named 'Sea Virtue,' the rest is as described above. To the east, beyond ten times the sands of the Ganges, there is a country named 'Lord of Dragons,' and the Buddha there is named 'Dragon Treasury,' the rest is as described above. To the south, beyond one time the sands of the Ganges, there is a country named 'Vermilion Sand,' and the Buddha there is named 'Vermilion Sand Light,' the rest is as described above.

。南方去此過二恒河沙剎，有國名大云，佛名大云藏，余如上說。南方去此過三恒河沙剎，有國名電鬘，佛名電得，余如上說。南方去此過四恒河沙剎，有國名金剛慧，佛名金剛藏，余如上說。南方去此過五恒河沙剎，有國名輪轉，佛名持輪轉，余如上說。南方去此過六恒河沙剎，有國名寶地，佛名寶地持，余如上說。南方去此過七恒河沙剎，有國名虛空慧，佛名虛空等，余如上說。南方去此過八恒河沙剎，有國名調伏，佛名調伏上，余如上說。南方去此過九恒河沙剎，有國名勝鬘，佛名勝藏，余如上說。南方去此過十恒河沙剎，有國名師子慧，佛名師子藏，余如上說。

「西方去此過一恒河沙剎，有國名恬，佛名恬味，余如上說。西方去此過二恒河沙剎，有國名恒鬘，佛名恒德，余如上說。西方去此過三恒河沙剎，有國名普賢，佛名普賢慧，余如上說。西方去此過四恒河沙剎，有國名華鬘，佛名華鬘上，余如上說。西方去此過五恒河沙剎，有國名無邊，佛名無邊華鬘，余如上說。西方去此過六恒河沙剎，有國名賢主，佛名賢藏，余如上說。西方去此過七恒河沙剎，有國名眼，佛名眼王，余如上說。西方去此過八恒河沙剎，有國名幢主，佛名幢藏，余如上說

往南方過兩個恒河沙剎，有一個國家叫大云，佛號大云藏，其餘的都和上面說的一樣。往南方過三個恒河沙剎，有一個國家叫電鬘，佛號電得，其餘的都和上面說的一樣。往南方過四個恒河沙剎，有一個國家叫金剛慧，佛號金剛藏，其餘的都和上面說的一樣。往南方過五個恒河沙剎，有一個國家叫輪轉，佛號持輪轉，其餘的都和上面說的一樣。往南方過六個恒河沙剎，有一個國家叫寶地，佛號寶地持，其餘的都和上面說的一樣。往南方過七個恒河沙剎，有一個國家叫虛空慧，佛號虛空等，其餘的都和上面說的一樣。往南方過八個恒河沙剎，有一個國家叫調伏，佛號調伏上，其餘的都和上面說的一樣。往南方過九個恒河沙剎，有一個國家叫勝鬘，佛號勝藏，其餘的都和上面說的一樣。往南方過十個恒河沙剎，有一個國家叫師子慧，佛號師子藏，其餘的都和上面說的一樣。往西方過一個恒河沙剎，有一個國家叫恬，佛號恬味，其餘的都和上面說的一樣。往西方過兩個恒河沙剎，有一個國家叫恒鬘，佛號恒德，其餘的都和上面說的一樣。往西方過三個恒河沙剎，有一個國家叫普賢，佛號普賢慧，其餘的都和上面說的一樣。往西方過四個恒河沙剎，有一個國家叫華鬘，佛號華鬘上，其餘的都和上面說的一樣。往西方過五個恒河沙剎，有一個國家叫無邊，佛號無邊華鬘，其餘的都和上面說的一樣。往西方過六個恒河沙剎，有一個國家叫賢主，佛號賢藏，其餘的都和上面說的一樣。往西方過七個恒河沙剎，有一個國家叫眼，佛號眼王，其餘的都和上面說的一樣。往西方過八個恒河沙剎，有一個國家叫幢主，佛號幢藏，其餘的都和上面說的一樣。

To the south, passing two Ganges sand-like lands, there is a country named Great Cloud, the Buddha is named Great Cloud Treasury, the rest is as described above. To the south, passing three Ganges sand-like lands, there is a country named Electric Garland, the Buddha is named Electric Attainment, the rest is as described above. To the south, passing four Ganges sand-like lands, there is a country named Vajra Wisdom, the Buddha is named Vajra Treasury, the rest is as described above. To the south, passing five Ganges sand-like lands, there is a country named Rotation, the Buddha is named Holder of Rotation, the rest is as described above. To the south, passing six Ganges sand-like lands, there is a country named Precious Land, the Buddha is named Holder of Precious Land, the rest is as described above. To the south, passing seven Ganges sand-like lands, there is a country named Void Wisdom, the Buddha is named Equal to Void, the rest is as described above. To the south, passing eight Ganges sand-like lands, there is a country named Subduing, the Buddha is named Supreme Subduing, the rest is as described above. To the south, passing nine Ganges sand-like lands, there is a country named Victorious Garland, the Buddha is named Victorious Treasury, the rest is as described above. To the south, passing ten Ganges sand-like lands, there is a country named Lion Wisdom, the Buddha is named Lion Treasury, the rest is as described above. To the west, passing one Ganges sand-like land, there is a country named Tranquil, the Buddha is named Tranquil Taste, the rest is as described above. To the west, passing two Ganges sand-like lands, there is a country named Constant Garland, the Buddha is named Constant Virtue, the rest is as described above. To the west, passing three Ganges sand-like lands, there is a country named Universal Worthy, the Buddha is named Universal Worthy Wisdom, the rest is as described above. To the west, passing four Ganges sand-like lands, there is a country named Flower Garland, the Buddha is named Supreme Flower Garland, the rest is as described above. To the west, passing five Ganges sand-like lands, there is a country named Boundless, the Buddha is named Boundless Flower Garland, the rest is as described above. To the west, passing six Ganges sand-like lands, there is a country named Virtuous Lord, the Buddha is named Virtuous Treasury, the rest is as described above. To the west, passing seven Ganges sand-like lands, there is a country named Eye, the Buddha is named Eye King, the rest is as described above. To the west, passing eight Ganges sand-like lands, there is a country named Banner Lord, the Buddha is named Banner Treasury, the rest is as described above.

。西方去此過九恒河沙剎，有國名鼓音，佛名鼓自在，余如上說。西方去此過十恒河沙剎，有國名樂見，佛名樂見上，余如上說。

「西北方去此過一恒河沙剎，有國名歡喜進，佛名歡喜進，余如上說。西北方去此過二恒河沙剎，有國名嚴飾，佛名嚴飾藏，余如上說。西北方去此過三恒河沙剎，有國名因慧，佛名因慧藏，余如上說。西北方去此過四恒河沙剎，有國名行意樂，佛名行意樂上，余如上說。西北方去此過五恒河沙剎，有國名眾生聚，佛名眾生上，余如上說。西北方去此過六恒河沙剎，有國名聰明，佛名明上，余如上說。西北方去此過七恒河沙剎，有國名意樂，佛名意樂聲，余如上說。西北方去此過八恒河沙剎，有國名無量，佛名無量壽，余如上說。西北方去此過九恒河沙剎，有國名住，佛名安住上，余如上說。西北方去此過十恒河沙剎，有國名水，佛名水味上，余如上說。

「東北方去此過一恒河沙剎，有國名寶主，佛名寶幢，余如上說。東北方去此過二恒河沙剎，有國名摩尼陀，佛名摩尼清涼藏，余如上說。東北方去此過三恒河沙剎，有國名寶慧，佛名寶慧上，余如上說。東北方去此過四恒河沙剎，有國名金色，佛名金色光音，余如上說

現代漢語譯本：西方越過這裡，經過九個恒河沙數的世界，有一個國家叫做鼓音，佛號是鼓自在，其餘的都和前面說的一樣。西方越過這裡，經過十個恒河沙數的世界，有一個國家叫做樂見，佛號是樂見上，其餘的都和前面說的一樣。西北方越過這裡，經過一個恒河沙數的世界，有一個國家叫做歡喜進，佛號是歡喜進，其餘的都和前面說的一樣。西北方越過這裡，經過兩個恒河沙數的世界，有一個國家叫做嚴飾，佛號是嚴飾藏，其餘的都和前面說的一樣。西北方越過這裡，經過三個恒河沙數的世界，有一個國家叫做因慧，佛號是因慧藏，其餘的都和前面說的一樣。西北方越過這裡，經過四個恒河沙數的世界，有一個國家叫做行意樂，佛號是行意樂上，其餘的都和前面說的一樣。西北方越過這裡，經過五個恒河沙數的世界，有一個國家叫做眾生聚，佛號是眾生上，其餘的都和前面說的一樣。西北方越過這裡，經過六個恒河沙數的世界，有一個國家叫做聰明，佛號是明上，其餘的都和前面說的一樣。西北方越過這裡，經過七個恒河沙數的世界，有一個國家叫做意樂，佛號是意樂聲，其餘的都和前面說的一樣。西北方越過這裡，經過八個恒河沙數的世界，有一個國家叫做無量，佛號是無量壽，其餘的都和前面說的一樣。西北方越過這裡，經過九個恒河沙數的世界，有一個國家叫做住，佛號是安住上，其餘的都和前面說的一樣。西北方越過這裡，經過十個恒河沙數的世界，有一個國家叫做水，佛號是水味上，其餘的都和前面說的一樣。東北方越過這裡，經過一個恒河沙數的世界，有一個國家叫做寶主，佛號是寶幢，其餘的都和前面說的一樣。東北方越過這裡，經過兩個恒河沙數的世界，有一個國家叫做摩尼陀，佛號是摩尼清涼藏，其餘的都和前面說的一樣。東北方越過這裡，經過三個恒河沙數的世界，有一個國家叫做寶慧，佛號是寶慧上，其餘的都和前面說的一樣。東北方越過這裡，經過四個恒河沙數的世界，有一個國家叫做金色，佛號是金色光音，其餘的都和前面說的一樣。

English version: To the west, passing nine 'Ganges River sands' of worlds from here, there is a country named 'Drum Sound', the Buddha is named 'Drum Freedom', the rest is as described above. To the west, passing ten 'Ganges River sands' of worlds from here, there is a country named 'Joyful Sight', the Buddha is named 'Joyful Sight Supreme', the rest is as described above. To the northwest, passing one 'Ganges River sand' of worlds from here, there is a country named 'Joyful Progress', the Buddha is named 'Joyful Progress', the rest is as described above. To the northwest, passing two 'Ganges River sands' of worlds from here, there is a country named 'Adorned', the Buddha is named 'Adorned Treasury', the rest is as described above. To the northwest, passing three 'Ganges River sands' of worlds from here, there is a country named 'Cause Wisdom', the Buddha is named 'Cause Wisdom Treasury', the rest is as described above. To the northwest, passing four 'Ganges River sands' of worlds from here, there is a country named 'Intent of Practice', the Buddha is named 'Intent of Practice Supreme', the rest is as described above. To the northwest, passing five 'Ganges River sands' of worlds from here, there is a country named 'Assembly of Beings', the Buddha is named 'Supreme Being', the rest is as described above. To the northwest, passing six 'Ganges River sands' of worlds from here, there is a country named 'Intelligent', the Buddha is named 'Supreme Brightness', the rest is as described above. To the northwest, passing seven 'Ganges River sands' of worlds from here, there is a country named 'Intent', the Buddha is named 'Sound of Intent', the rest is as described above. To the northwest, passing eight 'Ganges River sands' of worlds from here, there is a country named 'Immeasurable', the Buddha is named 'Immeasurable Life', the rest is as described above. To the northwest, passing nine 'Ganges River sands' of worlds from here, there is a country named 'Abiding', the Buddha is named 'Supreme Abiding', the rest is as described above. To the northwest, passing ten 'Ganges River sands' of worlds from here, there is a country named 'Water', the Buddha is named 'Supreme Taste of Water', the rest is as described above. To the northeast, passing one 'Ganges River sand' of worlds from here, there is a country named 'Lord of Jewels', the Buddha is named 'Jewel Banner', the rest is as described above. To the northeast, passing two 'Ganges River sands' of worlds from here, there is a country named 'Mani Holder', the Buddha is named 'Mani Cool Treasury', the rest is as described above. To the northeast, passing three 'Ganges River sands' of worlds from here, there is a country named 'Jewel Wisdom', the Buddha is named 'Jewel Wisdom Supreme', the rest is as described above. To the northeast, passing four 'Ganges River sands' of worlds from here, there is a country named 'Golden Color', the Buddha is named 'Golden Light Sound', the rest is as described above.

。東北方去此過五恒河沙剎，有國名網，佛名網光，余如上說。東北方去此過六恒河沙剎，有國名金主，佛名閻浮檀上，余如上說。東北方去此過七恒河沙剎，有國名網，佛名網光，余如上說。東北方去此過八恒河沙剎，有國名凈水，佛名水王，余如上說。東北方去此過九恒河沙剎，有國名玉洲，佛名玉藏，余如上說。東北方去此過十恒河沙剎，有國名寶洲，佛名寶地，余如上說。

「東南方去此過一恒河沙剎，有國名金剛積，佛名金剛慧，余如上說。東南方去此過二恒河沙剎，有國名一切覺，佛名一切覺慧幢，余如上說。東南方去此過三恒河沙剎，有國名悉檀主，佛名悉檀義勝，余如上說。東南方去此過四恒河沙剎，有國名無垢，佛名無垢琉璃，余如上說。東南方去此過五恒河沙剎，有國名不那味，佛名不那聚，余如上說。東南方去此過六恒河沙剎，有國名香味，佛名香嚴，余如上說。東南方去此過七恒河沙剎，有國名香主，佛名香藏，余如上說。東南方去此過八恒河沙剎，有國名直行，佛名直勝，余如上說。東南方去此過九恒河沙剎，有國名無價，佛名無價上，余如上說。東南方去此過十恒河沙剎，有國名無邊周羅，佛名無邊王，余如上說

東北方向，越過此處五個恒河沙剎，有一個國家名為'網'，佛號為'網光'，其餘情況如前所述。東北方向，越過此處六個恒河沙剎，有一個國家名為'金主'，佛號為'閻浮檀上'，其餘情況如前所述。東北方向，越過此處七個恒河沙剎，有一個國家名為'網'，佛號為'網光'，其餘情況如前所述。東北方向，越過此處八個恒河沙剎，有一個國家名為'凈水'，佛號為'水王'，其餘情況如前所述。東北方向，越過此處九個恒河沙剎，有一個國家名為'玉洲'，佛號為'玉藏'，其餘情況如前所述。東北方向，越過此處十個恒河沙剎，有一個國家名為'寶洲'，佛號為'寶地'，其餘情況如前所述。東南方向，越過此處一個恒河沙剎，有一個國家名為'金剛積'，佛號為'金剛慧'，其餘情況如前所述。東南方向，越過此處二個恒河沙剎，有一個國家名為'一切覺'，佛號為'一切覺慧幢'，其餘情況如前所述。東南方向，越過此處三個恒河沙剎，有一個國家名為'悉檀主'，佛號為'悉檀義勝'，其餘情況如前所述。東南方向，越過此處四個恒河沙剎，有一個國家名為'無垢'，佛號為'無垢琉璃'，其餘情況如前所述。東南方向，越過此處五個恒河沙剎，有一個國家名為'不那味'，佛號為'不那聚'，其餘情況如前所述。東南方向，越過此處六個恒河沙剎，有一個國家名為'香味'，佛號為'香嚴'，其餘情況如前所述。東南方向，越過此處七個恒河沙剎，有一個國家名為'香主'，佛號為'香藏'，其餘情況如前所述。東南方向，越過此處八個恒河沙剎，有一個國家名為'直行'，佛號為'直勝'，其餘情況如前所述。東南方向，越過此處九個恒河沙剎，有一個國家名為'無價'，佛號為'無價上'，其餘情況如前所述。東南方向，越過此處十個恒河沙剎，有一個國家名為'無邊周羅'，佛號為'無邊王'，其餘情況如前所述。

To the northeast, beyond five Ganges sand kalpas from here, there is a country named 'Net', and the Buddha is named 'Net Light', the rest is as described above. To the northeast, beyond six Ganges sand kalpas from here, there is a country named 'Gold Lord', and the Buddha is named 'Jambudvipa Top', the rest is as described above. To the northeast, beyond seven Ganges sand kalpas from here, there is a country named 'Net', and the Buddha is named 'Net Light', the rest is as described above. To the northeast, beyond eight Ganges sand kalpas from here, there is a country named 'Pure Water', and the Buddha is named 'Water King', the rest is as described above. To the northeast, beyond nine Ganges sand kalpas from here, there is a country named 'Jade Continent', and the Buddha is named 'Jade Treasure', the rest is as described above. To the northeast, beyond ten Ganges sand kalpas from here, there is a country named 'Treasure Continent', and the Buddha is named 'Treasure Land', the rest is as described above. To the southeast, beyond one Ganges sand kalpa from here, there is a country named 'Vajra Accumulation', and the Buddha is named 'Vajra Wisdom', the rest is as described above. To the southeast, beyond two Ganges sand kalpas from here, there is a country named 'All Enlightenment', and the Buddha is named 'All Enlightenment Wisdom Banner', the rest is as described above. To the southeast, beyond three Ganges sand kalpas from here, there is a country named 'Siddhanta Lord', and the Buddha is named 'Siddhanta Meaning Victory', the rest is as described above. To the southeast, beyond four Ganges sand kalpas from here, there is a country named 'Immaculate', and the Buddha is named 'Immaculate Lapis Lazuli', the rest is as described above. To the southeast, beyond five Ganges sand kalpas from here, there is a country named 'Not That Taste', and the Buddha is named 'Not That Gathering', the rest is as described above. To the southeast, beyond six Ganges sand kalpas from here, there is a country named 'Fragrance Taste', and the Buddha is named 'Fragrant Majesty', the rest is as described above. To the southeast, beyond seven Ganges sand kalpas from here, there is a country named 'Fragrance Lord', and the Buddha is named 'Fragrance Treasure', the rest is as described above. To the southeast, beyond eight Ganges sand kalpas from here, there is a country named 'Direct Practice', and the Buddha is named 'Direct Victory', the rest is as described above. To the southeast, beyond nine Ganges sand kalpas from here, there is a country named 'Priceless', and the Buddha is named 'Priceless Top', the rest is as described above. To the southeast, beyond ten Ganges sand kalpas from here, there is a country named 'Boundless Zhou Luo', and the Buddha is named 'Boundless King', the rest is as described above.

「西南方去此過一恒河沙剎，有國名無量光，佛名無量壽，余如上說。西南方去此過二恒河沙剎，有國名無量眼，佛名無量自在，余如上說。西南方去此過三恒河沙剎，有國名火炎，佛名火炎光，余如上說。西南方去此過四恒河沙剎，有國名壞闇，佛名壞闇王，余如上說。西南方去此過五恒河沙剎，有國名調伏主，佛名調伏藏，余如上說。西南方去此過六恒河沙剎，有國名無生，佛名無生自在，余如上說。西南方去此過七恒河沙剎，有國名香主，佛名香象遊戲，余如上說。西南方去此過八恒河沙剎，有國名香篋，佛名香篋王，余如上說。西南方去此過九恒河沙剎，有國名樂贊，佛名龍樂，余如上說。西南方去此過十恒河沙剎，有國名勝鬘，佛名勝調伏上，余如上說。

「上方去此過一恒河沙剎，有國名忍見，佛名一切世間樂見高顯王神力嚴凈大誓莊嚴地自在王一切光明積聚門，余如上說。上方去此過二恒河沙剎，有國名分陀利，佛名妙法分陀利，余如上說。上方去此過三恒河沙剎，有國名水笑華，佛名笑華王，余如上說。上方去此過四恒河沙剎，有國名無憂，佛名離一切憂，余如上說。上方去此過五恒河沙剎，有國名青蓮華，佛名寶華勝，余如上說

『從這裡向西南方向，經過一個恒河沙數的世界，有一個國家叫做無量光，佛號無量壽，其餘的都和前面說的一樣。從這裡向西南方向，經過兩個恒河沙數的世界，有一個國家叫做無量眼，佛號無量自在，其餘的都和前面說的一樣。從這裡向西南方向，經過三個恒河沙數的世界，有一個國家叫做火炎，佛號火炎光，其餘的都和前面說的一樣。從這裡向西南方向，經過四個恒河沙數的世界，有一個國家叫做壞闇，佛號壞闇王，其餘的都和前面說的一樣。從這裡向西南方向，經過五個恒河沙數的世界，有一個國家叫做調伏主，佛號調伏藏，其餘的都和前面說的一樣。從這裡向西南方向，經過六個恒河沙數的世界，有一個國家叫做無生，佛號無生自在，其餘的都和前面說的一樣。從這裡向西南方向，經過七個恒河沙數的世界，有一個國家叫做香主，佛號香象遊戲，其餘的都和前面說的一樣。從這裡向西南方向，經過八個恒河沙數的世界，有一個國家叫做香篋，佛號香篋王，其餘的都和前面說的一樣。從這裡向西南方向，經過九個恒河沙數的世界，有一個國家叫做樂贊，佛號龍樂，其餘的都和前面說的一樣。從這裡向西南方向，經過十個恒河沙數的世界，有一個國家叫做勝鬘，佛號勝調伏上，其餘的都和前面說的一樣。』『從這裡向上方，經過一個恒河沙數的世界，有一個國家叫做忍見，佛號一切世間樂見高顯王神力嚴凈大誓莊嚴地自在王一切光明積聚門，其餘的都和前面說的一樣。從這裡向上方，經過兩個恒河沙數的世界，有一個國家叫做分陀利，佛號妙法分陀利，其餘的都和前面說的一樣。從這裡向上方，經過三個恒河沙數的世界，有一個國家叫做水笑華，佛號笑華王，其餘的都和前面說的一樣。從這裡向上方，經過四個恒河沙數的世界，有一個國家叫做無憂，佛號離一切憂，其餘的都和前面說的一樣。從這裡向上方，經過五個恒河沙數的世界，有一個國家叫做青蓮華，佛號寶華勝，其餘的都和前面說的一樣。』

'To the southwest, passing one Ganges sand-like world, there is a country named Immeasurable Light, and the Buddha is named Immeasurable Life, the rest is as described above. To the southwest, passing two Ganges sand-like worlds, there is a country named Immeasurable Eye, and the Buddha is named Immeasurable Freedom, the rest is as described above. To the southwest, passing three Ganges sand-like worlds, there is a country named Flame, and the Buddha is named Flame Light, the rest is as described above. To the southwest, passing four Ganges sand-like worlds, there is a country named Destroying Darkness, and the Buddha is named Destroying Darkness King, the rest is as described above. To the southwest, passing five Ganges sand-like worlds, there is a country named Subduing Lord, and the Buddha is named Subduing Treasure, the rest is as described above. To the southwest, passing six Ganges sand-like worlds, there is a country named No Birth, and the Buddha is named No Birth Freedom, the rest is as described above. To the southwest, passing seven Ganges sand-like worlds, there is a country named Fragrance Lord, and the Buddha is named Fragrant Elephant Play, the rest is as described above. To the southwest, passing eight Ganges sand-like worlds, there is a country named Fragrant Casket, and the Buddha is named Fragrant Casket King, the rest is as described above. To the southwest, passing nine Ganges sand-like worlds, there is a country named Joyful Praise, and the Buddha is named Dragon Joy, the rest is as described above. To the southwest, passing ten Ganges sand-like worlds, there is a country named Excellent Garland, and the Buddha is named Excellent Subduing Supreme, the rest is as described above.' 'Above, passing one Ganges sand-like world, there is a country named Enduring Sight, and the Buddha is named All Worldly Joyful Sight High Manifestation King Divine Power Majestic Pure Great Vow Adorned Land Sovereign King All Light Accumulation Gate, the rest is as described above. Above, passing two Ganges sand-like worlds, there is a country named Pundarika, and the Buddha is named Wonderful Dharma Pundarika, the rest is as described above. Above, passing three Ganges sand-like worlds, there is a country named Water Smiling Flower, and the Buddha is named Smiling Flower King, the rest is as described above. Above, passing four Ganges sand-like worlds, there is a country named No Worry, and the Buddha is named Free from All Worry, the rest is as described above. Above, passing five Ganges sand-like worlds, there is a country named Blue Lotus Flower, and the Buddha is named Treasure Flower Victory, the rest is as described above.'

。上方去此過六恒河沙剎，有國名波頭摩主，佛名波頭摩藏，余如上說。上方去此過七恒河沙剎，有國名鳩牟陀，佛名鳩牟陀藏，余如上說。上方去此過八恒河沙剎，有國名竹，佛名竹香，余如上說。上方去此過九恒河沙剎，有國名拘迦尼，佛名一切勝王，余如上說。上方去此過十恒河沙剎，有國名功德河，佛名一切世間河王自在，余如上說。

「下方去此過一恒河沙剎，有國名師子積聚，佛名師子游戲，余如上說。下方去此過二恒河沙剎，有國名師子窟，佛名師子吼，余如上說。下方去此過三恒河沙剎，有國名忍作，佛名忍作華，余如上說。下方去此過四恒河沙剎，有國名勝，佛名一切生勝，余如上說。下方去此過五恒河沙剎，有國名無礙積聚，佛號大乘遊戲王，余如上說。下方去此過六恒河沙剎，有國名頻陀，佛名頻陀山頂，余如上說。下方去此過七恒河沙剎，有國名尊重難見，佛名一切恭敬王，余如上說。下方去此過八恒河沙剎，有國名持慧，佛名持慧王，余如上說。下方去此過九恒河沙剎，有國名地慧，佛名地慧王，余如上說

上方越過此處六個恒河沙數的世界，有一個國家名為波頭摩主，佛號為波頭摩藏，其餘情況如前所述。上方越過此處七個恒河沙數的世界，有一個國家名為鳩牟陀，佛號為鳩牟陀藏，其餘情況如前所述。上方越過此處八個恒河沙數的世界，有一個國家名為竹，佛號為竹香，其餘情況如前所述。上方越過此處九個恒河沙數的世界，有一個國家名為拘迦尼，佛號為一切勝王，其餘情況如前所述。上方越過此處十個恒河沙數的世界，有一個國家名為功德河，佛號為一切世間河王自在，其餘情況如前所述。下方越過此處一個恒河沙數的世界，有一個國家名為師子積聚，佛號為師子游戲，其餘情況如前所述。下方越過此處兩個恒河沙數的世界，有一個國家名為師子窟，佛號為師子吼，其餘情況如前所述。下方越過此處三個恒河沙數的世界，有一個國家名為忍作，佛號為忍作華，其餘情況如前所述。下方越過此處四個恒河沙數的世界，有一個國家名為勝，佛號為一切生勝，其餘情況如前所述。下方越過此處五個恒河沙數的世界，有一個國家名為無礙積聚，佛號為大乘遊戲王，其餘情況如前所述。下方越過此處六個恒河沙數的世界，有一個國家名為頻陀，佛號為頻陀山頂，其餘情況如前所述。下方越過此處七個恒河沙數的世界，有一個國家名為尊重難見，佛號為一切恭敬王，其餘情況如前所述。下方越過此處八個恒河沙數的世界，有一個國家名為持慧，佛號為持慧王，其餘情況如前所述。下方越過此處九個恒河沙數的世界，有一個國家名為地慧，佛號為地慧王，其餘情況如前所述。

Above, going beyond this point by six Ganges sand-like worlds, there is a country named Padmavati, and the Buddha is named Padmagarbha, the rest is as described above. Above, going beyond this point by seven Ganges sand-like worlds, there is a country named Kumuda, and the Buddha is named Kumudagarbha, the rest is as described above. Above, going beyond this point by eight Ganges sand-like worlds, there is a country named Bamboo, and the Buddha is named Bamboo Fragrance, the rest is as described above. Above, going beyond this point by nine Ganges sand-like worlds, there is a country named Kukkutani, and the Buddha is named All-Victorious King, the rest is as described above. Above, going beyond this point by ten Ganges sand-like worlds, there is a country named Merit River, and the Buddha is named All-World River King Sovereign, the rest is as described above. Below, going beyond this point by one Ganges sand-like world, there is a country named Lion Accumulation, and the Buddha is named Lion Play, the rest is as described above. Below, going beyond this point by two Ganges sand-like worlds, there is a country named Lion Cave, and the Buddha is named Lion Roar, the rest is as described above. Below, going beyond this point by three Ganges sand-like worlds, there is a country named Patience Action, and the Buddha is named Patience Action Flower, the rest is as described above. Below, going beyond this point by four Ganges sand-like worlds, there is a country named Victory, and the Buddha is named All-Born Victory, the rest is as described above. Below, going beyond this point by five Ganges sand-like worlds, there is a country named Unobstructed Accumulation, and the Buddha is named Great Vehicle Play King, the rest is as described above. Below, going beyond this point by six Ganges sand-like worlds, there is a country named Pindha, and the Buddha is named Pindha Mountain Top, the rest is as described above. Below, going beyond this point by seven Ganges sand-like worlds, there is a country named Respectful and Difficult to See, and the Buddha is named All-Respectful King, the rest is as described above. Below, going beyond this point by eight Ganges sand-like worlds, there is a country named Holding Wisdom, and the Buddha is named Holding Wisdom King, the rest is as described above. Below, going beyond this point by nine Ganges sand-like worlds, there is a country named Earth Wisdom, and the Buddha is named Earth Wisdom King, the rest is as described above.

。下方去此十恒河沙剎，有國名常歡喜王，佛名斷一切疑，在世教化，汝等當往問彼佛言：『云何釋迦牟尼佛住廣說莊嚴際，而住娑婆世界不般涅槃？』汝央掘魔羅與文殊師利俱往詣彼問如是義，彼決一切疑如來當爲汝說，以能決斷一切疑故名斷一切疑佛。」

爾時，文殊師利與央掘魔羅俱白佛言：「世尊！善哉善哉！唯然受教。」頂禮佛足，猶如雁王凌虛而去，至常歡喜王剎，禮斷一切疑如來足，卻坐一面白彼佛言：「我等從娑婆世界釋迦牟尼佛所，普詣十方各十世界諸如來所，問如是義：『云何釋迦牟尼佛，住娑婆世界不般涅槃解脫之際？』彼諸如來悉答我言：『釋迦牟尼佛即我等身，彼佛自當決汝所疑。』釋迦牟尼佛，復遣我來至世尊所言：『斷一切疑如來當爲汝說。』是故我今咨問所疑：『云何釋迦牟尼佛住娑婆世界而不般涅槃？』」

彼佛答言：「汝等還去，彼佛自當決斷汝等一切所疑。如是無量釋迦牟尼如來所使。」爾時，二人俱發聲言：「善哉善哉！唯然受教。」禮彼佛足奉辭而還，至釋迦牟尼佛所，稽首作禮如是嘆言：「奇哉世尊！釋迦牟尼如來持無量阿僧祇身，悉告我言：『汝等還去，釋迦牟尼佛當決汝疑，彼佛世尊即是我身

現代漢語譯本：『從這裡往下經過十個恒河沙數的世界，有一個國家名叫常歡喜王，那裡的佛名叫斷一切疑。他正在世間教化眾生。你們應當去問那尊佛，問他：『為什麼釋迦牟尼佛住在廣說莊嚴的境界，卻住在娑婆世界而不入涅槃？』你央掘魔羅和文殊師利一起去那裡問這個問題。他能解答一切疑惑，如來會為你們解說，因為他能決斷一切疑惑，所以名叫斷一切疑佛。』當時，文殊師利和央掘魔羅一起對佛說：『世尊！太好了，太好了！我們願意接受教誨。』他們頂禮佛足，就像雁王一樣騰空而去，到達常歡喜王剎土，禮拜斷一切疑如來的腳，退坐在一旁，對那尊佛說：『我們從娑婆世界釋迦牟尼佛那裡來，普遍拜訪十方各個世界的如來，問他們這個問題：『為什麼釋迦牟尼佛住在娑婆世界而不入涅槃解脫？』那些如來都回答我們說：『釋迦牟尼佛就是我們的化身，他自己會解答你們的疑惑。』釋迦牟尼佛又派我們來世尊這裡，說：『斷一切疑如來會為你們解說。』所以我們現在來請教疑惑：『為什麼釋迦牟尼佛住在娑婆世界而不入涅槃？』那尊佛回答說：『你們回去吧，那尊佛自己會解答你們的一切疑惑。』像這樣，有無數的釋迦牟尼如來派遣使者。當時，他們兩人一起發出聲音說：『太好了，太好了！我們願意接受教誨。』他們禮拜那尊佛的腳，告辭返回，來到釋迦牟尼佛那裡，叩頭作禮，這樣讚歎說：『奇妙啊，世尊！釋迦牟尼如來持有無數阿僧祇的化身，都告訴我們說：『你們回去吧，釋迦牟尼佛會解答你們的疑惑，那尊佛世尊就是我的化身。』

English version: 'Below this, passing through ten Ganges sand-like worlds, there is a country named Constant Joy King, and the Buddha there is named Sever All Doubts. He is teaching in the world. You should go and ask that Buddha, saying: 『Why does Shakyamuni Buddha dwell in the realm of vast and glorious adornment, yet remain in the Saha world without entering Nirvana?』 You, Angulimala, and Manjushri should go together to ask this question. He can resolve all doubts, and the Tathagata will explain it to you. Because he can resolve all doubts, he is named Sever All Doubts Buddha.』 At that time, Manjushri and Angulimala together said to the Buddha: 『World Honored One! Excellent, excellent! We are willing to accept your teachings.』 They bowed at the Buddha』s feet and, like a king of geese soaring into the sky, they went to the Constant Joy King』s realm. They bowed at the feet of Sever All Doubts Tathagata, retreated to one side, and said to that Buddha: 『We have come from Shakyamuni Buddha in the Saha world, and have universally visited the Tathagatas in each of the ten directions and ten worlds, asking them this question: 『Why does Shakyamuni Buddha dwell in the Saha world without entering Nirvana and liberation?』 Those Tathagatas all answered us, saying: 『Shakyamuni Buddha is our manifestation, and he himself will resolve your doubts.』 Shakyamuni Buddha then sent us to the World Honored One, saying: 『Sever All Doubts Tathagata will explain it to you.』 Therefore, we now come to inquire about our doubts: 『Why does Shakyamuni Buddha dwell in the Saha world without entering Nirvana?』 That Buddha replied: 『You should return, that Buddha himself will resolve all your doubts.』 In this way, countless Shakyamuni Tathagatas sent messengers. At that time, the two of them together said: 『Excellent, excellent! We are willing to accept your teachings.』 They bowed at that Buddha』s feet, took their leave, and returned to Shakyamuni Buddha. They prostrated and bowed, and praised him, saying: 『Wonderful, World Honored One! Shakyamuni Tathagata holds countless asamkhya manifestations, and they all told us: 『You should return, Shakyamuni Buddha will resolve your doubts, that Buddha World Honored One is my manifestation.』

。』」

爾時，世尊告文殊等言：「彼諸如來告汝等言：『我即是彼如來身耶？』」

文殊等言：「如是。世尊！一切如來皆作是說。」

爾時，世尊告文殊等言：「彼諸如來世界云何？」

文殊等言：「彼諸世界，無諸沙礫平如澄水，柔軟樂觸猶如綿纊，如安樂國無諸五濁，亦無女人聲聞緣覺，唯有一乘無有餘乘。」

佛告文殊等言：「若善男子善女人，稱彼一切諸佛名號，若讀若書若聞乃至戲笑言說，或順他人或欲自顯，若有一切恐怖事至悉皆消滅，一切諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，不能惱亂，聞則擁護閉四趣門，我說未發心者得菩提因，況清凈心若讀若誦若書若聞？央掘魔羅！如來複有奇特大威德力方廣揔持大修多羅說，八十億佛皆是一佛即是我身，如是廣說，如是無量佛剎，如是無量如來，如是如來色身無量無邊，如來成就如是無量功德，云何當有若無常、若疾病？如來常住無邊之身。我今當復廣說有根本，有因有緣，一切佛一切因，悉皆不樂生此世界，以此眾生不可治故。以是義故，我於此世界治不可治眾生，數數捨身故生不生身(次應實際身、無作身)

那時，世尊告訴文殊菩薩等人說：『那些如來告訴你們說：『我就是那個如來之身嗎？』文殊菩薩等人回答說：『是的，世尊！一切如來都這樣說。』那時，世尊告訴文殊菩薩等人說：『那些如來的世界是怎樣的呢？』文殊菩薩等人回答說：『那些世界，沒有沙礫，平坦如清澈的水，柔軟舒適如同棉絮，像安樂國一樣沒有五濁，也沒有女人、聲聞、緣覺，只有一乘佛法，沒有其他乘法。』佛告訴文殊菩薩等人說：『如果善男子善女人，稱念那些一切諸佛的名號，或者讀誦、書寫、聽聞，乃至戲笑言說，或者順應他人，或者想要自我顯揚，如果遇到一切恐怖的事情，都會全部消滅。一切諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，都不能惱亂，聽聞後會擁護，關閉四惡道之門。我說，沒有發菩提心的人都能得到菩提的因，更何況是清凈心的人，如果讀誦、書寫、聽聞呢？央掘魔羅！如來還有奇特的大威德力，廣大的總持大乘經典說，八十億佛都是一佛，就是我的身體。像這樣廣泛地說，像這樣無量的佛剎，像這樣無量的如來，像這樣如來的色身無量無邊，如來成就了這樣無量的功德，怎麼會有無常或者疾病呢？如來常住無邊之身。我現在應當再次廣泛地說，有根本，有因有緣，一切佛，一切因，都不喜歡出生在這個世界，因為這個世界的眾生難以教化。因為這個緣故，我在這世界教化難以教化的眾生，多次捨身，所以生出不生之身（接下來應該是實際身、無作身）。』

At that time, the World Honored One said to Manjushri and others: 『Those Tathagatas told you: 『Am I that Tathagata's body?』 Manjushri and others replied: 『Yes, World Honored One! All Tathagatas say this.』 At that time, the World Honored One said to Manjushri and others: 『What are the worlds of those Tathagatas like?』 Manjushri and others replied: 『Those worlds have no sand or gravel, are as flat as clear water, soft and comfortable like cotton, like the Land of Bliss, without the five turbidities, and without women, Sravakas, or Pratyekabuddhas. There is only the One Vehicle, and no other vehicles.』 The Buddha said to Manjushri and others: 『If good men or good women recite the names of all those Buddhas, or read, write, or hear them, even in jest or casual conversation, whether to please others or to show off themselves, if any terrifying events occur, they will all be eliminated. All devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., cannot disturb them. Upon hearing, they will protect them and close the doors to the four evil realms. I say that even those who have not developed the Bodhi mind can obtain the cause of Bodhi, how much more so those with pure minds, if they read, recite, write, or hear? Angulimala! The Tathagata also has a unique great power and virtue, the vast Dharani Mahayana Sutra says that eighty billion Buddhas are all one Buddha, which is my body. Speaking extensively like this, like this immeasurable Buddha lands, like this immeasurable Tathagatas, like this the Tathagata's form body is immeasurable and boundless, the Tathagata has achieved such immeasurable merits, how could there be impermanence or illness? The Tathagata dwells in an endless body. I shall now speak extensively again, there is a root, there is a cause and condition, all Buddhas, all causes, do not like to be born in this world, because the sentient beings of this world are difficult to tame. For this reason, I tame the untamable sentient beings in this world, repeatedly abandoning my body, therefore giving rise to a body that is not born (next should be the actual body, the non-action body).』

「我于無量阿僧祇劫，為護法故舍恒河沙身，一一身若傷若打若壞故，生此不壞無為之身。我于無量阿僧祇劫眾多住處，精進捨身恒河沙數，一一身住無量劫精進苦行故，生不老身。我于無量阿僧祇劫，生疾疫劫為作良藥，一一身趣恒河沙劫故，生無病身。我于無量阿僧祇劫恒河沙生，為斷無量眾生飢餓之病，施大乘味故，生不死身。我于無量阿僧祇劫恒河沙生，除無量眾生煩惱垢污，為諸難事示如來藏故，生無染污身。我于無量阿僧祇劫恒河沙生，為除無量餓鬼飢渴之病，以一乘味令其飽滿故，生無漏身。我于無量阿僧祇劫恒河沙生，於一切眾生等心愛念，如父如母如子如兄如弟故，生無罪身。我于無量阿僧祇劫恒河沙生，無量眾生、諸天及人不實語者，安立大乘諦故，生諦常身。我于無量阿僧祇劫恒河沙生，無量眾生、諸天及人諸非法眾，安立出世間法故，生此法身。我于無量阿僧祇劫恒河沙生，無量眾生諸天及人隨邪見者，安立正見故，生此第一寂靜之身。

「我于無量阿僧祇劫恒河沙生，無量眾生、諸天及人有恐怖者，安立無畏故，生安隱身。我于無量阿僧祇劫恒河沙生，無量眾生、諸天及人多憂惱者，安立無憂惱法故，生此無憂離憂之身

『我于無量阿僧祇劫，爲了守護佛法，捨棄了像恒河沙一樣多的身體。每一個身體都經歷過傷害、打擊或毀壞，因此我才獲得了這個不壞、無為的身體。我于無量阿僧祇劫，在許多地方精進修行，捨棄的身體像恒河沙一樣多。每一個身體都經歷了無量劫的精進苦行，因此我才獲得了不老的身體。我于無量阿僧祇劫，在發生疾疫的劫難中，化作良藥救治眾生。每一個身體都經歷了像恒河沙一樣多的劫難，因此我才獲得了無病的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了斷除無量眾生的飢餓之苦，施予大乘的美味，因此我才獲得了不死的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了去除無量眾生的煩惱和污垢，為他們展示如來藏，因此我才獲得了無染污的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了去除無量餓鬼的飢渴之苦，用一乘的美味讓他們飽足，因此我才獲得了無漏的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，對一切眾生都平等地愛護，像對待父親、母親、兒子、兄長、弟弟一樣，因此我才獲得了無罪的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了讓無量眾生、諸天和人不再說不真實的話，安立大乘的真諦，因此我才獲得了真實常住的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了讓無量眾生、諸天和人不再行非法之事，安立出世間的正法，因此我才獲得了這個法身。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了讓無量眾生、諸天和人不再執著邪見，安立正見，因此我才獲得了這個第一寂靜的身體。『我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了讓無量眾生、諸天和人不再恐懼，安立無畏，因此我才獲得了安穩的身體。我于無量阿僧祇劫，經歷了像恒河沙一樣多的生死，爲了讓無量眾生、諸天和人不再憂愁煩惱，安立無憂無惱的法，因此我才獲得了這個無憂離憂的身體』

'For countless asamkhya kalpas, I have sacrificed bodies as numerous as the sands of the Ganges to protect the Dharma. Each of these bodies was injured, struck, or destroyed, and thus I attained this indestructible, unconditioned body. For countless asamkhya kalpas, in numerous places, I diligently practiced and sacrificed bodies as numerous as the sands of the Ganges. Each of these bodies endured countless kalpas of diligent ascetic practice, and thus I attained an ageless body. For countless asamkhya kalpas, during times of plague, I became medicine to heal beings. Each of these bodies endured kalpas as numerous as the sands of the Ganges, and thus I attained a body free from illness. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to end the hunger of countless beings, I offered the taste of the Great Vehicle, and thus I attained an immortal body. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to remove the defilements of countless beings' afflictions, and to reveal the Tathagatagarbha, I attained a body free from defilement. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to end the hunger and thirst of countless hungry ghosts, I satisfied them with the taste of the One Vehicle, and thus I attained a body free from outflows. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, I cherished all beings with equal love, as if they were my father, mother, son, brother, or sister, and thus I attained a body free from sin. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to establish the truth of the Great Vehicle for countless beings, gods, and humans who spoke untruths, I attained a body of truth and permanence. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to establish the Dharma of transcending the world for countless beings, gods, and humans who engaged in unlawful practices, I attained this Dharma body. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to establish right view for countless beings, gods, and humans who held wrong views, I attained this body of supreme tranquility.' 'For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to establish fearlessness for countless beings, gods, and humans who were fearful, I attained a body of peace and security. For countless asamkhya kalpas, through births as numerous as the sands of the Ganges, to establish the Dharma of freedom from sorrow and affliction for countless beings, gods, and humans who were troubled by sorrow, I attained this body free from sorrow and affliction.'

。我于無量阿僧祇劫恒河沙生，一切天人樂他淫者，安立大尸羅威儀故，生此無塵離塵之身。我于無量阿僧祇劫恒河沙生，無量眾生惡像類者，攝令清凈安立正法故，生此無羸離羸法身。我于無量阿僧祇劫恒河沙生，無量眾生諸天及人諸貧窮者，施財法二藏安立菩提故，生無災法身。我于無量阿僧祇劫恒河沙生，無量眾生、諸天及人隨愛慾者，安立離欲故，生此無量無惱之身。我于無量阿僧祇劫恒河沙生，拂除無量眾生、諸天及人一切煩惱，如除蛇毒故，生此無患離患法身。我于無量阿僧祇劫恒河沙生，與無量眾生、諸天及人，結法親屬，世間親厚無過法親故，生無作法明顯妙身。我于無量阿僧祇劫恒河沙生，為無量眾生、諸天及人，如法演說清凈如來藏法故，生此無所有身。我于無量阿僧祇劫恒河沙生，安立一切諸天世人，令住如來希有秘密故，生希有身。

「我于無量阿僧祇劫恒河沙生，以佛成就無量眾生諸天及人故，生無量無邊尊勝之身。我于無量阿僧祇劫恒河沙生，為度無量眾生，于處處雜姓示現受生故，生此高身。我于無量阿僧祇劫恒河沙生，令無量眾生度一切有，安立菩提故，生無上身。我于無量阿僧，祇劫恒河沙生，現隨世間支節不具，令無量眾生安立菩提故，生無上法身

現代漢語譯本：我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了讓一切天人和樂於淫慾的人，安立大尸羅威儀，所以才有了這無塵離塵之身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了攝受無數外貌醜陋的眾生，使他們清凈並安立正法，所以才有了這無羸離羸的法身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了向無數眾生、天人和貧窮的人，施予財法二藏，安立菩提，所以才有了這無災的法身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了讓無數眾生、天人和隨順愛慾的人，安立離欲，所以才有了這無量無惱之身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了拂除無數眾生、天人的一切煩惱，如同去除蛇毒一般，所以才有了這無患離患的法身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了與無數眾生、天人結成法親眷屬，因為世間親厚沒有超過法親的，所以才有了這無作法明顯妙身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了向無數眾生、天人如法演說清凈如來藏法，所以才有了這無所有的身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了安立一切諸天世人，讓他們安住于如來希有秘密，所以才有了這希有之身。我于無數阿僧祇劫，如恒河沙數般多的生命中，因為佛成就了無數眾生、天人，所以才有了這無量無邊尊勝之身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了度化無數眾生，在各處不同的姓氏中示現受生，所以才有了這高身。我于無數阿僧祇劫，如恒河沙數般多的生命中，爲了讓無數眾生度脫一切有，安立菩提，所以才有了這無上的身。我于無數阿僧祇劫，如恒河沙數般多的生命中，示現隨順世間肢體不全的樣子，爲了讓無數眾生安立菩提，所以才有了這無上的法身。

English version: In countless asamkhya kalpas, as many lives as the sands of the Ganges, I established great śīla and dignified conduct for all gods and humans who delighted in sexual indulgence, thus I attained this body free from dust and defilement. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I gathered countless beings with ugly appearances, purified them, and established the true Dharma, thus I attained this Dharma body free from weakness and frailty. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I bestowed the two treasures of wealth and Dharma upon countless beings, gods, humans, and the poor, establishing them in Bodhi, thus I attained this Dharma body free from calamity. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I established detachment from desire for countless beings, gods, and humans who followed their desires, thus I attained this body free from immeasurable affliction. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I dispelled all the afflictions of countless beings, gods, and humans, like removing snake venom, thus I attained this Dharma body free from suffering and disease. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I formed Dharma kinship with countless beings, gods, and humans, for there is no worldly bond greater than Dharma kinship, thus I attained this body of uncreated Dharma, clear and wondrous. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I expounded the pure Tathāgatagarbha Dharma to countless beings, gods, and humans, thus I attained this body of non-existence. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I established all gods and people of the world, enabling them to abide in the rare and secret teachings of the Tathāgata, thus I attained this rare body. In countless asamkhya kalpas, as many lives as the sands of the Ganges, because the Buddha accomplished countless beings, gods, and humans, I attained this immeasurable and supreme body. In countless asamkhya kalpas, as many lives as the sands of the Ganges, in order to liberate countless beings, I manifested birth in various lineages, thus I attained this tall body. In countless asamkhya kalpas, as many lives as the sands of the Ganges, in order to enable countless beings to transcend all existence and establish them in Bodhi, I attained this supreme body. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I manifested with worldly physical imperfections, in order to establish countless beings in Bodhi, thus I attained this supreme Dharma body.

。我于無量阿僧祇劫恒河沙生，不隱恒性如來之藏，為一切眾生安慰說故，生此恒身。我于無量阿僧祇劫恒河沙生，護持凈戒，見天女魔女及世間女不起染心故，生不危脆身。我于無量阿僧祇劫恒河沙生，一切世間尊長女人所不起染心故，生不崩墜身。我于無量阿僧祇劫恒河沙生，為無量眾生、諸天及人，除諸病患故，生此無邊無比之身。我于無量阿僧祇劫恒河沙生，令無量眾生乃至畜生安立深法故，生深遠身。我于無量阿僧祇劫恒河沙生，為一切天人說如來藏如虛空鳥跡，令佛性顯現故，生不可見身。

「我于無量阿僧祇劫恒河沙生，轉無量眾生、諸天及人執無我見，示以難見如來藏故，生一切眾生難見之身。我于無量阿僧祇劫恒河沙生，令一切天人不害眾生安立正法故，生微細身。我于無量阿僧祇劫恒河沙生，令一切天人生法樂故，生圓滿身。我于無量阿僧祇劫恒河沙生，普示天人如來之藏，如今所見文殊師利故，生不難見身。我于無量阿僧祇劫恒河沙生，解一切眾生縛安立解脫故，生極難見身。我于無量阿僧祇劫恒河沙生，天人惡趣一切諸有，普于中住，悉令安立真實解脫故，生無分身。我于無量阿僧祇劫恒河沙生，令一切天人凈持五戒故，生無筋骨身

現代漢語譯本：我于無數阿僧祇劫，如恒河沙數般經歷生死，不曾隱藏如來藏的恒常本性，爲了安慰一切眾生，才顯現這恒常之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，守護清凈戒律，見到天女、魔女以及世間女子，不起絲毫染污之心，因此顯現這不脆弱之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，對於一切世間尊長女性，不起絲毫染污之心，因此顯現這不崩壞之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了無數眾生、諸天以及人類，消除各種病患，才顯現這無邊無際、無比殊勝之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了使無數眾生乃至畜生都能安立於甚深佛法之中，才顯現這深遠之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了向一切天人宣說如來藏猶如虛空鳥跡，使佛性得以顯現，才顯現這不可見之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，轉變無數眾生、諸天以及人類執著于無我之見，向他們展示難以見到的如來藏，因此顯現這令一切眾生難以得見之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了使一切天人不再傷害眾生，安立正法，才顯現這微細之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了使一切天人都能生起佛法之樂，才顯現這圓滿之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，普遍向天人展示如來藏，如同現在所見的文殊師利菩薩一般，才顯現這不難得見之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了解脫一切眾生的束縛，安立解脫之道，才顯現這極難得見之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，在天人、惡趣等一切存在之中，普遍安住，使他們都能安立於真實的解脫之中，才顯現這無分別之身。我于無數阿僧祇劫，如恒河沙數般經歷生死，爲了使一切天人都能清凈持守五戒，才顯現這無筋骨之身。

English version: Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, never concealing the constant nature of the Tathagata-garbha. For the sake of comforting all sentient beings, I manifested this constant body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, upholding pure precepts. Upon seeing celestial maidens, demonesses, and worldly women, I did not give rise to any defiled thoughts, thus manifesting this indestructible body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, towards all respected elder women in the world, I did not give rise to any defiled thoughts, thus manifesting this uncollapsing body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, for the sake of countless sentient beings, devas, and humans, eliminating all their illnesses, I manifested this boundless and incomparable body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to establish countless sentient beings, even animals, in the profound Dharma, I manifested this profound body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to explain to all devas and humans that the Tathagata-garbha is like the tracks of birds in the sky, allowing the Buddha-nature to manifest, I manifested this invisible body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, transforming countless sentient beings, devas, and humans who clung to the view of no-self, showing them the difficult-to-see Tathagata-garbha, thus manifesting this body that is difficult for all sentient beings to see. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to prevent all devas and humans from harming sentient beings and to establish the righteous Dharma, I manifested this subtle body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to enable all devas and humans to generate the joy of the Dharma, I manifested this perfect body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, universally showing the Tathagata-garbha to devas and humans, just as Manjushri Bodhisattva is seen now, I manifested this body that is not difficult to see. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to liberate all sentient beings from their bonds and establish the path to liberation, I manifested this extremely difficult-to-see body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, dwelling universally among all beings in the realms of devas, humans, and evil destinies, enabling them all to be established in true liberation, I manifested this non-discriminating body. Throughout countless asamkhya kalpas, as numerous as the sands of the Ganges, I have lived and died, in order to enable all devas and humans to purely uphold the five precepts, I manifested this body without tendons or bones.

。我于無量阿僧祇劫恒河沙生，善發大愿度一切眾生故，生一切處解脫之身。我于無量阿僧祇劫恒河沙生，拔一切眾生諸惡見箭安立真實法故，生此寂靜不變易身。我于無量阿僧祇劫恒河沙生，等視一切眾生如羅睺羅，亦令他等故，生寂止身。

「我于無量阿僧祇劫恒河沙生，自修知足令他知足故，生上止身。我于無量阿僧祇劫恒河沙生，為諸聲聞說離食知足故，生斷一切求波羅蜜身。我于無量阿僧祇劫恒河沙生，舍離一切魚肉美食，亦教眾生令舍離故，生美妙身。我于無量阿僧祇劫恒河沙生，令無量眾生諸天及人吐一切煩惱故，生離虛偽身。我于無量阿僧祇劫恒河沙生，無量眾生惡像類者，壞其住處驅出人眾，猶如火雹故，生破宅身。我于無量阿僧祇劫恒河沙生，無量眾生迷惑四倒，飲以法味故，生離慢梵身。我于無量阿僧祇劫恒河沙生，無量眾生如來之藏寂靜恒道，離亂過惡極令正真故，生寂靜舍身。我于無量阿僧祇劫恒河沙生，無量眾生無我佛語者，建立有我如指指月故，生舍離身。我于無量阿僧祇劫恒河沙生，無量般涅槃般涅槃，而不般涅槃般涅槃故，生如法法身。我于無量阿僧祇劫恒河沙生，盡無量眾生際，極方便求如來藏垢，不可得故，生此界身。一切眾生悉有此界

現代漢語譯本：我于無數阿僧祇劫，如恒河沙數般轉生，因發下宏大誓願要度化一切眾生，所以在一切地方都顯現解脫之身。我于無數阿僧祇劫，如恒河沙數般轉生，爲了拔除一切眾生的邪見之箭，安立真實正法，所以顯現這寂靜不變的身體。我于無數阿僧祇劫，如恒河沙數般轉生，平等看待一切眾生如同自己的兒子羅睺羅，也使他們平等，所以顯現寂止之身。我于無數阿僧祇劫，如恒河沙數般轉生，自己修習知足，也使他人知足，所以顯現至上止息之身。我于無數阿僧祇劫，如恒河沙數般轉生，爲了向聲聞弟子宣說離食知足的道理，所以顯現斷除一切貪求的波羅蜜身。我于無數阿僧祇劫，如恒河沙數般轉生，捨棄一切魚肉美食，也教導眾生捨棄，所以顯現美妙之身。我于無數阿僧祇劫，如恒河沙數般轉生，使無數眾生、諸天及人吐出一切煩惱，所以顯現遠離虛偽之身。我于無數阿僧祇劫，如恒河沙數般轉生，對於無數眾生中那些惡劣的形象，破壞他們的住所，驅逐出人群，如同火雹一般，所以顯現破宅之身。我于無數阿僧祇劫，如恒河沙數般轉生，對於無數迷惑於四顛倒的眾生，用佛法之味來滋養他們，所以顯現遠離傲慢的梵天之身。我于無數阿僧祇劫，如恒河沙數般轉生，對於無數眾生，如來之藏是寂靜恒常的真理，遠離混亂過失，使他們達到真正正確的境界，所以顯現寂靜舍身。我于無數阿僧祇劫，如恒河沙數般轉生，對於無數認為沒有『我』的佛語者，建立『有我』的觀念，如同用手指指向月亮一樣，所以顯現舍離之身。我于無數阿僧祇劫，如恒河沙數般轉生，經歷無數次的涅槃，卻又不住于涅槃，所以顯現如法法身。我于無數阿僧祇劫，如恒河沙數般轉生，窮盡無量眾生的邊際，用極方便的方法尋求如來藏的垢染，卻不可得，所以顯現這個界身。一切眾生都具有這個界。

English version: I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and because of the great vows I have made to liberate all sentient beings, I manifest a body of liberation in all places. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and in order to remove the arrows of wrong views from all sentient beings and establish the true Dharma, I manifest this still and unchanging body. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and because I regard all sentient beings equally, like my own son Rahula, and also cause them to be equal, I manifest a body of stillness. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and because I cultivate contentment myself and also cause others to be content, I manifest a supreme body of stillness. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and in order to explain to the sravakas the principle of contentment by abstaining from food, I manifest a body of the paramita that cuts off all cravings. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and because I abandon all fish and meat delicacies and also teach sentient beings to abandon them, I manifest a beautiful body. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and because I cause countless sentient beings, gods, and humans to vomit out all afflictions, I manifest a body free from falsehood. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and for countless sentient beings with evil appearances, I destroy their dwellings and drive them out of the crowd, like fire and hail, so I manifest a body that destroys dwellings. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and for countless sentient beings who are deluded by the four inversions, I nourish them with the taste of the Dharma, so I manifest a Brahma body free from arrogance. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and for countless sentient beings, the Tathagata-garbha is the still and constant truth, free from confusion and faults, and I lead them to the truly correct state, so I manifest a body of still abandonment. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and for countless people who say there is no 'self' in the Buddha's teachings, I establish the concept of 'self', like pointing to the moon with a finger, so I manifest a body of abandonment. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and I have experienced countless nirvanas, yet I do not abide in nirvana, so I manifest a Dharma body that is in accordance with the Dharma. I have been born for countless asamkhya kalpas, as many as the sands of the Ganges, and I exhaust the boundaries of countless sentient beings, and by extremely skillful means I seek the defilements of the Tathagata-garbha, but they cannot be found, so I manifest this realm body. All sentient beings possess this realm.

「我于無量阿僧祇劫恒河沙生，演說大乘無礙智，無我我所真實門故，生無入處身。我于無量阿僧祇劫恒河沙生，成就無量眾生令畏煩惱故，生善出世間上上之身。我于無量阿僧祇劫恒河沙生，為一切眾生而作歸趣，無依作依無親作親故，生如萬流趣大海身。我于無量阿僧祇劫恒河沙生，以無畏心說如來藏經故，生安住身。我于無量阿僧祇劫恒河沙生，舍上宮殿轉輪王位無量快樂入山學道故，生宮殿身安樂不動。我于無量阿僧祇劫恒河沙生，離慢緩眾如避栴陀羅，于凈戒者乃至不同水器故，生不悔身。我于無量阿僧祇劫恒河沙生，輕無量眾生煩惱重擔故，生休息身照然明顯。我于無量阿僧祇劫恒河沙生，毀呰在家如處牢獄故，生一切眾生所求之身。我于無量阿僧祇劫恒河沙生，令無量眾生斷貪恚癡故，生無病無畏無我所身。我于無量阿僧祇劫恒河沙生，令無量眾生、諸天及人，毀呰女人娛樂煩惱猶如毒蛇故，生此滅身。

「我于無量阿僧祇劫恒河沙生，于燈光如來所修菩薩行聞自受記，隨順於如不謗經故，生舍宅身。我于無量阿僧祇劫恒河沙生，聞如來藏，一切眾生斷諸煩惱便得成佛，因其信樂覆護眾生故，生覆護身

『我于無數阿僧祇劫，如恒河沙數般轉生，宣說大乘無礙智慧，因為闡明無我無所的真實道理，所以獲得了無所依止的身體。我于無數阿僧祇劫，如恒河沙數般轉生，成就了無數眾生，使他們畏懼煩惱，所以獲得了善於出世的至高之身。我于無數阿僧祇劫，如恒河沙數般轉生，為一切眾生提供歸宿，使無依者有依，無親者有親，所以獲得瞭如萬流歸海般的身體。我于無數阿僧祇劫，如恒河沙數般轉生，以無畏之心宣說如來藏經，所以獲得了安住之身。我于無數阿僧祇劫，如恒河沙數般轉生，捨棄了上等宮殿、轉輪王位以及無量快樂，入山修道，所以獲得瞭如宮殿般安樂不動的身體。我于無數阿僧祇劫，如恒河沙數般轉生，遠離傲慢懈怠之輩，如同躲避旃陀羅，對於持凈戒者，甚至連水器都不共用，所以獲得了無悔之身。我于無數阿僧祇劫，如恒河沙數般轉生，減輕了無數眾生煩惱的重擔，所以獲得了休息之身，光明照耀。我于無數阿僧祇劫，如恒河沙數般轉生，貶斥在家生活如同身處牢獄，所以獲得了為一切眾生所求的身體。我于無數阿僧祇劫，如恒河沙數般轉生，使無數眾生斷除貪嗔癡，所以獲得了無病無畏無我所的身體。我于無數阿僧祇劫，如恒河沙數般轉生，使無數眾生、諸天及人，貶斥女人娛樂煩惱如同毒蛇，所以獲得了這個滅除煩惱的身體。『我于無數阿僧祇劫，如恒河沙數般轉生，在燈光如來處修行菩薩道，聽聞自己受記，隨順真理而不誹謗經典，所以獲得了舍宅之身。我于無數阿僧祇劫，如恒河沙數般轉生，聽聞如來藏，知道一切眾生斷除煩惱便可成佛，因此信樂並覆護眾生，所以獲得了覆護之身。

'Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have expounded the unobstructed wisdom of the Mahayana. Because I have explained the true principle of no-self and no-possession, I have attained a body without any place to dwell. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have helped countless beings overcome their fear of afflictions, and thus I have attained the supreme body that is good and transcends the world. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have become a refuge for all beings, providing support for the helpless and kinship for the lonely, and thus I have attained a body like the ocean where all rivers flow. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have fearlessly proclaimed the Tathagatagarbha Sutra, and thus I have attained a body of stability. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have abandoned supreme palaces, the throne of a wheel-turning king, and immeasurable pleasures to enter the mountains and practice the Way, and thus I have attained a palace-like body of peaceful immobility. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have distanced myself from the arrogant and lazy, as one would avoid a Chandala, and even with those who uphold pure precepts, I would not share a water vessel, and thus I have attained a body without regret. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have lightened the heavy burden of afflictions for countless beings, and thus I have attained a body of rest, shining brightly. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have denounced the life of a householder as being like a prison, and thus I have attained a body sought by all beings. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have enabled countless beings to sever greed, hatred, and delusion, and thus I have attained a body free from illness, fear, and self-possession. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I have enabled countless beings, gods, and humans to denounce the pleasures and afflictions of women as being like poisonous snakes, and thus I have attained this body that extinguishes afflictions. 'Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, while practicing the Bodhisattva path under the Light Lamp Tathagata, I heard my own prediction of Buddhahood, and followed the truth without slandering the scriptures, and thus I have attained a dwelling-like body. Through countless asamkhya kalpas, as many lives as grains of sand in the Ganges, I heard of the Tathagatagarbha, knowing that all beings can attain Buddhahood by severing their afflictions, and therefore, I believed and protected all beings, and thus I have attained a protective body.'

。我為菩薩時，無量阿僧祇劫恒河沙生，作忍辱仙人行四無量故，生一切眾生依怙之身。我于無量阿僧祇劫恒河沙生，常為無量諸天世人，演說大乘一乘無上乘無礙之智，極大照明一切眾生所趣向乘，彼聞說已，以是大乘破阿僧祇惡故，生趣向身。我于無量阿僧祇劫恒河沙生，讚歎界安隱界一切眾生第一界無垢如來藏，無合會故，生無合會身。我于無量阿僧祇劫恒河沙生，令無量眾生、諸天及人入白凈解脫天舍宅故，生虛曠無限容受勝身。我于無量阿僧祇劫恒河沙生，無量眾生若男若女，作父母兄弟姊妹想故，生一切處無上父身。我于無量阿僧祇劫恒河沙生，于饑饉劫以無量身施彼食故，生一切處離飢渴病身。我于無量阿僧祇劫恒河沙生，為無量眾生，毀呰一闡提惡令生怖畏故，生此舍離一切有身。我于無量阿僧祇劫恒河沙生，示現無量方便身法身勝藥樹身，不增不善因故，生一切無行寂止之身。

「我于無量阿僧祇劫恒河沙生，度無量眾生令滅煩惱，示其自性，如於掌中視庵羅果故，生斷道身。我于無量阿僧祇劫恒河沙生，為無量眾生毀呰一切有，如四毒蛇、如空瓶故，生離津溜筋脈之身。我于無量阿僧祇劫恒河沙生，為無量眾生，滅一切有無量煩惱，離欲滅盡涅槃故，生涅槃不動快樂之身

現代漢語譯本：當我是菩薩時，在無量阿僧祇劫如恒河沙數般的生命中，我修持忍辱仙人，行四無量心，因此生為一切眾生的依怙之身。在無量阿僧祇劫如恒河沙數般的生命中，我常為無量諸天世人，演說大乘、一乘、無上乘的無礙智慧，極大照明一切眾生所趨向的乘，他們聽聞后，以這大乘破除阿僧祇的惡業，因此生為趣向菩提之身。在無量阿僧祇劫如恒河沙數般的生命中，我讚歎界安穩界，一切眾生第一界無垢如來藏，因其無合會，故生無合會之身。在無量阿僧祇劫如恒河沙數般的生命中，我令無量眾生、諸天及人進入白凈解脫的天舍宅，因此生為虛曠無限容受的殊勝之身。在無量阿僧祇劫如恒河沙數般的生命中，我視無量眾生，無論男女，皆如父母兄弟姊妹，因此生為一切處無上的父親之身。在無量阿僧祇劫如恒河沙數般的生命中，在饑饉劫時，我以無量身施予他們食物，因此生為一切處遠離飢渴病痛之身。在無量阿僧祇劫如恒河沙數般的生命中，我為無量眾生，毀斥一闡提的惡行，令他們生起怖畏，因此生為舍離一切有之身。在無量阿僧祇劫如恒河沙數般的生命中，我示現無量方便身、法身、殊勝藥樹身，不增長不善之因，因此生為一切無行寂止之身。在無量阿僧祇劫如恒河沙數般的生命中，我度化無量眾生，令他們滅除煩惱，顯示他們的自性，如同在掌中觀看庵羅果一般，因此生為斷道之身。在無量阿僧祇劫如恒河沙數般的生命中，我為無量眾生，毀斥一切有，如同四毒蛇、如同空瓶一般，因此生為遠離津溜筋脈之身。在無量阿僧祇劫如恒河沙數般的生命中，我為無量眾生，滅除一切有無量的煩惱，遠離慾望，達到滅盡涅槃，因此生為涅槃不動快樂之身。

English version: When I was a Bodhisattva, in countless asamkhya kalpas, as many lives as the sands of the Ganges, I practiced the forbearance of an ascetic, cultivating the four immeasurables, and thus was born as a refuge for all beings. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I constantly expounded the Mahayana, the One Vehicle, the unsurpassed vehicle of unobstructed wisdom to countless gods and people, greatly illuminating the path that all beings should take. Upon hearing this, they broke through countless evils with this Mahayana, and thus were born with a mind directed towards enlightenment. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I praised the realm of peace and security, the first realm of all beings, the pure Tathagatagarbha, which is without union, and thus was born with a body without union. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I led countless beings, gods, and humans into the pure liberation of the heavenly abode, and thus was born with a vast and boundless body of acceptance. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I regarded countless beings, both men and women, as my parents, brothers, and sisters, and thus was born as the supreme father in all places. In countless asamkhya kalpas, as many lives as the sands of the Ganges, during times of famine, I gave my countless bodies as food to them, and thus was born with a body free from hunger and thirst in all places. In countless asamkhya kalpas, as many lives as the sands of the Ganges, for countless beings, I denounced the evil of icchantikas, causing them to feel fear, and thus was born with a body that has abandoned all existence. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I manifested countless expedient bodies, Dharma bodies, and supreme medicinal tree bodies, not increasing unwholesome causes, and thus was born with a body of stillness without action. In countless asamkhya kalpas, as many lives as the sands of the Ganges, I liberated countless beings, causing them to extinguish their afflictions, revealing their true nature, as if viewing an amalaka fruit in the palm of one's hand, and thus was born with a body that has cut off the path. In countless asamkhya kalpas, as many lives as the sands of the Ganges, for countless beings, I denounced all existence, as if it were four poisonous snakes, or an empty bottle, and thus was born with a body free from the flow of fluids and veins. In countless asamkhya kalpas, as many lives as the sands of the Ganges, for countless beings, I extinguished all existence and countless afflictions, departing from desire, reaching the extinction of Nirvana, and thus was born with a body of unmoving bliss in Nirvana.

。央掘魔羅！我于無量阿僧祇劫，一切無際處住而覆住此。央掘魔羅！涅槃即是解脫，解脫即是如來。」

央掘魔羅經卷第四

爾時，央掘魔羅白佛言：「世尊！奇哉如來！哀愍一切眾生，為第一難事。」

佛告央掘魔羅：「非是如來為第一難事，更有第一難事。謂于未來正法住世餘八十年，安慰說此摩訶衍經常恒不變如來之藏，是為甚難。若有眾生持諸同類，是亦甚難。若有眾生聞說如來常恒不變如來之藏，隨順如實，是亦甚難。」

央掘魔羅白佛言：「世尊！何如為難？」

佛告央掘魔羅：「譬如大地荷四重擔。何等為四？一者大水，二者大山，三者草木，四者眾生。如是大地荷此四擔。」

央掘魔羅白佛言：「如是。世尊！」

佛告央掘魔羅：「非是大地荷四重擔。所以者何？余復更有荷重擔者。」

央掘魔羅白佛言：「誰耶？世尊！」

佛告央掘魔羅：「正法住世餘八十年，菩薩摩訶薩為一切眾生，演說如來常恒不變如來之藏，當荷四擔

『央掘魔羅！我于無量阿僧祇劫，在一切無邊際的地方住過又住在這裡。央掘魔羅！涅槃就是解脫，解脫就是如來。』

《央掘魔羅經》卷第四

當時，央掘魔羅對佛說：『世尊！如來真是奇特！您憐憫一切眾生，做了第一難的事情。』

佛告訴央掘魔羅：『不是如來所做的是第一難事，還有更難的第一難事。那就是在未來正法住世的最後八十年，安慰眾生，宣說這部《大乘經》，其中常恒不變的如來之藏，這才是最難的。如果有眾生堅持與此相同的見解，這也是很難的。如果有眾生聽到宣說如來常恒不變的如來之藏，並能隨順如實地理解，這也是很難的。』

央掘魔羅問佛：『世尊！什麼才是難呢？』

佛告訴央掘魔羅：『比如大地承載著四重負擔。哪四重呢？一是大水，二是大山，三是草木，四是眾生。大地就是這樣承載著這四重負擔。』

央掘魔羅說：『是的，世尊！』

佛告訴央掘魔羅：『不是大地承載著這四重負擔。為什麼呢？還有更重的負擔。』

央掘魔羅問：『是誰呢？世尊！』

佛告訴央掘魔羅：『正法住世的最後八十年，菩薩摩訶薩爲了所有眾生，演說如來常恒不變的如來之藏，這才是承載著四重負擔。』

'Angulimala! I have dwelt in countless asamkhya kalpas, dwelling and dwelling in all boundless places. Angulimala! Nirvana is liberation, and liberation is the Tathagata.'

Angulimala Sutra, Volume 3

Angulimala Sutra, Volume 4

Translated by Gunabhadra of the Song Dynasty from India

At that time, Angulimala said to the Buddha, 'World Honored One! How wonderful is the Tathagata! You have compassion for all sentient beings and have done the most difficult thing.'

The Buddha told Angulimala, 'It is not that what the Tathagata has done is the most difficult thing; there is something even more difficult. That is, in the last eighty years of the Dharma's remaining in the world, to comfort beings and explain this Mahayana Sutra, which contains the ever-abiding and unchanging Tathagata-garbha, is the most difficult. If there are beings who hold the same view, that is also very difficult. If there are beings who hear the teaching of the ever-abiding and unchanging Tathagata-garbha and follow it in accordance with reality, that is also very difficult.'

Angulimala asked the Buddha, 'World Honored One! What is so difficult?'

The Buddha told Angulimala, 'It is like the earth bearing four heavy burdens. What are the four? First, great waters; second, great mountains; third, vegetation; and fourth, sentient beings. Thus, the earth bears these four burdens.'

Angulimala said, 'Yes, World Honored One!'

The Buddha told Angulimala, 'It is not the earth that bears these four heavy burdens. Why? There is an even heavier burden.'

Angulimala asked, 'Who is it, World Honored One?'

The Buddha told Angulimala, 'In the last eighty years of the Dharma's remaining in the world, the Bodhisattva Mahasattvas, for the sake of all sentient beings, explain the ever-abiding and unchanging Tathagata-garbha; that is what bears the four burdens.'

。何等為四？謂兇惡像類常欲加害，而不顧存亡棄捨身命，要說如來常恒不變如來之藏，是名初擔，重於一切眾山積聚。兇惡像類非優婆塞，以一闡提而毀罵之，聞悉能忍，是第二擔，重於一切大水積聚。無緣得為國王大臣大力勇將及其眷屬說如來藏，唯為下劣形殘貧乞堪忍演說，是第三擔，重於一切眾生大聚。窮守邊地多惱之處，衣食湯藥眾具粗弊，一切苦觸無一可樂，男悉邪謗女人少信，城郭丘聚豐樂之處不得止住，是第四擔，重於一切草木積聚。若能荷此四重擔者，是名能荷大擔菩薩摩訶薩。若菩薩摩訶薩，于正法欲滅餘八十年，棄捨身命，演說如來常恒不變如來之藏，是為甚難；若能維持彼諸眾生，是亦甚難；彼諸眾生聞說如來常恒不變如來之藏，能起信樂，是亦甚難。

「複次，央掘魔羅！非是如來為第一難事，今當更說復有難事。譬如士夫其壽無量，過無量百千億歲，以一毛端渧大海水，復過是數，以一毛渧乃至將竭余如牛跡，為甚難不？」

央掘魔羅言：「甚難，世尊！不可稱說。」

佛告央掘魔羅：「此不為難，更有甚難

現代漢語譯本：什麼是四種重擔呢？第一種是，那些兇惡的人總是想加害於人，不顧自己的生死，拋棄自己的生命，卻要說如來常恒不變的如來藏，這就像揹負著比所有山峰堆積起來還要重的擔子。第二種是，那些兇惡的人不是優婆塞，他們像一闡提一樣譭謗如來藏，聽到這些譭謗還能忍受，這就像揹負著比所有大水匯聚起來還要重的擔子。第三種是，不能為國王、大臣、大力勇將及其眷屬宣說如來藏，只能為那些地位低下、身體殘疾、貧窮乞討的人宣說，並且他們還能忍受，這就像揹負著比所有眾生聚集起來還要重的擔子。第四種是，在邊遠地區，充滿煩惱的地方，衣食湯藥等生活用品都很粗劣，一切苦難都無法讓人感到快樂，男人都邪惡地誹謗，女人很少相信，在城市和富饒的地方都不能停留，這就像揹負著比所有草木堆積起來還要重的擔子。如果有人能承擔這四種重擔，就稱為能承擔大擔的菩薩摩訶薩。如果菩薩摩訶薩在正法即將滅亡的最後八十年，捨棄自己的生命，宣說如來常恒不變的如來藏，這是非常困難的；如果能維持那些眾生，這也是非常困難的；那些眾生聽到宣說如來常恒不變的如來藏，能夠生起信心和喜悅，這也是非常困難的。此外，央掘魔羅！如來所做的事並不是最難的，我現在要說更難的事情。比如有一個人壽命無限，活過無數百千億年，用一根毛尖滴大海的水，滴過無數次，直到大海的水像牛蹄印一樣快要乾涸，這難道不是非常困難嗎？央掘魔羅說：『非常困難，世尊！無法用言語來形容。』佛告訴央掘魔羅：『這還不算最難的，還有更難的事情。』

English version: What are the four burdens? The first is that those who are wicked always want to harm others, disregarding their own life and abandoning their own lives, yet they insist on saying that the Tathagata's unchanging and eternal Tathagata-garbha exists. This is like carrying a burden heavier than all the mountains piled together. The second is that those who are wicked are not upasakas; they slander the Tathagata-garbha like icchantikas. To hear these slanders and still be able to endure is like carrying a burden heavier than all the waters gathered together. The third is that one cannot preach the Tathagata-garbha to kings, ministers, powerful generals, and their families, but only to those who are of low status, physically disabled, poor, and begging, and they can endure it. This is like carrying a burden heavier than all living beings gathered together. The fourth is that in remote areas, in places full of troubles, clothing, food, medicine, and other necessities are very crude, and all suffering cannot bring any joy. Men are evil and slanderous, women rarely believe, and one cannot stay in cities or prosperous places. This is like carrying a burden heavier than all the grass and trees piled together. If someone can bear these four burdens, they are called a Bodhisattva Mahasattva who can bear great burdens. If a Bodhisattva Mahasattva, in the last eighty years before the Dharma is about to perish, abandons their life to preach the Tathagata's unchanging and eternal Tathagata-garbha, this is extremely difficult; if they can sustain those beings, this is also extremely difficult; and if those beings, upon hearing the preaching of the Tathagata's unchanging and eternal Tathagata-garbha, can generate faith and joy, this is also extremely difficult. Furthermore, Angulimala! What the Tathagata does is not the most difficult thing. I will now tell you about something even more difficult. For example, if a person has an infinite lifespan, living for countless hundreds of thousands of billions of years, and uses the tip of a hair to drip water from the ocean, doing so countless times until the ocean is almost dried up like a cow's footprint, wouldn't that be extremely difficult? Angulimala said, 'It is extremely difficult, World Honored One! It cannot be described in words.' The Buddha told Angulimala, 'This is not the most difficult thing; there is something even more difficult.'

央掘魔羅言：「誰耶？世尊！」

佛告央掘魔羅：「正法住世餘八十年，若有菩薩摩訶薩，棄捨身命，演說如來常恒不變如來之藏，是為甚難。

「複次，央掘魔羅！非是如來為第一難事，更有難事。央掘魔羅！譬如士夫擔須彌山王及大地大海經百億歲，此為大力第一難不？」

央掘魔羅白佛言：「如是如來境界，非彼聲聞緣覺所及。」

佛告央掘魔羅：「彼非大力非為甚難，若以大海一塵為百千億分，百千億劫持一塵去，乃至將竭余如牛跡；復能擔負須彌山王大地河海，百千億劫，而彼不能于正法住世餘八十年時，演說如來常恒不變如來之藏，唯有菩薩人中之雄，能說如來常恒不變如來之藏護持正法，我說此人第一甚難。

「複次，央掘魔羅！譬如士夫能以水滅三千大千世界熾然盛火，如是士夫為甚難不？」

央掘魔羅白佛言：「世尊！滅一天下火尚為極難，況復三千大千世界？是為甚難。」

佛言：「如是。央掘魔羅！未來世中持戒眾減、犯戒眾增，正法住世餘八十年，菩薩摩訶薩棄捨身命奴婢牛羊非法財物，種種清凈宣說正法，演說如來常恒不變如來之藏，此何士夫？」

央掘魔羅白佛言：「唯佛能知，非聲聞緣覺

現代漢語譯本：央掘魔羅說：『是誰呀？世尊！』佛告訴央掘魔羅：『正法住世還剩八十年，如果有菩薩摩訶薩，爲了宣說如來常恒不變的如來之藏，而捨棄身命，這是非常難的。』『再者，央掘魔羅！為如來做這件事不是最難的，還有更難的事。央掘魔羅！譬如有一個人能擔起須彌山王和大地大海，經過百億年，這算是大力第一難嗎？』央掘魔羅對佛說：『這是如來的境界，不是聲聞緣覺所能達到的。』佛告訴央掘魔羅：『那不算大力，也不是很難。如果把大海的一粒塵土分成百千億份，用百千億劫的時間拿走一份，直到大海枯竭，只剩下像牛蹄印那麼大；又能擔負須彌山王、大地、河流、海洋，經過百千億劫，但他們都不能在正法住世還剩八十年的時候，宣說如來常恒不變的如來之藏，只有菩薩中的英雄，才能宣說如來常恒不變的如來之藏，護持正法，我說這個人是第一難。』『再者，央掘魔羅！譬如有一個人能用水熄滅三千大千世界熾盛的火焰，這樣的人算是很難的嗎？』央掘魔羅對佛說：『世尊！熄滅一個天下的火都非常難了，何況是三千大千世界？這非常難。』佛說：『是這樣的。央掘魔羅！未來世中，持戒的人減少，犯戒的人增多，正法住世還剩八十年，菩薩摩訶薩爲了宣說正法，宣說如來常恒不變的如來之藏，而捨棄身命、奴婢、牛羊等非法財物，種種清凈，這是什麼樣的人呢？』央掘魔羅對佛說：『只有佛才能知道，不是聲聞緣覺所能知道的。』

English version: Angulimala said, 『Who is it? World Honored One!』 The Buddha told Angulimala, 『The Right Dharma will remain in the world for eighty more years. If there is a Bodhisattva Mahasattva who, for the sake of expounding the Tathagata's constant and unchanging Tathagata-garbha, abandons their life, that is extremely difficult.』『Furthermore, Angulimala! It is not the most difficult thing for the Tathagata to do; there are even more difficult things. Angulimala! For example, if a person could carry Mount Sumeru and the great earth and oceans for a hundred billion years, would this be considered the first and most difficult feat of strength?』 Angulimala said to the Buddha, 『This is the realm of the Tathagata, not attainable by Sravakas or Pratyekabuddhas.』 The Buddha told Angulimala, 『That is not considered great strength, nor is it very difficult. If one were to divide a speck of dust from the ocean into a hundred billion parts, and take away one part over a hundred billion kalpas, until the ocean is exhausted, leaving only a trace like a cow's footprint; and if one could also carry Mount Sumeru, the great earth, rivers, and oceans for a hundred billion kalpas, they still could not, during the remaining eighty years of the Right Dharma's presence in the world, expound the Tathagata's constant and unchanging Tathagata-garbha. Only a hero among Bodhisattvas can expound the Tathagata's constant and unchanging Tathagata-garbha and protect the Right Dharma. I say that this person is the first and most difficult.』『Furthermore, Angulimala! For example, if a person could extinguish the blazing fire of the three thousand great thousand worlds with water, would such a person be considered very difficult?』 Angulimala said to the Buddha, 『World Honored One! Extinguishing the fire of one world is already extremely difficult, let alone the three thousand great thousand worlds? That is extremely difficult.』 The Buddha said, 『It is so. Angulimala! In the future world, those who uphold the precepts will decrease, and those who break the precepts will increase. During the remaining eighty years of the Right Dharma's presence in the world, if a Bodhisattva Mahasattva, for the sake of expounding the Right Dharma and the Tathagata's constant and unchanging Tathagata-garbha, abandons their life, slaves, cattle, sheep, and other unlawful possessions, and speaks with all kinds of purity, what kind of person is this?』 Angulimala said to the Buddha, 『Only the Buddha can know, not Sravakas or Pratyekabuddhas.』

。爾時，護持世間凈法猶尚為難，何況出世間上上如來常恒不變如來之藏？如彼士夫能以水滅三千大千世界熾然盛火，極為甚難。若於未來正法住世餘八十年，菩薩摩訶薩棄捨身命，演說如來常恒不變如來之藏，當知彼人即是如來。」

佛告央掘魔羅：「善哉善哉！善男子！我亦如是說，一切如來說彼士夫所為難事不得邊際。

「複次，善男子！譬如百川入于大海，別流不現，如是士夫所得智慧，一切士夫來入其中，悉皆不現。

「複次，善男子！譬如大海不受死屍，如是士夫無諸戲行家愛家病雜亂非法，謗如來藏者不與同止，如是士夫極為甚難，維持彼眾及聽法者，是亦甚難。」

央掘魔羅白佛言：「世尊！菩薩摩訶薩，成就幾相名非新學？」

佛告央掘魔羅言：「善男子！菩薩摩訶薩成就八相非為新學。何等為八？一者知法，二者知思量持，三者供養父母，四者知師恩，五者厭諸惡見，六者離一切相輕慢、不調伏、不善不凈之物，七者不思欲乃至夢中亦不起想，八者敬重於戒。如是菩薩摩訶薩成就八相，非為新學。

「複次，菩薩摩訶薩成就八相，非為新學

現代漢語譯本：那時，要護持世間的清凈佛法尚且如此困難，更何況是出世間至高無上的如來常恒不變的如來藏呢？這就好比一個壯士要用水熄滅三千大千世界熊熊燃燒的大火，是極其困難的。如果在未來正法住世的最後八十年裡，有菩薩摩訶薩爲了演說如來常恒不變的如來藏而捨棄身命，應當知道這個人就是如來。佛陀告訴央掘魔羅：『好啊，好啊！善男子！我也是這樣說的，一切如來都說那個人所做的事情是極其困難，沒有邊際的。』『再者，善男子！譬如百川匯入大海，各自的支流便不再顯現，同樣的，這個人所獲得的智慧，一切其他人的智慧進入其中，也都會不再顯現。』『再者，善男子！譬如大海不容納死屍，同樣的，這個人沒有各種戲謔的行為，沒有對家庭的愛戀，沒有疾病的困擾，沒有雜亂的非法行為，對於誹謗如來藏的人，不與他們同住。這樣的修行人是極其難得的，要維持這樣的僧團以及聽法的人，也是非常困難的。』央掘魔羅問佛陀：『世尊！菩薩摩訶薩成就哪些相，才能被稱為不是新學？』佛陀告訴央掘魔羅：『善男子！菩薩摩訶薩成就八種相，就不是新學。是哪八種呢？第一是知曉佛法，第二是知曉思量和受持，第三是供養父母，第四是知曉師長的恩德，第五是厭惡各種邪見，第六是遠離一切輕慢、不調伏、不善不凈的事物，第七是不思慾念，甚至在夢中也不起慾念，第八是敬重戒律。這樣的菩薩摩訶薩成就這八種相，就不是新學。』『再者，菩薩摩訶薩成就八種相，就不是新學。』

English version: At that time, it is already difficult to uphold the pure Dharma of the world, how much more so the unchanging Tathagata-garbha of the unsurpassed, transcendent Tathagata? It is like a strong man trying to extinguish the raging fire of the three thousand great chiliocosms with water, which is extremely difficult. If, in the last eighty years of the future when the true Dharma remains in the world, a Bodhisattva Mahasattva were to give up their life to expound the unchanging Tathagata-garbha, know that this person is the Tathagata. The Buddha said to Angulimala, 'Excellent, excellent! Good man! I also say the same, all Tathagatas say that what that person does is extremely difficult and without limit.' 'Furthermore, good man! Just as hundreds of rivers flow into the ocean and their individual streams disappear, so too, the wisdom that this person has attained, when all other people's wisdom enters into it, will also disappear.' 'Furthermore, good man! Just as the ocean does not accept corpses, so too, this person has no frivolous behavior, no attachment to family, no affliction of illness, no chaotic and unlawful actions, and does not dwell with those who slander the Tathagata-garbha. Such a practitioner is extremely rare, and to maintain such a sangha and those who listen to the Dharma is also very difficult.' Angulimala asked the Buddha, 'World Honored One! What qualities must a Bodhisattva Mahasattva possess to be considered not a novice?' The Buddha told Angulimala, 'Good man! A Bodhisattva Mahasattva who has achieved eight qualities is not considered a novice. What are these eight? First, knowing the Dharma; second, knowing how to contemplate and uphold it; third, making offerings to parents; fourth, knowing the kindness of teachers; fifth, being disgusted with all wrong views; sixth, being free from all contempt, lack of discipline, unwholesome and impure things; seventh, not thinking of desires, not even in dreams; and eighth, respecting the precepts. A Bodhisattva Mahasattva who has achieved these eight qualities is not considered a novice.' 'Furthermore, a Bodhisattva Mahasattva who has achieved eight qualities is not considered a novice.'

。何等為八？一者說摩訶衍，二者分明演說如來之藏而不厭舍，三者不貪財物，四者慈悲喜捨忍，五者視一切眾生猶如一子，六者近善知識，七者離惡知識，八者世利知足。菩薩成就如是八相，非為新學。

「複次，菩薩成就八相，非為新學。何等為八？一者安慰知量美說，二者不嬉戲，三者煩惱微薄忍，四者聞一切經忍，五者降伏睡眠，六者不懶惰，七者精勤不放逸，八者常樂求戒。菩薩成就如是八相，非為新學。

「複次，菩薩成就八相，非為新學。何等為八？一者真實，二者鮮凈樂習凈事，三者光澤，四者端政，五者遠離女人，六者遠離親族，七者聞惡恐怖彼彼惱亂身毛皆豎，八者愍念眾生。菩薩成就如是八相，非為新學。

「複次，菩薩成就八相，非為新學。何等為八？一者善知佛說魔說差別，二者恭敬知經者，三者知律非律差別二隱覆，四者善知如來隱覆之說，五者知如來秘密，六者善知隨順世聞事，七者善知如來常恒不變，八者善知菩薩惡非惡事，善知時方自能。菩薩成就如是八相，非為新學。

「成就如是四十相身念法，是菩薩非為新學。若無四十功德，若半減半，當知善男子善女人不住摩訶衍，亦不入諸菩薩數。是故菩薩行則為甚難

什麼是八種（菩薩的特質）？第一是宣說大乘佛法，第二是清晰地闡述如來藏而不厭倦捨棄，第三是不貪圖財物，第四是慈悲喜捨和忍辱，第五是視一切眾生如同自己的獨生子，第六是親近善知識，第七是遠離惡知識，第八是對世俗利益感到滿足。菩薩成就這八種特質，就不是初學者。其次，菩薩成就八種特質，就不是初學者。什麼是八種？第一是善於安慰並知曉適度地美言，第二是不嬉戲玩鬧，第三是煩惱輕微且能忍耐，第四是聽聞一切佛經都能忍受，第五是降伏睡眠，第六是不懶惰，第七是精進勤勉不放逸，第八是常常樂於持戒。菩薩成就這八種特質，就不是初學者。其次，菩薩成就八種特質，就不是初學者。什麼是八種？第一是真實不虛，第二是清凈且樂於修習清凈之事，第三是容光煥發，第四是儀表端正，第五是遠離女人，第六是遠離親族，第七是聽到惡事會感到恐懼，身體毛髮豎立，第八是憐憫眾生。菩薩成就這八種特質，就不是初學者。其次，菩薩成就八種特質，就不是初學者。什麼是八種？第一是善於分辨佛所說和魔所說的差別，第二是恭敬瞭解佛經的人，第三是知道戒律和非戒律的差別並加以隱蔽，第四是善於理解如來隱蔽的說法，第五是瞭解如來的秘密，第六是善於瞭解隨順世俗的道理，第七是善於瞭解如來常恒不變的真理，第八是善於瞭解菩薩的善與非善之事，善於瞭解時機和方法。菩薩成就這八種特質，就不是初學者。成就以上這四十種特質，身心專注于佛法，這樣的菩薩就不是初學者。如果沒有這四十種功德，或者只有一半，應當知道，這樣的善男子善女人不能安住于大乘佛法，也不能進入菩薩的行列。所以菩薩的修行是非常困難的。

What are the eight? First is expounding the Mahayana, second is clearly explaining the Tathagatagarbha without being weary of abandoning it, third is not being greedy for wealth, fourth is loving-kindness, compassion, joy, equanimity, and patience, fifth is viewing all sentient beings as one's own only child, sixth is associating with virtuous teachers, seventh is distancing oneself from evil teachers, and eighth is being content with worldly benefits. A Bodhisattva who achieves these eight qualities is not a beginner. Furthermore, a Bodhisattva who achieves eight qualities is not a beginner. What are the eight? First is being good at comforting and knowing how to speak appropriately and beautifully, second is not engaging in frivolous play, third is having minimal afflictions and being able to endure, fourth is being able to endure hearing all the sutras, fifth is subduing sleep, sixth is not being lazy, seventh is being diligent and not lax, and eighth is always being happy to uphold precepts. A Bodhisattva who achieves these eight qualities is not a beginner. Furthermore, a Bodhisattva who achieves eight qualities is not a beginner. What are the eight? First is being truthful, second is being pure and happy to practice pure deeds, third is having a radiant appearance, fourth is having a dignified demeanor, fifth is distancing oneself from women, sixth is distancing oneself from relatives, seventh is feeling fear upon hearing evil things, with one's body hair standing on end, and eighth is having compassion for sentient beings. A Bodhisattva who achieves these eight qualities is not a beginner. Furthermore, a Bodhisattva who achieves eight qualities is not a beginner. What are the eight? First is being good at distinguishing the differences between what the Buddha says and what Mara says, second is respecting those who understand the sutras, third is knowing the differences between precepts and non-precepts and concealing them, fourth is being good at understanding the Tathagata's hidden teachings, fifth is understanding the Tathagata's secrets, sixth is being good at understanding matters that accord with worldly understanding, seventh is being good at understanding the Tathagata's constant and unchanging nature, and eighth is being good at understanding the good and non-good deeds of a Bodhisattva, and being good at understanding the timing and methods. A Bodhisattva who achieves these eight qualities is not a beginner. Achieving these forty qualities, with the mind focused on the Dharma, such a Bodhisattva is not a beginner. If one does not have these forty merits, or only has half of them, it should be known that such a good man or good woman cannot abide in the Mahayana Dharma, nor can they enter the ranks of Bodhisattvas. Therefore, the practice of a Bodhisattva is extremely difficult.

。彼何等勝功德？謂無慾想乃至夢中亦不起心，當知是人有一切覺支殊勝功德。」

爾時，文殊師利語央掘魔羅言：「如來藏者有何義？若一切眾生悉有如來藏者，一切眾生皆當作佛，一切眾生皆當殺、盜、邪淫、妄語、飲酒等不善業跡。何以故？一切眾生悉有佛性，當一時得度。若有佛性者，當作逆罪及一闡提。若有我者我界，當度一切有。是故世間，無有我無有界，一切法無我是諸佛教。」

佛告文殊師利：「一切眾生有如來藏，為無量煩惱覆，如瓶中燈。複次，文殊師利！譬如有一調伏子，迦葉如來為授記言：『卻後七年當爲轉輪聖王正法治化，我亦卻後七日當般涅槃。』時調伏子聞授記已歡喜踴躍，作是念言：『一切智記我當得轉輪聖王，我今不疑。』即白母言：『與我魚肉乳酪麻豆種種美食，我當有力。』彼並食雜食肉故，不能自活非時而死。云何文殊師利！彼佛為妄語耶？為非一切智耶？為彼實無轉輪聖王善根果報耶？」

文殊師利白佛言：「世尊！彼本惡業故致此死。」

佛告文殊師利：「勿作是說，彼非時死耳，非本惡業報也。文殊師利！彼佛不知先惡業報而記之耶？無先惡業今自作過以致失命耳

現代漢語譯本：他有何等殊勝的功德？就是說他沒有慾望和妄想，乃至在夢中也不會生起雜念，應當知道這個人具有一切覺悟支的殊勝功德。當時，文殊師利對央掘魔羅說：『如來藏是什麼意思？如果一切眾生都有如來藏，那麼一切眾生都應當成佛，一切眾生也都應當會殺生、偷盜、邪淫、妄語、飲酒等不善的行為。為什麼呢？因為一切眾生都有佛性，應當在同一時間得度。如果有佛性，就會做出逆反的罪行以及成為一闡提。如果存在『我』和『我』的界限，就應當度化一切有情。所以世間沒有『我』，也沒有『我』的界限，一切法無我是諸佛的教誨。』佛告訴文殊師利：『一切眾生都有如來藏，只是被無量的煩惱所覆蓋，就像瓶子里的燈一樣。再者，文殊師利！譬如有一個被調伏的王子，迦葉如來為他授記說：『七年後你將成為轉輪聖王，以正法治理天下，而我將在七天後般涅槃。』當時，這位王子聽到授記后歡喜雀躍，心想：『一切智者預言我將成為轉輪聖王，我對此毫不懷疑。』於是他告訴母親：『給我魚肉、乳酪、麻豆等各種美食，我需要力量。』他因為吃了各種雜食和肉類，不能自養，非時而死。文殊師利，你說，那位佛是妄語嗎？還是他不是一切智者？還是他實際上沒有成為轉輪聖王的善根果報呢？』文殊師利對佛說：『世尊！他本來就有惡業，所以才導致死亡。』佛告訴文殊師利：『不要這樣說，他只是非時而死，不是因為本來的惡業報應。文殊師利！那位佛難道不知道他先前的惡業報應而給他授記嗎？他沒有先前的惡業，只是因為自己現在的過失才導致喪命。』

English version: What are his superior merits? It means he has no desires or thoughts, and even in his dreams, no distracting thoughts arise. Know that this person possesses the superior merits of all the enlightenment factors. At that time, Manjushri said to Angulimala, 'What is the meaning of the Tathagatagarbha? If all sentient beings have the Tathagatagarbha, then all sentient beings should become Buddhas, and all sentient beings should also commit unwholesome acts such as killing, stealing, sexual misconduct, lying, and drinking alcohol. Why? Because all sentient beings have Buddha-nature, and they should be liberated at the same time. If there is Buddha-nature, one would commit rebellious crimes and become an icchantika. If there is an 'I' and a boundary of 'I', then all beings should be liberated. Therefore, in this world, there is no 'I' and no boundary of 'I'; all dharmas are without self, which is the teaching of all Buddhas.' The Buddha told Manjushri, 'All sentient beings have the Tathagatagarbha, but it is covered by immeasurable afflictions, like a lamp inside a bottle. Furthermore, Manjushri! For example, there was a tamed prince, and the Tathagata Kashyapa prophesied to him, saying, 'Seven years from now, you will become a Chakravartin king, ruling the world with the righteous Dharma, and I will enter Parinirvana seven days from now.' At that time, the prince, upon hearing the prophecy, rejoiced and thought, 'The All-Knowing One has predicted that I will become a Chakravartin king, and I have no doubt about it.' So he told his mother, 'Give me various delicacies such as fish, meat, cheese, sesame, and beans; I need strength.' Because he ate various mixed foods and meat, he could not sustain himself and died prematurely. Manjushri, do you say that the Buddha was lying? Or that he was not all-knowing? Or that he actually did not have the good roots and karmic rewards to become a Chakravartin king?' Manjushri said to the Buddha, 'World Honored One! He died because of his original evil karma.' The Buddha told Manjushri, 'Do not say that; he only died prematurely, not because of his original evil karmic retribution. Manjushri! Did that Buddha not know about his previous evil karmic retribution when he made the prophecy? He had no previous evil karma; he only lost his life because of his own present mistakes.'

。如是文殊師利！若男子女人作是念言：『我身中有如來之藏，自當得度，我當作惡。』若如是作惡者，為佛性得度耶？不得度耶？如上所說彼調伏子，實有王性而不得度。所以者何？以多放逸故。佛性不度亦復如是，以彼眾生多放逸故。一切眾生為無佛性耶？實有佛性如轉輪王報。為佛妄語耶？眾生妄語作諸放逸，以聞法放逸故，自過惡故不得成佛。」

文殊師利白佛言：「世尊！一切眾生無本業耶？」

佛告文殊師利：「彼有本業，但少聞此經，無量阿僧祇罪皆悉除滅。所以者何？如來無量阿僧祇劫發大誓言：『一切眾生未度令度，未脫令脫。』以此誓願善根，如來慧日光明所照，無量阿僧祇罪皆悉除滅。複次，文殊師利！譬如一切雲霧覆過，日未出時皆悉障蔽一切世間，日光少出一切世間闇障悉滅。如是阿僧祇大罪積聚，乃至此經日未出時，一切眾生輪迴生死；此經日出，阿僧祇惡大闇積聚一彈指頃，于如來常恒不變如來之藏，若戲笑說若隨順他，此及道外，若波羅夷無間惡業，阿僧祇罪須臾悉滅。所以者何？若聞釋迦牟尼如來名號，雖未發心已是菩薩。所以者何？以如來勝愿一切世間是我有故，諸未度者當令得度，化以正法悉令覺悟

現代漢語譯本：文殊師利啊！如果男子女人這樣想：『我身中有如來藏，自然會得度，我可以作惡。』如果這樣作惡，能因為佛性而得度嗎？不能得度。就像上面所說的那個調伏之子，雖然有王族血統卻不能得度。為什麼呢？因為他太放縱了。佛性不能度化也是這樣，因為那些眾生太放縱了。難道一切眾生都沒有佛性嗎？實際上有佛性，就像轉輪王的果報一樣。是佛妄語嗎？是眾生妄語，作各種放縱的行為，因為聽聞佛法后仍然放縱，因為自己的過錯而不能成佛。文殊師利對佛說：『世尊！一切眾生沒有根本的業力嗎？』佛告訴文殊師利：『他們有根本的業力，但只要稍微聽聞這部經，無量阿僧祇的罪業都會消除。為什麼呢？因為如來在無量阿僧祇劫發下大誓願：『一切眾生沒有度化的，令他們度化；沒有解脫的，令他們解脫。』憑藉這個誓願的善根，如來的智慧之日光芒照耀，無量阿僧祇的罪業都會消除。再者，文殊師利！譬如一切雲霧遮蔽，太陽沒有出來的時候，都會遮蔽整個世間，太陽稍微出來，整個世間的黑暗障礙都會消滅。就像這樣，阿僧祇的大罪積聚，直到這部經的太陽沒有出來的時候，一切眾生都在輪迴生死；這部經的太陽出來，阿僧祇的惡業大黑暗積聚，在一彈指的時間內，對於如來常恒不變的如來藏，無論是戲笑說，還是隨順他人，無論是犯了波羅夷罪還是無間惡業，阿僧祇的罪業都會須臾之間全部消滅。為什麼呢？如果聽聞釋迦牟尼如來的名號，即使沒有發菩提心，也已經是菩薩了。為什麼呢？因為如來的殊勝誓願，一切世間都是我所擁有的，那些沒有度化的，應當讓他們得到度化，用正法教化，讓他們全部覺悟。

English version: Manjushri, if men or women think, 『I have the Tathagata-garbha within me, I will naturally be liberated, I can do evil.』 If they do evil in this way, can they be liberated because of their Buddha-nature? They cannot be liberated. Just like the tamed son mentioned above, although he has royal lineage, he cannot be liberated. Why? Because he is too indulgent. The Buddha-nature cannot liberate in the same way, because those sentient beings are too indulgent. Do all sentient beings not have Buddha-nature? In fact, they have Buddha-nature, like the reward of a Chakravartin king. Is the Buddha lying? It is sentient beings who are lying, engaging in various indulgent behaviors, because they are still indulgent after hearing the Dharma, and because of their own faults, they cannot become Buddhas. Manjushri said to the Buddha, 『World Honored One, do all sentient beings not have fundamental karma?』 The Buddha told Manjushri, 『They have fundamental karma, but if they just slightly hear this sutra, immeasurable asamkhya of sins will be eliminated. Why? Because the Tathagata made a great vow in immeasurable asamkhya kalpas: 『All sentient beings who have not been liberated, I will liberate them; those who have not been freed, I will free them.』 With the good roots of this vow, the light of the Tathagata』s wisdom shines, and immeasurable asamkhya of sins will be eliminated. Furthermore, Manjushri, it is like when all the clouds and mists cover, and the sun has not yet risen, they will all obscure the entire world. When the sun slightly appears, all the darkness and obstacles of the world will be eliminated. In the same way, the accumulation of asamkhya great sins, until the sun of this sutra has not yet risen, all sentient beings are in the cycle of birth and death; when the sun of this sutra rises, the great darkness of asamkhya evil deeds accumulated, in the time of a finger snap, regarding the Tathagata』s constant and unchanging Tathagata-garbha, whether it is said in jest or in accordance with others, whether it is a Parajika offense or an Avici hell karma, asamkhya of sins will all be eliminated in an instant. Why? If one hears the name of Shakyamuni Tathagata, even if one has not generated the Bodhi mind, one is already a Bodhisattva. Why? Because of the Tathagata』s supreme vow, all the world is mine, those who have not been liberated, I should liberate them, and teach them with the right Dharma, so that they all awaken.』

。是故文殊師利！聞如來名者皆為菩薩，非但自能速除煩惱，亦復當得我所得身。文殊師利！如我偈說：

「『我已稱說道，　　憂悲毒刺拔，汝等應當作，　　如來之所說。』

「我說道者，說何等道？道有二種，謂聲聞道及菩薩道。彼聲聞道者，謂八聖道；菩薩道者，謂一切眾生皆有如來藏。我次第斷諸煩惱得佛性，不動快樂甚可愛樂，若不斷者恒輪轉生死。『我已稱說道，憂悲毒刺拔』，憂悲者謂煩惱義，拔刺者謂如來。我斷除無量煩惱，為大醫王，汝等當從我受，我當示汝如來之藏。『汝等應當作』者，隱覆說義。『如來之所說』者，此生欺誑汝欺誑汝。佛出世間如優曇缽華，得信猶如恒沙金粟，亦如盲龜值浮木孔，如是遇如來、應供、等正覺如來藏經，不以生死壽果欺誑汝等，自度一切有及一切煩惱病，是故言『如來之所說』。

「『精勤諸善法，　　折伏諸噁心，修福遲緩者，　　意樂著諸惡。』

「此偈我為聲聞說。又如來藏者極為難得，世間無有如是難得，譬類如來之藏，當疾觀察，如是如是意樂著諸惡者，比丘自性凈心，心習惡知識過，五垢為首，眾多煩惱前後圍繞。云何五垢為本，諸煩惱圍繞？所謂貪慾、瞋恚、睡眠、掉、疑

現代漢語譯本：所以，文殊師利！聽聞如來名號的人都將成為菩薩，不僅能夠迅速消除煩惱，還能獲得我所證得的佛身。文殊師利！就像我的偈頌所說：『我已經宣說了道，拔除了憂愁悲傷的毒刺，你們應當按照如來所說的去做。』我所說的道，是說的什麼道呢？道有兩種，即聲聞道和菩薩道。聲聞道指的是八聖道；菩薩道指的是一切眾生都具有如來藏。我次第斷除各種煩惱而證得佛性，那種不動搖的快樂非常令人喜愛，如果不斷除煩惱就會恒常在生死中輪迴。『我已經宣說了道，拔除了憂愁悲傷的毒刺』，憂愁悲傷指的是煩惱，拔刺指的是如來。我斷除了無量的煩惱，成為大醫王，你們應當跟隨我學習，我將向你們展示如來之藏。『你們應當去做』，這是隱晦地表達了其中的含義。『如來所說的』，是指此生不會欺騙你們。佛陀出現在世間就像優曇缽花一樣稀有，能夠產生信仰就像恒河沙中的金粟一樣稀少，又像盲龜遇到浮木孔一樣難得。如此遇到如來、應供、等正覺的如來藏經，不會用生死的壽命果報來欺騙你們，而是要讓你們自己度脫一切有和一切煩惱病，所以說『如來所說的』。『精勤修習各種善法，折服各種噁心，修福緩慢的人，心意會執著于各種惡行。』這首偈頌是我為聲聞弟子所說的。而且如來藏非常難以獲得，世間沒有像它這樣難以獲得的，可以比作如來之藏，應當迅速觀察。像這樣心意執著于各種惡行的人，比丘的自性清凈心，因為習慣了惡知識的過失，以五垢為首，眾多煩惱前後圍繞。什麼是五垢為根本，各種煩惱圍繞呢？就是貪慾、嗔恚、睡眠、掉舉、疑惑。

English version: Therefore, Manjushri! Those who hear the name of the Tathagata will all become Bodhisattvas. Not only can they quickly eliminate afflictions, but they will also attain the body that I have attained. Manjushri! As my verse says: 'I have already proclaimed the path, and pulled out the poisonous thorns of sorrow and grief. You should act according to what the Tathagata has said.' What path am I speaking of? There are two paths: the path of the Sravakas and the path of the Bodhisattvas. The path of the Sravakas refers to the Eightfold Noble Path; the path of the Bodhisattvas refers to the fact that all sentient beings possess the Tathagatagarbha. I have attained Buddhahood by gradually cutting off all afflictions. That unmoving joy is very delightful. If one does not cut off afflictions, one will constantly revolve in samsara. 'I have already proclaimed the path, and pulled out the poisonous thorns of sorrow and grief.' Sorrow and grief refer to afflictions, and pulling out the thorns refers to the Tathagata. I have cut off countless afflictions and become the great physician. You should learn from me, and I will show you the Tathagatagarbha. 'You should act' is an implicit way of expressing the meaning. 'What the Tathagata has said' means that this life will not deceive you. The appearance of a Buddha in the world is as rare as the Udumbara flower, and the arising of faith is as rare as gold dust in the Ganges River, or like a blind turtle encountering a hole in a floating log. To encounter the Tathagata, the Arhat, the Samyaksambuddha, and the Tathagatagarbha Sutra is not to deceive you with the fruits of life and death, but to enable you to liberate yourselves from all existence and all afflictions. Therefore, it is said, 'What the Tathagata has said.' 'Diligently cultivate all good dharmas, subdue all evil minds. Those who are slow in cultivating merit, their minds will cling to all evils.' This verse I spoke for the Sravakas. Moreover, the Tathagatagarbha is extremely difficult to obtain. There is nothing in the world as difficult to obtain as it. It can be compared to the Tathagatagarbha. One should quickly observe it. Those whose minds cling to all evils, the pure mind of a Bhikkhu, because of the habit of the faults of evil friends, with the five defilements as the head, are surrounded by many afflictions. What are the five defilements that are the root, and what are the afflictions that surround them? They are greed, hatred, sleep, restlessness, and doubt.

。此五垢壞心，欲凈除五垢本及諸煩惱者，當勤方便自性清凈心力，當勤方便及未謗修多羅未成一闡提，當勤方便修習自度。以是義故，說彼心無量客塵煩惱，應當疾疾拔其根本。

「『意法前行，　　意勝法生，　　意法凈信。若說若作，　　快樂自追，　　如影隨形。』

「我為聲聞乘說。此偈意者，謂如來藏義若自性清凈意，是如來藏勝一切法，一切法是如來藏，所作及凈信意法，斷一切煩惱故，見我界故。若自凈信有如來藏，然後若說若作，得成佛時若說若作，度一切世間如人見影，見如來藏亦復如是，是故說如影隨形。

「『意法前行，　　意勝意生，　　意法為惡。若說若作，　　眾苦自追，　　如輪隨跡。』

「(謂一轅兩輪，二牛牽之故輪隨跡。)

「此偈說煩惱義。意法惡者，為無量煩惱所覆造作諸惡，故名為惡。不知自性心如來藏，入無量煩惱義，如是躁濁不息故，若說若作，一切眾苦常隨不絕。如輪隨跡者，諸惡積聚生死輪迴，轉一切眾生於三惡趣中，如輪隨跡，是故說于福遲緩者心樂於惡法。

「複次，文殊師利！如知乳有酥故，方便鉆求，而不鉆水，以無酥故。如是文殊師利！眾生知有如來藏故，精勤持戒凈修梵行

現代漢語譯本：這五種污垢會損害心性，想要清除這五種污垢的根本以及各種煩惱的人，應當勤奮地運用自性清凈的心力，應當勤奮地運用方便法門，不誹謗佛法，不成為斷善根的一闡提，應當勤奮地修習自我解脫。因為這個緣故，說那顆心有無量的客塵煩惱，應當迅速地拔除它的根本。『意念是行為的先導，意念主導著一切法的產生，意念使人產生清凈的信心。無論是說話還是做事，快樂都會自然地追隨而來，就像影子跟隨形體一樣。』我為聲聞乘的人宣說這個偈頌。這個偈頌的意思是說，如來藏的含義，如果自性清凈的意念是如來藏，那麼它就勝過一切法，一切法都是如來藏所顯現的，所作所為以及清凈的信心，都能斷除一切煩惱，從而見到我的境界。如果自己清凈的信心中有如來藏，那麼無論是說話還是做事，在成佛的時候，無論是說話還是做事，都能度化一切世間眾生，就像人看到自己的影子一樣，見到如來藏也是如此，所以說如影隨形。『意念是行為的先導，意念主導著意念的產生，意念使人產生惡念。無論是說話還是做事，眾多的痛苦都會自然地追隨而來，就像車輪跟隨車轍一樣。』（意思是說，一根車轅連線兩個車輪，兩頭牛拉著車，所以車輪會跟隨車轍。）這個偈頌說的是煩惱的含義。意念邪惡的人，被無量的煩惱所覆蓋，造作各種惡行，所以稱為惡。不知道自性心就是如來藏，陷入無量的煩惱之中，像這樣躁動不安，所以無論是說話還是做事，一切痛苦都會常常跟隨，不會斷絕。就像車輪跟隨車轍一樣，各種惡行積聚，導致生死輪迴，使一切眾生在三惡道中輪轉，就像車輪跟隨車轍一樣，所以說對於福報遲緩的人，他們的心樂於惡法。再者，文殊師利！就像知道牛奶中有酥油，就想方設法地鉆取，而不會去鉆水，因為水中沒有酥油。同樣，文殊師利！眾生知道有如來藏的緣故，就精勤地持戒，清凈地修習梵行。

English version: These five defilements corrupt the mind. Those who wish to purify the root of these five defilements and all afflictions should diligently apply the power of the self-nature's pure mind. They should diligently use skillful means, not slander the sutras, and not become icchantikas (those who have cut off their roots of goodness). They should diligently practice self-liberation. For this reason, it is said that the mind has countless defilements of dust and afflictions, and one should quickly uproot them. 'Mind precedes all things, mind is the master of all things, and mind gives rise to pure faith. Whether one speaks or acts, happiness naturally follows, like a shadow following a form.' I speak this verse for those of the Sravaka vehicle. The meaning of this verse is that the meaning of the Tathagatagarbha, if the self-nature's pure mind is the Tathagatagarbha, then it surpasses all dharmas. All dharmas are manifested by the Tathagatagarbha. Actions and pure faith can cut off all afflictions, thus seeing my realm. If one has the Tathagatagarbha in one's own pure faith, then whether one speaks or acts, when one becomes a Buddha, whether one speaks or acts, one can liberate all sentient beings in the world. Just as a person sees their own shadow, seeing the Tathagatagarbha is also like this. Therefore, it is said that it is like a shadow following a form. 'Mind precedes all things, mind is the master of mind, and mind gives rise to evil. Whether one speaks or acts, numerous sufferings naturally follow, like a wheel following a track.' (This means that one axle connects two wheels, and two oxen pull the cart, so the wheel follows the track.) This verse speaks of the meaning of afflictions. Those whose minds are evil are covered by countless afflictions, creating various evil deeds, and therefore are called evil. Not knowing that the self-nature mind is the Tathagatagarbha, they fall into the meaning of countless afflictions. Being restless and turbulent like this, whether they speak or act, all sufferings constantly follow without ceasing. Like a wheel following a track, various evil deeds accumulate, causing the cycle of birth and death, turning all sentient beings in the three evil realms. Just like a wheel following a track, therefore it is said that those who are slow in merit, their minds delight in evil dharmas. Furthermore, Manjushri! Just as one knows that there is ghee in milk, one seeks to extract it by churning, and does not churn water, because there is no ghee in water. Likewise, Manjushri! Because sentient beings know that there is the Tathagatagarbha, they diligently uphold the precepts and purely practice the Brahma-faring.

。複次，文殊師利！如知山有金故，鑿山求金，而不鑿樹，以無金故。如是，文殊師利！眾生知有如來藏故，精勤持戒凈修梵行，言：『我必當得成佛道。』複次，文殊師利！若無如來藏者空修梵行，如窮劫鉆水終不得酥。」

文殊師利白佛言：「世尊！梵行有何義？何故如來舍五欲樂？」

央掘魔羅謂文殊師利言：「無量天人常知墮法，故離諸欲想。」

佛告央掘魔羅：「勿作是說。一切眾生有如來藏，一切男子皆為兄弟，一切女人皆為姊妹。」

央掘魔羅白佛言：「世尊！云何凈飯王、摩耶夫人，兄弟姊妹而作父母？」

佛告央掘魔羅：「是方便示現度脫眾生，若不如是則不能度。譬如大王有二千力士，二人方便現相折伏，以悅王心娛樂眾人，唯彼自知余無能覺。佛亦如是，示因父母現同人事，然後得度無量眾生，令出生死無邊大海，而彼眾生莫能知者。譬如伎兒于大眾中，種種變現以悅眾心。諸佛世尊亦復如是，種種變現以度眾生，而彼眾生莫能知者。譬如幻師于大眾中，自斷身份以悅眾人，而實于身無所傷損。諸佛世尊亦復如是，如彼幻師種種變現以度眾生

現代漢語譯本：再者，文殊師利！就像知道山裡有金子，所以開鑿山來尋找金子，而不去開鑿樹木，因為樹木里沒有金子。同樣，文殊師利！眾生知道有如來藏，所以精勤持戒，清凈地修行，說：『我必定能夠成就佛道。』再者，文殊師利！如果沒有如來藏，那麼修行就如同徒勞，就像用盡所有時間去鉆水，最終也得不到酥油一樣。文殊師利問佛說：『世尊！梵行有什麼意義？為什麼如來要捨棄五欲之樂？』央掘魔羅對文殊師利說：『無數的天人常常知道會墮落，所以遠離各種慾望。』佛告訴央掘魔羅：『不要這樣說。一切眾生都有如來藏，一切男子都是兄弟，一切女子都是姐妹。』央掘魔羅問佛說：『世尊！那麼凈飯王和摩耶夫人，怎麼會是兄弟姐妹卻成了父母呢？』佛告訴央掘魔羅：『這是爲了方便示現，度脫眾生，如果不是這樣就不能度化他們。比如大王有兩千個力士，其中兩個人方便地示現互相折服，以此來取悅大王，娛樂眾人，只有他們自己知道，其他人無法察覺。佛也是這樣，示現因父母而生，表現得和普通人一樣，然後才能度化無量眾生，讓他們脫離無邊的生死苦海，而那些眾生卻不能知道。比如藝人在大眾中，進行各種表演來取悅大眾。諸佛世尊也是這樣，進行各種變化來度化眾生，而那些眾生卻不能知道。比如魔術師在大眾中，自己切斷身體來取悅眾人，但實際上身體並沒有受到任何損傷。諸佛世尊也是這樣，像魔術師一樣進行各種變化來度化眾生。』

English version: Furthermore, Manjushri! Just as one knows there is gold in a mountain, so one digs into the mountain to seek gold, but does not dig into trees, because there is no gold in them. Likewise, Manjushri! Sentient beings, knowing there is the Tathagatagarbha, diligently uphold the precepts and purely cultivate Brahma-conduct, saying: 『I will surely attain Buddhahood.』 Furthermore, Manjushri! If there were no Tathagatagarbha, then cultivating Brahma-conduct would be in vain, like drilling water for countless eons and never obtaining ghee. Manjushri said to the Buddha: 『World Honored One! What is the meaning of Brahma-conduct? Why does the Tathagata abandon the pleasures of the five desires?』 Angulimala said to Manjushri: 『Countless devas and humans constantly know the law of falling, therefore they are detached from all desires.』 The Buddha said to Angulimala: 『Do not say that. All sentient beings have the Tathagatagarbha, all men are brothers, and all women are sisters.』 Angulimala said to the Buddha: 『World Honored One! How is it that King Suddhodana and Queen Maya, who are brothers and sisters, became parents?』 The Buddha said to Angulimala: 『This is a skillful means to demonstrate and liberate sentient beings. If it were not so, they could not be liberated. For example, a great king has two thousand strong men, and two of them skillfully demonstrate subduing each other, to please the king and entertain the crowd. Only they themselves know this, and no one else can perceive it. The Buddha is also like this, showing birth from parents, appearing like ordinary people, and then being able to liberate countless sentient beings, causing them to escape the boundless ocean of birth and death, while those sentient beings cannot know this. For example, a performer in a crowd performs various acts to please the minds of the people. The Buddhas, World Honored Ones, are also like this, performing various transformations to liberate sentient beings, while those sentient beings cannot know this. For example, a magician in a crowd cuts off his own body to please the people, but in reality, his body is not harmed. The Buddhas, World Honored Ones, are also like this, like that magician, performing various transformations to liberate sentient beings.』

。文殊師利！如來一切智知一切，觀察世間一切眾生，無始已來無非父母兄弟姊妹，升降無常迭為尊卑，如彼伎兒數數轉變，是故如來凈修梵行。

「複次，文殊師利！彼此自界共相娛樂，如何受樂？自余身份，云何不得，不成界報？當知是樂是大苦聚，女有佛藏男亦如是。云何一性而自染著？以一性故，是故如來凈修梵行，住于自地不退轉地得如來地。」

文殊師利白佛言：「世尊！何故如來，不以一切梵行建立優婆塞、優婆夷？何故世尊！說比丘、比丘尼、優婆塞、優婆夷正法因故，如堂四柱？而今優婆塞、優婆夷現有大惡，何故建立於正法律中？」

佛告文殊師利：「此異想名世俗想，如來視一切眾生如羅睺羅，常欲安立令住佛地無此階漸，佛想異此俗想，異此名非問論。」

文殊師利白佛言：「世尊！以一切眾生界是一界故，諸佛離殺生耶？」

佛言：「如是。世間殺生如人自殺，殺自界故。」

文殊師利白佛言：「世尊！何故視一切眾生如羅睺羅，而復教人調伏殺罰有自界諸惡像類者？」

佛告文殊師利：「善男子！莫作是說。如來如是視一切眾生如羅睺羅。譬如士夫常日再食，愛樂法故日唯一食則殺八萬戶蟲，如是者應名殺生，而非殺生不凈

現代漢語譯本：文殊師利啊！如來以一切智慧知曉一切，觀察世間一切眾生，從無始以來，沒有誰不是彼此的父母、兄弟姐妹。他們升降無常，輪流成為尊貴或卑賤，就像戲子一樣不斷變換角色。因此，如來清凈地修持梵行。再者，文殊師利啊！彼此在各自的界限內互相娛樂，如何能享受快樂呢？身體的其他部分，為什麼不能享受，而不能成為界限的報應呢？應當知道，這種快樂是巨大的痛苦聚集。女人有佛性，男人也是如此。為什麼執著于同一的本性呢？因為本性是同一的，所以如來清凈地修持梵行，安住于自己的境界，不退轉，最終證得如來果位。文殊師利問佛說：『世尊！為什麼如來不以一切梵行來建立優婆塞、優婆夷呢？為什麼世尊說比丘、比丘尼、優婆塞、優婆夷是正法的因，如同殿堂的四根柱子？而現在優婆塞、優婆夷中存在著很大的惡行，為什麼還要將他們建立在正法律中呢？』佛告訴文殊師利：『這種不同的想法是世俗的想法。如來看待一切眾生如同羅睺羅，總是希望安立他們，讓他們最終到達佛的境界，而不是讓他們經歷這些階梯。佛的想法與世俗的想法不同，這種不同不是可以用來討論的問題。』文殊師利問佛說：『世尊！因為一切眾生的界限都是同一的，所以諸佛才遠離殺生嗎？』佛說：『是的。世間殺生就像人自殺一樣，因為殺害的是自己的界限。』文殊師利問佛說：『世尊！既然看待一切眾生如同羅睺羅，為什麼又要教人調伏、懲罰那些屬於自己界限的惡行呢？』佛告訴文殊師利：『善男子！不要這樣說。如來是這樣看待一切眾生如同羅睺羅的。譬如一個人每天吃兩頓飯，因為喜愛佛法而每天只吃一頓飯，這樣就殺死了八萬戶蟲。這樣的人應該被稱為殺生嗎？這並非是不清凈的殺生。』

English version: Manjushri! The Tathagata, with all-knowing wisdom, knows everything and observes all sentient beings in the world. Since beginningless time, there has been no one who has not been each other's parents, brothers, or sisters. They rise and fall without constancy, alternating between being noble and lowly, like actors constantly changing roles. Therefore, the Tathagata practices pure conduct. Furthermore, Manjushri! How can beings enjoy pleasure when they entertain each other within their own boundaries? Why can't other parts of the body enjoy it, and why can't they become the retribution of boundaries? It should be known that this pleasure is a great accumulation of suffering. Women have the Buddha-nature, and so do men. Why be attached to the same nature? Because the nature is the same, the Tathagata practices pure conduct, dwells in his own realm, does not regress, and ultimately attains the Tathagata's state. Manjushri asked the Buddha, 'World Honored One! Why doesn't the Tathagata establish Upasakas and Upasikas through all pure conduct? Why does the World Honored One say that Bhikshus, Bhikshunis, Upasakas, and Upasikas are the cause of the Right Dharma, like the four pillars of a hall? Yet now there are great evils among Upasakas and Upasikas, why are they still established within the Right Law?' The Buddha told Manjushri, 'These different thoughts are worldly thoughts. The Tathagata views all sentient beings as Rahula, always wishing to establish them so that they ultimately reach the state of Buddhahood, not through these gradual steps. The Buddha's thoughts are different from worldly thoughts, and this difference is not a matter for discussion.' Manjushri asked the Buddha, 'World Honored One! Is it because the boundaries of all sentient beings are the same that all Buddhas abstain from killing?' The Buddha said, 'Yes. Killing in the world is like a person killing themselves, because they are killing their own boundary.' Manjushri asked the Buddha, 'World Honored One! Since you view all sentient beings as Rahula, why do you teach people to subdue and punish those evil actions that belong to their own boundaries?' The Buddha told Manjushri, 'Good man! Do not speak like that. The Tathagata views all sentient beings as Rahula in this way. For example, if a person usually eats two meals a day, but because they love the Dharma, they eat only one meal a day, they kill 80,000 households of insects. Should such a person be called a killer? This is not impure killing.'

。複次，文殊師利！無邊欲樂聖所背舍，聖人為害欲故自害，若如是者，聖人則有自害過惡，謂愛慾心盛至他所言：『我起欲心願見教誡令生慚愧，我存亡無在，則方便自害。』如是者為害自界耶？」

文殊師利白佛言：「不也。世尊！彼乃因是功德增積。」

佛告文殊師利：「如是。文殊師利！何故諸聖自害？以是煩惱毒蛇因故，而況他身？佛所說法，諸惡像類壞正法者，如自煩惱盛而教誡彼為作諸難，則為供養自界，如自求畢竟樂，棄捨欲樂衣食命樂，如自害身而調伏彼，是名善知如來之藏。」

文殊師利白佛言：「世尊！因如來藏故，諸佛不食肉耶？」

佛言：「如是。一切眾生無始生死生生輪轉，無非父母兄弟姊妹，猶如伎兒變易無常，自肉他肉則是一肉，是故諸佛悉不食肉。複次，文殊師利！一切眾生界我界即是一界，所宅之肉即是一肉，是故諸佛悉不食肉。」

文殊師利白佛言：「世尊！珂貝蠟蜜皮革繒綿，非自界肉耶？」

佛告文殊師利：「勿作是語。如來遠離一切世間，如來不食，若言習近世間物者，無有是處。若習近者是方便法，若物展轉來者則可習近，若物所出處不可習近，若展轉來離殺者手則可習近

「再者，文殊師利！無邊的慾望享樂是聖者所背棄的，聖人因為慾望會帶來危害而自我傷害。如果真是這樣，聖人就有了自我傷害的過錯，因為愛慾之心強烈，甚至對他人說：『我生起了慾望之心，希望得到教誨，使我感到慚愧。我無論生死都無所謂，以此來方便地自我傷害。』像這樣，算是傷害自己的界限嗎？」文殊師利對佛說：「不是的，世尊！他們反而因此積累了功德。」佛告訴文殊師利：「是這樣的，文殊師利！為什麼聖人要自我傷害呢？因為這是煩惱毒蛇的緣故，更何況是傷害他人呢？佛所說的法，那些破壞正法的惡人，就像自己煩惱熾盛時教誡他們，給他們製造困難，這其實是供養自己的界限。就像自己追求最終的快樂，捨棄慾望的快樂、衣食的快樂、生命的快樂，就像自我傷害身體來調伏他們，這才是真正瞭解如來藏的含義。」文殊師利對佛說：「世尊！因為如來藏的緣故，諸佛才不吃肉嗎？」佛說：「是的。一切眾生從無始生死以來，生生世世輪轉，沒有不是父母兄弟姐妹的，就像戲子變換角色一樣無常。自己的肉和他人的肉其實是一樣的，所以諸佛都不吃肉。再者，文殊師利！一切眾生界和我的界限其實是一樣的，所居住的肉身也是一樣的，所以諸佛都不吃肉。」文殊師利對佛說：「世尊！珂貝、蠟、蜜、皮革、絲綢、棉花，這些不是自己界限內的肉嗎？」佛告訴文殊師利：「不要這樣說。如來遠離一切世俗，如來不吃肉。如果說接近世俗之物，這是不可能的。如果接近，那也是方便之法。如果物品是輾轉而來的，就可以接近；如果物品的來源是不可接近的，如果輾轉而來，並且不是從殺生者手中得到的，就可以接近。」

Furthermore, Manjushri, boundless sensual pleasures are renounced by the saints. Saints harm themselves because of the harm caused by desires. If this were the case, saints would have the fault of self-harm, because their desire is so strong that they say to others, 'I have arisen with desire, I wish to receive instruction to feel shame. Whether I live or die is of no consequence, so I will conveniently harm myself.' Is this considered harming one's own boundary? Manjushri said to the Buddha, 'No, World Honored One! They are actually accumulating merit because of this.' The Buddha told Manjushri, 'It is so, Manjushri! Why do saints harm themselves? It is because of the poisonous snake of afflictions, let alone harming others. The Dharma spoken by the Buddha, those evil beings who destroy the true Dharma, are like when one's own afflictions are strong, and one instructs them, creating difficulties for them. This is actually offering to one's own boundary. Just as one seeks ultimate happiness, abandoning the pleasures of desire, food, clothing, and life, it is like harming one's own body to tame them. This is called truly understanding the Tathagata's womb.' Manjushri said to the Buddha, 'World Honored One! Is it because of the Tathagata's womb that all Buddhas do not eat meat?' The Buddha said, 'Yes. All sentient beings, from beginningless birth and death, revolve through countless lives, and there is none who has not been a parent, sibling, or relative. Like actors changing roles, it is impermanent. One's own flesh and the flesh of others are actually the same, therefore all Buddhas do not eat meat. Furthermore, Manjushri, the realm of all sentient beings and my realm are actually the same, and the flesh that is inhabited is also the same, therefore all Buddhas do not eat meat.' Manjushri said to the Buddha, 'World Honored One! Are cowries, wax, honey, leather, silk, and cotton not flesh within one's own boundary?' The Buddha told Manjushri, 'Do not speak like that. The Tathagata is far removed from all worldly things. The Tathagata does not eat meat. If it is said that one is close to worldly things, that is not possible. If one is close, it is a skillful means. If an object is obtained through a chain of transfers, then it can be approached. If the source of an object is not approachable, if it is obtained through a chain of transfers and not from the hands of a killer, then it can be approached.'

文殊師利白佛言：「今此城中有一皮師能作革屣，有人買施，是展轉來，佛當受不？複次，世尊！若自死牛，牛主從旃陀羅取皮，持付皮師使作革屣，施持戒人，此展轉來可習近不？」

佛告文殊師利：「若自死牛，牛主持皮用作革屣，施持戒人，為應受不？若不受者是比丘法，若受者非悲，然不破戒。」

文殊師利白佛言：「世尊！亦不得用不凈水熟食，比丘不應受，若如是者如是現。」

佛告文殊師利：「此名世間想。若有優婆塞者，以凈水作食而不得作用；若無優婆塞者，諸佛其如之何？陸蟲水蟲虛空亦蟲，若如是者于凈宗為惡，世間云何得修凈宗？此名非問論。」

文殊師利白佛言：「世尊！世間久來亦自立不食肉。」

佛告文殊師利：「若世間有隨順佛語者，當知皆是佛語。」

文殊師利白佛言：「世尊！世間亦說有解脫，然彼解脫非解脫，唯佛法是解脫；亦有出家而非出家，唯有佛法是出家。世尊！世間亦說我不食肉，彼等無我亦無不食肉，唯世尊法中，有我決定不食肉。」

佛告文殊師利：「汝欲聞世間建立外道因不？當爲汝說。」

文殊師利白佛言：「唯然世尊！愿樂欲聞

現代漢語譯本：文殊師利菩薩對佛說：『現在這個城裡有個皮革匠人能製作皮鞋，有人買來佈施，這樣輾轉而來，佛陀您應當接受嗎？再者，世尊！如果是自然死去的牛，牛的主人從旃陀羅那裡取來牛皮，交給皮革匠人制作成皮鞋，佈施給持戒的人，這樣輾轉而來可以接受嗎？』佛陀告訴文殊師利菩薩：『如果是自然死去的牛，牛的主人拿著牛皮用來製作皮鞋，佈施給持戒的人，應該接受嗎？如果不接受，這是比丘的戒律，如果接受，雖然不是慈悲的行為，但也不算破戒。』文殊師利菩薩對佛說：『世尊！也不能用不乾淨的水煮食物，比丘不應該接受，如果這樣的話，就應該這樣顯現。』佛陀告訴文殊師利菩薩：『這叫做世俗的想法。如果有在家信徒，用乾淨的水做食物卻不能使用；如果沒有在家信徒，諸佛又該如何呢？陸地上的蟲子、水裡的蟲子、空中的蟲子也都是蟲子，如果這樣的話，對於清凈的宗旨來說就是惡，世間又如何能夠修習清凈的宗旨呢？這不算是提問。』文殊師利菩薩對佛說：『世尊！世間很久以來也有自己立下不吃肉的規矩。』佛陀告訴文殊師利菩薩：『如果世間有人隨順佛陀的教誨，應當知道這都是佛陀的教誨。』文殊師利菩薩對佛說：『世尊！世間也說有解脫，然而他們的解脫不是真正的解脫，只有佛法才是真正的解脫；也有出家，但不是真正的出家，只有佛法才是真正的出家。世尊！世間也說我不吃肉，他們沒有真正的我，也沒有真正的不吃肉，只有世尊的佛法中，有我決定不吃肉。』佛陀告訴文殊師利菩薩：『你想聽聽世間建立外道的原因嗎？我應當為你解說。』文殊師利菩薩對佛說：『是的，世尊！我非常樂意聽聞。』

English version: Manjushri Bodhisattva said to the Buddha, 'Now, in this city, there is a leather craftsman who can make leather shoes. If someone buys them and offers them as alms, and they are passed on in this way, should the Buddha accept them? Furthermore, World Honored One! If it is a naturally deceased cow, and the owner takes the hide from a Chandala, gives it to a leather craftsman to make leather shoes, and then offers them to a person who upholds the precepts, is it acceptable to receive them in this way?' The Buddha told Manjushri, 'If it is a naturally deceased cow, and the owner uses the hide to make leather shoes and offers them to a person who upholds the precepts, should they be accepted? If they are not accepted, that is the precept of a Bhikkhu. If they are accepted, it is not an act of compassion, but it is not breaking the precepts.' Manjushri said to the Buddha, 'World Honored One! One should also not use unclean water to cook food, and a Bhikkhu should not accept it. If it is like this, then it should be manifested like this.' The Buddha told Manjushri, 'This is called a worldly thought. If there are lay followers, they use clean water to make food but cannot use it; if there are no lay followers, what should the Buddhas do? Land insects, water insects, and air insects are all insects. If it is like this, it is evil for the pure principle. How can the world cultivate the pure principle? This is not a valid question.' Manjushri said to the Buddha, 'World Honored One! The world has long established its own rules of not eating meat.' The Buddha told Manjushri, 'If there are people in the world who follow the Buddha's teachings, know that these are all the Buddha's teachings.' Manjushri said to the Buddha, 'World Honored One! The world also speaks of liberation, but their liberation is not true liberation. Only the Buddha's Dharma is true liberation. There is also renunciation, but it is not true renunciation. Only the Buddha's Dharma is true renunciation. World Honored One! The world also says, 'I do not eat meat,' but they have no true 'I' and no true 'not eating meat.' Only in the World Honored One's Dharma is there a definite 'I do not eat meat.' The Buddha told Manjushri, 'Do you want to hear the reasons why the world establishes external paths? I should explain it to you.' Manjushri said to the Buddha, 'Yes, World Honored One! I am very eager to hear.'

佛告文殊師利：「乃往過去無量阿僧祇劫時世有佛，名拘孫陀跋陀羅，出興於世在此城中。時彼世界無諸沙礫，無外道名唯一大乘，彼諸眾生一向快樂。爾時，如來久住於世乃般涅槃，般涅槃后正法久住，法欲滅時持戒者減，非法者增。有一阿蘭若比丘名曰佛慧，有一善人施無價衣，比丘愍彼即為受之。比丘受已示諸獵師，諸獵師眾見此好衣生劫盜心，即于其夜將是比丘至深山中，壞身裸形懸手系樹。爾時，其夜有采花婆羅門，至阿蘭若處，見虎恐怖向山馳走，見彼比丘壞身裸形懸手系樹，見已驚歎：『嗚呼沙門！先著袈裟而今裸形，必知袈裟非解脫因，自懸苦行是真學道。』彼人豈當舍離善法，當知分明是解脫道因，壞正法故即舍衣拔髮作裸形沙門，裸形沙門從是而起。爾時，比丘自得解縛已，即取樹皮赤石涂染以自障蔽，結草作拂用拂蚊蟲。更有采花婆羅門見已念言：『是比丘舍先好衣，著如是衣、捉如是拂。彼人豈當舍離善法，當知分明是解脫道。』即學彼法，出家婆羅門從是而起。時彼比丘暮入水浴，因洗頭瘡，即取水衣以覆瘡上，取牧牛人所棄弊衣以自覆身。時，有樵者見已念言：『是比丘先著袈裟而今悉舍，必知袈裟非解脫因，故被髮弊衣日夜三浴修習苦行

佛陀告訴文殊師利：『在過去無量阿僧祇劫時，世上有一尊佛，名為拘孫陀跋陀羅，他出現在這個城市中。當時的世界沒有沙礫，沒有外道的名號，只有大乘佛法，那裡的眾生都非常快樂。那時，如來在世很久之後才涅槃，涅槃后正法也持續了很久，當佛法要衰落時，持戒的人減少，不守法的人增多。當時，有一位住在蘭若的僧人，名叫佛慧，有一位善人施捨了一件無價的衣服，僧人憐憫他，就接受了。僧人接受后，把衣服展示給獵人們看，獵人們看到這件好衣服，就起了搶劫的心，當晚就把僧人帶到深山裡，毀壞他的身體，剝光他的衣服，把他懸掛在樹上。當時，那天晚上有一個採花的婆羅門，來到蘭若的地方，看到老虎很害怕，就向山上跑去，看到那個僧人身體被毀壞，赤身裸體地懸掛在樹上，看到后驚歎道：『唉，沙門！以前穿著袈裟，現在卻赤身裸體，一定是知道袈裟不是解脫的原因，自己懸掛受苦才是真正的學道。』那個人怎麼會捨棄善法呢？應當知道這分明是解脫的道路，因為破壞正法，就捨棄衣服，拔掉頭髮，做了裸形沙門，裸形沙門就是從那時開始出現的。當時，僧人自己解脫了束縛后，就取樹皮和紅色的石頭塗抹在身上遮蔽身體，用草結成拂塵用來驅趕蚊蟲。又有一個採花的婆羅門看到後心想：『這個僧人捨棄了以前的好衣服，穿上這樣的衣服，拿著這樣的拂塵。那個人怎麼會捨棄善法呢？應當知道這分明是解脫的道路。』就學習他的方法，出家的婆羅門就是從那時開始出現的。當時，那個僧人傍晚入水洗澡，因為洗頭上的瘡，就取水衣蓋在瘡上，又取牧牛人丟棄的破舊衣服遮蓋身體。當時，有一個樵夫看到後心想：『這個僧人以前穿著袈裟，現在都捨棄了，一定是知道袈裟不是解脫的原因，所以披散著頭髮，穿著破舊的衣服，日夜三次洗澡，修習苦行』

The Buddha told Manjushri: 'In the immeasurable asamkhya kalpas of the past, there was a Buddha named Kusundha Bhadra who appeared in this city. At that time, the world had no gravel, no names of heretics, only the Mahayana Dharma, and the beings there were all very happy. At that time, the Tathagata lived in the world for a long time before entering Nirvana. After Nirvana, the Dharma lasted for a long time. When the Dharma was about to decline, those who upheld the precepts decreased, and those who did not follow the law increased. At that time, there was a monk living in a forest hermitage named Buddha Wisdom. A good person gave him a priceless robe, and the monk, out of compassion, accepted it. After accepting it, the monk showed the robe to the hunters. The hunters, seeing this beautiful robe, developed a desire to rob it. That night, they took the monk to a deep mountain, destroyed his body, stripped him naked, and hung him on a tree. At that time, that night, a flower-picking Brahmin came to the hermitage. Seeing a tiger, he was frightened and ran towards the mountain. He saw the monk with his body destroyed, naked, and hanging from a tree. Upon seeing this, he exclaimed: 『Oh, Shramana! You used to wear a kasaya, but now you are naked. You must know that the kasaya is not the cause of liberation. Hanging yourself in suffering is the true path of learning.』 How could that person abandon the good Dharma? It should be known that this is clearly the path to liberation. Because he destroyed the true Dharma, he abandoned his clothes, pulled out his hair, and became a naked Shramana. The naked Shramanas originated from that time. At that time, the monk, having freed himself from his bonds, took tree bark and red stones to paint on his body to cover himself. He made a whisk from grass to drive away mosquitoes. Another flower-picking Brahmin saw this and thought: 『This monk has abandoned his previous fine clothes and now wears such clothes and holds such a whisk. How could that person abandon the good Dharma? It should be known that this is clearly the path to liberation.』 He then learned his method. The Brahmin who left home originated from that time. At that time, the monk entered the water to bathe in the evening. Because he was washing a sore on his head, he took a water cloth to cover the sore. He also took the discarded old clothes of a cowherd to cover his body. At that time, a woodcutter saw this and thought: 『This monk used to wear a kasaya, but now he has abandoned it. He must know that the kasaya is not the cause of liberation. Therefore, he lets his hair down, wears old clothes, and bathes three times a day and night, practicing asceticism.』

。彼人豈當舍離善法，當知分明是解脫道。』即學彼法，苦行婆羅門從是而起。比丘浴已身體多瘡蠅蜂唼食，即以白灰處處涂瘡，以水衣覆身。時，有見者謂言是道。即學彼法，灰涂婆羅門從是而起。時彼比丘然火炙瘡，瘡轉苦痛不能堪忍，投巖自害。時，有見者作是念言：『是比丘先著好衣今乃如是。彼人豈當舍離善法，當知投巖是解脫道。』投巖事火從是而起。如是九十六種，皆因是比丘種種形類，起諸妄想各自生見。譬如有國一一相視而起粗想，粗想生已各各相殺，九十六種道各生異想，亦復如是。猶如鹿渴于炎水想追逐乏死。正法滅時，因彼比丘非法法想亦復如是。如是文殊師利！世間一切所作之上，尸羅威儀種種所作，一切悉是如來化現，法滅盡時如是事生，若如是者正法則滅。如是，文殊師利！于真實我世間如是，如是邪見諸異妄想，謂解脫如是，謂我如是出世間者，亦不知如來隱覆之教，謂言無我是佛所說，彼隨說思量如外道因起。彼諸世間隨順愚癡，出世間者亦復迷失隱覆說智。是故如來說一乘中道離於二邊，我真實、佛真實、法真實、僧真實，是故說中道名摩訶衍。」

爾時，央掘魔羅白佛言：「世尊！眾生不知中道，妄想說余中道

{ "translations": [ "『那個人怎麼能捨棄善法呢？應當明白，這才是解脫之道。』於是就學習那種方法，苦行婆羅門就是從這裡興起的。比丘洗浴后，身體上有很多瘡，蒼蠅和蜜蜂叮咬，就用白灰到處塗抹瘡口，用濕衣服遮蓋身體。當時，有看見的人說這是道。於是就學習那種方法，灰涂婆羅門就是從這裡興起的。當時，那個比丘點火燒灼瘡口，瘡口更加痛苦，不能忍受，就跳崖自殺了。當時，有看見的人這樣想：『這個比丘先前穿著好衣服，現在卻變成這樣。那個人怎麼能捨棄善法呢？應當明白，跳崖才是解脫之道。』跳崖和事火的修行方式就是從這裡興起的。像這樣九十六種外道，都是因為這個比丘的種種形態，產生了各種妄想，各自產生了不同的見解。譬如一個國家，人們互相看著對方而產生粗暴的想法，粗暴的想法產生后就互相殘殺，九十六種外道各自產生不同的想法，也是這樣。就像鹿口渴時把熱氣當成水而追逐，最終力竭而死。正法滅亡時，因為那個比丘的非法想法，也會是這樣。像這樣，文殊師利！世間一切所作所為，戒律威儀種種行為，一切都是如來化現的，當佛法滅盡時，就會發生這樣的事情，如果這樣，正法就會滅亡。像這樣，文殊師利！對於真實的『我』，世間就是這樣，這樣邪惡的見解和各種妄想，認為解脫是這樣，認為『我』是這樣，那些出世間的人，也不知道如來隱藏的教誨，說『無我』是佛所說的，他們隨著這種說法思考，就像外道一樣產生邪見。那些世間的人順從愚癡，出世間的人也迷失了隱藏的智慧。所以如來說一乘中道，遠離兩種極端，『我』是真實的，佛是真實的，法是真實的，僧是真實的，所以說中道名為摩訶衍。」 , "當時，央掘魔羅對佛說：『世尊！眾生不知道中道，妄想地說其他是中道。』" ], "english_translations": [ "'How can that person abandon the good law? It should be clearly understood that this is the path to liberation.' Thus, they learned that method, and the ascetic Brahmins arose from this. After the monk bathed, his body was covered with sores, and flies and bees were biting him. He then smeared white ash all over his sores and covered his body with wet clothes. At that time, some who saw him said that this was the path. Thus, they learned that method, and the ash-smearing Brahmins arose from this. At that time, the monk burned his sores with fire, and the sores became more painful and unbearable, so he jumped off a cliff and killed himself. At that time, some who saw him thought: 'This monk used to wear fine clothes, but now he is like this. How can that person abandon the good law? It should be understood that jumping off a cliff is the path to liberation.' The practices of jumping off cliffs and worshipping fire arose from this. Like this, the ninety-six kinds of heretics all arose because of the various forms of this monk, giving rise to various delusions and each forming their own views. For example, in a country, people look at each other and develop crude thoughts, and after crude thoughts arise, they kill each other. The ninety-six kinds of heretics each have different thoughts, and it is the same. Just like a deer, thirsty, mistakes the heat haze for water and chases after it until it dies of exhaustion. When the true Dharma is destroyed, because of that monk's unlawful thoughts, it will be the same. Like this, Manjushri! All the actions in the world, the precepts, the demeanor, and all kinds of behaviors, are all manifestations of the Tathagata. When the Dharma is about to be destroyed, such things will happen. If this is the case, the true Dharma will be destroyed. Like this, Manjushri! Regarding the true 'self', the world is like this, with such evil views and various delusions, thinking that liberation is like this, thinking that 'self' is like this. Those who are beyond the world also do not know the hidden teachings of the Tathagata, saying that 'no-self' is what the Buddha said. They follow this saying and think like heretics, giving rise to wrong views. Those in the world follow ignorance, and those beyond the world also lose the hidden wisdom. Therefore, the Tathagata speaks of the Middle Way of the One Vehicle, which is far from the two extremes. 'Self' is real, Buddha is real, Dharma is real, Sangha is real, therefore the Middle Way is called Mahayana.", "At that time, Angulimala said to the Buddha: 'World Honored One! Sentient beings do not know the Middle Way, and they falsely say that other things are the Middle Way.'" ] }

佛告央掘魔羅：「少有眾生聞此經信，未來眾生多謗此經。」

央掘魔羅白佛言：「世尊！唯愿為說，何方幾所眾生誹謗此經？幾一闡提，何方有能廣為眾生安慰說者？唯愿如來哀愍為說。」

佛告央掘魔羅：「未來世中，中國當有九十八百千億眾生謗毀此經，七十億眾生作一闡提；東方九十八千億眾生謗毀此經，六十億眾生作一闡提；西方九十八百億眾生謗毀此經，五十億眾生作一闡提；南方九十八億眾生謗毀此經，四十億眾生作一闡提。罽賓國中有我余法，婆樓迦車國餘名不滅，頻陀山國亦復如是。罽賓比丘半半行摩訶衍，半半樂摩訶衍說摩訶衍。南方當有行堅固道、行如來行，離八大事，說如來常恒不變如來之藏，菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，行堅固道任荷我法。」

爾時，文殊師利白佛言：「世尊！奇哉佛法，當住南方。」

佛告文殊師利：「如是如是，我法當住南方少時。如汝等苦行菩薩摩訶薩不惜身命，安慰一切眾生故，說如來常恒不變如來之藏，如一切諸佛，悉皆不樂至此世界荷負三千大千世界無量眾生，而我獨能於此度脫。我菩薩摩訶薩正法欲滅餘八十年，爾時，不樂任持正法，亦復如是

現代漢語譯本：佛陀告訴央掘魔羅：『很少有眾生聽聞此經後會相信，未來的眾生大多會誹謗此經。』央掘魔羅對佛說：『世尊！請您為我們解說，哪些地方有多少眾生會誹謗此經？有多少會成為一闡提？哪些地方有人能廣為眾生安慰說法？請如來慈悲為我們解說。』佛陀告訴央掘魔羅：『未來世中，中國將有九十八百千億眾生誹謗此經，七十億眾生會成為一闡提；東方有九十八千億眾生誹謗此經，六十億眾生會成為一闡提；西方有九十八百億眾生誹謗此經，五十億眾生會成為一闡提；南方有九十八億眾生誹謗此經，四十億眾生會成為一闡提。罽賓國中有我遺留的佛法，婆樓迦車國遺留的名號不會滅絕，頻陀山國也是如此。罽賓的比丘一半修行大乘佛法，一半喜歡大乘佛法並宣說大乘佛法。南方將有修行堅固道、修行如來行的人，他們會遠離八種重大事件，宣說如來常恒不變的如來藏，菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，他們修行堅固道，承擔我的佛法。』當時，文殊師利對佛說：『世尊！佛法真是奇妙，將要住在南方。』佛陀告訴文殊師利：『是這樣的，我的佛法將會在南方住留一段時間。就像你們這些苦行菩薩摩訶薩不惜身命，爲了安慰一切眾生，宣說如來常恒不變的如來藏一樣，就像一切諸佛都不願意來到這個世界承擔三千大千世界無量眾生的重擔，而我卻能在這裡度脫他們。我的菩薩摩訶薩正法將要滅亡的最後八十年，那時，不樂意承擔正法的人，也會是這樣。』

English version: The Buddha told Angulimala, 'Few beings will believe this sutra upon hearing it; in the future, many beings will slander this sutra.' Angulimala said to the Buddha, 'World Honored One! Please explain, in which places and how many beings will slander this sutra? How many will become icchantikas? In which places will there be those who can widely comfort and teach beings? Please, Tathagata, have compassion and explain this to us.' The Buddha told Angulimala, 'In the future world, in China, there will be ninety-eight hundred thousand billion beings who slander this sutra, and seventy billion beings will become icchantikas; in the East, there will be ninety-eight thousand billion beings who slander this sutra, and sixty billion beings will become icchantikas; in the West, there will be ninety-eight hundred billion beings who slander this sutra, and fifty billion beings will become icchantikas; in the South, there will be ninety-eight billion beings who slander this sutra, and forty billion beings will become icchantikas. In the country of Kasmira, there will be my remaining Dharma; in the country of Varukaccha, the remaining name will not perish; and the country of Pindara is also like this. In Kasmira, half of the monks practice Mahayana, and half like Mahayana and preach Mahayana. In the South, there will be those who practice the steadfast path, who practice the Tathagata's practice, who are apart from the eight great matters, who preach the Tathagata's constant and unchanging Tathagatagarbha; Bodhisattva Mahasattvas, monks, nuns, upasakas, and upasikas, they practice the steadfast path and bear my Dharma.' At that time, Manjushri said to the Buddha, 'World Honored One! How wonderful is the Buddha Dharma, it will dwell in the South.' The Buddha told Manjushri, 'It is so, it is so, my Dharma will dwell in the South for a short time. Like you, the ascetic Bodhisattva Mahasattvas, who do not spare your lives, for the sake of comforting all beings, preach the Tathagata's constant and unchanging Tathagatagarbha, just as all Buddhas are unwilling to come to this world to bear the burden of countless beings in the three thousand great thousand worlds, but I alone am able to liberate them here. In the last eighty years before my Bodhisattva Mahasattva's true Dharma is about to perish, at that time, those who are unwilling to uphold the true Dharma will also be like this.'

。如汝等文殊師利！正法欲滅餘八十年，當於爾時，任荷正法，一切閻浮提及諸洲間不惜身命，演說如來常恒不變如來之藏，彼時眾生或信或不信。彼諸菩薩作是念言：『若斷截我身作種種分，我當由此得常住身。』如汝文殊師利等無量菩薩摩訶薩，于彼南方任荷正法，第一最難，是故我常讚歎南方最後說法。由彼菩薩威德力故，一切閻浮提及諸洲間，彼諸眾生聞名迴向，或因慚愧或因恐怖故。譬如有王聞余王法而自治國，罽賓國及伽樓迦車城，慚愧恐怖故，說摩訶衍秘密之藏，亦復如是，然不說如來常恒不變如來之藏。文殊師利！譬如放火草中，唯燒中間不燒邊際。我初生地堅固道滅，余法住于南方邊際，諸菩薩于彼任荷正法，亦復如是，當知彼中則有如來。」

爾時，釋提桓因與三十三天諸眷屬俱，稽首佛足興大供養已，白佛言：「世尊！我等當共護持此經，愿見付授，唯愿哀愍一切眾生說此經名。」

佛告天帝釋言：「憍尸迦！此經名為『央掘魔羅』，如是受持。憍尸迦！此經難得如優曇缽華。」

時帝釋長子名阿毗漫柔，頂禮佛足白佛言：「世尊！如我父王與阿修羅戰時，告馭者言：『汝當莊嚴伏阿修羅車。』馭者白王：『愿勿憂慮

"現代漢語譯本：文殊師利，你們要知道，正法將要衰滅的最後八十年，在那時，應當承擔起弘揚正法的責任，在整個閻浮提以及各個洲之間，不惜生命，宣說如來常恒不變的如來藏。那時，眾生或許相信，或許不相信。那些菩薩會這樣想：『即使把我身體切成種種碎塊，我也要由此獲得常住之身。』就像你們文殊師利等無量菩薩摩訶薩，在那南方承擔起弘揚正法的責任，這是第一最難的，所以我常常讚歎南方最後說法。由於那些菩薩的威德力量，整個閻浮提以及各個洲之間，那些眾生聽到他們的名號就會迴心向善，或許是因為慚愧，或許是因為恐懼的緣故。譬如有一個國王，聽到其他國王的治國方法，就用來治理自己的國家。罽賓國和伽樓迦車城，因為慚愧和恐懼的緣故，宣說大乘的秘密法藏，也是這樣，然而他們不說如來常恒不變的如來藏。文殊師利，譬如在草叢中放火，只燒中間，不燒邊緣。我最初證悟的堅固之道已經衰滅，其餘的佛法住在南方的邊緣，那些菩薩在那裡承擔起弘揚正法的責任，也是這樣，應當知道那裡就有如來。」 , "當時，釋提桓因與三十三天的眷屬一起，頂禮佛足，進行了盛大的供養之後，對佛說：「世尊，我們應當共同護持這部經典，希望您能將此經付囑給我們，懇請您慈悲憐憫一切眾生，說出這部經典的名字。」", "佛告訴天帝釋說：「憍尸迦，這部經典名為『央掘魔羅』，應當這樣受持。憍尸迦，這部經典難以獲得，就像優曇缽花一樣。」", "當時，帝釋的長子名叫阿毗漫柔，頂禮佛足，對佛說：「世尊，就像我的父王與阿修羅作戰時，告訴馭者說：『你應當裝飾好用來降伏阿修羅的戰車。』馭者對國王說：『請您不要憂慮。』" "English version: Manjushri, you should know that in the last eighty years before the Dharma is about to perish, at that time, one should take on the responsibility of propagating the Dharma. Throughout Jambudvipa and the various continents, one should not spare one's life to proclaim the Tathagata's ever-abiding and unchanging Tathagatagarbha. At that time, sentient beings may or may not believe. Those Bodhisattvas will think: 'Even if my body is cut into various pieces, I will thereby attain an abiding body.' Just like you, Manjushri, and countless other Bodhisattva-Mahasattvas, who take on the responsibility of propagating the Dharma in the South, this is the most difficult task. Therefore, I often praise the final Dharma teaching in the South. Because of the majestic power of those Bodhisattvas, throughout Jambudvipa and the various continents, those sentient beings who hear their names will turn towards goodness, perhaps out of shame, or perhaps out of fear. For example, a king who hears of other kings' methods of governing their countries will use them to govern his own. The countries of Kasmira and Garaura, out of shame and fear, proclaim the secret treasury of the Mahayana, and it is the same, yet they do not speak of the Tathagata's ever-abiding and unchanging Tathagatagarbha. Manjushri, it is like setting fire to a field of grass, which only burns the middle and not the edges. The solid path of my initial enlightenment has already declined, and the remaining Dharma resides on the southern edge. The Bodhisattvas who take on the responsibility of propagating the Dharma there are the same. You should know that the Tathagata is there.", "At that time, Shakra, Lord of the Devas, together with his retinue from the Thirty-three Heavens, bowed at the Buddha's feet, made great offerings, and then said to the Buddha: 'World Honored One, we should jointly protect this sutra. We hope that you will entrust this sutra to us. We beseech you to have compassion for all sentient beings and tell us the name of this sutra.'", "The Buddha said to Shakra, Lord of the Devas: 'Kaushika, this sutra is named 'Angulimala'. You should uphold it in this way. Kaushika, this sutra is as difficult to obtain as the Udumbara flower.'", "At that time, the eldest son of Shakra, named Abhimanru, bowed at the Buddha's feet and said to the Buddha: 'World Honored One, just as when my father, the king, was fighting with the Asuras, he told the charioteer: 'You should prepare the chariot to subdue the Asuras.' The charioteer said to the king: 'Please do not worry.'"

。我要先死然後及王，今當畢命堅意決戰，餘人亦當捨身盡力。』如是，世尊！于未來世正法欲滅八十年時，菩薩摩訶薩說如來常恒不變如來之藏。復作是念：『我說法時多有眾生不能堪忍，我當不說。』爾時，莫令諸善男子聞彼諸難生退轉心，當知善馭莊嚴法乘如如來藏，如來常恒寂靜不變廣宣世間，彼善男子說如來常恒不變如來之藏。我于爾時，當作比丘棄捨身命而為作護。」爾時，眾多帝釋子，若男若女及余諸天，頂禮佛足而發誓言：「我當作比丘、比丘尼、優婆塞、優婆夷，棄捨身命而為作護。」

時佛嘆言：「善哉善哉！善男子！汝等皆是求正法者，我亦當為諸樂法者而作覆護，我亦常當於彼前行如善馭者，汝等常當堅固知恩，于如來常處、恒處、寂靜處、不變易處如來藏處，當廣宣說。」

爾時，波斯匿王具四種兵告諸大臣言：「今有人像羅剎殺害多人一千少一，以指為鬘以血涂身，勇健驍捷縱暴此境，今去此城減四十牛鳴，或能害我及諸臣子以充其數，今當共行剪除殺鬼。今此城中一切男女欲求取者悉不敢出，一切鳥獸聞其惡名亦所不至

『我寧願先死，然後才輪到國王，現在我應當拚死一戰，下定決心戰鬥，其餘的人也應當捨身盡力。』像這樣，世尊！在未來世正法將要滅亡的八十年時，菩薩摩訶薩會宣說如來常恒不變的如來藏。他們又會這樣想：『我說法時，會有很多眾生不能忍受，我應當不說。』那時，爲了不讓那些善男子聽到這些困難而產生退轉之心，應當知道善於駕馭莊嚴的法乘，就像如來藏一樣，如來常恒寂靜不變，在世間廣為宣說，那些善男子會宣說如來常恒不變的如來藏。我那時，會作為比丘，捨棄身命來為他們作守護。」當時，許多帝釋子，無論是男是女，以及其他諸天，都頂禮佛足，發誓說：「我將作為比丘、比丘尼、優婆塞、優婆夷，捨棄身命來為他們作守護。」當時，佛陀讚歎說：「好啊，好啊！善男子！你們都是追求正法的人，我也應當為那些樂於聽聞佛法的人作覆護，我也常常應當在他們前面引導，就像善於駕馭的人一樣，你們應當常常堅定地知恩，對於如來常住之處、恒常之處、寂靜之處、不變易之處，也就是如來藏之處，應當廣為宣說。」當時，波斯匿王帶著四種軍隊告訴各位大臣說：「現在有一個像羅剎一樣的人，殺害了一千人少一個，用手指做成花鬘，用血塗滿全身，勇猛矯健，在這個地方橫行霸道，現在距離這個城市不到四十牛鳴的距離，或許會殺害我和各位臣子來湊足人數，現在應當一起去剪除這個殺人鬼。現在這個城市裡所有想出去的男女都不敢出門，一切鳥獸聽到他的惡名也不敢靠近。」

'I would rather die first, and then it's the king's turn. Now I should fight to the death, determined to battle. The rest of the people should also give up their lives and do their best.' In this way, World Honored One! In the future world, when the true Dharma is about to perish in eighty years, Bodhisattva Mahasattvas will proclaim the Tathagata's constant and unchanging Tathagata-garbha. They will also think: 'When I preach the Dharma, many sentient beings will not be able to endure it, I should not speak.' At that time, in order not to let those good men hear these difficulties and develop a retreating mind, they should know how to skillfully drive the adorned Dharma vehicle, just like the Tathagata-garbha, the Tathagata is constant, tranquil, and unchanging, widely proclaimed in the world. Those good men will proclaim the Tathagata's constant and unchanging Tathagata-garbha. At that time, I will, as a monk, give up my life to protect them.」 At that time, many sons of Indra, both male and female, and other gods, bowed at the Buddha's feet and vowed: 「I will act as a monk, nun, upasaka, or upasika, giving up my life to protect them.」 At that time, the Buddha praised, 「Excellent, excellent! Good men! You are all seekers of the true Dharma. I should also provide protection for those who are fond of hearing the Dharma. I should always guide them, just like a skilled driver. You should always firmly remember the kindness, and widely proclaim the Tathagata's constant abode, eternal abode, tranquil abode, and unchanging abode, which is the Tathagata-garbha.」 At that time, King Pasenadi, with his four kinds of troops, told his ministers, 「Now there is a person like a Rakshasa, who has killed one thousand people minus one, made a garland of fingers, and smeared his body with blood. He is brave and swift, and runs rampant in this area. Now he is less than forty cow-cries away from this city. Perhaps he will kill me and my ministers to make up the number. Now we should go together to eliminate this murderous demon. Now all the men and women in this city who want to go out dare not leave, and all the birds and beasts dare not approach because of his evil name.」

。汝等今當宣令內外：『波斯匿王今興四兵，罰彼羅剎央掘魔羅，一切皆當持器仗來，若能與彼盡力共戰，若傷不傷隨功賞賜，像馬珍寶城邑土田，隨其所欲悉當與之。』」聞彼惡名莫不震懾，如是宣唱無一應命。唯王左右不得自在，抑逼威顏俯仰祗順。時諸妃后啼泣上諫：「寧失國位愿勿自征。」即召太卜問其吉兇：「今當能制央掘魔羅不？」卜筮咸曰：「彼今當滅。」雖聞是語王猶不信，將四種兵往詣佛所稽首佛足，有怖畏色額上流汗卻坐一面。

爾時，世尊一切智知一切，知而故問：「大王！今日何故流汗？」

王白佛言：「今有羅剎名央掘魔羅，殺害人民一千少一，以指作鬘以血涂身，恐其不息與我共戰，舉國人民悉皆怖畏，杜門不出事業斯廢，一切鳥獸悉不敢近，嚴此四兵欲往罰之。」

佛告王曰：「今大王欲罰彼耶？」

王白佛言：「今唯一心取信佛足。」

佛告大王：「若央掘魔羅來至此者，王當云何？」

爾時，四兵悉大恐怖，唯王不畏，恃佛威德故。王白佛言：「若彼來者如是為一。」

爾時，世尊指示王言：「此即常勝央掘魔羅

現代漢語譯本：你們現在應當向內外宣告：『波斯匿王現在興起四種軍隊，去懲罰那個羅剎央掘魔羅，所有人都應當拿著武器前來，如果能盡力與他作戰，無論受傷與否，都將根據功勞賞賜，大象、馬匹、珍寶、城邑、土地，隨他們想要什麼都給他們。』聽到那個惡名的人沒有不感到震驚的，這樣宣告卻沒有一個人應命。只有國王左右的人不得自由，被強迫著順從國王的威嚴。當時，妃子們哭泣著勸諫：『寧願失去王位，也不要親自出征。』國王就召見太卜詢問吉兇：『現在能夠制服央掘魔羅嗎？』占卜的人都說：『他現在應當被消滅。』雖然聽到這話，國王仍然不相信，帶領四種軍隊前往佛陀那裡，向佛陀的腳稽首，臉上帶著恐懼的神色，額頭上流著汗，退到一旁坐下。這時，世尊以一切智慧知道一切，知道卻故意問道：『大王！今天為什麼流汗？』國王對佛陀說：『現在有個羅剎名叫央掘魔羅，殺害了一千個少一個人，用手指做成花鬘，用血塗抹身體，恐怕他不會停止，要與我作戰，全國人民都感到恐懼，閉門不出，事業都荒廢了，一切鳥獸都不敢靠近，我整頓這四種軍隊想要去懲罰他。』佛陀告訴國王說：『現在大王想要懲罰他嗎？』國王對佛陀說：『現在我一心一意地信賴佛陀。』佛陀告訴國王：『如果央掘魔羅來到這裡，大王會怎麼樣？』當時，四種軍隊都非常恐懼，只有國王不害怕，因為倚仗佛陀的威德。國王對佛陀說：『如果他來，我就這樣對待他。』這時，世尊指著國王說：『這就是常勝的央掘魔羅。』

English version: You should now proclaim both internally and externally: 『King Pasenadi is now raising four armies to punish that Rakshasa Angulimala. Everyone should come with weapons. If they can fight him with all their strength, whether injured or not, they will be rewarded according to their merits. Elephants, horses, treasures, cities, and lands, whatever they desire, will be given to them.』 Those who heard that evil name were all terrified. Despite this proclamation, no one responded. Only the king's attendants had no freedom and were forced to obey the king's authority. At that time, the consorts wept and advised: 『We would rather lose the throne than have you go to war yourself.』 The king then summoned the soothsayers to inquire about good or bad omens: 『Can we subdue Angulimala now?』 The diviners all said: 『He should be destroyed now.』 Although he heard this, the king still did not believe it. He led the four armies to the Buddha, bowed at the Buddha's feet, with a look of fear on his face, sweat dripping from his forehead, and sat down to one side. At this time, the World Honored One, with all wisdom, knew everything. Knowing, he deliberately asked: 『Great King! Why are you sweating today?』 The king said to the Buddha: 『Now there is a Rakshasa named Angulimala, who has killed one less than a thousand people, made a garland of fingers, and smeared his body with blood. I fear he will not stop and will fight me. The people of the whole country are terrified, they are staying indoors, and their work is abandoned. All birds and beasts dare not approach. I have organized these four armies to punish him.』 The Buddha said to the king: 『Does the Great King now want to punish him?』 The king said to the Buddha: 『Now I wholeheartedly trust in the Buddha.』 The Buddha said to the king: 『If Angulimala comes here, what will the Great King do?』 At that time, the four armies were all very frightened, but only the king was not afraid, because he relied on the Buddha's power. The king said to the Buddha: 『If he comes, I will treat him like this.』 At this time, the World Honored One pointed to the king and said: 『This is the ever-victorious Angulimala.』

。」王見央掘魔羅瞪矚不眴，觀其形相赤眼雄姿，心驚毛豎如非人所持，勇猛心退刀劍自落，漸近如來師子之座，一心至誠歸依如來，當視我等如羅睺羅。於時四兵倍增惶怖，迷亂顛沛奔馳逃竄。

爾時，世尊放安慰眾生無畏光明，照彼眾生令身安樂。爾時，波斯匿王內外眷屬城邑人民，咸作是念：「今央掘魔羅為世尊所伏。」

波斯匿王作是嘆言：「奇哉世尊！真為第一調御之軛，真為無上天人之師，如是兇暴大惡業者，乃能方便安立正法。」

爾時，世尊說偈嘆言：

「人前放逸，　　后止不犯，　　是照世間，如月云消。

「若菩薩摩訶薩，先現放逸后現功德，是照世間如月云消，度無量眾生現如來功德。大王！當知彼非惡人，是則菩薩善方便耳。」

王白佛言：「以何義故言非惡人？先辱師婦，受行惡師毗舍遮行。」

佛告大王：「彼不辱師婦，彼亦非師，現為彼師及婦色像變易其心，習樂師法言常清凈。大王當知！是大奇特，譬如龍象衝擊非驢所堪。如是大王！如來人中大龍象王，隱覆言教秘密說耳，聲聞緣覺皆所不堪，唯佛與佛乃能堪任

現代漢語譯本：國王看到央掘魔羅瞪大眼睛，一動不動地注視著，觀察他的外形，赤紅的眼睛，雄壯的姿態，心中驚恐，汗毛豎立，感覺他不是人所能擁有的。勇猛之心退卻，刀劍也自然掉落。他逐漸靠近如來的獅子座，一心至誠地皈依如來，請求如來將他們視為羅睺羅。這時，四種軍隊更加惶恐，迷亂顛倒，奔跑逃竄。這時，世尊放出安慰眾生、使他們無所畏懼的光明，照耀那些眾生，使他們身心安樂。這時，波斯匿王內外眷屬、城邑人民都這樣想：『現在央掘魔羅已經被世尊降伏了。』波斯匿王感嘆道：『真是奇妙啊，世尊！您真是第一調御之軛，真是無上天人之師。像這樣兇暴、作大惡業的人，您竟然能方便地使他安立於正法。』這時，世尊說偈讚歎道：『人在先前放縱，後來停止不再犯錯，這就像月亮從雲中消散一樣，照耀世間。『如果菩薩摩訶薩，先示現放縱，后示現功德，這就像月亮從雲中消散一樣，照耀世間，度化無量眾生，示現如來的功德。大王！應當知道他不是惡人，這只是菩薩的善巧方便罷了。』國王對佛說：『因為什麼緣故說他不是惡人呢？他先前侮辱師母，接受並修行惡師的毗舍遮之行。』佛告訴國王：『他沒有侮辱師母，他也不是師父。他只是示現為師父和師母的色相，以此來轉變他的心，使他習慣並樂於師父的教法，說常清凈。大王應當知道，這是非常奇特的，譬如龍象的衝擊，不是驢子所能承受的。大王，如來是人中的大龍象王，隱蔽地宣說教法，這是秘密的說法，聲聞和緣覺都不能理解，只有佛與佛才能理解。』

English version: The king saw Angulimala staring intently, his eyes fixed, observing his form, red eyes, and imposing figure. His heart trembled, his hair stood on end, feeling that he was not someone a human could possess. His courage waned, and his sword fell to the ground. He gradually approached the lion seat of the Tathagata, wholeheartedly taking refuge in the Tathagata, requesting that the Tathagata regard them as Rahula. At that time, the four armies were even more terrified, confused, and scattered in flight. Then, the World Honored One released a light of fearlessness that comforted all beings, illuminating them and bringing them peace of mind and body. At that time, King Pasenadi's inner and outer family members, as well as the people of the city, all thought, 'Now Angulimala has been subdued by the World Honored One.' King Pasenadi exclaimed, 'How marvelous, World Honored One! You are truly the first yoke of taming, truly the unsurpassed teacher of gods and humans. Such a violent and evil-doing person, you were able to skillfully establish him in the right Dharma.' At that time, the World Honored One spoke a verse of praise: 'A person who was previously unrestrained, but later stops and does not transgress, illuminates the world like the moon emerging from the clouds.' 'If a Bodhisattva Mahasattva first manifests unrestraint and then manifests merit, it is like the moon emerging from the clouds, illuminating the world, liberating countless beings, and manifesting the merits of the Tathagata. Great King! You should know that he is not an evil person; it is merely a skillful means of the Bodhisattva.' The king said to the Buddha, 'For what reason do you say he is not an evil person? He previously insulted his teacher's wife and accepted and practiced the evil teacher's Pisacha practices.' The Buddha told the king, 'He did not insult his teacher's wife, nor was he a teacher. He merely manifested the appearance of a teacher and his wife to transform his mind, to make him accustomed to and delighted in the teacher's teachings, which are said to be always pure. Great King, you should know that this is very extraordinary, like the charge of a dragon elephant, which a donkey cannot withstand. Great King, the Tathagata is the great dragon elephant king among humans, concealing the teachings and speaking in secret. This is a secret teaching that neither Sravakas nor Pratyekabuddhas can comprehend, only Buddhas can understand.'

。大王！南方去此過六十二恒河沙剎有國，名一切寶莊嚴，佛名一切世間樂見上大精進如來、應供、等正覺，在世教化，無有聲聞緣覺之乘，純一大乘無餘乘名。彼諸眾生無有老病及不可意苦，純一快樂，壽命無量，光明無量，純一妙色，一切世間無可為譬，故國名一切寶莊嚴，佛名一切世間樂見上大精進。王當隨喜合掌恭敬，彼如來者豈異人乎？央掘魔羅即是彼佛，諸佛境界不可思議。」

爾時，波斯匿王語諸占師：「汝等一切悉皆妄語，汝速遠去勿復妄說。」

爾時，諸天世人及諸龍神，聲聞菩薩波斯匿王，一切城邑聚落人民，承佛威神悉皆來集，稽首敬禮央掘魔羅足，一心同聲說偈嘆言：

「南無如來無邊身，　　南無方便央掘魔，我今頂禮聖足下，　　懺悔天尊柔軟足。我今懺悔如來尊，　　央掘魔羅二生身，為我等故來至此，　　現佛色像勝光焰，照諸眾生堪能說，　　我數懺謝無量身，無依作依等正覺，　　無親怙者為作親。奇哉二佛出於世，　　未曾有法行世間，猶如火中生蓮華，　　世間希有見二佛。」

爾時，世尊告波斯匿王言：「北方去此過四十二恒河沙剎，有國名常喜，佛名歡喜藏摩尼寶積如來、應供、等正覺，在世教化

現代漢語譯本：『大王！從南方過去，經過六十二恒河沙數般的國土，有一個國家名叫一切寶莊嚴，那裡的佛號是一切世間樂見上大精進如來、應供、等正覺。他在世間教化眾生，沒有聲聞緣覺的乘法，只有純粹的大乘佛法。那裡的眾生沒有衰老、疾病和不如意的痛苦，只有純粹的快樂，壽命無量，光明無量，身色純凈美妙，世間一切都無法比擬。因此，這個國家被稱為一切寶莊嚴，佛號為一切世間樂見上大精進。大王您應當隨喜讚歎，合掌恭敬。那位如來難道是別人嗎？央掘魔羅就是那位佛，諸佛的境界不可思議。』當時，波斯匿王對那些占卜師說：『你們全都胡言亂語，快點滾開，不要再胡說八道了。』當時，諸天、世人以及龍神，聲聞、菩薩、波斯匿王，所有城邑聚落的人民，都承蒙佛的威神之力，聚集到這裡，頂禮央掘魔羅的腳，一心同聲地用偈頌讚嘆道：『頂禮無邊身如來，頂禮方便央掘魔，我今頂禮聖足下，懺悔天尊柔軟足。我今懺悔如來尊，央掘魔羅二生身，爲了我們來到這裡，顯現佛的色相，勝過光焰，照耀著能被教化的眾生，我無數次地懺悔，無依無靠的眾生有了依靠，無親無故的眾生有了親人。奇哉！兩尊佛出現在世間，這是世間從未有過的佛法，猶如火中生出蓮花，世間罕見，能見到兩尊佛。』當時，世尊告訴波斯匿王說：『從北方過去，經過四十二恒河沙數般的國土，有一個國家名叫常喜，那裡的佛號是歡喜藏摩尼寶積如來、應供、等正覺。他在世間教化眾生。

English version: 『Great King! Going south from here, passing through sixty-two Ganges sand-like countries, there is a country named All Treasure Adornment. The Buddha there is named All World Joyful to See Supreme Great Diligence Thus Come One, Worthy of Offerings, Rightly and Completely Awakened. He teaches and transforms beings in the world, without the vehicle of Hearers or Solitary Buddhas, only the pure Great Vehicle. The beings there have no old age, sickness, or unpleasant suffering, only pure joy, immeasurable lifespan, immeasurable light, and pure and wonderful forms, incomparable to anything in the world. Therefore, the country is named All Treasure Adornment, and the Buddha is named All World Joyful to See Supreme Great Diligence. Great King, you should rejoice, join your palms, and be respectful. Is that Thus Come One someone different? Angulimala is that Buddha. The realms of the Buddhas are inconceivable.』 At that time, King Prasenajit said to the diviners, 『You are all speaking nonsense. Quickly leave and do not speak falsely again.』 At that time, the gods, people, dragons, spirits, Hearers, Bodhisattvas, King Prasenajit, and all the people of the cities and villages, all gathered together by the power of the Buddha, bowed their heads and paid homage to Angulimala's feet, and with one mind and voice, they praised him with verses: 『Homage to the Thus Come One of boundless body, Homage to the expedient Angulimala, I now bow at your holy feet, Repenting to the heavenly one's soft feet. I now repent to the Thus Come One, Angulimala of two lives, For our sake, you came here, Manifesting the Buddha's form, surpassing light and flames, Illuminating beings who can be taught, I repent countless times, The helpless have a refuge, The kinless have a relative. How wonderful! Two Buddhas appear in the world, This is a Dharma never before seen in the world, Like a lotus flower growing in fire, It is rare in the world to see two Buddhas.』 At that time, the World Honored One said to King Prasenajit, 『Going north from here, passing through forty-two Ganges sand-like countries, there is a country named Constant Joy. The Buddha there is named Joyful Treasure Mani Accumulation Thus Come One, Worthy of Offerings, Rightly and Completely Awakened. He teaches and transforms beings in the world.

。彼土無有聲聞緣覺，純一大乘無餘乘名，亦無老病眾苦之名，純一快樂，壽命無量，光明無量，無有譬類，故國名常喜。佛名歡喜藏摩尼寶積如來、應供、等正覺，王當隨喜合掌恭敬。彼如來者豈異人乎？文殊師利即是彼佛。若有眾生向央掘魔羅、文殊師利恭敬作禮，若復聞是二人名者，見歡喜國如見自家，聞彼名故常閉四趣，或以戲笑或隨順他，或為名利，此及外道，或犯重禁五無間罪，亦閉四趣。若善男子善女人為二名所護者，若今現在及未來世，曠野險難諸恐怖處皆悉蒙護，於一切處恐怖悉滅，若天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、毗舍阇眾，悉不能幹。」

爾時，世尊告波斯匿王：「如來所說有如是大威德，菩薩所行有如是大威德，文殊師利及央掘魔羅，有如是大威德，於此二龍發隨喜心，能起菩薩無量之行。大王！汝當給養央掘魔母，勿得遺忘。此央掘魔羅母，是我方便之所守護。」

爾時，央掘魔羅母，身升虛空高七多羅樹，而說偈言：

「如來所變化，　　眾生悉不知，如來所作幻，　　眾幻中之王，大身方便身，　　是則為如來。」

說此偈已即沒不現

現代漢語譯本：那個國土沒有聲聞和緣覺，只有純粹的大乘教法，沒有其他乘的名字。那裡也沒有衰老、疾病和各種痛苦的名稱，只有純粹的快樂，壽命無量，光明無量，無法比擬，所以那個國家被稱為常喜。佛號是歡喜藏摩尼寶積如來、應供、等正覺。國王您應當隨喜，合掌恭敬。那位如來難道是別人嗎？文殊師利就是那位佛。如果有眾生向央掘魔羅和文殊師利恭敬作禮，或者聽到這兩個人的名字，那麼見到歡喜國就如同見到自己的家一樣。聽到他們的名字，就能永遠關閉四惡道。即使是戲笑、隨順他人，或者爲了名利，以及外道，或者犯下重罪和五無間罪，也能關閉四惡道。如果善男子善女人受到這兩個名字的護佑，那麼無論是現在還是未來，在曠野險難的恐怖之處，都能得到保護，在任何地方恐懼都會消失。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、毗舍阇等眾，都不能侵犯他們。當時，世尊告訴波斯匿王：『如來所說的有如此大的威德，菩薩所修行的有如此大的威德，文殊師利和央掘魔羅有如此大的威德。對於這兩位龍發隨喜心，能發起菩薩無量的修行。大王！您應當供養央掘魔羅的母親，不要忘記。這位央掘魔羅的母親，是我的方便所守護的。』當時，央掘魔羅的母親，身體升到虛空，高七多羅樹，並說偈語：『如來所變化，眾生都不知道，如來所作的幻化，是所有幻化中的王者，大身方便身，這就是如來。』說完這偈語后，就消失不見了。

English version: In that land, there are no Śrāvakas or Pratyekabuddhas; there is only the pure Mahāyāna, with no other vehicle's name. There are also no names for old age, sickness, or various sufferings; there is only pure joy, immeasurable lifespan, immeasurable light, and nothing comparable. Therefore, that country is called 'Constant Joy'. The Buddha's name is 'Joy Treasury Mani Jewel Accumulation Tathāgata, Arhat, Samyaksaṃbuddha'. The king should rejoice, join his palms, and pay respect. Is that Tathāgata someone different? Mañjuśrī is that Buddha. If there are sentient beings who respectfully bow to Aṅgulimāla and Mañjuśrī, or hear the names of these two, then seeing the Land of Joy is like seeing their own home. Hearing their names can permanently close the four evil realms. Even if it is through jest, following others, or for fame and gain, as well as heretics, or committing grave offenses and the five heinous crimes, the four evil realms can also be closed. If good men and good women are protected by these two names, then whether in the present or future, in the terrifying places of wilderness and danger, they will all be protected, and fear will vanish everywhere. Devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and piśācas will not be able to harm them. At that time, the World Honored One told King Prasenajit, 'The Tathāgata's teachings have such great power, the Bodhisattva's practices have such great power, and Mañjuśrī and Aṅgulimāla have such great power. Having a heart of rejoicing for these two dragons can initiate the Bodhisattva's immeasurable practices. Great King! You should provide for Aṅgulimāla's mother and not forget. This mother of Aṅgulimāla is protected by my expedient means.' At that time, Aṅgulimāla's mother rose into the sky, seven tala trees high, and spoke a verse: 'What the Tathāgata transforms, sentient beings do not know; the illusions created by the Tathāgata are the king of all illusions; the great body of expedient means, this is the Tathāgata.' After speaking this verse, she disappeared.

。爾時，波斯匿王白佛言：「世尊！此為幻耶？」

佛告大王：「此是化母，如化母所說，菩薩行亦如是。」

爾時，央掘魔羅師摩尼跋陀羅，身升虛空高七多羅樹，而說偈言：

「譬如野干獸，　　常與師子游，雖久相習近，　　其聲不相類，聞彼聲怖死，　　況能師子吼？我如彼小獸，　　雖久為彼師，不能堪任發，　　人雄無畏聲，若彼非方便，　　我則必當死。我如野干獸，　　豈堪受彼供，我行愚癡法，　　菩薩悉遠離，於一切眾生，　　等視如一子。佛化無量幻，　　眾生不能知，設化百千億，　　婆羅門師長，眾生悉不知，　　唯佛知佛幻，當知佛世尊，　　一切幻中王。」

爾時，彼師摩尼跋陀羅婦，而說偈言：

「嗚呼諸眾生，　　不知佛功德，謂實旃遮女，　　不知如來化，示現作我身，　　幻化亦如是。大王應當知，　　佛身不思議，彼諸旃陀羅，　　尚不得近王，恐怖常畏死，　　何況對言說。此人彼亦人，　　不敢相習近，況復諸天人，　　親近轉佛心。無量天龍神，　　常供養如來，噁心向佛者，　　彼即斷其命

現代漢語譯本：當時，波斯匿王對佛說：『世尊！這是幻術嗎？』佛告訴大王：『這是化母，就像化母所說的那樣，菩薩的修行也是如此。』當時，央掘魔羅的老師摩尼跋陀羅，身體升到空中，高七棵多羅樹，然後說偈語：『譬如野獸，常常與獅子一起遊玩，雖然長久相處，但叫聲卻不相似，聽到獅子的叫聲就會害怕得要死，更何況能像獅子一樣吼叫呢？我像那小野獸，雖然長久地跟隨著老師，也不能發出人中雄獅無畏的聲音，如果不是方便法門，我必定會死。我像野獸，怎麼能接受他們的供養呢？我所行的是愚癡的法，菩薩都遠離我，他們對待一切眾生，都平等地像對待自己的孩子一樣。佛能變化出無量的幻象，眾生不能知道，即使變化出成百上千億的婆羅門老師，眾生也都不知曉，只有佛才能知道佛的變化，應當知道佛世尊，是一切幻象中的王者。』當時，摩尼跋陀羅的妻子，也說偈語：『唉，眾生啊，不知道佛的功德，認為旃遮女是真的，不知道這是如來的變化，示現成我的樣子，幻化也是如此。大王應當知道，佛的身是不可思議的，那些旃陀羅人，尚且不能靠近國王，因為恐懼常常害怕死亡，更何況敢和國王說話呢？這個人和其他人一樣，都不敢互相接近，更何況是諸天人，能親近並轉變佛的心意呢？無量的天龍神，常常供養如來，如果有人對佛心懷惡意，就會立刻斷送他的性命。』

English version: At that time, King Prasenajit said to the Buddha, 'World Honored One! Is this an illusion?' The Buddha told the great king, 'This is a transformation mother. Just as the transformation mother has said, the practice of a Bodhisattva is also like this.' At that time, Angulimala's teacher, Mani Bhadra, rose into the air, seven tala trees high, and spoke in verse: 'Like a jackal, who often plays with a lion, though they are together for a long time, their voices are not similar. Hearing the lion's roar, it is frightened to death, how much more could it roar like a lion? I am like that small beast, though I have followed my teacher for a long time, I cannot utter the fearless voice of a human lion. If it were not for expedient means, I would surely die. I am like a jackal, how can I receive their offerings? What I practice is foolish dharma, Bodhisattvas all stay away from me. They treat all beings equally, like their own children. The Buddha can transform into countless illusions, which beings cannot know. Even if he transforms into hundreds of thousands of millions of Brahmin teachers, beings would not know. Only the Buddha knows the Buddha's transformations. You should know that the Buddha, the World Honored One, is the king of all illusions.' At that time, Mani Bhadra's wife also spoke in verse: 'Alas, beings, do not know the Buddha's merits. They think that Chincha was real, not knowing that it was the Tathagata's transformation, appearing in my form. Transformation is also like this. Great King, you should know that the Buddha's body is inconceivable. Those Chandala people cannot even approach the king, because they are always afraid of death, how much more would they dare to speak to the king? This person and other people do not dare to approach each other, how much more would the gods and humans be able to approach and change the Buddha's mind? Countless gods and dragons always make offerings to the Tathagata. If anyone has evil intentions towards the Buddha, their life will be immediately cut short.'

佛以巧方便，　　示現種種幻，制未來眾生，　　無量諸非法，佛幻為大幻，　　如來方便身。」

說是語已即沒不現。爾時，波斯匿王聞見如是諸希有事，歡喜踴躍白佛言：「世尊！為是幻耶？」

佛言：「大王！如彼師及師婦、央掘魔羅母，彼三人者悉是我幻。我示幻化不可思議，因我教化央掘魔羅，度無量眾生。」

時波斯匿王白佛言：「世尊！我當七日修行大施，央掘魔羅如來在福田方今為福田。」

佛告王言：「如是如是。」

爾時，諸天龍神共說偈言：

「南無幻化王，　　具足大精進，如來方便身，　　方便相具足，方便般涅槃，　　示現舍舍利。如來無邊身，　　智慧亦無邊，無邊善名稱，　　無邊明力士，如來無邊身，　　密跡無有邊，言說亦無邊，　　隱覆亦無邊，無邊照世間，　　光明亦無邊。功德過數量，　　無稱不可量，虛空無礙智，　　如來虛空身。安慰文殊事，　　及與我等類，為央掘魔羅，　　故佛世尊來。若來及不來，　　非我等所知，如來視一切，　　猶如羅睺羅

現代漢語譯本：佛陀以巧妙的方便法門，示現種種幻化，以此來制止未來眾生，無量諸多的非法行為。佛陀的幻化是最大的幻化，如來的身體也是方便示現的。說完這些話，佛陀就消失不見了。當時，波斯匿王聽聞並見到這些稀有的事情，歡喜雀躍地對佛陀說：『世尊！這些是幻化嗎？』佛陀說：『大王！像那位老師和他的妻子，以及央掘魔羅的母親，這三個人都是我幻化出來的。我所示現的幻化是不可思議的，因為我教化了央掘魔羅，才度化了無量的眾生。』當時，波斯匿王對佛陀說：『世尊！我將用七天的時間修行大布施，央掘魔羅如來現在是福田，是真正的福田。』佛陀告訴國王說：『正是這樣，正是這樣。』當時，諸天龍神共同說了偈語：『皈依幻化之王，具足大精進，如來方便之身，方便之相具足，方便般涅槃，示現舍利。如來身無邊，智慧也無邊，無邊的善名稱，無邊的明力士，如來身無邊，密跡無有邊，言說也無邊，隱覆也無邊，無邊照世間，光明也無邊。功德超過數量，無法稱量，虛空無礙的智慧，如來是虛空之身。安慰文殊菩薩的事情，以及我們這些眾生，爲了央掘魔羅，佛陀世尊才來到這裡。如來是來還是不來，不是我們所能知道的，如來看待一切，就像羅睺羅一樣。』

English version: The Buddha, with skillful means, manifested various illusions to restrain future sentient beings from countless unlawful acts. The Buddha's illusion is the greatest illusion, and the Tathagata's body is also a manifestation of skillful means. Having spoken these words, the Buddha immediately disappeared. At that time, King Pasenadi, having heard and seen these rare events, joyfully and excitedly said to the Buddha, 'World Honored One! Are these illusions?' The Buddha said, 'Great King! Like that teacher and his wife, and Angulimala's mother, those three are all my illusions. The illusions I manifest are inconceivable. Because I taught Angulimala, I have liberated countless sentient beings.' At that time, King Pasenadi said to the Buddha, 'World Honored One! I shall practice great giving for seven days. The Tathagata Angulimala is now a field of merit, a true field of merit.' The Buddha told the king, 'It is so, it is so.' At that time, the gods and dragons together spoke in verse: 'Homage to the King of Illusions, possessing great diligence, the Tathagata's body of skillful means, complete with the marks of skillful means, skillful means of parinirvana, manifesting the relics. The Tathagata's body is boundless, wisdom is also boundless, boundless good name, boundless powerful one, the Tathagata's body is boundless, secret traces are boundless, speech is also boundless, concealment is also boundless, boundless illumination of the world, light is also boundless. Merits surpass number, immeasurable, unobstructed wisdom of space, the Tathagata is the body of space. The matter of comforting Manjushri, and beings like us, for the sake of Angulimala, the World Honored Buddha came here. Whether the Tathagata comes or does not come, it is not something we can know. The Tathagata views all, like Rahula.'

爾時，世尊說是經已，諸天、龍神、聲聞、菩薩及波斯匿王一切眾會，皆慕央掘魔羅行及文殊師利菩薩行，愿生彼國，皆發阿耨多羅三藐三菩提心，踴躍歡喜

那時，世尊說完這部經后，諸天、龍神、聲聞、菩薩以及波斯匿王等所有在場的大眾，都仰慕央掘魔羅的修行和文殊師利菩薩的修行，都發愿往生到那個佛國，並且都發起了無上正等正覺的菩提心，歡欣鼓舞。

At that time, after the World Honored One finished speaking this sutra, all the heavenly beings, dragons, gods, sravakas, bodhisattvas, and King Prasenajit, along with the entire assembly, all admired Angulimala's practice and Manjushri Bodhisattva's practice. They all wished to be reborn in that Buddha-land, and they all generated the mind of Anuttara-samyak-sambodhi, leaping with joy.

The Angulimaliya Sutra, Volume Four