T08n0225_大明度經

大正藏第 08 冊 No. 0225 大明度經

No. 225 [Nos. 220(4 or 5), 224, 226-228, cf. 229]

大明度經卷第一

南吳月支國居士支謙譯

行品第一

聞如是：

一時，佛游于王舍國其雞山，與大比丘眾不可計，弟子善業第一；及大眾菩薩無央數，敬首為上首。是時十五齋日月滿，佛請賢者善業：「此眾菩薩集會，樂汝說菩薩大士明度無極。欲行大道，當由此始(師云：請之以法，不以飲食也)。」

於是秋露子念：「此賢者說明度道，自己力所？乘佛聖恩乎？」

善業知其意而答曰：「敢佛弟子所說，皆乘如來大士之作。所以者何？從佛說法，故有法學賢者子、賢者女，得法意以為證(法學，學法也，解空、不願、無想、寂定，謂之得法意。漏盡結解得道，謂之證。由言證已，當還本無矣)。其為證者，所說、所誨、所言，一切如法無諍(所說者，解說經義也。所誨者，教誨人也。言者，廣陳法言也)。所以者何？如來說法，為斯樂者。族姓子傅相教，如經意，無所諍(如，如人本也。來，所由來也。人本空無，泥曰同體也。佛得三法，空三界，愿想滅矣。《安般》曰：還為何等？還五

【現代漢語翻譯】現代漢語譯本《大明度經》卷一南吳月支國居士支謙譯行品第一我聽聞是這樣的：一時，佛陀在王舍城的雞山，與無數的大比丘眾在一起，弟子中善業（佛陀弟子名）第一；還有無數的大菩薩，敬首（菩薩名）為上首。當時是十五齋日，月亮圓滿，佛陀請賢者善業說：『這些菩薩們，都樂於聽你說菩薩大士的明度無極。想要修行大道，應當從這裡開始（師父說：這是以法請教，不是以飲食）。』這時，秋露子（佛陀弟子名）心想：『這位賢者所說的明度之道，是靠他自己的力量，還是憑藉佛陀的聖恩呢？』善業知道他的想法，回答說：『我佛弟子所說的一切，都是憑藉如來大士的力量。為什麼呢？因為從佛陀說法，所以才有學習佛法的賢者子、賢者女，領悟佛法真意並以此為證（法學，是學習佛法的意思，理解空、不願、無想、寂定，就叫做領悟佛法真意。斷除煩惱，解脫束縛，證得道果，就叫做證。一旦證得，就應當迴歸本來的空無）。他們所證悟的，所說、所教誨、所言，一切都如法而沒有爭論（所說，是解釋經義。所教誨，是教導他人。所言，是廣泛陳述佛法）。為什麼呢？如來說法，是爲了讓這些樂於此道的人。族姓子們互相教導，都符合經義，沒有爭論（如，如同人的本性。來，所由來之處。人的本性是空無，執著於此就如同泥土一樣。佛陀證得三法，空三界，願望和想法都滅盡了。《安般經》說：迴歸到什麼？迴歸到五蘊）。』

【English Translation】 English version The Great Illumination Sutra, Volume 1 Translated by Upasaka Zhi Qian of the Yuezhi Kingdom in Southern Wu Chapter 1: Practice Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in the city of Rajagaha, with a great assembly of countless Bhikkhus, among whom the disciple Subhuti (a disciple of the Buddha) was foremost in good deeds; and also with an immeasurable number of great Bodhisattvas, with Respectful Head (a Bodhisattva) as their leader. It was the fifteenth day of the fast, the full moon day, and the Buddha asked the worthy Subhuti: 'These Bodhisattvas are all eager to hear you speak about the immeasurable illumination of the great Bodhisattvas. If they wish to practice the Great Path, they should begin from here (The master said: This is a request for teaching, not for food).' Then, Autumn Dew Son (a disciple of the Buddha) thought: 'Is the path of illumination that this worthy one speaks of due to his own power, or is it due to the holy grace of the Buddha?' Subhuti, knowing his thoughts, replied: 'All that we, the Buddha's disciples, speak is due to the power of the Tathagata. Why is this so? Because it is from the Buddha's teachings that there are worthy sons and daughters who study the Dharma, understand its meaning, and attain realization (Dharma study means studying the Dharma, understanding emptiness, non-desire, non-thought, and stillness, which is called understanding the meaning of the Dharma. The elimination of defilements and the breaking of bonds to attain the path is called realization. Once realized, one should return to the original state of nothingness). Their realization, what they say, what they teach, and what they speak, all accord with the Dharma and are without dispute (What is said is the explanation of the sutra's meaning. What is taught is the guidance of others. What is spoken is the broad exposition of the Dharma). Why is this so? The Tathagata teaches the Dharma for those who delight in it. The sons of noble families teach each other, all in accordance with the sutra's meaning, without dispute (Like, like the original nature of a person. Come, where it comes from. The original nature of a person is empty, clinging to it is like mud. The Buddha attained the three Dharmas, emptied the three realms, and extinguished desires and thoughts. The Anapanasati Sutra says: What does one return to? One returns to the five aggregates).'

陰知見滅處，故曰如來矣。佛說凈法，但為樂斯本無寂法，法施也)。」

善業言：「如世尊教，樂說菩薩明度無極，欲行大道當由此始。夫體道為菩薩是空虛也，斯道為菩薩亦空虛也(師云：菩薩心履踐大道，欲為體道，心為道俱無形，故言空虛也。斯道者，謂空、不願、無想也)。何等法貌為菩薩者？不見佛法有法，為菩薩也(于佛經法，不見五陰、六衰、十二緣起有，菩薩也)。吾於斯道，無見無得。其如菩薩不可見，明度無極亦不可見。彼不可見，何有菩薩當說明度無極？若如是說，菩薩意志不移不捨、不驚不怛，不以恐受、不疲不息，不惡難此微妙明度，與之相應而以發行，則是可謂隨教者也(不移，不退轉也。不捨，不廢大志也。驚怪，怛熱也。不驚怪，必深法心中，不滿熱嫌其為苦也，必歡喜受此法，不以恐迫，故受此法強學之也以。不為疲，不以為勞也。不息者，不懈也)。又菩薩大士行明度無極，當學受此。如受此者，不當念：『是我知道意。』所以者何？是意非意，凈意光明。」

賢者秋露子曰：「云何有是意而意非意？」

善業曰：「若非意者，為有為無(師云：當學知是非意，以知非意無復想舍，即為意凈。光明者，無復塵冥矣也)？彼可得耶(彼，彼意也。可得意處不

【現代漢語翻譯】『因為他暗中知道見解滅絕之處，所以被稱為如來。』佛陀所說的清凈之法，只是爲了使人樂於此根本無寂滅之法，這是法施。」，善業說：『正如世尊所教導的，樂於宣說菩薩明度無極（般若波羅蜜多，智慧的最高境界）的菩薩，想要修行大道應當由此開始。體悟道對於菩薩來說是空虛的，這條道對於菩薩來說也是空虛的（師父說：菩薩的心踐行大道，想要體悟道，心和道都沒有形體，所以說是空虛的。這條道指的是空、不願、無想）。什麼樣的法相才算是菩薩呢？不見佛法有法，才是菩薩（對於佛經的法，不見五陰、六衰、十二緣起的存在，才是菩薩）。我對於這條道，沒有見解也沒有獲得。如果菩薩不可見，明度無極也不可見。如果它們都不可見，又怎麼會有菩薩來說明明度無極呢？如果這樣說，菩薩的意志不轉移不捨棄、不驚慌不恐懼，不因為恐懼而接受、不疲憊不懈怠，不厭惡這難以理解的微妙明度，與它相應而修行，這就可以說是隨從教導的人了（不轉移，不退轉。不捨棄，不放棄大志。驚慌，恐懼。不驚慌，必定在深法心中，不因其苦而感到不滿，必定歡喜接受此法，不因為恐懼而強迫自己學習。不疲憊，不認為勞累。不懈怠，不懶惰）。而且菩薩大士修行明度無極，應當學習接受這個道理。如果接受了這個道理，不應當想：『這是我知道的道理。』為什麼呢？這個意念不是意念，是清凈的意念光明。』賢者秋露子說：『為什麼會有這個意念，而這個意念又不是意念呢？』善業說：『如果不是意念，那是有還是無呢（師父說：應當學習知道是非意，因為知道非意就沒有了想舍，這就是意念清凈。光明，就是沒有了塵埃和黑暗）？那個可以得到嗎（那個，指的是那個意念。可以得到意念的地方不是意念）？』

【English Translation】『Because he secretly knows where the extinction of views lies, therefore he is called Tathagata.』 The pure Dharma spoken by the Buddha is only to make people rejoice in this fundamentally non-extinct Dharma; this is a Dharma offering.」 Shanya said, 『As the World Honored One taught, Bodhisattvas who delight in expounding the immeasurable wisdom (Prajnaparamita, the highest state of wisdom), should begin their practice of the Great Path from this point. The embodiment of the Path is empty for a Bodhisattva, and this Path is also empty for a Bodhisattva (The master said: A Bodhisattva's mind practices the Great Path, seeking to embody the Path; both the mind and the Path are formless, hence they are said to be empty. This Path refers to emptiness, non-desire, and non-thought). What kind of Dharma appearance constitutes a Bodhisattva? Not seeing any Dharma in the Buddha's Dharma is what constitutes a Bodhisattva (Regarding the Dharma in the Buddhist scriptures, not seeing the existence of the five aggregates, the six senses, and the twelve links of dependent origination is what constitutes a Bodhisattva). Regarding this Path, I have no view and no attainment. If a Bodhisattva is invisible, then immeasurable wisdom is also invisible. If they are both invisible, how can there be a Bodhisattva to explain immeasurable wisdom? If it is said this way, a Bodhisattva's will does not shift or abandon, does not panic or fear, does not accept out of fear, does not tire or slacken, does not dislike this difficult to understand subtle immeasurable wisdom, and practices in accordance with it, then this can be said to be someone who follows the teachings (Not shifting means not regressing. Not abandoning means not giving up great aspirations. Panicking means being afraid. Not panicking means being deeply rooted in the Dharma, not feeling dissatisfied because of its difficulty, but joyfully accepting this Dharma, not forcing oneself to learn it out of fear. Not tiring means not feeling weary. Not slackening means not being lazy). Furthermore, a great Bodhisattva who practices immeasurable wisdom should learn to accept this principle. If one accepts this principle, one should not think: 『This is the principle I know.』 Why? This thought is not a thought, it is a pure and luminous thought.』 The worthy Qiulu Zi said, 『How can there be this thought, and yet this thought is not a thought?』 Shanya said, 『If it is not a thought, then is it existent or non-existent (The master said: One should learn to know what is not a thought, because knowing what is not a thought means there is no more desire to abandon, and this is the purity of thought. Luminous means there is no more dust or darkness)? Can that be attained (That refers to that thought. The place where a thought can be attained is not a thought)?』

乎)？」

曰：「不可也(言不可者，不可言無，亦不可得處也)。」

善業曰：「如非意，有與無不可得，不可得不可明，其合此相應者，豈有是意意非意哉？」

曰：「如是者，何謂非意？」

善業曰：「謂其無為(有為者，謂生死之心，陰自起念舍。一念一至，無不為己。非意者，無復有此生死想，故曰無也)，無雜念也(雜念者，想且在經，且在五陰，意不一定，謂之雜念也。已如空定，不起五陰，為無雜念也)。」

秋露子曰：「善哉，善哉！佛稱賢者說山澤行實為第一。菩薩受此無上正真之道(善業意解微妙，常善於山澤空凈之行，故為佛所稱)，不退轉(菩薩受此意不轉，謂菩薩得住第七地也)，觀而不休，明度無極當以知此(觀而不休，謂惟此經，意不疲倦也)。欲學弟子地，當聞是經擇取奉持(弟子趣欲空、不願、無想，得泥洹已，不望知佛權道大悲也)；欲學緣一覺地(緣一覺者，望欲得佛慈悲不著，不密于善權也)、若學佛地，當聞是經(學佛地者，弘慈普濟，不中道取證矣)擇取奉持。所以者何？是明度道說法甚廣，是為菩薩大士所學(善權十力無畏佛法度人，欲一切知言，是經廣大，在三學者自擇取也)。」

善業白佛言：「吾以為菩薩者，其不可

【現代漢語翻譯】現代漢語譯本（世尊）說：『（如果）不是意念，那麼有和無都不可得，不可得就不可明瞭，那麼與此相應的，難道還有意念和非意念的區別嗎？』（佛）說：『像這樣，什麼叫做非意念呢？』善業說：『所謂非意念，是指無為（有為是指生死之心，五陰自己生起念頭又捨棄。一個念頭一個到達，沒有不是爲了自己。非意念是指不再有這種生死的想法，所以說是無），沒有雜念（雜念是指思想還在經文中，還在五陰中，意念不確定，叫做雜念。已經像空定一樣，不生起五陰，就是沒有雜念）。』秋露子說：『說得好啊，說得好啊！佛稱讚賢者說山澤修行是第一。菩薩接受這無上正真的道（善業的理解微妙，常常善於山澤空凈的修行，所以被佛所稱讚），不退轉（菩薩接受這個意念不改變，是指菩薩得到住在第七地），觀察而不停止，明白度過無極應當知道這個（觀察而不停止，是指唯獨這部經，意念不疲倦）。想要學習弟子地，應當聽聞這部經選擇接受奉持（弟子追求空、不願、無想，得到涅槃后，不希望知道佛的權道大悲）；想要學習緣一覺地（緣一覺是指希望得到佛的慈悲而不執著，不隱瞞善巧方便），或者學習佛地，應當聽聞這部經選擇接受奉持（學習佛地是指弘揚慈悲普度眾生，不在中途取證）。為什麼呢？因為這部明度道的說法非常廣博，是菩薩大士所學習的（善巧方便、十力、無畏的佛法度人，想要一切都知曉，這部經廣大，在三學者自己選擇接受）。』善業對佛說：『我認為菩薩，他們不可…

【English Translation】 English version (The World-Honored One) said, 'If it is not intention, then neither existence nor non-existence can be obtained, and if they cannot be obtained, they cannot be made clear. So, in accordance with this, is there a distinction between intention and non-intention?' (The Buddha) said, 'If it is like this, what is called non-intention?' Shanya said, 'What is called non-intention refers to non-action (action refers to the mind of birth and death, the five skandhas themselves arise thoughts and then abandon them. One thought arrives at one place, and there is nothing that is not for oneself. Non-intention refers to no longer having this thought of birth and death, so it is called non-existence), and no distracting thoughts (distracting thoughts refer to thoughts that are still in the scriptures, still in the five skandhas, and the intention is not fixed, which is called distracting thoughts. Having already become like emptiness and samadhi, not giving rise to the five skandhas, is called having no distracting thoughts).' Qiulu Zi said, 'Excellent, excellent! The Buddha praises the wise ones who say that practicing in the mountains and marshes is the best. Bodhisattvas accept this supreme and true path (Shanya's understanding is subtle, and he is often good at practicing in the empty and pure mountains and marshes, so he is praised by the Buddha), without regression (Bodhisattvas accept this intention without changing, which means that Bodhisattvas have attained the seventh stage), observing without ceasing, and understanding that they should know this when they have clearly crossed the boundless (observing without ceasing means that only this scripture is observed, and the intention is not weary). Those who wish to learn the disciple's stage should hear this scripture and choose to accept and uphold it (disciples pursue emptiness, non-desire, and non-thought, and after attaining Nirvana, they do not wish to know the Buddha's expedient path of great compassion); those who wish to learn the Pratyekabuddha stage (Pratyekabuddha refers to those who wish to attain the Buddha's compassion without attachment, and do not conceal skillful means), or those who wish to learn the Buddha's stage, should hear this scripture and choose to accept and uphold it (learning the Buddha's stage refers to promoting compassion and universally saving all beings, not attaining enlightenment midway). Why is this so? Because this teaching of the path of clear crossing is very broad, and it is what the great Bodhisattvas learn (the skillful means, ten powers, and fearlessness of the Buddha's Dharma save people, and they wish to know everything, this scripture is vast, and the three types of learners choose to accept it themselves).' Shanya said to the Buddha, 'I think that Bodhisattvas, they cannot be...'

見，名亦不可得(師云：菩薩與名皆空，當以何為之說明度經也)，又所匡政，皆不可見、不可得者，當何為菩薩說法(欲以道匡政天下著欲之徒，使其無為邪見之行也)？如是，世尊！所疑有著，吾與物也斯不可得(一切所疑，謂有吾身與萬物也)，貲貨費耗皆非有得(吾與萬物皆非已有，難可常保也)，但以名為菩薩。至於佛，亦名也。然不住不住(佛與菩薩在世間但名耳，其法意非住也，不住者以權著也)，所以者何？名不可得。是故名者，非住非不住(名者猶水中月像也)。若為菩薩說深明度意，不移不捨、不疲不息、不有惡難，不驚不怛、不以恐受，以體解而性入(性與道俱，如合符契也)，是為住不退轉，應于無處，當以知此。又妙世尊(師云：妙者，此經義甚深妙也)！菩薩修行明度無極，不以色住(不倚此色身住也)，于痛想行不以識住(不以名身住也)。所以者何？若止於色，為造色行(是為甫始主作生無身業也)，止痛想行，為造識(斯又甫欲與造邪識之行，始眾生矣)，非為應受(非如法受也)。明度無極不造行，為應受(識不造色行，是為應受明度矣)。受此，其不具足明度無極，終不得一切知(於斯經中有邪想行如毛髮，謂之不具，終不得作佛也)。」

秋露子曰：「菩薩何行而受

【現代漢語翻譯】現代漢語譯本：『見』，這個『名』也是不可得的（老師說：菩薩和『名』都是空性的，應當用什麼來說明《般若波羅蜜多經》呢？），而且所要匡正的，都是不可見、不可得的，那又應當如何為菩薩說法呢（想要用道來匡正天下那些執著慾望的人，使他們不做邪見的行為）？像這樣，世尊！所疑惑的在於『有』，『我』和『物』都是不可得的（一切所疑惑的，指的是有『我』身和萬物），資財貨物耗費都不是真正擁有的（『我』和萬物都不是自己已有的，難以長久保持），只是用『菩薩』這個名稱來稱呼。至於『佛』，也只是一個名稱。然而不住于住，也不住于不住（佛和菩薩在世間只是一個名稱罷了，他們的法意並非停留在某個地方，不住于住是爲了方便權宜），這是為什麼呢？因為『名』是不可得的。所以說，『名』既非住也非不住（『名』就像水中的月亮倒影一樣）。如果為菩薩說甚深般若波羅蜜多的意義，就是不移動、不捨棄、不疲憊、不停止、不產生惡念、不驚慌、不恐懼、不因恐懼而接受，而是以身體力行去理解，從而與道性相合（道性與道相合，就像符契一樣），這就是安住于不退轉，應當在無所住的地方，明白這個道理。還有，奇妙的世尊（老師說：『妙』，指的是這部經的意義非常深奧微妙）！菩薩修行般若波羅蜜多，不以色身而住（不依賴這個色身而住），對於受、想、行、識也不以識而住（不以名身而住）。這是為什麼呢？如果執著於色，就會造作色行（這是剛開始主導造作無身業），執著于受、想、行，就會造作識（這又是剛開始想要造作邪識的行為，開始產生眾生了），這不是如法接受（不是按照佛法接受）。般若波羅蜜多不造作行為，才是如法接受（識不造作色行，才是如法接受般若波羅蜜多）。接受這個，如果不能具足般若波羅蜜多，最終就不能得到一切智（如果在這部經中有一點點邪念，就叫做不具足，最終不能成佛）。秋露子說：『菩薩要如何修行才能接受呢？』

【English Translation】 English version: 'Seeing,' even this 'name' is unattainable (The teacher said: Both Bodhisattva and 'name' are empty, so how should we explain the Prajna Paramita Sutra?), and what is to be rectified is also unseen and unattainable, so how should one preach to Bodhisattvas (wanting to use the Way to rectify those in the world who are attached to desires, so that they do not engage in heretical views)? Like this, World Honored One! The doubt lies in 'existence,' 'I' and 'things' are all unattainable (all doubts refer to the existence of 'my' body and all things), wealth and goods spent are not truly possessed (neither 'I' nor all things are already possessed, and are difficult to keep permanently), but are merely called 'Bodhisattva.' As for 'Buddha,' it is also just a name. However, it does not abide in abiding, nor does it abide in non-abiding (Buddha and Bodhisattva are just names in the world, their Dharma intention does not stay in one place, not abiding in abiding is for the sake of expedient means), why is this? Because 'name' is unattainable. Therefore, 'name' is neither abiding nor non-abiding ('name' is like the moon's reflection in the water). If one explains the profound meaning of Prajna Paramita to a Bodhisattva, it is to not move, not abandon, not be weary, not stop, not generate evil thoughts, not be alarmed, not be afraid, not accept because of fear, but to understand through practice, thereby uniting with the nature of the Way (the nature of the Way unites with the Way, like a matching tally), this is to abide in non-retrogression, one should understand this in the place of non-abiding. Furthermore, wondrous World Honored One (The teacher said: 'Wondrous' refers to the meaning of this sutra being very profound and subtle)! A Bodhisattva cultivates Prajna Paramita, not abiding in form (not relying on this form body to abide), and also not abiding in sensation, perception, volition, and consciousness (not abiding in the name body). Why is this? If one is attached to form, one will create form actions (this is the beginning of leading to the creation of formless karma), if one is attached to sensation, perception, and volition, one will create consciousness (this is the beginning of wanting to create heretical consciousness, the beginning of sentient beings), this is not accepting according to the Dharma (not accepting according to the Buddha's teachings). Prajna Paramita does not create actions, this is accepting according to the Dharma (consciousness not creating form actions, this is accepting Prajna Paramita according to the Dharma). Accepting this, if one cannot fully possess Prajna Paramita, one will ultimately not attain all-knowing wisdom (if there is even a little bit of evil thought in this sutra, it is called not fully possessing, and one will ultimately not become a Buddha). Qiu Luzi said: 'How should a Bodhisattva practice to accept?'

明度？」

善業曰：「以不取色(取，著也，不著於色也)，不取痛想行識。所以者何？色無彼受，痛想行識無有彼受。若此色無彼受為非色，痛想行識無有彼受為非識。明度之道無有彼受。所以者何？吾受如取影無所得，是為明度無極之行也，是名曰菩薩大士諸法無受之定(我於世間所受如夢如影，影為無所得也)。場廣趣大而無有量，一切弟子、諸緣一覺所不能持也(教順之場極廣，所趣之道極大，四等弘普，周遍無極，畢央濟眾苦痛，難忍甘心，進擢志大，不權弟子若佛所不能究竟，曰不能持矣)。又一切知亦無彼受(師云：一切知，佛也，唯佛得無不知)。所以者何？無想見故。若想見者，終不得此。為若異學先泥之信，不得一切知。彼先泥信解道，學度入慧，亦不取色，不取痛想行識，不從色見慧——不內色見慧、不外色見慧、不內外色見慧、不以異色見慧——于痛想行如上說不從識，不以內外異識見慧。如是究暢，從信解得道地，法意作量以為脫便，無受無獲(無受，不復受五盛陰想。無獲，無復罪福。故言無所獲矣)，已受解，得度滅(已受解者，謂八正道及正解正智，為意已受，無復思想，為已得應義也)，明度不為智想。如是，世尊！雖菩薩於是道不取色痛想行識，亦不中道滅度，而具如來

十力、四無所畏、佛十八不絕之法也(菩薩得明度意見空，甫修佛事，以其力、無畏、十八法，成相好，嚴佛剎，不違本願，欲度十方，不中道滅度也)。又菩薩大士行明度無極，當以觀此何等是智慧？何所為明度？何以明諸法無所從得(師云：不從內色外色內外痛想行見惠，是為無所從得也)？是故謂之明度無極。如是觀省察思惟，不驚不怛、不移不疲，如是菩薩為不中休，明度無極以知此。」

秋露子曰：「何故菩薩知己休止？為如於色休色本性，于痛想行休識本性，明度無極休識本性(色之本性，著復著、起復起，五陰悉爾。菩薩於五陰休其本性，不著起也)，明度無極休智本性？」

善業曰：「如是，賢者！其於色也，休色自然(菩薩學明度，本心欲分別知望得惠，當休是欲知望之想，無所復起也)，于痛想行休識自然，明度無極休識自然。明度無極休智自然，行此道者于智休止，智之自然者休矣(於五陰中皆休，其自起不復起矣)。相休止，相之自然者休矣。」

秋露子曰：「善哉，善哉！其學此者，必出一切智(行此道者，休其欲之心，即知心自起者皆休止也)。」

善業曰：「然菩薩學此，出一切知。所以者何？其于諸法無出無生。如是學故，逮得佛坐(學如此者，必從生死

【現代漢語翻譯】現代漢語譯本：十力（如來十種智慧力量）、四無所畏（佛陀的四種無所畏懼的自信）、佛十八不共法（佛陀獨有的十八種功德）是菩薩獲得明度（般若波羅蜜）意見空性后，開始修行佛事所具備的。菩薩憑藉這些力量、無畏和十八法，成就莊嚴的相好，嚴凈佛剎，不違背本願，想要度化十方眾生，不在中途入滅。此外，菩薩大士修行明度無極（無上的般若波羅蜜），應當觀察什麼是智慧？什麼是明度？如何理解諸法無所從來（師父說：不從內在的色、外在的色、內在和外在的感受、思想、行為、意識和智慧而來，這就是無所從來）。因此，這被稱為明度無極。像這樣觀察、省察、思考，不驚慌、不恐懼、不轉移、不疲憊，這樣的菩薩不會中途停止，通過明度無極來了解這些道理。秋露子問：『為什麼菩薩知道自己應該停止？是因為對於色，停止色的本性；對於感受、思想、行為，停止意識的本性；明度無極停止意識的本性（色的本性，執著又執著，生起又生起，五陰都是這樣。菩薩對於五陰停止其本性，不執著生起），明度無極停止智慧的本性嗎？』善業回答說：『是的，賢者！對於色，停止色的自然（菩薩學習明度，本心想要分別瞭解，希望獲得智慧，應當停止這種想要了解和希望的想法，不再生起）。對於感受、思想、行為，停止意識的自然，明度無極停止意識的自然。明度無極停止智慧的自然，修行這條道路的人對於智慧停止，智慧的自然就停止了（在五陰中都停止，它自己生起就不再會生起）。相停止，相的自然就停止了。』秋露子說：『太好了，太好了！學習這個的人，必定會證得一切智（修行這條道路的人，停止他想要的心，就知道心自己生起的都會停止）。』善業說：『是的，菩薩學習這個，會證得一切智。為什麼呢？因為對於諸法，沒有出生也沒有生起。像這樣學習，就能證得佛的果位（像這樣學習的人，必定從生死中解脫）。』

【English Translation】 English version: The ten powers (of a Tathagata), the four fearlessnesses (of a Buddha), and the eighteen unique qualities of a Buddha are what a Bodhisattva possesses after attaining the understanding of emptiness through prajna paramita (perfection of wisdom) and beginning to practice the Buddha's work. With these powers, fearlessnesses, and eighteen qualities, the Bodhisattva achieves magnificent marks and adornments, purifies the Buddha-land, does not violate their original vows, desires to liberate beings in all ten directions, and does not pass into nirvana prematurely. Furthermore, a great Bodhisattva practicing the boundless prajna paramita should contemplate: what is wisdom? What is prajna paramita? How can it be understood that all dharmas have no origin (The teacher said: They do not come from internal form, external form, internal and external feelings, thoughts, actions, consciousness, or wisdom; this is what is meant by having no origin). Therefore, this is called boundless prajna paramita. By observing, examining, and contemplating in this way, without being startled, without being afraid, without shifting, and without being weary, such a Bodhisattva will not stop halfway, and will understand these principles through boundless prajna paramita. Akshara asked: 'Why does a Bodhisattva know when to stop? Is it because, regarding form, they stop the nature of form; regarding feelings, thoughts, and actions, they stop the nature of consciousness; boundless prajna paramita stops the nature of consciousness (the nature of form is to cling and cling again, to arise and arise again, and the five skandhas are all like this. The Bodhisattva stops the nature of the five skandhas, not clinging to arising), and boundless prajna paramita stops the nature of wisdom?' Shubhakarma replied: 'Yes, virtuous one! Regarding form, they stop the naturalness of form (a Bodhisattva learning prajna paramita, with the original intention to understand and hope to gain wisdom, should stop this desire to understand and hope, and not let it arise again). Regarding feelings, thoughts, and actions, they stop the naturalness of consciousness, and boundless prajna paramita stops the naturalness of consciousness. Boundless prajna paramita stops the naturalness of wisdom. One who practices this path stops regarding wisdom, and the naturalness of wisdom stops (they stop in all five skandhas, and their self-arising will not arise again). The mark stops, and the naturalness of the mark stops.' Akshara said: 'Excellent, excellent! One who learns this will surely attain all-knowing wisdom (one who practices this path, stops their desiring mind, and knows that all that arises from the mind will stop).' Shubhakarma said: 'Yes, a Bodhisattva learning this will attain all-knowing wisdom. Why? Because regarding all dharmas, there is no birth and no arising. By learning in this way, one will attain the seat of a Buddha (one who learns in this way will surely be liberated from birth and death).'

之出，成佛一切知矣)。又妙賢者，菩薩履行明度無極，若行色為想行——若行色佔爲想行，若行色不佔為想行，若行色興為想行，若行色敗為想行，若行色滅為想行，若行色思為想行，若行色空為想行，若行色非身為想行——痛想行識如上說，皆為想行。若識有是吾當行欲得，行設有是如是行，如是惟為惟行(師云：說色如此，痛想行識亦如色說也)。此道為是菩薩大士，為行得想之行，無善權方便，以為休于明度無極(此上章皆為三界生死，不合明度大智之道也)。」

秋露子曰：「菩薩何行為無想無得行，有善權方便而不休于明度無極？」

答曰：「不行色——不行色占，不行色興，不行色敗，不行色滅，不行色想，不行色空，不行色非——身痛想行識如上說，不有是(師云：不以有識知有此想也)吾當得行是行。不有是此行，惟為行此道。如是行菩薩大士，為無想無得行，為有善權方便而不休于明度無極(不以識知有此相應于明度無極也。右此章所說無想無得之行也)。又菩薩大士行明度無極，於此不近，為不行不近行(師云：菩薩於此五陰，念無所依近，為不行者，謂無所行也)。不行不近(菩薩意，不近行亦不行不近，以為真)亦不行(亦不行如此也)，斯不否行，斯不近行，斯不近不行，

【現代漢語翻譯】現代漢語譯本：(當他出離時，就成就了一切智慧，成為佛陀)。此外，妙賢啊，菩薩在實踐明度無極時，如果執著於色，將其視為『想行』——如果執著於色，認為它佔據了『想行』，如果執著於色，認為它不佔據『想行』，如果執著於色，認為它生起了『想行』，如果執著於色，認為它敗壞了『想行』，如果執著於色，認為它滅盡了『想行』，如果執著於色，認為它思慮了『想行』，如果執著於色，認為它是空的『想行』，如果執著於色，認為它不是自身的『想行』——對於受、想、行、識的執著，也如上述所說，都屬於『想行』。如果認為『識』是『我』應當追求並獲得的，或者認為『行』是『我』應當如此實踐的，那麼這種執著就只是執著于『行』（老師說：對於『色』是這樣說的，對於受、想、行、識也應該像對『色』那樣理解）。這種道是菩薩大士所行的，是執著于『想』的『行』，沒有善巧方便，不能達到明度無極（以上所說的都是三界生死輪迴，不符合明度大智之道）。秋露子問道：『菩薩如何修行才能達到無想無得的境界，擁有善巧方便，而不偏離明度無極呢？』回答說：『不執著於色——不執著於色佔據，不執著於色生起，不執著於色敗壞，不執著於色滅盡，不執著於色是想，不執著於色是空，不執著於色不是自身——對於受、想、行、識的執著，也如上述所說，不認為『識』是『我』應當獲得並實踐的，不認為『行』是『我』應當如此實踐的，只是爲了修行此道。像這樣修行的菩薩大士，才是達到了無想無得的境界，擁有善巧方便，而不偏離明度無極（不以意識認知此與明度無極相應）。以上所說的是無想無得的修行。此外，菩薩大士在修行明度無極時，不執著於此，是不執著于親近的修行（老師說：菩薩對於五陰，念頭沒有所依附，稱為不執著，即沒有所執著的）。不執著于親近（菩薩認為，不執著于親近也不執著于不親近，才是真諦），也不執著于不親近（也不執著于如此），這既不是否定修行，也不是執著于親近，也不是執著于不親近。

【English Translation】 English version: (When he departs, he attains all wisdom and becomes a Buddha). Furthermore, O Wonderful Sage, when a Bodhisattva practices the Perfection of Wisdom, if he clings to form, considering it as 'thought-action'—if he clings to form, thinking it occupies 'thought-action,' if he clings to form, thinking it does not occupy 'thought-action,' if he clings to form, thinking it arises as 'thought-action,' if he clings to form, thinking it decays as 'thought-action,' if he clings to form, thinking it ceases as 'thought-action,' if he clings to form, thinking it contemplates 'thought-action,' if he clings to form, thinking it is empty 'thought-action,' if he clings to form, thinking it is not self 'thought-action'—the clinging to feeling, perception, volition, and consciousness, as described above, all belong to 'thought-action.' If one thinks that 'consciousness' is what 'I' should seek and attain, or that 'action' is what 'I' should practice in this way, then this clinging is merely clinging to 'action' (The teacher said: This is how it is said about 'form'; feeling, perception, volition, and consciousness should also be understood like 'form'). This path is what a Bodhisattva Mahasattva practices, which is clinging to the 'thought' of 'action,' lacking skillful means, and unable to reach the Perfection of Wisdom (All the above refers to the cycle of birth and death in the three realms, which does not align with the path of the great wisdom of the Perfection of Wisdom). Qiulu Zi asked: 'How does a Bodhisattva practice to attain the state of no-thought and no-attainment, possess skillful means, and not deviate from the Perfection of Wisdom?' The answer is: 'Not clinging to form—not clinging to form occupying, not clinging to form arising, not clinging to form decaying, not clinging to form ceasing, not clinging to form as thought, not clinging to form as empty, not clinging to form as not self—the clinging to feeling, perception, volition, and consciousness, as described above, not thinking that 'consciousness' is what 'I' should attain and practice, not thinking that 'action' is what 'I' should practice in this way, but only to practice this path. A Bodhisattva Mahasattva who practices in this way has attained the state of no-thought and no-attainment, possesses skillful means, and does not deviate from the Perfection of Wisdom (not using consciousness to perceive this as corresponding to the Perfection of Wisdom). The above describes the practice of no-thought and no-attainment. Furthermore, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, he does not cling to this, which is the practice of not clinging to closeness (The teacher said: A Bodhisattva, regarding the five aggregates, has no attachment in his thoughts, which is called not clinging, meaning there is nothing to cling to). Not clinging to closeness (The Bodhisattva believes that not clinging to closeness and not clinging to non-closeness is the truth), and also not clinging to non-closeness (also not clinging to this), this is neither denying practice, nor clinging to closeness, nor clinging to non-closeness.'

斯亦不近於行，不行於不近，于不行不否行於不近(如此上謂意上事，亦不離此上意矣)。」

秋露子曰：「何故不近？」

善業曰：「如諸法無所近、無從度，是名菩薩大士(不著行亦不斷，行者為生死，斷為泥洹，能護此兩意，是名為特曉明度善權也)。一切諸法無度之定(如十二因緣皆空，如無想可近者，不著不縛，故無得道也)，場曠趍大而無有量，一切弟子，諸緣一覺所不能持。行斯定者，疾得無上正真之道，為無不覺，乘佛聖旨。」

善業曰：「是菩薩大士受拜于往昔如來至真等正佛者，乃行斯定。彼受無見，無見為定，其于定者不知吾受之(師云：菩薩于定不作思想也)、吾已定、吾依定也。彼於是中一切不明(不以意分明之也)。」

秋露子曰：「云何菩薩為昔如來所說拜當得佛者？彼能見定，是定者乎(彼謂以得拜家，寧能自見意定，為以定耶)？」

答曰：「不也。所以者何？如彼族姓子(學此經人為善男子是也)行明度無極者，為非不想。所以者何？無所明故(無所別知故也)。是以定者，非想(非想，非五陰想也)非不想(有三十七品三活想，無世俗想也)。」

佛言：「善哉，善哉！善業！說山澤行為第一辯，菩薩大士當以學此，如此為學明度無極

【現代漢語翻譯】現代漢語譯本：'這也不接近於修行，不修行也不接近於不修行，對於不修行也不否定接近於修行（像這樣上面所說的意念上的事情，也不離開這上面的意念了）。' 秋露子說：'為什麼不接近呢？' 善業說：'如果一切法無所接近、無從度過，這就叫做菩薩大士（不執著于修行也不斷絕修行，修行是生死，斷絕是涅槃，能夠守護這兩種意念，這就叫做特別明瞭通達善巧方便）。一切諸法沒有度過的定境（如十二因緣皆空，如無想可以接近的，不執著不束縛，所以沒有得道），廣大無邊而沒有限量，一切弟子，各種因緣，一個覺悟所不能夠把握。修行這種定境的人，迅速得到無上正真之道，因為沒有不覺悟的，乘著佛的聖旨。' 善業說：'是菩薩大士接受過去如來至真等正佛的授記，才修行這種定境。他們接受無見，無見就是定，他們處於定中不知道我接受了（師父說：菩薩在定中不作思想），我已入定，我依靠定。他們在這其中一切都不明白（不以意念來分辨清楚）。' 秋露子說：'為什麼菩薩被過去如來說授記應當成佛呢？他們能夠見到定，是定的人嗎（他們說以得到授記的人，難道能夠自己見到意念的定，是依靠定嗎）？' 回答說：'不是的。為什麼呢？像那些族姓子（學習這部經的人是善男子），修行明度無極的人，是因為沒有想。為什麼呢？因為沒有什麼可以明白的（沒有什麼可以分別知道的）。所以定，不是想（不是想，不是五陰的想），也不是不想（有三十七品三活想，沒有世俗的想）。' 佛說：'好啊，好啊！善業！說山澤行為第一辯，菩薩大士應當學習這個，像這樣學習明度無極。'

【English Translation】 English version: 'This is also not close to practice, not practicing is also not close to non-practice, and regarding non-practice, it does not negate being close to practice (like this, the matters of intention mentioned above, also do not depart from this intention above).' Qiulu Zi said, 'Why is it not close?' Shanye said, 'If all dharmas have nothing to approach, nothing to cross over, this is called a Bodhisattva Mahasattva (not attached to practice nor cutting off practice; practice is birth and death, cutting off is nirvana; being able to protect these two intentions is called especially understanding and mastering skillful means). All dharmas have no fixed state of crossing over (like the twelve links of dependent origination are all empty, like there is no thought that can be approached; not attached, not bound, therefore there is no attainment of the path), vast and boundless without measure; all disciples, all conditions, cannot be held by one awakening. Those who practice this state of samadhi quickly attain the unsurpassed true path, because there is no non-awakening, riding on the Buddha's holy decree.' Shanye said, 'It is the Bodhisattva Mahasattvas who receive the prediction from the past Tathagata, the Perfectly Enlightened One, who practice this state of samadhi. They receive no-seeing, no-seeing is samadhi, and those in samadhi do not know that I have received it (the master said: Bodhisattvas do not create thoughts in samadhi), I have entered samadhi, I rely on samadhi. They do not understand anything in this (not distinguishing clearly with intention).' Qiulu Zi said, 'Why are Bodhisattvas predicted by the past Tathagatas to become Buddhas? Are they able to see samadhi, are they the ones in samadhi (they say that those who have received the prediction, can they see the samadhi of their own intention, is it relying on samadhi)?' The answer is, 'No. Why? Like those of noble lineage (those who study this sutra are good men), those who practice the immeasurable perfection of wisdom, it is because there is no thought. Why? Because there is nothing to understand (nothing to distinguish and know). Therefore, samadhi is not thought (not thought, not the thought of the five aggregates), nor is it non-thought (there are the thirty-seven aids to enlightenment and the three living thoughts, without worldly thoughts).' The Buddha said, 'Excellent, excellent! Shanye! Speaking of the practice of mountains and marshes is the first eloquence, Bodhisattva Mahasattvas should learn this, like this is how to learn the immeasurable perfection of wisdom.'

(辯智之決者，問來即答，事皆明真矣)。」

秋露子曰：「佛以如此學，學智慧道者，是為學何法？」

佛言：「如此學者，是菩薩為無所法學。何以故？是法不有知明，如凡愚人專著者也(師云，知之明之即為專著也)。」

曰：「當何用明知此法(為學者問：欲得佛者何用明知此)？」佛言：「當如不明。無所明知，明之謂也(無所明定是為定也)，凡愚人以專著者欲明，故為不明。由不明，礙兩際(不出生死、不解清凈，是為兩際也)，不知不見不明諦法(諦，四諦矣，意著二際，不知欲苦，不見習證，不明有盡，不達凈道，故曰不明也)，而欲於法(不獲無想定故想，欲想得之。了本曰：行福福識生，夫欲于道而不獲定者，世世受福，得佛之望耶)，從法思欲，專著名色。以專著故，而不知此無所用聰明之法，已不知見亦不思惟，不觀不省，故墮愚數，便無有信不解不用，是故謂之凡愚專著(從法，法，心法也，痛想行識謂之名，地水火風謂之色。從欲之徒，專著五陰，心馳三界，徊流生死，不能拔邪穢之根。《法句》曰：心為法本，禍福由心行，殃殃罪罪識生，五陰所弊，故不睹無念法也。無念法也，無所由聰明之法者，獲無想之定，善惡不同，十二因緣滅諸根都寂，厭生死，神還休

【現代漢語翻譯】現代漢語譯本：(辯論智慧的決斷者，問什麼都能立即回答，所有事情都明明白白了。) 秋露子問道：『佛陀您用這樣的方式學習，學習智慧之道的人，是爲了學習什麼法呢？』佛陀說：『像這樣學習的人，是菩薩爲了學習無所執著的法。為什麼呢？因為這種法不是用知識來明白的，就像凡夫俗人那樣執著于知識（老師說，知道並明白就成了執著）。』秋露子問：『那應該如何明白地知道這個法呢（這是學習的人問：想要成佛的人應該如何明白地知道這個法）？』佛陀說：『應當像不明白那樣。沒有所謂的明白地知道，這就是所謂的明白（沒有明確的定義就是定義）。凡夫俗人因為執著于知識而想要明白，所以反而不明白。因為不明白，所以被困在兩端（不出生死，不解脫清凈，這就是兩端），不知道也看不見不明白的真理（真理，就是四諦，意思是執著于兩端，不知道苦的根源，看不見習的證明，不明白有盡頭，不通達清凈之道，所以說不明白），卻想要從法中（因為沒有獲得無想定，所以有想，想要得到它。了本說：行善福報產生意識，想要追求道卻不能獲得禪定的人，世世代代享受福報，能達到成佛的願望嗎？），從法中產生慾望，執著于名色。因為執著，所以不知道這種無所用聰明的法，已經不知道看見，也不思考，不觀察不反省，所以墮落到愚癡的行列，便沒有信心，不理解也不運用，所以稱之為凡夫俗人的執著（從法，法，指的是心法，痛、想、行、識稱為名，地、水、火、風稱為色。從慾望的人，執著於五陰，心馳三界，在生死中輪迴，不能拔除邪惡的根。《法句經》說：心是法的根本，禍福由心而行，災禍罪惡產生意識，被五陰所困，所以看不到無念的法。無念的法，就是無所用聰明的法，獲得無想的禪定，善惡不同，十二因緣滅盡諸根都寂靜，厭惡生死，神識迴歸寂靜）。』

【English Translation】 English version: (Those who are decisive in debating wisdom, can answer immediately when asked, and all matters are clearly understood.) Qiulu Zi asked: 'Buddha, with such learning, what Dharma do those who study the path of wisdom learn?' The Buddha said: 'Those who learn in this way, are Bodhisattvas learning the Dharma of non-attachment. Why? Because this Dharma is not understood through knowledge, like ordinary people who are attached to knowledge (the teacher said, to know and understand is to become attached).' Qiulu Zi asked: 'Then how should one clearly know this Dharma (this is the question of a learner: how should one who wants to become a Buddha clearly know this)?' The Buddha said: 'One should be like not understanding. There is no such thing as clearly knowing, that is what is meant by understanding (no clear definition is the definition). Ordinary people, because they are attached to knowledge, want to understand, and therefore do not understand. Because they do not understand, they are trapped in two extremes (not born from life and death, not liberated from purity, these are the two extremes), they do not know, see, or understand the truth of non-understanding (truth, is the Four Noble Truths, meaning being attached to the two extremes, not knowing the root of suffering, not seeing the proof of accumulation, not understanding that there is an end, not comprehending the pure path, therefore it is said not to understand), but they want to generate desires from the Dharma (because they have not attained the non-conceptual concentration, they have thoughts, wanting to attain it. Liaoben said: performing good deeds generates consciousness, those who want to pursue the path but cannot attain concentration, will enjoy blessings in every life, can they achieve the wish of becoming a Buddha?), from the Dharma they generate desires, and are attached to name and form. Because of this attachment, they do not know this Dharma of no use for cleverness, they do not know to see, nor do they think, observe, or reflect, therefore they fall into the category of the foolish, and then they have no faith, do not understand, and do not use it, therefore they are called ordinary people who are attached (from the Dharma, Dharma, refers to the mind Dharma, feeling, thought, volition, and consciousness are called name, earth, water, fire, and wind are called form. Those who follow desires, are attached to the five aggregates, their minds wander in the three realms, they revolve in life and death, and cannot uproot the evil roots. The Dhammapada says: the mind is the root of Dharma, fortune and misfortune are caused by the mind, disasters and sins generate consciousness, being troubled by the five aggregates, therefore they do not see the Dharma of no-thought. The Dharma of no-thought, is the Dharma of no use for cleverness, attaining the concentration of no-thought, good and evil are different, the twelve links of dependent origination extinguish all roots and become silent, they are disgusted with life and death, and the spirit returns to stillness).'

。《人本純真經》曰：心入泥洹，從本寂又寂。不解四非常，守意志著空，斯空想天之類矣。由還生死，受苦無數。《慧印經》曰：如令泥洹為常住法，大哀四等還為蠕動。謂其不能空空、入泥洹處本寂者也)。」

秋露子曰：「計如此學菩薩大士，不學一切智(不起想求眾智矣)。」

佛言：「然！如此學，不學一切智。如是曉了，乃為學一切智(曉了者，謂不著不斷、不起不滅耶)，能出一切法(謂十二部經法)。」

善業白言：「如世尊言：『是為幻人學一切智。』已學一切智乃出諸法，如直言之，當云何？」

佛言：「吾因是以問汝，所安便說(師言：所安便說，如言旦說汝所知也)。」

對曰：「甚善。」

佛言：「云何，幻與色異乎？」

「不也，世尊！」

「幻與痛想行識，為有異乎？」

「不也，世尊(云何知想在此經者，及行同此法者，意處是經者，盛陰已滅者，持生死五陰成菩薩道者，皆云何也)！色猶幻，痛想行識猶為幻。」

「云何，善業！明是中想知立行五陰而為菩薩？」

對曰：「菩薩學如幻人，是中持如幻者即五陰。所以者何？如佛說識如幻(善業說往者所聞佛語，引以喻義也)。若此識，六根亦然。何者？意

【現代漢語翻譯】現代漢語譯本《人本純真經》說：『心進入涅槃（泥洹，佛教術語，指超脫生死輪迴的境界），從根本寂靜又歸於寂靜。』不理解四種非常（四非常，指世間一切皆無常的觀念），執著于空無的意志，這是空想天國之類的事情。由此還會回到生死輪迴，遭受無盡的痛苦。《慧印經》說：『如果說涅槃是常住不變的法，那麼大慈大悲的四種平等心（大哀四等，指慈、悲、喜、舍四種心）就又會變成像蠕蟲一樣的動搖不定。』這是因為他們不能理解空性的空，不能進入涅槃的根本寂靜之處。秋露子說：『如果這樣學習，就像菩薩大士一樣，就不需要學習一切智（一切智，指佛陀所具有的智慧，能知一切事理），不再生起求取一切智慧的想法了。』佛說：『是的！如果這樣學習，就不是在學習一切智。像這樣理解了，才是在學習一切智（理解了，是指不執著于斷滅，不生起不滅的觀念），能夠通達一切法（一切法，指十二部經所說的法）。』善業問道：『如果像世尊所說：『這是像幻術師一樣學習一切智。』已經學習了一切智才能通達諸法，如果直接這樣說，應該怎麼理解呢？』佛說：『我因此才問你，你認為怎樣就說怎樣（師父說：你認為怎樣就說怎樣，就像說你早上說你知道的）。』善業回答說：『很好。』佛說：『怎麼樣，幻術和色（色，指物質現象）有區別嗎？』『沒有，世尊！』『幻術和受、想、行、識（受、想、行、識，指構成人的精神活動的四種要素）有區別嗎？』『沒有，世尊！（為什麼知道想在這個經中，以及行和這個法相同，意念在這個經中，五蘊已經滅盡，持著生死五蘊成就菩薩道，這些又是什麼意思呢）！色就像幻術，受、想、行、識也像幻術。』『怎麼樣，善業！明白在這個想中，知道建立行為的五蘊而成為菩薩嗎？』善業回答說：『菩薩學習就像幻術師一樣，在這其中持有像幻術一樣的東西就是五蘊。為什麼呢？就像佛說識就像幻術（善業說過去所聽到的佛語，用來比喻這個道理）。如果這個識是這樣，六根（六根，指眼、耳、鼻、舌、身、意六種感覺器官）也是這樣。為什麼呢？意

【English Translation】 English version The 'Sutra of the Pure Nature of the Person' says: 'When the mind enters Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), it returns to stillness from its fundamental stillness.' Not understanding the four impermanences (four impermanences, referring to the concept that all things in the world are impermanent), clinging to the will of emptiness, this is like fantasizing about heaven. From this, one will return to the cycle of birth and death, suffering endless pain. The 'Sutra of the Seal of Wisdom' says: 'If Nirvana were a permanent and unchanging law, then the four equal minds of great compassion (four equal minds of great compassion, referring to the four minds of loving-kindness, compassion, joy, and equanimity) would again become like the wavering of worms.' This is because they cannot understand the emptiness of emptiness, and cannot enter the fundamental stillness of Nirvana. Qiulu Zi said: 'If one learns like this, like a Bodhisattva Mahasattva, then there is no need to learn all-wisdom (all-wisdom, referring to the wisdom possessed by the Buddha, which can know all things and principles), and no longer give rise to the thought of seeking all wisdom.' The Buddha said: 'Yes! If one learns like this, one is not learning all-wisdom. Only by understanding like this, is one learning all-wisdom (understanding, means not clinging to annihilation, not giving rise to the concept of non-annihilation), and one can penetrate all dharmas (all dharmas, referring to the teachings of the twelve divisions of scriptures).' Shanye asked: 'If it is as the World Honored One said: 'This is like a magician learning all-wisdom.' Having already learned all-wisdom, one can then penetrate all dharmas, if one says it directly like this, how should it be understood?' The Buddha said: 'That is why I am asking you, say what you think is right (the master said: say what you think is right, just like saying you say what you know in the morning).' Shanye replied: 'Very good.' The Buddha said: 'How is it, is there a difference between illusion and form (form, referring to material phenomena)?' 'No, World Honored One!' 'Is there a difference between illusion and sensation, perception, volition, and consciousness (sensation, perception, volition, and consciousness, referring to the four elements that constitute human mental activity)?' 'No, World Honored One! (Why is it known that perception is in this sutra, and that volition is the same as this dharma, that intention is in this sutra, that the five aggregates have been extinguished, and that holding the five aggregates of birth and death to achieve the Bodhisattva path, what do these mean)! Form is like illusion, sensation, perception, volition, and consciousness are also like illusion.' 'How is it, Shanye! Is it understood that in this perception, knowing the five aggregates that establish action, one becomes a Bodhisattva?' Shanye replied: 'Bodhisattvas learn like magicians, and holding what is like illusion within this is the five aggregates. Why is that? It is like the Buddha said that consciousness is like illusion (Shanye is saying what he heard from the Buddha in the past, using it as a metaphor for this principle). If this consciousness is like this, the six roots (six roots, referring to the six sense organs of eyes, ears, nose, tongue, body, and mind) are also like this. Why is that? The mind

幻為三界耳。如三界，即六根、即五陰。」

秋露子言：「菩薩聞是，得無懈怠？」

佛言：「設為惡友所制，必持懈怠；若得善友，終不懈也(若識如幻者，六根亦復如幻，意所幻化，令有三界耳)。」

善業白佛：「何以知菩薩惡友？」

佛言：「其不慕樂明度無極，欲棄捨若形相愚占文飾，違此深智(師云：愚者已想，取文飾占者想取也)更說經道，當知是為菩薩惡友(善人好明度而違退之，更為說異道經，是為惡友也)。」

曰：「何是善友？」

佛言：「未起明度無極者，即勸使學，教誨之令入斯道，為現邪行說邪之害，是邪行，是邪害，使遠離此，當知是為菩薩大士弘誓之鎧善友者也(弘誓者，菩薩自誓，忍世眾苦，必于得佛，極濟眾生，滅十二因緣，還乎本無。鎧者，德其行高，見罪常由，壯士以鎧障身全命，勢成勝敵終始無畏。菩薩內凈視明，以八直之行與邪意戰，破壞五賊，高愿取佛，不能沮，遂成世尊，故曰法鎧也)。」

又問：「呼道人為菩薩，其句義為奈何？」

佛言：「所謂菩薩者，一切諸法學無掛礙，已學無礙能出諸法，故謂菩薩。」

「大士者，其義云何？」

佛言：「大士者，能聚大眾為之閤家，是故為大士也(菩

【現代漢語翻譯】現代漢語譯本『幻』是指三界（欲界、色界、無色界）的虛幻不實。如同三界，也即是六根（眼、耳、鼻、舌、身、意）、也即是五陰（色、受、想、行、識）的虛幻不實。秋露子問道：『菩薩聽聞這些道理，難道不會因此懈怠嗎？』佛說：『如果被惡友所影響，必定會產生懈怠；如果遇到善友，最終不會懈怠。（如果認識到一切如幻，六根也如幻，都是意念所幻化，才有了三界。）』善業問佛：『如何知道誰是菩薩的惡友呢？』佛說：『那些不向往追求明度無極（智慧的最高境界），想要捨棄佛的莊嚴相貌，沉迷於愚癡的占卜和文飾，違背這種深奧的智慧（老師說：愚者執著于表象，占卜者執著于占卜），反而宣說其他的經道，應當知道這就是菩薩的惡友。（善人喜歡明度而違背它，反而說其他的經道，這就是惡友。）』又問：『什麼是善友呢？』佛說：『對於那些還沒有發起追求明度無極之心的人，就勸導他們學習，教誨他們進入這條道路，為他們揭示邪行的危害，告訴他們什麼是邪行，什麼是邪害，使他們遠離這些，應當知道這就是菩薩大士弘揚誓願的鎧甲般的善友。（弘誓，是菩薩自己發誓，忍受世間眾苦，必定要成就佛果，救度一切眾生，滅除十二因緣，迴歸本無。鎧甲，是讚美菩薩的德行高尚，看到罪惡的根源，如同壯士用鎧甲保護身體，保全性命，最終戰勝敵人，始終無所畏懼。菩薩內心清凈，視力明澈，用八正道與邪念戰鬥，摧毀五賊，立下高遠的誓願要成就佛果，不能被動搖，最終成就世尊，所以說是法鎧。）』又問：『稱呼修行人為菩薩，其中的含義是什麼呢？』佛說：『所謂菩薩，是指對於一切諸法學習都沒有障礙，已經學習到沒有障礙，能夠從諸法中解脫出來，所以稱為菩薩。』『大士』的含義是什麼呢？』佛說：『大士，是指能夠聚集大眾，使他們和睦相處，所以稱為大士。（菩薩能聚集大眾，使他們和睦相處，所以稱為大士。）』

【English Translation】 English version 'Illusion' refers to the illusory nature of the Three Realms (Desire Realm, Form Realm, Formless Realm). Like the Three Realms, it is also the illusory nature of the Six Roots (eye, ear, nose, tongue, body, mind) and the Five Aggregates (form, feeling, perception, mental formations, consciousness). Qiulu Zi asked: 'When Bodhisattvas hear these teachings, will they not become lax?' The Buddha said: 'If influenced by evil friends, they will surely become lax; if they encounter good friends, they will ultimately not become lax. (If one recognizes everything as illusion, the Six Roots are also like illusion, all transformed by the mind, thus creating the Three Realms.)' Shanye asked the Buddha: 'How can one know who is a Bodhisattva's evil friend?' The Buddha said: 'Those who do not aspire to pursue the ultimate wisdom (the highest state of wisdom), who want to abandon the dignified appearance of the Buddha, who are immersed in foolish divination and ornamentation, who go against this profound wisdom (the teacher said: the foolish cling to appearances, the diviners cling to divination), and instead preach other scriptures, should be known as the Bodhisattva's evil friends. (Good people love wisdom but go against it, instead preaching other scriptures, these are evil friends.)' He asked: 'What is a good friend?' The Buddha said: 'For those who have not yet aroused the desire to pursue ultimate wisdom, one should encourage them to learn, teach them to enter this path, reveal the harm of evil practices, tell them what is evil practice and what is evil harm, and make them stay away from these. This should be known as the Bodhisattva Mahasattva's good friend, who is like the armor of a great vow. (The great vow is the Bodhisattva's own vow to endure the sufferings of the world, to surely achieve Buddhahood, to save all sentient beings, to eliminate the twelve links of dependent origination, and to return to the original non-existence. Armor is to praise the Bodhisattva's noble conduct, seeing the root of evil, like a brave warrior using armor to protect the body, preserve life, and ultimately defeat the enemy, always fearless. The Bodhisattva's inner mind is pure, vision is clear, using the Eightfold Path to fight against evil thoughts, destroying the five thieves, making a high vow to achieve Buddhahood, cannot be shaken, and ultimately achieves the World Honored One, therefore it is called the Dharma armor.)' He also asked: 'What is the meaning of calling a practitioner a Bodhisattva?' The Buddha said: 'The so-called Bodhisattva refers to one who has no obstacles in learning all dharmas, who has already learned without obstacles, and who can be liberated from all dharmas, therefore they are called Bodhisattvas.' 'What is the meaning of 'Mahasattva'?' The Buddha said: 'Mahasattva refers to one who can gather the masses and make them live in harmony, therefore they are called Mahasattvas. (Bodhisattvas can gather the masses and make them live in harmony, therefore they are called Mahasattvas.)'

薩能於三界為大尊貴，若金輪王合聚大眾，化之以德，身棄國位為沙門，導之以大道，示眾欲惡，故曰大士)。」

秋露子曰：「吾亦樂其為大士者，于見身、見性、見命、見人、見丈夫見，有見、無見，斷滅見、常在為，斷大見。何者？為說上(師云：六十二見為一見潤耳)法，度諸見潤，是故為大士(法，佛法。以佛法度六十二見及欲癡之四潤，故曰度也)。」

善業曰：「夫大士者，如一切知意，無齊同志于弟子、緣一覺(如佛意不與弟子各佛齊同也)，在彼無著。所以者何？悉知意，質直無漏(在彼者，在生死也)，無受無滅(無受者，不受五陰也。無滅者，不捨生死求滅之想也)，以悉知意大照菩薩，是故為大士(能持明度教照菩薩也)。」

秋露子曰問：「何故菩薩大士亦彼悉知而意不著？」

善業曰：「以無意故，于彼悉知而無所著。」

賢者滿慈子言：「吾亦樂其為大士者，揖人升于大乘而有弘誓之鎧，是為大士(師云：能以經法揖天人，使升佛大乘之道也)。」

善業白佛：「何謂弘誓之鎧？」

佛言：「菩薩束已自誓：『吾當滅度無央數人，已度無量無數人民皆得泥洹，知其無法得滅度也。』所以者何？意法如是。譬如幻師與幻弟子，於四衢道化作

{ "translations": [ "現代漢語譯本：薩（Sā）能於三界（欲界、色界、無色界）中成為最尊貴者，如同轉輪聖王（金輪王，擁有統治世界的理想君主）聚集大眾，用德行教化他們，自身捨棄國王的地位成為沙門（出家修道者），引導他們走向大道，向眾人揭示慾望和罪惡，所以被稱為大士（偉大的修行者）。", "秋露子（Qiū Lù Zǐ）說：『我也樂於稱其為大士，因為他對於身見（認為身體是真實存在的）、性見（認為自性是真實存在的）、命見（認為生命是真實存在的）、人見（認為存在一個真實的人）、丈夫見（認為存在一個真實的自我），以及有見、無見、斷滅見（認為人死後一切都消失）、常在見（認為存在永恒不變的靈魂）等各種見解，都能斷除這些大的錯誤見解。為什麼呢？因為他能宣說至上（師父說：六十二見歸結為一種見解，即執著于見解）的法，度脫各種見解的束縛，所以被稱為大士（法，指佛法。用佛法度脫六十二見以及慾望和愚癡的四種束縛，所以說是度脫）。』", "善業（Shàn Yè）說：『所謂大士，就像一切知者（佛）的意念一樣，不與弟子們有相同的覺悟，獨自覺悟（如同佛的意念不與弟子們各自的佛相同），在生死中沒有執著。為什麼呢？因為他完全瞭解意念，心地正直沒有煩惱（在彼，指在生死中），沒有接受也沒有滅亡（沒有接受，指不接受五陰的束縛。沒有滅亡，指不捨棄生死而追求滅亡的念頭），以完全瞭解意念的大光明照耀菩薩，所以被稱為大士（能持明度教化菩薩）。』", "秋露子問道：『為什麼菩薩大士也完全瞭解意念，卻不執著于意念呢？』", "善業說：『因為沒有執著的心，所以即使完全瞭解意念，也不會執著于意念。』", "賢者滿慈子（Xián Zhě Mǎn Cí Zǐ）說：『我也樂於稱其為大士，因為他能引導人們進入大乘（佛教的最高教義）並擁有弘大的誓願之鎧甲，這就是大士（師父說：能用經法引導天人，使他們進入佛的大乘之道）。』", "善業問佛：『什麼是弘誓之鎧甲？』", "佛說：『菩薩約束自己發誓：『我應當度脫無數的人，已經度脫了無量無數的人民都得到涅槃（佛教的最高境界），知道他們實際上沒有被度脫。』為什麼呢？因為意念的法則是這樣的。譬如幻術師和他的幻術弟子，在十字路口變幻出..." ], "english_translations": [ "English version: 'Sā (Sā) is the most honorable in the three realms (desire realm, form realm, formless realm). Like a Cakravartin King (Golden Wheel King, an ideal monarch who rules the world) gathering the masses, he transforms them with virtue, abandons his royal position to become a śramaṇa (a renunciate), guides them to the great path, and reveals to all the desires and evils. Therefore, he is called a Mahāsattva (a great being).'", "Qiū Lù Zǐ said, 'I also rejoice in calling him a Mahāsattva, because he can cut off all the great wrong views regarding the view of self (believing the body is real), the view of nature (believing the self-nature is real), the view of life (believing life is real), the view of person (believing a real person exists), the view of a man (believing a real self exists), as well as views of existence, non-existence, annihilation (believing that everything disappears after death), and permanence (believing in an eternal soul). Why? Because he can expound the supreme (the master said: the sixty-two views are summarized into one view, which is attachment to views) Dharma, liberating from the fetters of various views. Therefore, he is called a Mahāsattva (Dharma refers to the Buddha's teachings. Using the Buddha's teachings to liberate from the sixty-two views and the four fetters of desire and ignorance, hence the term liberation).'", "Shàn Yè said, 'A Mahāsattva is like the mind of the all-knowing one (Buddha), not having the same enlightenment as his disciples, but being enlightened alone (just as the Buddha's mind is not the same as each of his disciples' Buddhas), and having no attachment in the cycle of birth and death. Why? Because he fully understands the mind, is upright in heart and without defilements (in that, refers to being in the cycle of birth and death), neither accepting nor ceasing (not accepting, refers to not accepting the fetters of the five aggregates. Not ceasing, refers to not abandoning birth and death to seek the idea of cessation), and illuminates Bodhisattvas with the great light of fully understanding the mind. Therefore, he is called a Mahāsattva (one who can uphold the teachings and illuminate Bodhisattvas).'", "Qiū Lù Zǐ asked, 'Why is it that a Bodhisattva Mahāsattva also fully understands the mind, yet is not attached to it?'", "Shàn Yè said, 'Because he has no attachment in his mind, even if he fully understands the mind, he will not be attached to it.'", "The worthy Mǎn Cí Zǐ said, 'I also rejoice in calling him a Mahāsattva, because he can guide people into the Mahāyāna (the highest teaching of Buddhism) and possesses the armor of great vows. This is a Mahāsattva (the master said: able to use the scriptures to guide gods and humans, leading them to the path of the Buddha's Mahāyāna).'", "Shàn Yè asked the Buddha, 'What is the armor of great vows?'", "The Buddha said, 'A Bodhisattva binds himself with a vow: "I shall liberate countless people, and have already liberated countless people, all of whom have attained Nirvana (the highest state of Buddhism), knowing that they have not actually been liberated." Why? Because the law of the mind is like this. For example, a magician and his apprentice, at a crossroads, transform..."' " ] }

人眾，以為化人而斬其首。汝知云何，彼有所殺？有死者乎？」

「不也，世尊！」

「如是，善業！度無數人，為無有人得滅度也。菩薩聞是，不驚不怛，不以恐受，不移不捨不疲而無慘悴，是為有弘誓鎧，能升大乘，當以知此。」

滿慈子曰：「吾省佛言，如我所得，當知是義為無帶甲。所以者何？如佛告善業：『無造佛一切法，無作成諸法者，亦無造眾生者，如是義者無弘誓鎧。』」

善業曰：「無所束帶，菩薩大士為無弘誓。所以者何？色痛想行識，不著不縛不解故。」

秋露子曰：「何如為色痛想行識，而云不著不縛不解？」

善業曰：「色如幻人故，不著不縛不解。痛想行識為如幻人，不著不縛不解。無有之色，不著不縛不解。無有之痛想行識，不著不縛不解。五陰如是，諸法亦然。是故菩薩所為誓者，無有誓也(師云，一切人自然，無有作者，是為生死亦空，道法亦空。如空者，無有從生死中來得佛者，佛空法空故，無有出滅諸法者，一切人本空故，亦無有造作眾生者也)。」

善業問：「焉知菩薩正升大乘(師云：大乘，大道也)？何謂大乘？何乘發住(乘發何住)？孰建大乘？斯乘何出？」

佛言：「大乘之為乘者，為無量乘，為眾生之無量也

【現代漢語翻譯】現代漢語譯本：『有人們，以為是化人而砍下他們的頭。你認為如何，他們有所殺嗎？有死者嗎？』『不，世尊！』『是的，善業！度化無數人，實際上沒有一個人真正得到解脫。菩薩聽到這些，不會驚慌，不會恐懼，不會因此而感到害怕，不會動搖，不會放棄，不會疲憊，也不會沮喪。這就是擁有弘誓鎧甲，能夠升入大乘，應當明白這個道理。』滿慈子說：『我理解佛所說，依我所理解，應當知道這個道理是沒有鎧甲的。為什麼呢？就像佛告訴善業：『沒有創造佛的一切法，沒有創造諸法的人，也沒有創造眾生的人，這樣的道理是沒有弘誓鎧甲的。』善業說：『沒有束縛，菩薩大士就沒有弘誓。為什麼呢？因為色、受、想、行、識，不執著，不束縛，不解脫。』秋露子說：『如何理解色、受、想、行、識，而說不執著、不束縛、不解脫呢？』善業說：『色如幻化的人，所以不執著、不束縛、不解脫。受、想、行、識也如幻化的人，不執著、不束縛、不解脫。沒有的色，不執著、不束縛、不解脫。沒有的受、想、行、識，不執著、不束縛、不解脫。五蘊如此，諸法也是如此。所以菩薩所發的誓願，是沒有誓願的。（師父說，一切人都是自然而然的，沒有創造者，所以生死也是空的，道法也是空的。如同空性，沒有從生死中來而得佛的，因為佛是空的，法也是空的，沒有出離和滅盡諸法的人，一切人本來就是空的，也沒有創造眾生的人。）』善業問：『如何知道菩薩真正升入大乘（師父說：大乘，是大道）？什麼是大乘？什麼乘發起和安住（乘發起於何處安住）？誰建立大乘？這個乘從哪裡來？』佛說：『所謂大乘，是無量的乘，因為眾生是無量的。』

【English Translation】 English version: 'People, thinking they are transformed beings, cut off their heads. What do you think, have they killed anything? Are there any who have died?' 'No, World Honored One!' 'So it is, Good Deeds! Saving countless people, yet no one actually attains liberation. When a Bodhisattva hears this, they are not startled, not afraid, not terrified, not moved, not abandoning, not weary, and not distressed. This is having the armor of great vows, able to ascend to the Great Vehicle, and should understand this principle.' Manci said, 'I understand what the Buddha said, and according to my understanding, this principle should be known as without armor. Why is that? It is like the Buddha told Good Deeds: 'There is no creator of all the Buddha's dharmas, no creator of all dharmas, and no creator of sentient beings, such a principle is without the armor of great vows.' Good Deeds said, 'Without any binding, the great Bodhisattva has no great vows. Why is that? Because form, feeling, perception, mental formations, and consciousness are not attached, not bound, and not liberated.' Qiulu said, 'How can form, feeling, perception, mental formations, and consciousness be understood as not attached, not bound, and not liberated?' Good Deeds said, 'Form is like an illusory person, therefore it is not attached, not bound, and not liberated. Feeling, perception, mental formations, and consciousness are also like illusory people, not attached, not bound, and not liberated. Non-existent form is not attached, not bound, and not liberated. Non-existent feeling, perception, mental formations, and consciousness are not attached, not bound, and not liberated. The five aggregates are like this, and all dharmas are also like this. Therefore, the vows made by Bodhisattvas are without vows. (The master said, all people are natural, without a creator, so birth and death are also empty, and the path and dharma are also empty. Like emptiness, there is no one who comes from birth and death to attain Buddhahood, because the Buddha is empty, and the dharma is also empty, there is no one who leaves and extinguishes all dharmas, all people are originally empty, and there is no creator of sentient beings.)' Good Deeds asked, 'How is it known that a Bodhisattva truly ascends to the Great Vehicle (the master said: the Great Vehicle is the great path)? What is the Great Vehicle? What vehicle initiates and abides (where does the vehicle initiate and abide)? Who establishes the Great Vehicle? Where does this vehicle come from?' The Buddha said, 'The so-called Great Vehicle is a limitless vehicle, because sentient beings are limitless.'

(菩薩法意廣大，興載無量也)。所以者何？人種無量，菩薩為之生大悲意，以斯大乘，住奏三界聖一切知，乃建大乘。乘無從出。所以者何？有生有出則為二法。若不起不致，于諸法不得者，是為無所生、無從出。」

善業曰：「大哉斯乘，為天人質諒，王諸世間，出上善業。乘與空等，弘裕若空，苞容眾生無有量數(上善者，普明也)，恒以虛閑濟人無極，而為遍宣，故為大乘。不見其反亦不見出(佛常以虛心，閑暇無事群生來者，不逆其志，大士亦當學斯矣)。如此乘者，不從始得，不從終得，亦不中得(不從初知意得，亦不從中間及終意得也)，於三涂等，故為大乘。」

佛言：「如是，善業！以能行此乘故，謂之菩薩大士(過去當來現在意等耳)。」

秋露子曰：「佛請賢者說明度無極，而道大乘者，有檀知耶(師云：佛本請卿令說明度無極耳：而及說大乘事：宜及知此耶：秋露子為不知家問，宜知是也)？」

善業白佛：「吾說明度無極，得無過乎？」

佛言：「不也，適得其中。」

善業言：「菩薩大士，不於始近、不於終近亦不中近(不始意近道，不終不近也，無去來今三塗想矣)，色無際道無際、痛想行識道俱無際，是故菩薩無近無得、無知無明(色所以無

【現代漢語翻譯】現代漢語譯本：菩薩的法意廣大，能承載無量眾生。這是為什麼呢？因為眾生的種類無量，菩薩因此生起大悲心，憑藉這大乘佛法，安住於三界，成就一切智慧，從而建立大乘。大乘之道並非從何處產生。這是為什麼呢？因為有生有出就成了二法。如果不起不生，對於諸法無所得，這就是無所生、無所出。善業菩薩說：『這大乘之道真是偉大啊，是天人所信賴的，在世間稱王，是至上的善業。大乘之道與虛空相等，廣大如虛空，包容無量眾生（至善是指普遍光明），恒常以虛靜之心救濟無量眾生，並且普遍宣揚，所以稱為大乘。既不見其退轉，也不見其產生（佛陀常以虛心，閑暇無事，眾生來求，不違揹他們的意願，大菩薩也應當學習這樣）。這樣的大乘之道，不是從開始得到，不是從結束得到，也不是從中間得到（不是從最初的知見得到，也不是從中間和最終的知見得到）。對於三惡道等，所以稱為大乘。』佛說：『是的，善業！因為能夠修行這大乘之道，所以稱為菩薩大士（指過去、未來、現在等）。』秋露子問：『佛陀請賢者說明度無極，而談到大乘，這是有道理的嗎？（師父說：佛陀本意是請你說明度無極，而你談到了大乘的事，應該知道這個道理嗎？秋露子因為不瞭解而發問，應該知道這個道理。）』善業菩薩對佛說：『我說明度無極，沒有過分吧？』佛說：『沒有，恰到好處。』善業菩薩說：『菩薩大士，不接近開始，不接近結束，也不接近中間（不從開始的意念接近道，不從結束接近道，沒有過去、現在、未來三世的執著），色無邊際，道也無邊際，受想行識道都無邊際，所以菩薩無所接近，無所得，無知無明（色之所以無邊際，是因為道無邊際）。』

【English Translation】 English version: The Bodhisattva's Dharma intention is vast, capable of carrying limitless beings. Why is this so? Because the types of beings are limitless, and the Bodhisattva therefore generates great compassion, relying on this Mahayana (Great Vehicle) Dharma, dwelling in the Three Realms, achieving all wisdom, and thus establishing the Mahayana. The path of the Mahayana does not originate from anywhere. Why is this so? Because having origination and cessation becomes dualistic. If there is no arising and no cessation, and no attainment in relation to all dharmas, this is called no origination and no cessation. Shaneya Bodhisattva said, 'This Mahayana path is truly great, trusted by gods and humans, reigning in the world, and is the supreme good karma. The Mahayana path is equal to space, vast like space, encompassing limitless beings (supreme good refers to universal illumination), constantly using a tranquil mind to save limitless beings, and universally proclaiming it, therefore it is called the Mahayana. It is neither seen to regress nor seen to arise (The Buddha always uses a tranquil mind, being free from affairs, when beings come seeking, he does not go against their wishes, and great Bodhisattvas should also learn this). This Mahayana path is not attained from the beginning, not attained from the end, and not attained from the middle (not attained from the initial view, nor from the middle or final view). Regarding the three evil paths, it is therefore called the Mahayana.' The Buddha said, 'Yes, Shaneya! Because one is able to practice this Mahayana path, one is called a Bodhisattva Mahasattva (referring to past, future, and present).' Qiulu Zi asked, 'Buddha, you asked the worthy one to explain the limitless perfections, and then spoke of the Mahayana, is this reasonable? (The master said: The Buddha's intention was to ask you to explain the limitless perfections, but you spoke of the Mahayana, should you know this reason? Qiulu Zi asked because he did not understand, he should know this reason.)' Shaneya Bodhisattva said to the Buddha, 'In explaining the limitless perfections, have I gone too far?' The Buddha said, 'No, you have hit the mark perfectly.' Shaneya Bodhisattva said, 'A Bodhisattva Mahasattva does not approach the beginning, does not approach the end, and does not approach the middle (does not approach the path from the initial thought, does not approach the path from the end, without attachment to the three times of past, present, and future), form is boundless, the path is boundless, feeling, perception, volition, and consciousness are all boundless, therefore a Bodhisattva has no approach, no attainment, no knowledge, and no ignorance (the reason form is boundless is because the path is boundless).'

邊無極者，色之性本空故)。色，菩薩不知不明不致不得，痛想行識亦如是(色與菩薩於是無有，知想小，無有明也。了想不解，意在其中，無可得大智，與明同義，與得亦同義)，都一切，於一切(都一切，謂菩薩心也。於一切。謂生死治法與道法也)無知無明、無致無得，當爲何菩薩說明度無極？尚不見菩薩，何用見明度無極？菩薩者但名耳，猶我為我，無可專著。我者空虛，不可審明。我不可明，道何可知？如是諸法無有專著。何等為色？色無生牢固。何等為痛想行識？識無生無牢固。諸法無生無有牢固，彼無專固者，不是法不非，了本無主，當爲說是處無知亦無異處，可得菩薩行道也(生死亦無處所也)。如是，世尊！其聞是言，不驚不怛，不捨不疲，不有慘悴。如此知行，是菩薩為能惟明度無極。所以者何？行此經時，以如是法孰觀斯道，是時為不近色。不近色者，不見滅也。所以者何？于自然色而不起為非色，若色費耗亦非色，來無興衰我者。此為無二事。如為之色是我，即由是為我色，是為造計。痛想行識如法觀時，為不近識，于自然識而不起為非識，若識費耗亦非識，來亦無興衰我者，此為無二事。如謂之識是我，即由是為我識，彼為造計者(師云：觀明度為不起色，故言不近也)。」

秋露

【現代漢語翻譯】現代漢語譯本：邊無極（沒有邊際的，指空性）是指色的本性本來就是空無的。對於色，菩薩不瞭解、不明白、不達到、不獲得；受、想、行、識也是如此（色與菩薩之間沒有關聯，菩薩對色沒有認知，不明白色的本質。瞭解了色，就不會執著於色，心中沒有執著，才能獲得大智慧，這與明白和獲得是相同的道理）。總而言之，對於一切事物（總而言之，指的是菩薩的心。對於一切，指的是生死輪迴的法則和修道的法則），菩薩都無知無明、無達到無獲得。那麼，應當如何為菩薩說明度無極（沒有邊際的智慧）呢？連菩薩都看不見，又如何能看見度無極呢？菩薩只是一個名稱罷了，就像『我』這個概念一樣，沒有什麼可以執著的地方。『我』是空虛的，無法明確地認識。『我』都無法認識，又如何能認識道呢？像這樣，一切法都沒有可以執著的地方。什麼是色呢？色沒有生起，也沒有牢固的實體。什麼是受、想、行、識呢？識沒有生起，也沒有牢固的實體。一切法都沒有生起，也沒有牢固的實體，它們沒有固定的主宰，既不是法，也不是非法，瞭解了它們本來就沒有主宰，就可以說，在這樣的境界中，既沒有無知，也沒有不同之處，菩薩才能修行道（生死輪迴也沒有固定的處所）。世尊，如果有人聽了這些話，不感到驚訝、不感到恐懼、不放棄、不懈怠、不感到沮喪，像這樣認知和修行，這樣的菩薩才能真正明白度無極。為什麼呢？當修行這部經的時候，用這樣的方法來觀察這個道，這時就不會執著於色。不執著於色，就不會看到滅。為什麼呢？對於自然的色，不認為它不是色；如果色消散了，也不是色；來去都沒有興衰的『我』。這就是沒有二元對立。如果認為色是『我』，那麼就會執著于『我的色』，這就是造作計較。當觀察受、想、行、識時，就不會執著于識；對於自然的識，不認為它不是識；如果識消散了，也不是識；來去都沒有興衰的『我』。這就是沒有二元對立。如果認為識是『我』，那麼就會執著于『我的識』，這就是造作計較（師父說：觀察度無極就是不執著於色，所以說不執著）。秋露

【English Translation】 English version: 'Boundless' (without limits, referring to emptiness) means that the nature of form is originally empty. Regarding form, a Bodhisattva does not know, does not understand, does not attain, and does not obtain; the same is true for feeling, perception, mental formations, and consciousness (there is no connection between form and a Bodhisattva; a Bodhisattva has no cognition of form and does not understand its essence. Understanding form means not being attached to it; when there is no attachment in the mind, one can attain great wisdom, which is the same as understanding and obtaining). In short, regarding all things (in short, referring to the mind of a Bodhisattva; regarding all things, referring to the laws of birth and death and the laws of cultivation), a Bodhisattva has no knowledge, no understanding, no attainment, and no obtaining. Then, how should one explain boundless wisdom to a Bodhisattva? Even a Bodhisattva cannot be seen, so how can one see boundless wisdom? 'Bodhisattva' is just a name, like the concept of 'I'; there is nothing to be attached to. 'I' is empty and cannot be clearly understood. If 'I' cannot be understood, how can one understand the Way? Like this, all dharmas have nothing to be attached to. What is form? Form has no arising and no solid substance. What are feeling, perception, mental formations, and consciousness? Consciousness has no arising and no solid substance. All dharmas have no arising and no solid substance; they have no fixed master, are neither dharma nor non-dharma. Understanding that they originally have no master, one can say that in such a state, there is neither ignorance nor difference, and a Bodhisattva can practice the Way (the cycle of birth and death also has no fixed place). World Honored One, if someone hears these words and is not surprised, not afraid, does not give up, does not slacken, and does not feel discouraged, and if they understand and practice in this way, such a Bodhisattva can truly understand boundless wisdom. Why? When practicing this sutra, using this method to observe this Way, one will not be attached to form. Not being attached to form means not seeing extinction. Why? Regarding natural form, one does not think it is not form; if form dissipates, it is also not form; there is no 'I' that comes and goes with rise and fall. This is the absence of duality. If one thinks form is 'I', then one will be attached to 'my form', and this is creating calculations. When observing feeling, perception, mental formations, and consciousness, one will not be attached to consciousness; regarding natural consciousness, one does not think it is not consciousness; if consciousness dissipates, it is also not consciousness; there is no 'I' that comes and goes with rise and fall. This is the absence of duality. If one thinks consciousness is 'I', then one will be attached to 'my consciousness', and this is creating calculations (the master said: observing boundless wisdom means not being attached to form, so it is said not to be attached). Autumn Dew

子曰：「吾省是語，于義菩薩為無所起。若無起者，何故菩薩行艱難行，為眾生更苦無量？」

善業曰：「吾不樂菩薩艱難行。而大士者無艱難想，以行道也。所以者何？行艱難苦想者，不能為無量人民建大利也(師云：此弟子行疲，厭生死，莫能導利一切人，使得泥洹也)，是以當爲安隱易行之想(當爲安隱，不當為苦勞艱難想也)，為眾生建若母想、父想、昆弟想、姊妹想、子想、女想，當生是想行菩薩道，於一切人為己親想，以是想將導之(行菩薩道者，一切如視五親也。但欲安隱導利。非有癡貪戀之想)。見眾生為若己(當念一切若己身)，都一切于身，不明是外內(菩薩都一切持心，於一切天下不分別，親者為內，疏者為外矣也)，為生法想，斯一切為吾子。菩薩當度此無量苦性，不有怒意(法想者，善權大悲也)。若被形截，心無郁毒，終不為苦想也。如賢者言：『菩薩無起。』以其無起，故為菩薩。」

秋露子曰：「云何菩薩而無起者，于道人法？於一切知？一切知法亦持無起(一切知法，佛諸經法也)？」

善業曰：「然！于佛法都無所起。」

問曰：「在佛法而無起者，其于凡人及凡人法，亦將無起？」答曰：「然！于凡人法亦無所起。」

秋露子曰：「如是菩薩

【現代漢語翻譯】現代漢語譯本佛陀說：『我理解這句話，從義理上來說，菩薩是無所執著的。如果無所執著，為何菩薩還要修行艱難的行徑，為眾生承受無量的痛苦呢？』善業說：『我不喜歡菩薩修行艱難的行徑。但大士（菩薩）沒有艱難的想法，因為他們是在行道。為什麼呢？如果執著于艱難痛苦的想法，就不能為無量的人民建立大利益（老師說：這是弟子修行疲憊，厭倦生死，不能引導利益一切人，使他們達到涅槃）。因此，應當有安穩易行的想法（應當有安穩的想法，不應當有辛苦勞累艱難的想法），為眾生建立如母親、父親、兄弟、姐妹、兒子、女兒的想法，應當生起這樣的想法來修行菩薩道，把一切人都看作自己的親人，用這樣的想法來引導他們（修行菩薩道的人，把一切人都看作自己的五親。只是想安穩地引導利益他們，沒有癡迷貪戀的想法）。看待眾生如同看待自己（應當把一切都看作自己），把一切都看作自身，不分別內外（菩薩把一切都放在心中，對於天下一切不分別，親近的為內，疏遠的為外），生起法想，把一切都看作自己的孩子。菩薩應當度脫這無量的苦性，不生起憤怒的意念（法想，是善巧方便的大悲心）。即使被肢解，心中也沒有怨恨，終究不會有痛苦的想法。正如賢者所說：『菩薩無所執著。』正因為他們無所執著，所以才是菩薩。』秋露子說：『為什麼說菩薩是無所執著的呢？對於道人法（修行人的法則）？對於一切智（佛的智慧）？一切智的法則也保持無所執著嗎（一切智的法則，指佛的各種經典教法）？』善業說：『是的！對於佛法都無所執著。』有人問：『在佛法中無所執著，那麼對於凡人和凡人的法則，也將無所執著嗎？』回答說：『是的！對於凡人的法則也無所執著。』秋露子說：『像這樣的菩薩』

【English Translation】 English version The Buddha said, 'I understand this statement, in terms of principle, a Bodhisattva is without attachment. If there is no attachment, why do Bodhisattvas still practice difficult paths, enduring immeasurable suffering for sentient beings?' Shaneya said, 'I do not delight in the difficult practices of Bodhisattvas. But great beings (Bodhisattvas) do not have the thought of difficulty, because they are practicing the path. Why is that? If one clings to the thought of difficulty and suffering, one cannot establish great benefits for countless people (The teacher said: This is because the disciple is tired of practice, weary of birth and death, and cannot guide and benefit all people, enabling them to reach Nirvana). Therefore, one should have the thought of ease and tranquility (one should have the thought of ease, not the thought of hardship and difficulty), and regard sentient beings as one's mother, father, brothers, sisters, sons, and daughters. One should generate such thoughts to practice the Bodhisattva path, viewing everyone as one's own relatives, and using such thoughts to guide them (those who practice the Bodhisattva path, view everyone as their five relatives. They only wish to guide and benefit them peacefully, without any deluded attachment). View sentient beings as oneself (one should view everything as oneself), regard everything as one's own body, without distinguishing between inside and outside (Bodhisattvas hold everything in their hearts, without distinguishing between those close and distant, regarding those close as inside and those distant as outside), generate the thought of Dharma, and view everyone as one's own children. Bodhisattvas should liberate themselves from this immeasurable suffering nature, without generating anger (the thought of Dharma is skillful means and great compassion). Even if dismembered, there is no resentment in the heart, and ultimately no thought of suffering. As the wise ones say, 'Bodhisattvas are without attachment.' It is because they are without attachment that they are Bodhisattvas.' Qiulu Zi said, 'Why is it said that Bodhisattvas are without attachment? Regarding the Dharma of practitioners? Regarding all-knowing wisdom (Buddha's wisdom)? Does the Dharma of all-knowing wisdom also maintain non-attachment (the Dharma of all-knowing wisdom refers to the various scriptures and teachings of the Buddha)?' Shaneya said, 'Yes! There is no attachment to the Buddha's Dharma.' Someone asked, 'If there is no attachment to the Buddha's Dharma, then will there also be no attachment to ordinary people and the laws of ordinary people?' The answer was, 'Yes! There is also no attachment to the laws of ordinary people.' Qiulu Zi said, 'Such a Bodhisattva'

于道人法，從一切智至凡人法皆無起者，是為不近不起得一切智耶(凡人法者，謂生死法也。皆無起者，想寂然也。近，持將也。起，生者念也)？」

善業曰：「不起之法，無慾得要也。不起之念，亦非有法(不起之法，無有望欲得之想也)可擇取也。有得佛者，我以為諍(無有二法當舍法。善業曰：諸法皆空，無作無得。今言此取是也。有生死、有得佛者，斯謂以法意諍)。」

曰：「是如何，當從未生法擇已生法乎(擇，取道也)？生死法至？生法至乎(生死之法至道乎？當生有法至道乎？問辭也)？」

答曰：「云何生法不生而不生法生耶(善業欲解其難，故先詰之言：生死之法不起耶，泥洹之法復生)？」

秋露子曰：「不生法者，不起法也。樂不起法之語耶？樂起語也。如賢者樂必不起之不要。」

善業曰：「如是，當樂不起不要。賢者所樂，吾亦樂說。」

秋露子曰：「如善業為法都講，最不可及。所以者何？在所問，如應答。法意不搖，其言皆妙。」

答曰：「是法意也。佛諸弟子所問應答，意不搖者，於一切所猗故也(善業於此清凈法中為都講，秋露子于無比法中為都講)。」

秋露子曰：「善哉，善哉！是為上辯。何謂菩薩諸法無猗？」

【現代漢語翻譯】現代漢語譯本：關於修行人所修之法，從一切智慧到凡夫俗子的法，都沒有生起，這是否意味著不執著于生起就能獲得一切智慧呢？（凡夫俗子的法，指的是生死輪迴之法。都沒有生起，指的是寂靜無念的狀態。執著，指的是持有和追求。生起，指的是產生念頭。）善業說：『不生起的法，是沒有想要獲得的需求的。不生起的念頭，也不是可以選取的一種法。（不生起的法，是沒有希望獲得的想法的。）如果有人說獲得了佛果，我認為這是在爭論。（沒有兩種法可以捨棄。善業說：諸法皆空，無作無得。現在說這種獲取就是爭論。有生死，有獲得佛果，這就是用法的概念在爭論。）』問道：『那應該如何，從沒有生起的法中選擇已經生起的法呢？（選擇，指的是選取道。）。是生死之法到達道呢？還是當生之法到達道呢？（生死之法到達道嗎？還是當生之法到達道嗎？這是反問。）』答道：『為什麼說生起的法不生起，而不生起的法反而生起呢？（善業想要解釋這個難題，所以先反問：生死之法不生起嗎？涅槃之法反而生起嗎？）』秋露子說：『不生起的法，就是不起的法。是喜歡不起之法的說法呢？還是喜歡生起之法的說法呢？就像賢者喜歡必定不起的，不需要的。』善業說：『是的，應當喜歡不起的，不需要的。賢者所喜歡的，我也喜歡說。』秋露子說：『像善業這樣為法全面講解，真是無人能及。為什麼呢？因為在所問的問題上，都能恰如其分地回答。法意堅定不搖，所說的話都非常精妙。』答道：『這是法意啊。佛陀的弟子們所問所答，意念不搖動，是因為對於一切都不執著。（善業在這個清凈的法中全面講解，秋露子在無比的法中全面講解。）』秋露子說：『太好了，太好了！這真是上等的辯才。什麼是菩薩對於諸法沒有執著呢？』

【English Translation】 English version: Regarding the Dharma of practitioners, from the wisdom of all Buddhas to the Dharma of ordinary beings, if there is no arising, does this mean that by not clinging to arising, one can attain the wisdom of all Buddhas? (The Dharma of ordinary beings refers to the Dharma of birth and death. No arising refers to a state of stillness and no thought. Clinging refers to holding on to and pursuing. Arising refers to the generation of thoughts.) Shanyie said, 'The Dharma of non-arising has no desire for attainment. The thought of non-arising is also not a Dharma that can be chosen. (The Dharma of non-arising has no thought of hoping to attain it.) If someone says they have attained Buddhahood, I consider this a dispute. (There are no two Dharmas to be discarded. Shanyie said: All Dharmas are empty, without action or attainment. Now, this talk of attainment is a dispute. Having birth and death, and having attainment of Buddhahood, this is using the concept of Dharma to dispute.)' Asked, 'Then how should one choose the Dharma that has already arisen from the Dharma that has not arisen? (Choosing refers to selecting the path.) Does the Dharma of birth and death reach the path? Or does the Dharma of the present life reach the path? (Does the Dharma of birth and death reach the path? Or does the Dharma of the present life reach the path? This is a rhetorical question.)' Answered, 'Why say that the Dharma that arises does not arise, while the Dharma that does not arise arises? (Shanyie wanted to explain the difficulty, so he first asked back: Does the Dharma of birth and death not arise? Does the Dharma of Nirvana arise instead?)' Qiulu Zi said, 'The Dharma of non-arising is the Dharma of non-arising. Is it liking the saying of the Dharma of non-arising? Or liking the saying of the Dharma of arising? It is like a wise person liking what is certainly non-arising and unnecessary.' Shanyie said, 'Yes, one should like what is non-arising and unnecessary. What the wise like, I also like to speak about.' Qiulu Zi said, 'Like Shanyie, who explains the Dharma comprehensively, no one can match. Why? Because in the questions asked, you can answer appropriately. The intention of the Dharma is firm and unwavering, and the words spoken are all very profound.' Answered, 'This is the intention of the Dharma. The questions and answers of the Buddha's disciples, their intentions do not waver because they do not cling to anything. (Shanyie gives a comprehensive explanation in this pure Dharma, and Qiulu Zi gives a comprehensive explanation in the incomparable Dharma.)' Qiulu Zi said, 'Excellent, excellent! This is truly superior eloquence. What is it that Bodhisattvas have no clinging to any Dharma?'

答曰：「是明度無極，即為菩薩諸法無猗(意常清凈，不在生死諸猗也)。」

曰：「不一切乘是經，唯諸法無猗耶？」

曰：「悉乘明度無極，故為諸法無所猗(問言：不復諷誦承事行此，此但當守一，不猗生死而已耶)。菩薩於是無方石山處(菩薩所行時雖坐方石，不念此石安好可長坐也。昔比丘披拘連樹下四十歲不知樹名者，用無猗意在樹也)，而以默取諸法之要。如無取焉，是為行諸法而無猗行也(默者定也，以定意學諸要，如無去就之想也)。若為菩薩說是奧知，不疑不望而能深解，是謂知行者已為不休如是念矣(不疑不疑，深法也。不望不于道行之凈而污其意，有所希望也。不休其意，于道無彈指之間廢息耳)。」

秋露子曰：「若不休此行，為休是念。若休是念，為不休此。如其念行而不休者，是謂常行等、念等也(師云：休，止也。等，平等也。若精進於此行者，以為止生死念，若止五陰，斯為精進行法是也。大士之行，道與生死等，生死與道等，其法俱空，故曰等也。等行者，不捨眾生疾取本凈也。忍生死苦而以大道導利之，令佛道不絕也)。已念等、行等者，則一切人必常有紹此行而得為開士者(紹，續也)。如是，眾生亦將不休此念此行(眾生亦得此法意也)。所以者

【現代漢語翻譯】現代漢語譯本：回答說：『這是明度無極（智慧光明沒有邊際），也就是菩薩的諸法無所依（意念常清凈，不在生死等各種執著之中）。』問：『不是一切乘（所有修行方式）都依據這部經，只有諸法無所依嗎？』答：『一切都依據明度無極（智慧光明沒有邊際），所以才能夠諸法無所依（問：難道不是反覆誦讀、承事奉行此經，只是守住一個念頭，不執著于生死而已嗎？）。菩薩因此在無方石山處（菩薩修行時即使坐在方石上，也不會想著這石頭安穩可以久坐。以前有比丘在拘連樹下四十年不知道樹的名字，就是因為沒有執著于樹），而是以默然的方式領悟諸法的要義。如同沒有執取一樣，這就是修行諸法而無所執著的行為（默然是指禪定，用禪定的心學習諸法的要義，如同沒有去就的念頭一樣）。如果為菩薩講說這種深奧的智慧，他們不懷疑、不期望而能夠深刻理解，這就是所謂的知行合一，已經是不停歇地這樣思考了（不懷疑，是深奧的法理。不期望，是不在道行清凈中污染自己的意念，有所希望。不停歇，是指在修行道路上沒有片刻的停息）。』秋露子說：『如果不停歇這種修行，就是停止這種念頭。如果停止這種念頭，就是不停歇這種修行。如果念頭和修行都不停歇，這就是所謂的常行平等、念頭平等（師父說：停止，就是止息。平等，就是沒有差別。如果精進于這種修行，認為可以停止生死的念頭，如果停止五陰，這就是精進行法。大士的修行，道與生死平等，生死與道平等，其法都是空性的，所以說平等。平等修行，就是不捨棄眾生，迅速達到本來的清凈。忍受生死的痛苦，用大道引導利益他們，使佛道不絕）。已經念頭平等、修行平等的人，那麼所有人必定會不斷地繼承這種修行，從而成為開悟的人（繼承，就是延續）。這樣，眾生也將不會停止這種念頭和修行（眾生也能領悟這種法意）。』之所以這樣說，是因為……

【English Translation】 English version: The answer is: 'It is the immeasurable brightness, which is the Bodhisattva's non-attachment to all dharmas (the mind is always pure, not in the attachments of birth and death).' Asked: 'Is it not that all vehicles (all practices) rely on this sutra, but only non-attachment to all dharmas?' Answered: 'All rely on immeasurable brightness, therefore there is non-attachment to all dharmas (question: is it not just repeatedly reciting, serving, and practicing this, but only holding onto one thought, not being attached to birth and death?). Therefore, the Bodhisattva is in a place of a formless stone mountain (when the Bodhisattva practices, even if sitting on a square stone, they do not think that this stone is comfortable and can be sat on for a long time. In the past, there was a Bhikkhu who did not know the name of the Koli tree under which he stayed for forty years, because he had no attachment to the tree), but silently grasps the essence of all dharmas. Like having no grasping, this is the practice of all dharmas without attachment (silence means samadhi, using the mind of samadhi to learn the essence of all dharmas, like having no thought of going or staying). If this profound wisdom is explained to the Bodhisattva, they can deeply understand without doubt or expectation, this is called knowing and acting as one, and they are already thinking like this without ceasing (no doubt, is a profound dharma. No expectation, is not to pollute one's mind with the purity of the path, having any hope. Without ceasing, means there is no moment of rest on the path of practice).' Qiulu Zi said: 'If this practice does not cease, then this thought ceases. If this thought ceases, then this practice does not cease. If both thought and practice do not cease, this is called constant practice being equal, and thought being equal (Master said: ceasing, means stopping. Equal, means no difference. If one is diligent in this practice, thinking that one can stop the thought of birth and death, if one stops the five aggregates, this is diligent practice of the dharma. The practice of the great being, the path is equal to birth and death, birth and death are equal to the path, their dharma is empty, therefore it is called equal. Equal practice, means not abandoning sentient beings, quickly reaching the original purity. Enduring the suffering of birth and death, using the great path to guide and benefit them, so that the Buddha's path does not cease). Those who have already equal thought and equal practice, then all people will surely continue this practice and become enlightened ones (continue, means to carry on). In this way, sentient beings will also not cease this thought and practice (sentient beings can also understand this meaning of the dharma).』 The reason for this is that...

何？人不當廢是念也(人不當休廢道念也)。」

善業曰：「善哉，善哉！賢者勸助，為說是致要語。如賢者言，行等、念等助一切人不廢此行。夫眾生自然，念亦自然，當以知此。眾生恢廓，念恢廓，當以知此。眾生之不正覺，而念不正覺，行亦不正覺，當以知此。如是行念，吾樂菩薩思惟念此行(眾生靈空恢廓，廣大無邊，故可導利升此大道。一切人不能正覺，當以正覺開寤之也)。」◎

明度經卷第一大正藏第 08 冊 No. 0225 大明度經

大明度經卷第二

南吳月支國居士支謙于涼州譯天帝釋問品持品功德品變謀明慧品

天帝釋問品第二

爾時，帝釋與四萬天子，四天王與二萬天子，梵眾天與萬天子，梵輔天與五千天子，俱皆來會坐。諸天子宿命功德光耀巍巍，持佛神力明徹照。釋問善業言：「是諸天子大會，欲聽說智度無極。云何闿士大士于大明中立乎？」

善業曰：「諸天子！樂聞者，聽我說。因持佛力，廣說智度。何天子未求闿士道者，今皆當求。以得溝港道者，不可復得闿士道士。何以故？閉生死道已。正使是輩求者，我代其喜，不斷功德也。悉欲使取經中極尊法，使上至佛。」

佛言：「善哉，善哉！勸樂闿士學乃爾乎？」

【現代漢語翻譯】現代漢語譯本：「為什麼？人們不應當廢棄這種念頭（人們不應當停止修習道念）。」

善業說：「好啊，好啊！賢者勸勉幫助，說的是至關重要的話。正如賢者所說，修行等、念頭等幫助一切人不廢棄這種修行。眾生本性自然，念頭也自然，應當以此來認識。眾生心胸開闊，念頭也開闊，應當以此來認識。眾生不能正確覺悟，念頭也不能正確覺悟，行為也不能正確覺悟，應當以此來認識。像這樣的修行和念頭，我樂於菩薩思惟念此修行（眾生靈性空曠開闊，廣大無邊，所以可以引導他們升入這條大道。一切人不能正確覺悟，應當用正覺來開啟他們的覺悟）。」

《明度經》卷第一大正藏第 08 冊 No. 0225 《大明度經》

《大明度經》卷第二

南吳月支國居士支謙于涼州譯《天帝釋問品》、《持品功德品》、《變謀明慧品》

《天帝釋問品》第二

當時，帝釋與四萬天子，四天王與二萬天子，梵眾天與一萬天子，梵輔天與五千天子，都來集會坐下。諸天子宿世的功德光芒閃耀，憑藉佛的神力明亮透徹地照耀。帝釋問善業說：「這些天子大會，想要聽聞關於智慧度無極的教法。如何讓開士大士在大光明中確立呢？」

善業說：「諸位天子！樂於聽聞的人，聽我說。憑藉佛的力量，廣泛宣說智慧度。哪些天子還沒有尋求開士之道，現在都應當尋求。因為已經得到溝港道的人，不可能再得到開士之道。為什麼呢？因為他們已經關閉了生死輪迴的道路。即使這些人尋求，我也為他們感到高興，他們的功德不會斷絕。我希望使他們都取得經中最尊貴的法，使他們最終達到佛的境界。」

佛說：「好啊，好啊！勸勉樂於學習開士之道竟然是這樣嗎？」

【English Translation】 English version: 『Why? People should not abandon this thought (people should not cease cultivating the thought of the Way).』

Shanya said, 『Excellent, excellent! The worthy one encourages and helps, speaking words of utmost importance. As the worthy one says, practices such as conduct and thought help all people not to abandon this practice. The nature of sentient beings is natural, and thoughts are also natural; one should understand this. The minds of sentient beings are vast, and their thoughts are vast; one should understand this. Sentient beings are not rightly enlightened, and their thoughts are not rightly enlightened, nor is their conduct rightly enlightened; one should understand this. Such conduct and thought, I rejoice that Bodhisattvas contemplate this practice (the spirits of sentient beings are empty and vast, boundless, therefore they can be guided and led to ascend this great path. All people are not rightly enlightened, and they should be awakened with right enlightenment).』

The First Scroll of the 『Mingdu Sutra』 Taisho Tripitaka Volume 08, No. 0225, 『The Great Mingdu Sutra』

The Second Scroll of the 『Great Mingdu Sutra』

Translated by the Upasaka Zhi Qian of the Yuezhi Kingdom of Southern Wu in Liangzhou: 『The Chapter on the Questions of Sakra』, 『The Chapter on Holding』, 『The Chapter on the Merits of Virtue』, 『The Chapter on Transforming Schemes and Bright Wisdom』

The Second Chapter: 『The Chapter on the Questions of Sakra』

At that time, Sakra, along with forty thousand devas, the Four Heavenly Kings with twenty thousand devas, the Brahma Assembly Heaven with ten thousand devas, and the Brahma Retinue Heaven with five thousand devas, all came to the assembly and sat down. The devas』 past merits shone brightly, illuminated by the Buddha』s divine power. Sakra asked Shanya, 『This assembly of devas wishes to hear the teachings on the wisdom of the limitless. How does the Bodhisattva Mahasattva establish themselves in the great light?』

Shanya said, 『Devas! Those who are eager to hear, listen to me. Relying on the Buddha』s power, I will extensively explain the wisdom of the limitless. Any devas who have not yet sought the path of the Bodhisattva should seek it now. Because those who have attained the path of the ditch and harbor cannot attain the path of the Bodhisattva. Why? Because they have closed the path of birth and death. Even if these people seek it, I rejoice for them, and their merits will not be cut off. I wish to enable them all to obtain the most honored Dharma in the scriptures, so that they may ultimately reach Buddhahood.』

The Buddha said, 『Excellent, excellent! Is it indeed like this that you encourage and delight in the learning of the Bodhisattva path?』

善業白佛言：「我當報恩，終不敢違之。所以然者，往昔如來無所著正真道最正覺，皆與弟子為諸闿士說智度，如來時亦在中學斯經妙行，今自致作佛。用是故，當報恩。我作是說法，闿士受之，我勸樂。勸樂以大道，疾令作佛。釋欲所聞者，聽所問矣。」

問曰：「闿士云何立智度中乎？」

答曰：「持空法，立如是。」

釋問：「闿士大士以影弘誓大乘，所至奏五陰，不當于中住。溝港、頻來、不還、應儀、緣一覺至於佛，不當于中住。五陰無常，不當于中住。于苦樂好醜，是我所、非我所，不當于中住。溝港道不動成就，不當于中住。何以故？七死七生便度去。頻來道不動成就，不當于中住。何以故？一死一生便度去。不還道不動成就，不當于中住。何以故？于上滅度。應儀道不動成就，不當于中住。何以故？應儀道成已，便盡于滅度中而滅訖。緣一覺道不動成就，不當于中住。何以故？不能逮佛道便滅訖。是故不當于中住。如來無所著正真道最正覺，用無量人故作功德，我皆當令滅訖，正於佛中住。佛所作皆究竟已乃滅訖，亦不當于中住。」秋露子問：「設使闿士大士不當住五陰、溝港、頻來、不還、應儀、緣一覺上至佛，當云何住？」善業言：「如來無所著正真道最正覺有住處乎

【現代漢語翻譯】現代漢語譯本善業（菩薩名）對佛說：『我應當報答佛的恩德，終究不敢違背。之所以這樣，是因為過去如來（佛的稱號）證得無所執著的真正道，成就最正覺（佛的最高覺悟），都與弟子們為諸位開士（菩薩的別稱）宣說般若波羅蜜（智慧到彼岸），如來當時也在學習這部經的微妙修行，現在才成就佛果。因此，我應當報答佛恩。我這樣說法，開士們接受它，我勸勉他們樂於修行。勸勉他們樂於修行大道，迅速成就佛果。所聽聞的，就聽從所問的吧。』有人問：『開士如何安住于般若波羅蜜中呢？』回答說：『持守空性的法，就安住于其中。』釋迦（佛的姓氏）問：『開士大士（菩薩的尊稱）以影（比喻）弘揚誓願的大乘（佛教教義），所到達之處，觀察五陰（色、受、想、行、識，構成人身的五種要素），不應當執著于其中。須陀洹（初果，入流者）、斯陀含（二果，一來者）、阿那含（三果，不還者）、阿羅漢（四果，應供者）、辟支佛（緣覺）乃至佛，不應當執著于其中。五陰是無常的，不應當執著于其中。對於苦樂好醜，認為是我所、非我所，不應當執著于其中。須陀洹道的不動成就，不應當執著于其中。為什麼呢？因為七次生死就度脫了。斯陀含道的不動成就，不應當執著于其中。為什麼呢？因為一次生死就度脫了。阿那含道的不動成就，不應當執著于其中。為什麼呢？因為在上界就滅度了。阿羅漢道的不動成就，不應當執著于其中。為什麼呢？因為阿羅漢道成就后，就完全在滅度中而滅盡了。辟支佛道的不動成就，不應當執著于其中。為什麼呢？因為不能達到佛道就滅盡了。所以不應當執著于其中。如來證得無所執著的真正道，成就最正覺，爲了無量眾生而作功德，我都要讓他們滅盡煩惱，安住在佛的境界中。佛所作的都究竟圓滿后才滅盡，也不應當執著于其中。』秋露子問：『假設開士大士不應當執著於五陰、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛乃至佛，應當安住在哪裡呢？』善業說：『如來證得無所執著的真正道，成就最正覺，有安住之處嗎？』

【English Translation】 English version Good Deeds (a Bodhisattva's name) said to the Buddha, 'I ought to repay the Buddha's kindness and will never dare to disobey. The reason for this is that in the past, the Tathagata (an epithet of the Buddha), having attained the unattached true path and the most perfect enlightenment, together with his disciples, explained the Prajna Paramita (Perfection of Wisdom) to all the Bodhisattvas (enlightenment beings). At that time, the Tathagata was also learning the subtle practice of this scripture, and now he has attained Buddhahood. Therefore, I ought to repay the Buddha's kindness. When I teach this Dharma, the Bodhisattvas accept it, and I encourage them to be joyful in practice. I encourage them to be joyful in the great path, so that they may quickly attain Buddhahood. What has been heard, let it be listened to as asked.' Someone asked, 'How do Bodhisattvas abide in the Prajna Paramita?' The answer is, 'By holding onto the Dharma of emptiness, they abide in it.' Shakya (Buddha's family name) asked, 'Bodhisattvas, with the shadow (metaphor) of their vows, propagate the Mahayana (Great Vehicle) teachings. Wherever they go, they observe the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person), and they should not dwell in them. Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and even the Buddha, they should not dwell in them. The five skandhas are impermanent, and they should not dwell in them. Regarding suffering, pleasure, good, and bad, thinking 'this is mine' or 'this is not mine,' they should not dwell in them. The immovable attainment of the Srotapanna path, they should not dwell in it. Why? Because they are liberated after seven deaths and seven births. The immovable attainment of the Sakadagamin path, they should not dwell in it. Why? Because they are liberated after one death and one birth. The immovable attainment of the Anagamin path, they should not dwell in it. Why? Because they attain Nirvana in the higher realms. The immovable attainment of the Arhat path, they should not dwell in it. Why? Because after the Arhat path is attained, they completely extinguish in Nirvana. The immovable attainment of the Pratyekabuddha path, they should not dwell in it. Why? Because they extinguish without attaining the Buddha path. Therefore, they should not dwell in them. The Tathagata, having attained the unattached true path and the most perfect enlightenment, performs meritorious deeds for countless beings. I will cause them all to extinguish their afflictions and abide in the state of Buddhahood. The Buddha's actions are all completely fulfilled before he extinguishes, and they should not dwell in that either.' Qiulu Zi asked, 'If Bodhisattvas should not dwell in the five skandhas, Srotapanna, Sakadagamin, Anagamin, Arhat, Pratyekabuddha, or even the Buddha, where should they dwell?' Good Deeds said, 'Does the Tathagata, having attained the unattached true path and the most perfect enlightenment, have a place to dwell?'

？」

答曰：「不也。何以故？佛無所住，亦不在動搖不動搖處住，亦不不住，亦無無住，一切無是如如來住。當作是住，不當住不住，亦不當住無住。當作是住，學無所住矣。」

爾時諸天子心念：「諸鬼神所語，悉可了知。今是尊者善業所說經道，了不可知。」

善業知其心所念，語諸天子：「是經難了難了。所以者何？我所道說所教起，都為空矣。以斯故難聞，聞而難了。」

諸天子心復作是念：「是語當解當解。今尊者善業深入於法身。」

即告諸天子：「設使欲索溝港、頻來、不還、應儀、緣一覺無上正真道，若於其道中住，皆當學明度，當持守。」

諸天子心復念：「所說乃爾。當復於何處更索經師？」

又告諸天子：「欲知我所說法者，如幻人，無所聞、無所行。」

諸天問：「今在是聞法者，是人為非幻乎？」

善業言：「人如幻，幻如人。如求溝港、頻來、不還、應儀、緣一覺正真道，人如幻，幻如佛道。」

諸天子復問：「乃至佛亦復如幻如人乎？」

曰：「乃至滅度亦如幻如人。」

諸天子言：「滅度亦復如幻如人乎？」

曰：「設使有法過於滅度者，亦復如幻如人矣。」

善業告諸天子：「是幻、

【現代漢語翻譯】現代漢語譯本回答說：『不是的。為什麼呢？佛沒有固定的居所，也不住在動搖或不動的狀態中，也不住在非住的狀態，也沒有無住的狀態，一切都不是如來所住之處。應當這樣安住，不應當安住在住與不住之間，也不應當安住在無住的狀態。應當這樣安住，學習無所住的道理。』當時，諸位天子心中想：『鬼神所說的話，我們都能夠理解。現在這位尊者善業所說的經道，我們完全無法理解。』善業知道他們心中所想，告訴諸位天子：『這部經很難理解，很難理解。為什麼呢？我所講說、所教導的，都是空無的。因此，難以聽聞，聽聞了也難以理解。』諸位天子心中又想：『這些話應當理解，應當理解。現在尊者善業已經深入了法身。』善業接著告訴諸位天子：『假設有人想要尋求須陀洹（Srota-apanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，應供者）、辟支佛（Pratyekabuddha，緣覺）無上正等正覺之道，如果他們執著于這些道，都應當學習明度（般若波羅蜜），應當堅持守持。』諸位天子心中又想：『所說的道理是這樣的。我們應當到哪裡再去尋找經師呢？』善業又告訴諸位天子：『想要了解我所說的法，就像幻化的人一樣，無所聞、無所行。』諸位天子問：『現在在這裡聽法的人，是幻化的人嗎？』善業說：『人如幻，幻如人。就像尋求須陀洹、斯陀含、阿那含、阿羅漢、辟支佛正真之道一樣，人如幻，幻如佛道。』諸位天子又問：『乃至佛也像幻化的人一樣嗎？』善業回答說：『乃至滅度也像幻化的人一樣。』諸位天子說：『滅度也像幻化的人一樣嗎？』善業回答說：『假設有法超過滅度，也像幻化的人一樣。』善業告訴諸位天子：『這幻化、』

【English Translation】 English version He replied, 'No. Why is that? The Buddha has no fixed abode, nor does he dwell in a state of movement or non-movement, nor does he dwell in a state of non-dwelling, nor is there a state of non-dwelling. All these are not where the Tathagata dwells. One should abide in this way, not dwelling in the state of dwelling or non-dwelling, nor dwelling in the state of non-dwelling. One should abide in this way, learning the principle of non-dwelling.' At that time, the devas (celestial beings) thought in their hearts, 'The words of the ghosts and spirits, we can all understand. But the teachings of the Dharma spoken by this venerable Subha (善業) are completely incomprehensible.' Subha, knowing what they were thinking, said to the devas, 'This sutra is difficult to understand, very difficult to understand. Why is that? What I speak and teach is all empty. Therefore, it is difficult to hear, and even if heard, it is difficult to understand.' The devas thought again, 'These words should be understood, should be understood. Now, the venerable Subha has deeply entered the Dharmakaya (法身, Dharma body).' Then Subha told the devas, 'If someone wishes to seek the path of Srota-apanna (須陀洹, stream-enterer), Sakrdagamin (斯陀含, once-returner), Anagamin (阿那含, non-returner), Arhat (阿羅漢, worthy one), Pratyekabuddha (辟支佛, solitary buddha), and the unsurpassed, true, and complete enlightenment, if they cling to these paths, they should all learn the perfection of wisdom (Prajnaparamita, 般若波羅蜜), and they should uphold and maintain it.' The devas thought again, 'What is said is like this. Where should we go to find another teacher of the sutras?' Subha again told the devas, 'If you want to understand the Dharma I speak, it is like an illusionary person, without hearing or action.' The devas asked, 'Are those who are here listening to the Dharma now, illusionary people?' Subha said, 'People are like illusions, and illusions are like people. Just like seeking the true path of Srota-apanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha, people are like illusions, and illusions are like the path of the Buddha.' The devas asked again, 'Even the Buddha is like an illusionary person?' He replied, 'Even Nirvana (滅度, extinction) is like an illusionary person.' The devas said, 'Is Nirvana also like an illusionary person?' He replied, 'If there were a Dharma that surpasses Nirvana, it would also be like an illusionary person.' Subha told the devas, 'This illusion,'

是人、泥洹，皆空，俱無所有。」

尊者秋露子、滿祝子問：「說明無度如是者，誰能持奉行之？」

答曰：「賢者！不退轉闿士大士能持奉行之，其應儀等，無能受持者。所以者何？我所說法，為無所說亦無所處法，已無所處法，已無所囑累法，以是故亦無能受持者。」

釋心念：「尊者善業雨法寶，我寧可化作花以散其上。」便化作甘香花以散佛及善業、諸比丘上，花至其膝。

善業即知言：「是華不出于忉利天上，釋所散花，出於幻耳。」

釋言：「是花非從樹出。如賢者善業所可說，斯事本寂，自幻樹出矣。」

釋言：「是花從幻樹出也。不從樹出者為非是，非是者為非花。」

釋言：「明度甚深微妙。」

答曰：「然！所以者何？無所逮得亦無所說。」

釋言：「尊者處深微妙明度，於法不諍處無所有，於法無所動。」

答曰：「然！法非動法，當作是學。如是學，不學溝港、頻來、不還、應儀、緣一覺道。作是學者，為學一切智，出於諸法，為不生五陰。學受身行，不學受余法。」

秋露子問：「如是為不學受一切智乎？不學亡失、不學受他法乎？」

答曰：「然！是為學一切智，出於諸法。」

釋聞法，便問秋露子

【現代漢語翻譯】現代漢語譯本：人、涅槃（泥洹，佛教術語，指解脫的境界），都是空無的，什麼都沒有。尊者秋露子和滿祝子問道：『如果說無度是這樣的，那麼誰能夠堅持奉行呢？』回答說：『賢者！不退轉的菩薩大士能夠堅持奉行，至於那些應儀等，是無法接受和奉行的。為什麼呢？我所說的法，是無所說也無所處的法，既然是無所處的法，也就沒有可以囑託和依賴的法，因此也沒有誰能夠接受和奉行。』釋提桓因（釋，即帝釋天，佛教護法神）心想：『尊者善業（佛陀弟子名）講說佛法如雨降法寶，我應該化作花來散在他的身上。』於是就化作芬芳的花朵，散在佛陀、善業以及眾比丘的身上，花朵堆積到他們的膝蓋處。善業立刻知道說：『這些花不是從忉利天（忉利天，佛教欲界第二天）上來的，是釋提桓因所散的花，是從幻化中出現的。』釋提桓因說：『這些花不是從樹上長出來的。正如賢者善業所說，這件事本來就是寂靜的，是從幻化的樹中出現的。』釋提桓因說：『這些花是從幻化的樹中出現的。如果不是從樹上長出來的，那就不是真的，不是真的就不是花。』釋提桓因說：『明度（般若智慧）真是深奧微妙啊。』回答說：『是的！為什麼呢？因為無所執著，也無所言說。』釋提桓因說：『尊者處於深奧微妙的明度之中，對於法不爭論，處於無所有的境界，對於法不動搖。』回答說：『是的！法不是動搖的法，應當這樣學習。這樣學習，就不學習須陀洹（溝港，佛教聲聞四果中的初果）、斯陀含（頻來，佛教聲聞四果中的二果）、阿那含（不還，佛教聲聞四果中的三果）、阿羅漢（應儀，佛教聲聞四果中的四果）、辟支佛（緣一覺道，佛教修行者的一種型別）。這樣學習的人，是爲了學習一切智，超越一切法，爲了不生五陰（五陰，佛教術語，指構成人身的五種要素）。學習接受身體的行為，不學習接受其他的法。』秋露子問道：『這樣是不學習接受一切智嗎？不學習亡失，不學習接受其他法嗎？』回答說：『是的！這是爲了學習一切智，超越一切法。』釋提桓因聽聞佛法后，就問秋露子。

【English Translation】 English version: 'People and Nirvana (Nirvana, a Buddhist term referring to the state of liberation) are both empty, and there is nothing at all.' Venerable Qiulu and Manzhu asked: 'If it is said that the immeasurable is like this, then who can uphold and practice it?' The answer was: 'Virtuous ones! The Bodhisattvas who do not regress can uphold and practice it, but those who are in the stages of practice cannot accept and practice it. Why is that? The Dharma I speak is a Dharma that is neither spoken nor located. Since it is a Dharma that is not located, there is no Dharma to entrust or rely on, and therefore no one can accept and practice it.' Shakra (Shakra, also known as Indra, a Buddhist protector deity) thought: 'Venerable Shanye (a disciple of the Buddha) speaks the Dharma like rain showering precious jewels. I should transform into flowers and scatter them on him.' So he transformed into fragrant flowers and scattered them on the Buddha, Shanye, and the monks, the flowers reaching their knees. Shanye immediately knew and said: 'These flowers did not come from the Trayastrimsha Heaven (Trayastrimsha Heaven, the second heaven in the Buddhist realm of desire). The flowers scattered by Shakra are from illusion.' Shakra said: 'These flowers did not grow from trees. As the virtuous Shanye said, this matter is originally tranquil, and it comes from an illusory tree.' Shakra said: 'These flowers come from an illusory tree. If they did not grow from a tree, then they are not real, and if they are not real, then they are not flowers.' Shakra said: 'The wisdom of illumination (Prajna wisdom) is truly profound and subtle.' The answer was: 'Yes! Why is that? Because there is nothing to grasp and nothing to say.' Shakra said: 'Venerable one, you dwell in the profound and subtle wisdom of illumination, you do not argue about the Dharma, you are in a state of nothingness, and you are not moved by the Dharma.' The answer was: 'Yes! The Dharma is not a moving Dharma, and one should learn in this way. Learning in this way, one does not learn the path of Srotapanna (Gougang, the first of the four stages of enlightenment in Theravada Buddhism), Sakadagami (Pinlai, the second of the four stages of enlightenment in Theravada Buddhism), Anagami (Buhuan, the third of the four stages of enlightenment in Theravada Buddhism), Arhat (Yingyi, the fourth of the four stages of enlightenment in Theravada Buddhism), or Pratyekabuddha (Yuanyijuedao, a type of Buddhist practitioner). One who learns in this way learns for the sake of all-knowing wisdom, transcending all Dharmas, and for the sake of not giving rise to the five skandhas (five skandhas, the five aggregates that constitute a person in Buddhism). One learns to accept the actions of the body, not to accept other Dharmas.' Qiulu asked: 'Is it that one does not learn to accept all-knowing wisdom? Does one not learn to lose, and not learn to accept other Dharmas?' The answer was: 'Yes! This is to learn all-knowing wisdom, transcending all Dharmas.' After hearing the Dharma, Shakra then asked Qiulu.

：「當云何于其中求？」

報言：「于善業明度品中求。」

釋問：「善業持何威神恩當學知？」

報言：「持如來威神恩知。釋所問：『明度闿士大士當云何求？』不可從五陰求，不可離之求。何以故？明度非五陰？亦不離之、不起之，為無所著、無出無倚，無倚是明度矣。」

釋言：「大士為大明無邊無底？」

報言：「五陰皆無邊，以是故當知法無邊，人無底，當知法無底。身與作復作，用是故當知之，與大明等無異，無中邊亦無本端，不可限量，一切不可得。以是故明度無邊無底，不可計計為多。」

釋問：「人云何無底？」

善業言：「云何于釋意，何所法中名為人？於法中不見有名為人者。何以故？不見有所從來處。所以者何？人本未皆空，無所有故。設使有來者、有住止者，但名耳。何以故？于名字中學，有所有不？」

曰：「不也。」

善業曰：「用名字無所有故，無作我者，是故人無底。正使如來無所著正真道最正覺壽如恒沙劫，口說名人、人復人，寧有生滅者不？」

釋言：「一切無生滅者。」

善業言：「所以者何？用一切人凈故。無所起，名非名不可得，是故人無底。明度無極名無底，當作是知。」

持品第三

【現代漢語翻譯】現代漢語譯本：『應當如何從中尋求呢？』回答說：『在善業明度品中尋求。』釋迦牟尼問：『善業持有何種威神恩德應當學習瞭解？』回答說：『持有如來的威神恩德來了解。釋迦牟尼所問：『明度（Prajnaparamita，般若波羅蜜多，智慧的完美）開悟的菩薩應當如何尋求？』不可從五陰（Skandhas，構成個體存在的五種要素：色、受、想、行、識）中尋求，也不可離開五陰來尋求。為什麼呢？明度不是五陰，也不離開五陰，不生起，因為它是無所執著、無所出離、無所依賴的，無所依賴就是明度。』釋迦牟尼說：『菩薩的大光明是無邊無底的嗎？』回答說：『五陰都是無邊的，因此應當知道法（Dharma，宇宙的真理或法則）是無邊的，人是無底的，應當知道法是無底的。身體與行為反覆產生，因此應當知道它與大光明等同無異，沒有中間、邊際，也沒有本源，不可執著，一切都不可得。因此，明度是無邊無底的，不可計數，不能認為它多。』釋迦牟尼問：『人為什麼是無底的？』善業回答說：『在你的意思中，在什麼法中稱為人？在法中沒有看到有名為人的。為什麼呢？沒有看到有從哪裡來的地方。為什麼呢？人本來就是空的，什麼都沒有。即使有來處、有住處，也只是個名字而已。為什麼呢？在名字中學習，有所有嗎？』回答說：『沒有。』善業說：『因為名字沒有所有，沒有造作者，所以人是無底的。即使如來無所執著的真正之道最正覺的壽命如恒河沙劫，口中說人、人復人，會有生滅嗎？』釋迦牟尼說：『一切都沒有生滅。』善業說：『為什麼呢？因為一切人都是清凈的。沒有生起，名和非名都不可得，所以人是無底的。明度無極限，名為無底，應當這樣理解。』持品第三

【English Translation】 English version: 'How should one seek within it?' The answer is: 'Seek within the chapter on the Perfection of Good Deeds (善業明度品, Shan Ye Ming Du Pin).' Shakyamuni asked: 'What kind of majestic and virtuous grace does the Perfection of Good Deeds hold that one should learn and understand?' The answer is: 'Understand it by holding the majestic and virtuous grace of the Tathagata (如來, Rulai, the Thus Come One). What Shakyamuni asked: 『How should an enlightened Bodhisattva (闿士大士, Kai Shi Da Shi) seek the Perfection of Wisdom (明度, Ming Du, Prajnaparamita)?』 It cannot be sought from the five aggregates (五陰, Wu Yin, Skandhas), nor can it be sought apart from them. Why? The Perfection of Wisdom is not the five aggregates, nor is it apart from them, nor does it arise from them, because it is without attachment, without departure, without reliance; being without reliance is the Perfection of Wisdom.' Shakyamuni said: 'Is the great light of a Bodhisattva boundless and bottomless?' The answer is: 'The five aggregates are all boundless, therefore one should know that the Dharma (法, Fa, the universal truth or law) is boundless, and that a person is bottomless, and one should know that the Dharma is bottomless. The body and actions arise repeatedly, therefore one should know that it is equal to and no different from the great light, without middle, without edge, and without origin, it cannot be grasped, and everything is unattainable. Therefore, the Perfection of Wisdom is boundless and bottomless, it cannot be counted, and it cannot be considered as many.' Shakyamuni asked: 'Why is a person bottomless?' The Perfection of Good Deeds replied: 'In your understanding, in what Dharma is one called a person? Within the Dharma, there is no one seen who is named a person. Why? There is no place seen from where one comes. Why? A person is originally empty, without anything. Even if there is a place of coming, a place of dwelling, it is just a name. Why? In learning about names, is there anything that is possessed?' The answer is: 'No.' The Perfection of Good Deeds said: 'Because names have nothing possessed, there is no creator of self, therefore a person is bottomless. Even if the Tathagata's unattached, true path of perfect enlightenment has a lifespan like the sands of the Ganges, and the mouth speaks of person, person after person, would there be arising and ceasing?' Shakyamuni said: 'All have no arising and ceasing.' The Perfection of Good Deeds said: 'Why? Because all people are pure. There is no arising, and name and non-name are unattainable, therefore a person is bottomless. The Perfection of Wisdom is limitless, and is called bottomless, one should understand it this way.' Chapter Three on Holding

爾時，諸天無央數同時三嘆曰：「嗚經乎，嗚經乎！是尊者善業所說道深矣。斯大明弘義，如如來所由出矣。有聞者學之誦之，我敬視之如如來。」

佛告諸天子：「誠然！昔錠光如來無所著正真道最正覺時有宮，宮中有是經，我時持之。錠光佛受我決言：『若后當爲人中持，悉逮佛智，作佛，名能儒如來無所著正真道最正覺，三界最尊，安定於法中極明，號曰天中天。』」

諸天子白佛言：「少有及者天中天！有持大明者，為受一切智矣。」

時佛在眾中央坐，佛告除饉眾、除饉女、清信士、清信女：「今是四部為證，愛慾天、梵天、無結愛天皆知。」

佛告釋言：「高士學斯定，持誦其文，眾邪不得其便令橫死也。忉利諸天子求佛道者，未學誦獲其奧者，是輩天子皆往到是學持誦者所。若於空閑避隈處，亦不恐不怖也。」四天王、釋、梵及諸天子等，各白佛言：「我當護是學持誦者。」

釋復白佛言：「難及天中天！是明度學者，心無動搖，悉受六度已。」

佛言：「然！善聽我說，上中下言皆善。」

釋言：「受教。」

佛言：「我經中有欲害亂者，起惡意往，未至道亡，后所作終不成。何以故？用是高士學是經故。譬若有藥其名神丹，有蛇索食道

【現代漢語翻譯】現代漢語譯本當時，無數的天神同時三次感嘆道：『啊，這經典啊，啊，這經典啊！這位尊者所說的善業之道真是深奧啊。這偉大的光明弘揚的真理，就像如來所由產生的啊。有聽聞者學習它、背誦它，我將敬視他如同如來。』佛陀告訴諸天子：『確實如此！過去錠光如來（Dipamkara Buddha，過去佛名）證得無所執著的真正之道、最正覺時，有一個宮殿，宮殿里有這部經典，我當時持有它。錠光佛給我授記說：『你將來會在人間持有此經，最終證得佛的智慧，成佛，名為能儒如來（Kanaru Tathagata），證得無所執著的真正之道、最正覺，是三界最尊貴的，安住於法中極其光明，號稱天中天。』諸天子稟告佛陀說：『能達到這種境界的真是少之又少啊，天中天！有持有這偉大光明經典的人，就等於接受了一切智慧。』當時，佛陀坐在大眾的中央，佛陀告訴比丘、比丘尼、優婆塞、優婆夷：『現在這四眾可以作證，愛慾天、梵天、無結愛天都知道。』佛陀告訴帝釋天（Sakra，天神之王）說：『高士學習這種禪定，持誦這經典，各種邪惡都不能得逞，使他橫死。那些想求佛道的忉利天（Trayastrimsa，欲界六天之一）諸天子，如果還沒有學習背誦並獲得其中奧義，這些天子都會前往學習持誦此經的人那裡。即使在空閑僻靜的地方，也不會感到恐懼和害怕。』四天王、帝釋天、梵天以及諸天子等，各自稟告佛陀說：『我們應當守護這些學習持誦此經的人。』帝釋天又稟告佛陀說：『真是難以企及啊，天中天！學習這光明經典的人，內心不會動搖，都已經接受了六度（paramita，菩薩的六種修行）的教導。』佛陀說：『是的！好好聽我說，無論是上等的、中等的還是下等的言辭，都是好的。』帝釋天說：『謹遵教誨。』佛陀說：『我的經典中，如果有想要加害擾亂的人，心懷惡意前往，還沒到達就會死亡，之後所做的事情最終都不會成功。為什麼呢？因為這位高士學習了這部經典。譬如有一種藥名叫神丹，有蛇想要尋找食物』

【English Translation】 English version At that time, countless devas simultaneously exclaimed three times: 'Oh, the sutra, oh, the sutra! The profoundness of the virtuous path spoken by this venerable one is truly deep. This great illumination propagates the truth, just as the Tathagata arises from it. Those who hear, learn, and recite it, I shall regard them with the same reverence as the Tathagata.' The Buddha told the devas: 'Indeed! In the past, when Dipamkara Tathagata (Dipamkara Buddha, a past Buddha) attained the unattached, true path, the most perfect enlightenment, there was a palace, and in that palace was this sutra, which I then held. Dipamkara Buddha gave me a prophecy, saying: 『If in the future you hold this sutra among humans, you will ultimately attain the wisdom of the Buddha, become a Buddha, named Kanaru Tathagata (Kanaru Tathagata), attaining the unattached, true path, the most perfect enlightenment, the most honored in the three realms, abiding in the Dharma with utmost clarity, and called the Teacher of Gods and Humans.』' The devas reported to the Buddha: 'It is rare indeed to reach such a state, Teacher of Gods and Humans! One who holds this great illumination sutra is equivalent to receiving all wisdom.' At that time, the Buddha was sitting in the center of the assembly. The Buddha told the monks, nuns, laymen, and laywomen: 'Now these four assemblies can bear witness, the Desire Realm Devas, the Brahma Devas, and the Devas free from attachments all know.' The Buddha told Sakra (Sakra, king of the gods): 'A noble one who studies this samadhi, recites this sutra, all evils will not succeed in causing him to die a violent death. Those devas of Trayastrimsa (Trayastrimsa, one of the six heavens of the desire realm) who seek the path of the Buddha, if they have not yet learned to recite and obtained its profound meaning, these devas will all go to the place of those who study and recite this sutra. Even in secluded places, they will not feel fear or terror.' The Four Heavenly Kings, Sakra, Brahma, and the devas, each reported to the Buddha: 'We shall protect those who study and recite this sutra.' Sakra again reported to the Buddha: 'It is truly difficult to reach, Teacher of Gods and Humans! Those who study this illumination sutra, their minds will not waver, and they have already received the teachings of the six paramitas (paramita, six practices of a Bodhisattva).' The Buddha said: 'Yes! Listen well to what I say, whether the words are superior, middling, or inferior, they are all good.' Sakra said: 'I accept your teachings.' The Buddha said: 'In my sutra, if there are those who wish to harm and disturb, going with malicious intent, they will die before they arrive, and what they do afterward will ultimately not succeed. Why is that? Because this noble one has studied this sutra. For example, there is a medicine called the divine elixir, and a snake seeks food.'

逢蟲物，蛇欲啖蟲。即到神丹藥所，蛇聞藥香即還去。何以故？是藥力所卻。如是，是輩高士，其欲害者便自止還，是明度威神力所厭伏也。」

佛言：「設有亂者，便於彼間自壞不成，四天王皆護。入經如行者，自在所為所語如甘露，言重成道。瞋恚貢高諸惡不生，四天王護之。所以然者？學明度故。心自生念：『有諍起者不可近，我求索佛道義，不可隨是瞋恚語，使我疾逮好心。』斯高士所作，悉見善像。」

釋白佛言：「難勝天中天！乃過諸惡，無與等者。」

佛言釋：「是輩人或當過劇難之中，終不恐，無能害者。善士當誦惟斯定，政使死至，若怨在中欲共害者，如佛所語，終不橫死，若兵刃曏者不中其身。所以然者，斯定，諸佛神咒，咒中之王矣。學是咒者，不自念惡、不念人惡，都無惡念，是為人中之雄，自致作佛，為護眾生。夫學斯行者疾成佛道，是經書，己雖不學誦者，當持其卷，人鬼兇毒不能害矣，宿命重殃唯斯不除。譬如得佛處，若人若鬼神禽獸從一面入，無能害者。何以故？用得佛處故。其威神，護過去現在當來索佛道者，皆當於中得佛道，人入其處不恐無畏。明度所止，天人鬼龍皆為作禮恭敬護視，用經德尊故。」

釋白佛言：「若有書持經卷，承事供養天寶名華

【現代漢語翻譯】現代漢語譯本：遇到蟲子，蛇想要吃蟲子。當它到了有神丹妙藥的地方，蛇聞到藥香就回去了。為什麼呢？這是因為藥力的作用。同樣，這些高士，那些想要加害他們的人也會自己停止退回，這是因為明度的威神力量所震懾降伏。佛說：『如果有作亂的人，他們也會在那裡自己瓦解不成氣候，四天王都會保護（修行人）。進入經文的修行人，他們所作所為、所說的話都像甘露一樣，言語莊重，能夠成就道業。嗔恚、貢高之類的惡念都不會產生，四天王會保護他們。為什麼會這樣呢？因為他們學習了明度。心中自然會產生這樣的念頭：『有爭執發生的地方不可接近，我追求佛道的真義，不能跟隨那些嗔恚的言語，要使我迅速獲得美好的心境。』這些高士所做的事情，都會呈現出美好的景象。』釋迦（Śākyamuni）白佛說：『難勝的天中天（指佛陀）啊！您超越了一切惡行，沒有人能與您相比。』佛對釋迦說：『這些人即使身處極度艱難之中，最終也不會恐懼，沒有人能夠傷害他們。善士應當誦持這個禪定，即使死亡來臨，如果有怨敵想要加害他們，就像佛所說的那樣，他們最終不會橫死，如果兵刃指向他們，也不會傷到他們的身體。為什麼會這樣呢？因為這個禪定是諸佛的神咒，是咒語中的王者。學習這個咒語的人，不會想著自己的惡，也不會想著別人的惡，完全沒有惡念，這樣的人是人中的英雄，自己能夠成就佛果，爲了保護眾生。學習這種修行的人能夠迅速成就佛道，這部經書，即使自己不學習誦讀，也應當持有經卷，人鬼兇毒都不能傷害他，只有宿命的深重罪業無法消除。譬如得到佛的處所，如果人、鬼神、禽獸從一面進入，沒有人能夠傷害他們。為什麼呢？因為得到了佛的處所的緣故。它的威神，保護過去、現在、未來追求佛道的人，他們都應當從中得到佛道，人進入那個地方不會恐懼，沒有畏懼。明度所停留的地方，天人、鬼、龍都會向它作禮，恭敬地守護，因為經書的功德尊貴。』釋迦白佛說：『如果有人書寫、持有經卷，承事供養天寶名華，

【English Translation】 English version: When encountering an insect, a snake desires to eat it. Upon reaching a place with divine elixir, the snake, smelling the fragrance of the medicine, retreats. Why is this so? It is due to the power of the medicine. Similarly, these noble individuals, those who wish to harm them will themselves stop and turn back, this is because they are subdued by the awe-inspiring power of the Brightness Degree (Mingdu). The Buddha said, 'If there are those who cause chaos, they will themselves be destroyed and fail to succeed, and the Four Heavenly Kings will protect (the practitioners). Those who enter the scriptures, their actions and words are like sweet dew, their speech is solemn, and they can achieve the path. Anger, arrogance, and other evils will not arise, and the Four Heavenly Kings will protect them. Why is this so? Because they have learned the Brightness Degree. Their minds will naturally generate this thought: 'Places where disputes arise should not be approached. I seek the true meaning of the Buddha's path, and I should not follow angry words, so that I may quickly attain a good heart.' The actions of these noble individuals will all manifest good signs.' Śākyamuni (釋迦) said to the Buddha, 'O Unsurpassed One among the Heavens (referring to the Buddha)! You have transcended all evils, and no one can compare to you.' The Buddha said to Śākyamuni, 'These people, even if they are in the midst of extreme difficulties, will ultimately not be afraid, and no one can harm them. Good individuals should recite and uphold this samadhi. Even if death comes, if there are enemies who wish to harm them, as the Buddha has said, they will ultimately not die a violent death. If weapons are pointed at them, they will not injure their bodies. Why is this so? Because this samadhi is the divine mantra of all Buddhas, the king among mantras. Those who learn this mantra will not think of their own evil, nor will they think of the evil of others, and they will have no evil thoughts at all. Such a person is a hero among people, and they can achieve Buddhahood themselves, in order to protect all living beings. Those who learn this practice can quickly achieve Buddhahood. This scripture, even if one does not learn to recite it, should still hold the scripture scroll. Human and demonic poisons cannot harm them, only the heavy karmic consequences of past lives cannot be eliminated. It is like reaching the place of the Buddha. If people, ghosts, gods, or animals enter from one side, no one can harm them. Why is this so? Because they have reached the place of the Buddha. Its awe-inspiring power protects those who seek the Buddha's path in the past, present, and future. They should all attain the Buddha's path within it. People who enter that place will not be afraid, and they will have no fear. Where the Brightness Degree resides, gods, humans, ghosts, and dragons will all bow to it, respectfully protect it, because the merit of the scripture is revered.' Śākyamuni said to the Buddha, 'If someone writes and holds the scripture scroll, and serves and makes offerings of heavenly treasures and famous flowers,

、栴檀珍琦香、繒蓋幡，若有持如來無所著正真道最正覺舍利起塔，自歸作禮，承事供養天寶花香具足如上，其福孰多？」佛言：「我問若，隨所樂報。云何是如來一切智？成是身出現於世，從何義得？」

對曰：「從明度義得。」

佛言：「不用是身舍利得佛也，乃從一切智生得佛身。我滅度后，舍利供養如故。若善人書是經，學持諷誦自歸作禮，承事供養具足如前，則為供養一切智已，從是經中得功德無比。」

復白佛言：「閻浮提人民不供養者，為不知是福尊無比耶？」

佛言：「有幾所人信佛、信經、信比丘僧？」

釋言：「信者少耳，及求溝港、頻來、不還、應儀、緣一覺至求佛者，復少矣。」

佛言：「無量人行求佛道，至於在不退轉地立者，若一若兩耳。學是法，會成佛，當爲作禮承事恭敬。何以故？用曉佛法，世少有故。過去如來求佛道者皆從是成，我時亦在中。如來滅度后取捨利起七寶塔，盡形壽自歸作禮承事供養，天寶花香具悉如前，滿四天下，若三千大千國土眾生悉得人道，各作七寶塔，以妓樂樂之。復過是如恒邊沙佛剎，人人起七寶塔供養，劫復劫，都是欲界中諸妓樂花香繒蓋皆具如上，所說其福德益多不？」

對曰：「甚多，天中天！」

【現代漢語翻譯】現代漢語譯本：『如果有人拿著栴檀（一種香木）等珍貴的香料，以及絲綢傘蓋和幡旗，如果有人拿著如來（佛陀）無所執著的正真之道，最正覺的舍利起塔，自己歸依作禮，承事供養，用天上的寶花香等供品，像上面說的那樣，那他的福德會有多少呢？』佛說：『我問你，隨你所樂意的報答。什麼是如來的一切智慧？成就這個身體出現在世間，是從什麼意義得到的呢？』回答說：『是從明度的意義得到的。』佛說：『不是用這個身體的舍利得到佛的，而是從一切智慧產生而得到佛身。我滅度后，舍利的供養和以前一樣。如果善人書寫這部經，學習、受持、諷誦，自己歸依作禮，承事供養，像前面說的那樣，那就是供養了一切智慧，從這部經中得到的功德是無比的。』又稟告佛說：『閻浮提（我們所居住的這個世界）的人民不供養，是因為不知道這是無比尊貴的福德嗎？』佛說：『有多少人相信佛、相信經、相信比丘僧（出家修行的僧人）呢？』釋迦牟尼回答說：『相信的人很少，以及那些求須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（應供果）、緣覺（獨覺）乃至求佛的人，就更少了。』佛說：『無數的人修行求佛道，至於能站在不退轉地位的人，可能只有一兩個。學習這個法，會成就佛果，應當為他們作禮，承事恭敬。為什麼呢？因為明白佛法的人，世間很少。過去的如來求佛道的人都是從這裡成就的，我當時也在其中。如來滅度后，取捨利起七寶塔，盡一生壽命自己歸依作禮，承事供養，用天上的寶花香等供品，像前面說的那樣，如果充滿四天下（四大洲），或者三千大千國土的眾生都得到人身，各自建造七寶塔，用音樂來供養。又超過像恒河沙數那樣多的佛剎，每個人都建造七寶塔供養，經過無數劫，都是欲界中的各種音樂、花香、絲綢傘蓋等供品，都像上面說的那樣，你所說的福德會更多嗎？』回答說：『非常多，天中天（佛陀的尊稱）！』

【English Translation】 English version: 'If someone takes precious incense like sandalwood, along with silk canopies and banners, and if someone takes the relics of the Tathagata (Buddha), who is free from all attachments, the true path, the most perfect enlightenment, and builds a stupa, personally takes refuge, pays homage, and makes offerings with heavenly treasures of flowers and incense, as described above, how much merit would that be?' The Buddha said, 'I ask you, according to what you desire to be rewarded. What is the Tathagata's all-knowing wisdom? How does one achieve this body and appear in the world, and from what meaning is it obtained?' The answer was, 'It is obtained from the meaning of enlightenment.' The Buddha said, 'It is not by the relics of this body that one attains Buddhahood, but rather by the arising of all-knowing wisdom that one attains the Buddha's body. After my parinirvana (death), the offerings to the relics will be as before. If a virtuous person writes this sutra, studies, upholds, and recites it, personally takes refuge, pays homage, and makes offerings as before, then it is as if they have made offerings to all-knowing wisdom, and the merit obtained from this sutra is immeasurable.' Again, they reported to the Buddha, 'Do the people of Jambudvipa (the world we live in) not make offerings because they do not know that this is an immeasurably noble merit?' The Buddha said, 'How many people believe in the Buddha, believe in the sutras, and believe in the Bhikkhu Sangha (monks who have left home to practice)?' Shakyamuni replied, 'Those who believe are few, and those who seek Srotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and even those who seek Buddhahood, are even fewer.' The Buddha said, 'Countless people practice the path to Buddhahood, but those who stand on the ground of non-retrogression are perhaps only one or two. Those who study this Dharma will achieve Buddhahood, and one should pay homage and make offerings to them with respect. Why? Because those who understand the Buddha's Dharma are rare in the world. The past Tathagatas who sought the path to Buddhahood all achieved it from this, and I was among them at that time. After the Tathagata's parinirvana, if one takes the relics and builds a seven-jeweled stupa, for the rest of their life, personally takes refuge, pays homage, and makes offerings with heavenly treasures of flowers and incense, as described before, if it fills the four continents, or if all beings in the three thousand great thousand worlds attain human form, and each builds a seven-jeweled stupa, and makes offerings with music. And if it exceeds even the number of Buddha-lands like the sands of the Ganges River, and everyone builds a seven-jeweled stupa for offerings, for countless kalpas (eons), all the music, flowers, silk canopies, and other offerings in the desire realm are as described above, would the merit you speak of be even greater?' The answer was, 'Very much so, Oh Lord of the Heavens (a title for the Buddha)!'

佛言：「不如書持經卷自歸護定福多無量。何以故？從中出如來一切智故。」

佛言：「百倍恒邊沙佛剎人皆起七寶塔，不在計中。如是千萬億無數倍，不在明度凈定計中。」

爾時，四萬天子與釋俱來大會，諸天子啟釋言：「尊者！當取誦是經。」

佛言：「當學、當持、當誦。釋！若質諒神興兵欲與忉利天戰，其唸誦是經，質諒神眾即去。」

釋言：「大尊咒！天中天！」

佛言：「然！天輩！過去當來今現在十方諸佛，皆起是咒，自致作佛，出十誠功德。開士大士從中生，佛未出於世時，闿士悉出說，照明四棄四，拔苦四事，空五通。譬如月盛滿時，從空中出照明于星。闿士求功德盛滿如是，皆從權德大明中出。當作是知，學持誦是經，為至德悉具足。」

佛言：「其人終不為邪毒水火兵刃王法所橫死。何以故？是明度所擁護。若復有餘事起，若至王所及太子傍臣所，與之相見輒歡喜言笑。所以然者？以其普慈等濟恕惠群生潤功無量用，是故見者悉起立。」

爾時有異道人，遙見佛大會，欲壞亂坐眾，疾至佛所。釋作是念：「當云何盡我壽在佛邊受誦是法？」即從佛聞受誦。彼異道人遙遠繞天中天一匝，從彼間道徑去。

秋露子念：「是中雲何異道人從

【現代漢語翻譯】現代漢語譯本佛說：『不如書寫、受持經卷，自己歸依，所獲的福德必定多得無法衡量。為什麼呢？因為從中能產生如來的一切智慧。』佛說：『用百倍于恒河沙數佛剎的人都建造七寶塔，這還不在計算之中。像這樣千萬億無數倍的功德，也不在明度凈定的功德計算之中。』當時，四萬天子與帝釋一同前來參加法會，諸天子向帝釋請示說：『尊者！應當受持誦讀這部經。』佛說：『應當學習、應當受持、應當誦讀。帝釋！如果質諒神（一種神祇）興兵想要與忉利天（帝釋天所居之天）作戰，只要唸誦這部經，質諒神眾就會立即退去。』帝釋說：『偉大的尊者！天中之天！』佛說：『是的！天眾！過去、未來、現在十方諸佛，都是依靠這部咒語，自己成就佛果，生出十種真實功德。菩薩大士從中產生，在佛未出世時，菩薩們都出現說法，照明四棄（四種惡行）、四（四諦），拔除四種苦，通達五通。譬如月亮圓滿時，從空中出現照亮星辰。菩薩求功德圓滿也是如此，都從權德大光明中產生。應當這樣理解，學習受持誦讀這部經，就能達到至高無上的功德，一切具足。』佛說：『這個人最終不會因邪毒、水火、兵刃、王法而橫死。為什麼呢？因為有明度的護佑。如果再有其他事情發生，如果到了國王那裡或者太子、大臣那裡，與他們相見，都會歡喜言笑。之所以這樣，是因為他普遍慈悲，平等救濟，寬恕恩惠眾生，潤澤功德無量，所以見到他的人都會起立。』當時，有一個外道人，遠遠看見佛陀的大會，想要破壞擾亂會場，快速來到佛陀面前。帝釋心想：『我應當如何盡我一生在佛陀身邊受持誦讀這部法？』於是就從佛陀那裡聽聞受持誦讀。那個外道人遠遠地繞著天中天（佛陀）轉了一圈，就從另一條路離開了。秋露子心想：『這裡為什麼外道人從

【English Translation】 English version The Buddha said, 'It is better to write and uphold the scriptures, to take refuge in oneself, and the merit obtained will surely be immeasurable. Why? Because from it arises the Tathagata's all-encompassing wisdom.' The Buddha said, 'If people in a hundred times the number of Ganges River sand-like Buddha lands all built seven-jeweled pagodas, it would not be counted. Such merit, multiplied by countless billions, would still not be included in the calculation of the merit of clear understanding and pure concentration.' At that time, forty thousand devas, along with Sakra, came to the assembly. The devas asked Sakra, 'Venerable one! You should uphold and recite this scripture.' The Buddha said, 'One should learn, uphold, and recite it. Sakra! If the Jizhi Liang gods (a type of deity) raise troops to fight against the Trayastrimsa Heaven (the heaven where Sakra resides), if they recite this scripture, the Jizhi Liang gods will immediately retreat.' Sakra said, 'Great Venerable One! The God of Gods!' The Buddha said, 'Yes! Devas! The Buddhas of the past, future, and present in the ten directions all attained Buddhahood by relying on this mantra, generating ten true merits. Bodhisattvas and Mahasattvas arise from it. When a Buddha has not yet appeared in the world, Bodhisattvas appear to teach, illuminating the four abandonments (four evil actions), the four (Noble Truths), removing the four sufferings, and mastering the five supernormal powers. It is like when the moon is full, it appears in the sky and illuminates the stars. Bodhisattvas seeking the perfection of merit are also like this, all arising from the great light of expedient virtue. One should understand it this way: learning, upholding, and reciting this scripture will lead to the attainment of supreme virtue, complete in all aspects.' The Buddha said, 'That person will ultimately not die a violent death due to evil poison, water, fire, weapons, or the law of the king. Why? Because they are protected by clear understanding. If other matters arise, if they go to the king or the crown prince or ministers, when they meet, they will be greeted with joy and laughter. The reason for this is that they have universal compassion, equally saving, forgiving, and bestowing grace upon all beings, and their merit is immeasurable, so those who see them will all stand up.' At that time, there was a heretic who, seeing the Buddha's great assembly from afar, wanted to disrupt and disturb the gathering. He quickly came to the Buddha. Sakra thought, 'How should I spend my whole life by the Buddha's side, upholding and reciting this Dharma?' Then he heard and received the recitation from the Buddha. That heretic circled the God of Gods (the Buddha) once from afar and then left by another path. Qiulu Zi thought, 'Why did the heretic from

彼間道徑去？」

心念是，佛即知：「秋露子！釋念明度。異道人無善意來故，弊邪念：『佛與四部弟子共坐，愛慾天、梵天諸天子悉覆在中，會無異人，闿士大士受決者會，當爲人中之將，自致作佛。我當往亂之。』是弊邪乘一轅之車，駕馬四匹，稍至佛所。釋作是念：『弊邪所乘，非國王瓶沙、非波斯匿、非釋種、非維耶利四馬車，皆不類之，正是弊邪所作也。邪常晝夜索佛短，亂世人。能常持心究竟明度，邪便道還。』」

忉利迦翼天子持天花在空中立，便散佛上，四面散而尊嘆曰：「究竟道原，明度之謂也。閻浮提人民乃得聞見。」

復持雜華四散佛上，曰：「其有求者、守者，終不為邪眾所害也。是輩人民福德弘大，何況乃學持諷誦用是法住。其人前世已得見佛，凈心供養。欲一切知，得一切智寶，當從明度索之。」

佛言：「然！」

阿難白佛言：「無舉名佈施、重戒、忍辱、精進、棄定，但舉明度名。何以故？天中天！」

佛言：「明度于度中最尊。云何，阿難！不佈施、持戒、忍辱、精進、禪定智者，當緣為六度無極一切知乎？」

阿難言：「唯然，天中天！不行六行，不為六度，誠非大明度無極，一切知之明矣。」

佛言：「然！大明最尊。譬

【現代漢語翻譯】現代漢語譯本：『他們從哪條路來的？』佛陀心中剛有此念，便知道：『秋露子（指一位比丘）！這是爲了闡明般若波羅蜜（明度）。因為外道之人懷著惡意而來，他們心懷邪念：『佛陀與四部弟子一同坐著，愛慾天、梵天等諸天子也都在其中，聚會中沒有其他人，只有開悟的菩薩和接受授記的人，他們將成為人中的領袖，最終成就佛果。我應當前去擾亂他們。』這個心懷邪念的人乘坐著一輛單轅車，駕著四匹馬，慢慢地來到佛陀所在之處。』佛陀心想：『此人所乘之車，既不是國王頻婆娑羅（瓶沙）、波斯匿王的車，也不是釋迦族、毗舍離的車，這四匹馬的車都與衆不同，這正是邪惡之人所為。邪惡之人常常晝夜尋找佛陀的過失，擾亂世人。如果能常常保持內心清凈，最終明悟般若波羅蜜，邪惡之人就會自行退去。』忉利天（忉利迦）的天子手持天花，在空中站立，然後將花散在佛陀身上，四面散開，並讚歎道：『究竟的道源，就是般若波羅蜜的含義啊。閻浮提（閻浮提）的人民才得以聽聞和見到。』他又拿著各種各樣的花，向佛陀身上散去，說道：『那些尋求真理、守護真理的人，最終不會被邪惡之眾所傷害。這些人福德廣大，更何況是學習、持誦、運用此法的人。這些人前世已經見過佛陀，以清凈之心供養。想要一切智，得到一切智寶，應當從般若波羅蜜中尋求。』佛陀說：『正是如此！』阿難（阿難）對佛陀說：『您沒有提到佈施、持戒、忍辱、精進、禪定，只提到了般若波羅蜜。這是為什麼呢？天中天！』佛陀說：『般若波羅蜜在所有度中最為尊貴。阿難，不佈施、持戒、忍辱、精進、禪定的人，能憑藉這些而成為六度無極、一切智者嗎？』阿難說：『是的，天中天！不修行這六種行為，就不能成就六度，確實不能憑藉般若波羅蜜而獲得一切智。』佛陀說：『正是如此！般若波羅蜜最為尊貴。譬如』

【English Translation】 English version: 'From which path did they come?' As soon as this thought arose in the Buddha's mind, he knew: 'Autumn Dew Son (referring to a Bhikkhu)! This is to clarify Prajna Paramita (Mingdu). Because those of other paths come with ill intent, they harbor evil thoughts: 「The Buddha is sitting with his fourfold assembly of disciples, and the Desire Realm gods, Brahma gods, and other celestial beings are also among them. There are no others in the gathering, only enlightened Bodhisattvas and those who have received predictions, who will become leaders among humans and ultimately attain Buddhahood. I should go and disrupt them.」 This evil-minded person is riding in a single-yoked chariot, drawn by four horses, slowly approaching where the Buddha is.' The Buddha thought: 'The chariot this person is riding is neither that of King Bimbisara (Pingsha), nor King Pasenadi, nor the Sakya clan, nor the Vaisali. These four horses and chariot are all different, this is exactly what the evil one has done. The evil one always seeks the Buddha's faults day and night, disturbing the world. If one can always keep their mind pure, and ultimately understand Prajna Paramita, the evil one will retreat on their own.' The Deva (Daolijia) of Trayastrimsa Heaven, holding celestial flowers, stood in the air, then scattered the flowers upon the Buddha, scattering them in all directions, and praised: 'The ultimate source of the path is the meaning of Prajna Paramita. The people of Jambudvipa (Yanfuti) are able to hear and see it.' He then took various flowers and scattered them upon the Buddha, saying: 'Those who seek the truth and protect the truth will ultimately not be harmed by the evil ones. These people have great merit, let alone those who study, uphold, recite, and apply this Dharma. These people have seen the Buddha in their past lives, and made offerings with pure hearts. Those who desire all-knowing wisdom, and obtain the treasure of all-knowing wisdom, should seek it from Prajna Paramita.' The Buddha said: 'It is so!' Ananda (Anan) said to the Buddha: 'You did not mention giving, keeping precepts, patience, diligence, or meditation, but only mentioned Prajna Paramita. Why is that, O Lord of the Heavens?' The Buddha said: 'Prajna Paramita is the most honored among all perfections. Ananda, can those who do not give, keep precepts, practice patience, diligence, and meditation, become all-knowing through these six perfections?' Ananda said: 'Yes, O Lord of the Heavens! Without practicing these six actions, one cannot achieve the six perfections, and indeed cannot obtain all-knowing wisdom through Prajna Paramita.' The Buddha said: 'It is so! Prajna Paramita is the most honored. For example,'

如地，種散其中，同時出生，眾生得命。如是，阿難！明度如地，五度如種，從中產生。」

釋白佛言：「如來所說善士學持誦明度者功德未竟。」

佛語釋：「我不說是功德未竟，我自說書持經卷，承事作禮，花香名寶雜繒蓋幡功德者耳。」

釋白言：「我身護視是人。」

佛語釋：「誦明度者，有若干千天到是經師，聽經不解義者欲問所疑，用慈于經中，即自曉了。是人作功德，悉自見知。若於四部弟子中說經時，其心無所難，若形試者終不畏。何以故？明度所護，兇試者去。」

佛言：「我不見人當明度者，人亦不見明度、明度所厭也。無有輕者，心不恐怖，無所畏。父母重之，沙門哀之，諸親賢友愛之。或惡事來，持忠正法為解之。是善士所作功德，悉自見心，當作是知。十方無數佛國，諸天、人、鬼、龍、質諒神、執樂神、胸臆行神、似人形神，皆至經師所，問訊聽受，作禮致敬，繞畢各去。斯行德使然。四天大王、忉利天、鹽天、兜術天、不驕樂天、化應聲天，梵天、梵眾天、梵輔天、大梵天、水行天、水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德純天、近際天、快見天、無結愛天上諸天子，皆往問訊，聽受作禮，繞竟各去。諸無

【現代漢語翻譯】現代漢語譯本：如同土地，種子散播其中，同時生長，眾生得以存活。阿難，你要知道，明度（般若波羅蜜）就像土地，五度（佈施、持戒、忍辱、精進、禪定）就像種子，從中生長出來。釋迦牟尼佛對釋提桓因說：『如來所說的善士學習、受持、誦讀明度（般若波羅蜜）的功德還沒有說完。』佛陀告訴釋提桓因：『我不是說功德沒有說完，我只是說書寫、受持經卷，供奉、作禮，用花香、名貴的寶物、雜色的絲綢、傘蓋、幡等來供養的功德。』釋提桓因說：『我願意親自護持這個人。』佛陀告訴釋提桓因：『誦讀明度（般若波羅蜜）的人，會有無數的天神來到這位經師處，聽經但不能理解經義的人會想問心中的疑惑，他們以慈悲心對待經文，自然就明白了。這個人所做的功德，自己都能清楚地知道。如果在四部弟子（比丘、比丘尼、優婆塞、優婆夷）中講經時，他的內心不會有任何困難，即使有人來辯論，他也不會畏懼。為什麼呢？因為有明度（般若波羅蜜）的護佑，那些想來辯論的人都會退去。』佛陀說：『我沒有見過有人會輕視明度（般若波羅蜜）的，人們也不會輕視明度（般若波羅蜜），明度（般若波羅蜜）也不會厭惡任何人。沒有誰會輕視它，內心不會感到恐懼，不會有所畏懼。父母會尊重他，沙門（出家人）會憐憫他，所有的親戚朋友都會愛戴他。如果遇到不好的事情，他會用忠誠正直的佛法來化解。這位善士所做的功德，自己都能清楚地知道，應當明白這一點。十方無數佛國，諸天、人、鬼、龍、質諒神（一種神）、執樂神（演奏音樂的神）、胸臆行神（以胸部行走的鬼神）、似人形神（外形像人的神），都會來到經師處，問候、聽法、作禮、致敬，繞行完畢后各自離去。這是修行功德所致。四天大王、忉利天（三十三天）、鹽天（夜摩天）、兜術天（兜率天）、不驕樂天（化樂天）、化應聲天（他化自在天），梵天、梵眾天、梵輔天、大梵天、水行天、水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德純天、近際天、快見天、無結愛天上諸天子，都會前來問候、聽法、作禮，繞行完畢后各自離去。所有無

【English Translation】 English version: 'Just like the earth, where seeds are scattered and grow simultaneously, giving life to beings. Similarly, Ananda, understand that Prajna Paramita (Perfection of Wisdom) is like the earth, and the five Paramitas (generosity, morality, patience, diligence, and meditation) are like seeds, from which they grow.' Shakra (Indra) said to the Buddha, 'The merits of a virtuous person who studies, upholds, and recites Prajna Paramita, as spoken by the Tathagata, are not yet fully described.' The Buddha told Shakra, 'I am not saying that the merits are not fully described, I am only speaking of the merits of writing, upholding scriptures, making offerings, paying homage, and offering flowers, precious treasures, various silks, canopies, and banners.' Shakra said, 'I will personally protect this person.' The Buddha told Shakra, 'When someone recites Prajna Paramita, countless devas (gods) will come to this Dharma teacher. Those who listen to the teachings but do not understand their meaning will want to ask about their doubts. With compassion towards the scriptures, they will naturally understand. The merits this person accumulates, they will know clearly themselves. When this person preaches among the fourfold assembly (monks, nuns, laymen, and laywomen), their mind will have no difficulties, and even if someone comes to debate, they will not be afraid. Why? Because they are protected by Prajna Paramita, and those who seek to challenge them will retreat.' The Buddha said, 'I have not seen anyone who would despise Prajna Paramita, nor do people despise Prajna Paramita, nor does Prajna Paramita despise anyone. No one will belittle it, their hearts will not be filled with fear, and they will have no apprehension. Their parents will respect them, the Shramanas (ascetics) will have compassion for them, and all their relatives and friends will love them. If bad things happen, they will use the loyal and righteous Dharma to resolve them. The merits this virtuous person accumulates, they will know clearly themselves, and they should understand this. In countless Buddha lands in the ten directions, devas, humans, ghosts, dragons, Jvalana gods (a type of god), Gandharvas (music-playing gods), Kumbhandas (chest-walking spirits), and Kinnaras (human-like gods), will all come to the Dharma teacher, greet them, listen to the teachings, pay homage, circumambulate them, and then depart. This is due to the merits of their practice. The Four Heavenly Kings, Trayastrimsha Heaven (Thirty-three Heavens), Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, Brahma Heaven, Brahma Parishadya Heaven, Brahma Purohita Heaven, Maha Brahma Heaven, Apah Heaven, Parittabha Heaven, Apramanabha Heaven, Abhasvara Heaven, Parittasubha Heaven, Subhakrtsna Heaven, Anabhraka Heaven, Punyaprasava Heaven, Anupama Heaven, Subhavrta Heaven, Vihapphala Heaven, Avrha Heaven, Atappa Heaven, and Sudarshana Heaven, all the devas will come to greet them, listen to the teachings, pay homage, circumambulate them, and then depart. All the non-

結愛天尚悉來下在諸天中，何況是三千大千國土諸愛慾、無色天子耶。彼所處，常完堅，無嬈者。除宿不請，余不能動。其功德悉受。是時諸天來，當知之。」

釋言：「云何知？天中天！」

佛言：「是善士女歡喜時知，來已當避，去聞鬼神香。或龍鬼神蛇軀神來到，聞鬼神香，以為曾知，已當避去。當凈身體，用清凈故鬼神皆大歡喜。小天見大天來便避去。尊天威神巍巍其光重明，稍安徐往。尊天入至經所，是善士女則踴躍喜。所止處悉當凈住，是人病終不著身，所止處常安隱，未常有惡夢，夢中但見佛，見塔，聞明度，但見諸弟子、見極過度、見佛坐、見自然經輪、見粗欲成佛時、見諸佛得佛、見自然新經輪、見若干闿士、見六度種種解說是當作佛、見余佛剎、見佛及尊經無與等者，某方剎如來無所著正真道最正覺弟子眾，如來在其中說經。是輩善士夢如是，已安隱覺，身體凈潔且輕，不復思食身軟美飽。若比丘得定，自定覺，心軟，不思食，身軟美飽如是。何以故？鬼神不敢近是欲取佛者。

功德品第四

「複次，帝釋！是天下如來舍利滿中施與，有持智度無極書施與，爾取何所？」

釋言：「我取智度。何以故？我不敢不敬舍利。天中天！舍利由斯明度出，天人所尊矣。如

【現代漢語翻譯】現代漢語譯本：結愛天（指欲界天）尚且會來到地獄諸天之中，更何況是三千大千國土中的諸愛慾天（指欲界天）、無色界天子呢？他們所居住的地方，常是堅固完好的，沒有能侵擾他們的人。除非是前世的因緣，不請自來，否則其餘的都不能動搖他們。他們所修的功德都會得到回報。當諸天來臨時，應當知道。」釋提桓因問道：『如何知道呢？天中之天！』佛陀說：『當善男子、善女人歡喜時，就知道諸天來了。他們來的時候會避開，離開時會聞到鬼神的香氣。或者龍、鬼神、蛇身神來到，聞到鬼神的香氣，以為曾經知道，就會避開離開。應當清潔身體，因為清凈的緣故，鬼神都會非常歡喜。小天見到大天來就會避開。尊天威神巍巍，光芒重重，慢慢地來到。尊天進入到經書所在的地方，善男子、善女人就會踴躍歡喜。他們所居住的地方都應當保持清凈，這個人病痛不會纏身，所居住的地方常常安穩，不會有惡夢，夢中只會見到佛，見到佛塔，聽到明度（指般若波羅蜜），只會見到諸弟子、見到極度（指菩薩）、見到佛坐、見到自然經輪（指佛法）、見到粗欲（指凡夫）成佛時、見到諸佛成佛、見到自然新經輪、見到若干開士（指菩薩）、見到六度種種解說，知道自己將要成佛、見到其餘佛剎、見到佛和尊經無與倫比，某方佛剎的如來無所著正真道最正覺弟子眾，如來在其中說法。這些善男子、善女人做這樣的夢，醒來後會感到安穩，身體清凈輕盈，不再想吃東西，身體柔軟美好而飽滿。如果比丘得到禪定，從禪定中醒來，內心柔軟，不想吃東西，身體柔軟美好而飽滿也是如此。為什麼呢？因為鬼神不敢靠近這些想要成佛的人。功德品第四『再者，帝釋！如果天下如來舍利裝滿，施與你，又有持智度無極（指般若波羅蜜）的書籍施與你，你選擇哪一個？』釋提桓因說：『我選擇智度。為什麼呢？我不敢不尊敬舍利。天中之天！舍利是由這明度（指般若波羅蜜）而出，是天人所尊敬的。』

【English Translation】 English version: Even the Devas of the realm of desire (Kama-loka) come down to the lower heavens, let alone the Devas of the three thousand great thousand worlds, the Devas of the realm of desire, and the Devas of the formless realm (Arupa-loka)? Their dwelling places are always firm and secure, with no one to disturb them. Except for those who come uninvited due to past karma, no one else can move them. They receive the rewards of their merits. When the Devas come, one should know it. Shakra asked: 'How does one know? O, Deva among Devas!' The Buddha said: 'When a virtuous man or woman is joyful, they will know that the Devas have come. When they come, they will avoid, and when they leave, they will smell the fragrance of the spirits. Or, if dragons, spirits, or serpent-bodied spirits come, they will smell the fragrance of the spirits, thinking they have known it before, and they will avoid and leave. One should purify their body, because of this purity, the spirits will be very happy. When a lesser Deva sees a greater Deva coming, they will avoid them. The majestic power of the honored Deva is grand, their light is bright, and they come slowly. When the honored Deva enters the place where the scriptures are, the virtuous man or woman will leap with joy. The place where they dwell should be kept clean, and this person will not be afflicted by illness. The place where they dwell will always be peaceful, and they will not have bad dreams. In their dreams, they will only see the Buddha, see pagodas, hear of the Perfection of Wisdom (Prajnaparamita), only see the disciples, see the Bodhisattvas, see the Buddha sitting, see the natural Dharma wheel, see the time when ordinary beings become Buddhas, see the Buddhas attaining Buddhahood, see the natural new Dharma wheel, see many Bodhisattvas, see the various explanations of the Six Perfections, knowing that they will become Buddhas, see other Buddha lands, see the Buddha and the honored scriptures as incomparable, in a certain Buddha land, the Tathagata, the Unattached, the Truly Enlightened One, the most Rightly Awakened One, and the assembly of disciples, where the Tathagata is teaching the Dharma. These virtuous men and women have such dreams, and when they wake up, they feel peaceful, their bodies are clean and light, they no longer desire food, and their bodies are soft, beautiful, and full. If a Bhikkhu attains Samadhi, when they awaken from Samadhi, their mind is soft, they do not desire food, and their bodies are soft, beautiful, and full. Why is this so? Because the spirits dare not approach those who desire to become Buddhas.' Chapter Four on Merits 'Furthermore, Shakra! If the relics of the Tathagata throughout the world were filled and given to you, and if the books of the Perfection of Wisdom (Prajnaparamita) were given to you, which would you choose?' Shakra said: 'I would choose the Perfection of Wisdom. Why? Because I dare not disrespect the relics. O, Deva among Devas! The relics come from this Perfection of Wisdom, and they are revered by Devas and humans.'

我與諸天共坐坐，持異床。我未至，諸天子為坐作禮繞以去。是坐尊故。吾於斯受經，諸天于彼為禮。如是，天中天！明度出如來無所著正真道最正覺之舍利，一切智從中生身。用是故，兩分中取明度。正使三千復大千國土滿中舍利為一分，明度書為二分。取書。何以故？從中出舍利供養所致。譬如負債人與國王參正，無復問者，亦無所畏。何以故？在王邊有力故也。譬如無價明月珠，有是寶者，其德無等。所著處，鬼神不得其便，不為所中。若士女持明月珠所著，鬼神即去。若中熱風寒，持明月珠著身，熱風寒皆除去。夜著，冥中即明。熱涼寒溫眾毒向已，持珠示之，諸毒即滅。如是，天中天！明月珠尊。若人目痛冥，近之即愈。其德巍巍，在著何所，便隨珠色。正使持若干種繒裹珠著水中，水故如珠色，水濁即為清。是珠德無比。」

阿難問釋：「云何獨彼有珠耶？斯土亦有乎？」

釋言：「亦有，不足言。如我所說者，異天下寶輕，不如彼德尊十百千萬億倍，若以著篋函中，其明徹出，正使出去，處明如故。天中天！一切知德至如來滅度后，是一切知舍利遍佈供養如故。置是三千大千國土滿中如來舍利，正使恒邊沙佛剎滿中舍利為一分，是經為二分，我于兩分取是經。」

佛語釋：「過去如

【現代漢語翻譯】現代漢語譯本我與諸天一同坐著，使用不同的床榻。我還沒到的時候，諸天子會向我的座位行禮，然後繞著離開。這是因為這個座位尊貴。我在這裡接受佛經，諸天在那裡向我行禮。就像這樣，天中之天！般若波羅蜜（明度，智慧的彼岸）所生的如來無所執著的真正之道，最正覺的舍利，一切智慧都從中產生。因此，在兩部分中選取般若波羅蜜。即使三千大千世界都充滿舍利，也只算作一部分，而般若波羅蜜的經書算作兩部分。選取經書。為什麼呢？因為舍利是從般若波羅蜜中產生，並因此得到供養。譬如一個負債的人與國王一同參與政事，沒有人再敢過問，也沒有什麼可畏懼的。為什麼呢？因為在國王身邊有力量的緣故。又譬如無價的明月珠，擁有這寶珠的人，其功德無與倫比。它所佩戴的地方，鬼神無法靠近，也不會被其所害。如果士女佩戴明月珠，鬼神就會立即離開。如果身處熱風寒冷之中，佩戴明月珠在身上，熱風寒冷都會被驅除。夜晚佩戴，黑暗中就會光明。如果遇到熱、涼、寒、溫等各種毒害，拿著明月珠給它們看，各種毒害就會立即消滅。就像這樣，天中之天！明月珠非常尊貴。如果人的眼睛疼痛昏暗，靠近它就會痊癒。它的功德巍峨，佩戴在什麼地方，就會隨著珠子的顏色而改變。即使拿著各種顏色的絲綢包裹著珠子放在水中，水也會像珠子的顏色一樣，水渾濁也會變得清澈。這珠子的功德是無比的。阿難問釋迦牟尼：『為什麼只有他有這顆珠子呢？這個世界也有嗎？』釋迦牟尼說：『也有，但不足以相提並論。就像我所說的，其他天下的寶物都輕微，不如這顆珠子的功德尊貴十百千萬億倍。如果把它放在箱子里，它的光芒會透出來，即使拿出去，那個地方也會像原來一樣光明。天中之天！一切智慧的功德，乃至如來滅度之後，一切智慧的舍利遍佈供養也像原來一樣。把這三千大千世界充滿如來舍利算作一部分，即使恒河沙數佛剎充滿舍利也算作一部分，而這部經算作兩部分，我從這兩部分中選取這部經。』佛告訴釋迦牟尼：『過去就像這樣』

【English Translation】 English version I sit with the devas, using different beds. Before I arrive, the devaputras (sons of gods) would bow to my seat and then circle around and leave. This is because the seat is honored. Here, I receive the sutras, and the devas there pay homage to me. Just like this, O Lord of the Devas! The Prajna Paramita (the perfection of wisdom) gives rise to the Tathagata's (the thus-gone one) unattached true path, the most perfect enlightenment's relics, from which all wisdom arises. Therefore, take the Prajna Paramita from the two parts. Even if the three thousand great thousand worlds are filled with relics, it is only considered one part, while the scriptures of Prajna Paramita are considered two parts. Choose the scriptures. Why? Because the relics arise from Prajna Paramita and are thus offered. For example, a debtor who participates in the affairs of the king, no one dares to question him, and there is nothing to fear. Why? Because being by the king's side gives him power. It is like an invaluable moon pearl; whoever possesses this treasure has unparalleled virtue. Where it is worn, ghosts and spirits cannot approach, nor can they harm. If a man or woman wears the moon pearl, ghosts and spirits will immediately leave. If one is in hot wind or cold, wearing the moon pearl on the body will dispel the hot wind and cold. Wearing it at night, darkness becomes light. If one encounters heat, coolness, cold, warmth, or various poisons, showing the pearl to them will immediately extinguish the poisons. Just like this, O Lord of the Devas! The moon pearl is very honored. If a person's eyes are painful and dim, approaching it will heal them. Its virtue is majestic; wherever it is worn, it will change according to the color of the pearl. Even if one wraps the pearl in various colors of silk and puts it in water, the water will take on the color of the pearl, and turbid water will become clear. The virtue of this pearl is incomparable. Ananda asked Shakyamuni: 'Why does only he have this pearl? Does this world also have it?' Shakyamuni said: 'It also exists, but it is not comparable. As I have said, the treasures of other worlds are insignificant, not as honored as the virtue of this pearl by ten, hundred, thousand, million, and billion times. If it is placed in a box, its light will shine through, and even if it is taken out, the place will remain as bright as before. O Lord of the Devas! The virtue of all wisdom, even after the Tathagata's passing, the relics of all wisdom will be spread and offered as before. Consider the three thousand great thousand worlds filled with the Tathagata's relics as one part, and even if the Buddha lands as numerous as the sands of the Ganges are filled with relics, consider that as one part, and this scripture as two parts. I choose this scripture from these two parts.' The Buddha told Shakyamuni: 'In the past, it was like this.'

來皆從中出，自致成佛。甫當來及十方無數佛剎現在諸佛，亦從中出，為人中將，自致成。」

釋言：「一切眾生心所求，如來從明度悉了知。」

佛言：「用是故，闿士大士晝夜求明度。」

釋言：「惟求大明，不求余度乎？」

佛言：「六度無極皆求，闿士佈施、持戒、忍辱、精進、一心分諸經，不及求明度。譬如是天下種樹若干色，種種葉花實各異，其影無異，影影相類。如是五度從明度出，一切知種種相成無異。」

釋白佛言：「景明德尊，其為難等矣。天中天！」

「若有書是經，承事供養花香繒蓋幡，若復授與人，其福孰多？」

釋言：「自供養，復分人，其福太多。」

佛言：「如是書經供養華香眾寶名繒蓋幡，若有書經供養，復分與人，其福無量。經師所處，轉說本凈，其福甚多。複次，一天下人皆令持十戒，置是四天下，復置小國中國、二千三千大國土，如恒沙佛剎人民皆令持十戒，其福寧多不？」

對曰：「甚多，天中天！」

佛言：「不如書持是經，分與人，使書學之，其福倍多。置上十戒，皆令作四棄四、拔苦四事、空及五通皆成得。云何，其福寧轉倍多不？」

對曰：「甚多，天中天！」

佛言：「不如是書

【現代漢語翻譯】現代漢語譯本：他們都從這裡出發，自己修行成就佛果。即將到來以及十方無數佛土現在諸佛，也都是從這裡出發，成為人中之將，自己修行成就佛果。釋迦牟尼（釋）說：『一切眾生心中所求，如來（佛）從明智中完全知曉。』佛說：『因此，修行菩薩（闿士大士）日夜尋求明智。』釋說：『只是尋求大明智，不尋求其他度嗎？』佛說：『六度（六波羅蜜）都應尋求，修行菩薩佈施、持戒、忍辱、精進、一心分別諸經，都不如尋求明智。譬如這天下種植各種顏色的樹，各種葉子、花朵、果實各不相同，它們的影子卻無差別，影子之間相互類似。如此，五度從明智中產生，一切智慧成就種種相，沒有差別。』釋對佛說：『明智的功德尊貴，難以比擬啊！天中天（佛的尊稱）！』『如果有人書寫這部經，以鮮花、香、絲綢、寶蓋、幡等供養，如果又將此經傳授給他人，哪種福德更多？』釋說：『自己供養，又分給他人，福德太多了。』佛說：『如此書寫經文，用鮮花、香、各種珍寶、絲綢、寶蓋、幡等供養，如果有人書寫經文供養，又分給他人，其福德無量。講經的法師所處之地，轉述本來的清凈，其福德非常多。再者，讓天下所有人都持守十戒，將這四天下，以及小國、中國、二千、三千大國土，如同恒河沙數佛土的人民都讓他們持守十戒，其福德難道不多嗎？』回答說：『非常多，天中天！』佛說：『不如書寫受持這部經，分給他人，讓他們書寫學習，其福德加倍地多。將上述十戒，都讓他們做到四棄、四拔苦、空以及五神通都成就。怎麼樣，其福德難道不是更加倍地多嗎？』回答說：『非常多，天中天！』佛說：『不如書寫』

【English Translation】 English version: They all come from this, and through their own practice, achieve Buddhahood. The Buddhas of the future and the countless Buddha lands of the ten directions also come from this, becoming leaders among people, and through their own practice, achieve Buddhahood. Shakyamuni (Shi) said, 'All that beings seek in their hearts, the Tathagata (Buddha) fully knows through wisdom.' The Buddha said, 'Therefore, Bodhisattvas (Kaishi Daishi) seek wisdom day and night.' Shi said, 'Do they only seek great wisdom, and not other perfections?' The Buddha said, 'All six perfections (Six Paramitas) should be sought. Bodhisattvas practicing giving, keeping precepts, patience, diligence, and focusing on the scriptures, are not as good as seeking wisdom. For example, in this world, there are trees of various colors, with different leaves, flowers, and fruits, but their shadows are the same, and the shadows resemble each other. Likewise, the five perfections come from wisdom, and all wisdom achieves various forms without difference.' Shi said to the Buddha, 'The merit of wisdom is noble and incomparable! O, Lord of the Heavens (a title for the Buddha)!' 'If someone writes this scripture, and makes offerings with flowers, incense, silk, canopies, and banners, and also transmits this scripture to others, which merit is greater?' Shi said, 'To make offerings oneself and also share with others, the merit is too great.' The Buddha said, 'Thus, writing scriptures and making offerings with flowers, incense, various treasures, silk, canopies, and banners, if someone writes scriptures and makes offerings, and also shares them with others, their merit is immeasurable. The place where the Dharma teacher expounds the original purity, their merit is very great. Furthermore, if all people in the world were to uphold the ten precepts, and in this four continents, as well as small countries, China, two thousand, three thousand great lands, and the people of Buddha lands as numerous as the sands of the Ganges River were to uphold the ten precepts, would their merit be great?' The answer was, 'Very great, O Lord of the Heavens!' The Buddha said, 'It is not as great as writing and upholding this scripture, sharing it with others, and having them write and learn it, their merit is many times greater. If, in addition to the above ten precepts, they were to abandon the four evils, practice the four means of alleviating suffering, emptiness, and achieve the five supernatural powers, how much greater would their merit be?' The answer was, 'Very great, O Lord of the Heavens!' The Buddha said, 'It is not as great as writing'

經卷，與人使書，若為讀，其福倍多。複次，學解中慧，其福甚多。」

釋白佛言：「云何學明度解中慧？」

佛言：「有當來善士，欲得無上正真道最正覺，樂學明度。惡友教學末智。」

「何等為末智？」

佛言：「來世比丘，得經欲學。惡友教之五陰無常。學五陰無常，求作斯學，失大明，獲末智。」

佛言：「求者不壞五陰無常視。何以故？本無故。如斯當爲景明之學，其福無度。複次，一天下人皆令得溝港、頻來、不還、應儀、緣一覺道，皆令成就。又如恒沙佛剎人民皆求無上正真道福，不如凈定廣說義。所以然者，皆由斯定得一切知十二經德，皆由斯學成佛。無蓋佛出，即生溝港、頻來、不還、應儀、緣一覺，併發意求佛。獲斯定者，福最尊矣。若有善愿欲疾作佛，以經施之，令成大士。得斯定者，其福難盡。」

釋白佛言：「如是，天中天！極安隱，是闿士大士疾近佛。用是故，受其福轉倍多。何以故？其得是法，疾近佛坐。」

善業語釋言：「善哉，善哉！當作是解。闿士受凈定，疾得作佛。所作行當如凈，不得景定不得作佛。在所問。」

變謀明慧品第五

爾時，慈氏闿士語善業：「有闿士大士代歡喜最尊分德法，雖或佈施、持戒，所守

【現代漢語翻譯】現代漢語譯本：經卷，如果有人抄寫經書，或者請人抄寫，如果有人讀誦，他的福報會加倍增多。此外，學習理解佛法中的智慧，他的福報也非常多。釋迦牟尼佛對佛說：『如何學習通達明瞭的智慧？』佛說：『未來會有善男子，想要獲得無上正等正覺，喜歡學習明瞭的智慧。但是惡友會教導他們學習末智。』『什麼是末智？』佛說：『未來世的比丘，得到經書想要學習。惡友教導他們五蘊（色、受、想、行、識）是無常的。學習五蘊無常，追求這種學問，就會失去大智慧，獲得末智。』佛說：『追求真理的人不應該執著於五蘊無常的觀點。為什麼呢？因為五蘊的本性是空無的。像這樣才是真正的明智之學，它的福報是無法估量的。此外，即使讓整個天下的人都證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（應供果）、辟支佛（緣覺），讓他們都成就。又比如恒河沙數佛剎的人民都求無上正等正覺的福報，都不如清凈禪定廣說佛法義理的福報。為什麼呢？因為通過這種禪定可以獲得一切智慧和十二部經的功德，通過這種學習可以成佛。無蓋佛（佛的別稱）出現，就會有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛出現，並且發願求佛。獲得這種禪定的人，福報是最尊貴的。如果有善愿想要快速成佛，用佛經來施捨，使他們成為大菩薩。獲得這種禪定的人，他的福報是難以窮盡的。』釋迦牟尼佛對佛說：『是的，天中天！這是最安穩的，是菩薩大士快速接近佛的途徑。因此，他們所獲得的福報會加倍增多。為什麼呢？因為他們得到這種法，就能快速接近佛的果位。』善業菩薩對釋迦牟尼佛說：『太好了，太好了！應當這樣理解。菩薩接受清凈禪定，就能快速成佛。所作所為應當像清凈禪定一樣，如果不能達到清凈禪定就不能成佛。這是所要問的。』變謀明慧品第五那時，慈氏菩薩對善業菩薩說：『有菩薩大士代替歡喜最尊貴的功德法，即使他們佈施、持戒，所守護的』

【English Translation】 English version: 'If a person copies scriptures, or has them copied, and if someone reads them, their merit will be doubled. Furthermore, the merit of learning and understanding the wisdom within the Dharma is also very great.' Shakyamuni Buddha said to the Buddha, 'How does one learn to understand clear wisdom?' The Buddha said, 'In the future, there will be good men who desire to attain unsurpassed, true, and complete enlightenment, and who are fond of learning clear wisdom. However, evil friends will teach them to learn inferior wisdom.' 'What is inferior wisdom?' The Buddha said, 'In future generations, monks who obtain scriptures will want to learn. Evil friends will teach them that the five skandhas (form, feeling, perception, mental formations, and consciousness) are impermanent. If they learn about the impermanence of the five skandhas and pursue this kind of learning, they will lose great wisdom and gain inferior wisdom.' The Buddha said, 'Those who seek the truth should not cling to the view of the impermanence of the five skandhas. Why? Because the nature of the five skandhas is empty. This is the true learning of clear wisdom, and its merit is immeasurable. Furthermore, even if one were to cause all the people in the world to attain Srotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha), and cause them all to achieve enlightenment. And even if the people of countless Buddha-lands like the sands of the Ganges River were to seek the merit of unsurpassed, true, and complete enlightenment, it would not be as great as the merit of clearly explaining the meaning of the Dharma through pure meditation. Why? Because through this meditation, one can obtain all wisdom and the merits of the twelve divisions of scriptures, and through this learning, one can become a Buddha. When a Buddha without cover (another name for Buddha) appears, there will be Srotapannas, Sakadagamis, Anagamis, Arhats, and Pratyekabuddhas, and they will aspire to seek Buddhahood. The merit of those who attain this meditation is the most honorable. If there are good people who wish to quickly become Buddhas, they should use the scriptures to give to others, enabling them to become great Bodhisattvas. The merit of those who attain this meditation is inexhaustible.' Shakyamuni Buddha said to the Buddha, 'Yes, Lord of the Heavens! This is the most secure path, and it is the way for Bodhisattvas to quickly approach Buddhahood. Therefore, the merit they obtain will be doubled. Why? Because by obtaining this Dharma, they can quickly approach the state of Buddhahood.' Bodhisattva Good Deeds said to Shakyamuni Buddha, 'Excellent, excellent! This is how it should be understood. Bodhisattvas who receive pure meditation can quickly become Buddhas. Their actions should be like pure meditation; if they cannot attain pure meditation, they cannot become Buddhas. This is what needs to be asked.' Chapter Five: Transforming Schemes and Clear Wisdom At that time, Bodhisattva Maitreya said to Bodhisattva Good Deeds, 'There are Bodhisattvas who take the place of the most honorable Dharma of joy, even if they give alms, uphold precepts, and what they guard.'

分德，法尊無蓋，德被無表。」

善業言：「當從是代歡喜分德之法。何以故？十方無量佛剎，一一剎土，不可計數數滅度，以是本所起無上正真道最正覺及自致滅度處，其功德極度所致之德。諸弟子所作佈施、持戒守法分德，彼德最尊，過無所著功德。都天中天持戒身、定身、慧身、無所掛礙身、度知見身，安隱大慈，不可具計。經中所學諸功德，都計合積之，代歡喜德福尊無蓋。以斯喜行，用求無上正真道，心念言：『持是施與，我作無上正真道，當作是行。』求心以來，悉還得之。」

慈氏語善業：「作是求以來者，不還得作是施者。」

善業言：「有不施者，當從何得？亦無所守，從何出生？若意悔還，為墮四顛倒所施與——無常謂常、苦謂樂、空謂實、無身謂有身——意悔還，所信還。持是心求佛，作是施與，作無上正真道。」

慈氏語善業：「新學士女不當於前解慧也。何以故？其所信樂、所造德本恐亡還，當爲不退轉說之。若在善友邊久者，解說之，是人不懼者也。如是代歡喜極尊。持是施與，作一切知，持是心，作是施與代歡喜，是心盡滅，無處，不可見何心作是施與，得無上正真道。何心是心？心無兩對，心無身，當作何施與乎？」

釋言：「恐新學士或怖而志還

【現代漢語翻譯】現代漢語譯本：『分德，法尊無蓋，德被無表。』

善業說：『應當從這裡分享歡喜的功德。為什麼呢？十方無量佛剎，每一個剎土，都有不可計數已經滅度的佛，他們是因為最初所發起的無上正真道（Anuttara-samyak-sambodhi，無上正等正覺）和自己證得的滅度之處，其功德達到了極致。諸弟子所作的佈施、持戒、守法所分享的功德，這些功德最為尊貴，超過了無所執著的功德。諸佛世尊持戒之身、禪定之身、智慧之身、無所掛礙之身、度脫知見之身，安隱大慈，不可一一計數。經中所學的一切功德，全部加起來，分享歡喜的功德福報最為尊貴，無與倫比。以這種歡喜的行為，用來求取無上正真道，心中想著：『持此佈施，我將成就無上正真道，應當這樣做。』從發心以來，都能得到。』

慈氏菩薩對善業說：『這樣求取以來，不能得到，做這樣的佈施者。』

善業說：『沒有佈施的人，應當從哪裡得到？也沒有所守護的，從哪裡出生？如果心意後悔，就墮入了四種顛倒的見解所施與的——把無常的看作是常的，把苦的看作是樂的，把空的看作是實的，把無我的看作是有我的——心意後悔，所信奉的也退還了。持這種心求佛，做這樣的佈施，成就無上正真道。』

慈氏菩薩對善業說：『新學的修行者不應當在前面解釋智慧。為什麼呢？他們所信奉的、所造的功德恐怕會退失，應當為他們說不退轉的法。如果長期在善友身邊的人，可以為他們解釋，這樣的人不會畏懼。像這樣分享歡喜的功德最為尊貴。持這種佈施，成就一切智（Sarvajna，一切智者），持這種心，做這樣的佈施分享歡喜，這種心最終會滅盡，無處可尋，看不到是哪個心在做這樣的佈施，從而得到無上正真道。哪個心是心呢？心沒有兩相對立，心沒有身體，要用什麼來佈施呢？』

釋迦牟尼佛說：『恐怕新學的修行者會因此而恐懼退失道心。』

【English Translation】 English version: 『Sharing merit, the Dharma is supreme and without cover, virtue is all-encompassing and without form.』

Good Karma said: 『One should share the merit of joy from this. Why? In the immeasurable Buddha-lands of the ten directions, in each land, there are countless Buddhas who have passed into extinction. They achieved this because of the unsurpassed, true, and correct path (Anuttara-samyak-sambodhi) they initially aroused and the place of extinction they attained themselves. Their merit is ultimate. The merit shared by disciples through giving, upholding precepts, and observing the Dharma is most supreme, surpassing merit that is without attachment. The Buddhas, the World Honored Ones, possess bodies of precepts, bodies of samadhi, bodies of wisdom, bodies without hindrance, bodies that have transcended views, peaceful great compassion, which cannot be fully enumerated. All the merits learned in the scriptures, when combined, the merit of sharing joy is most supreme and unparalleled. With this joyful practice, one seeks the unsurpassed, true, and correct path, thinking: 『By holding this giving, I will achieve the unsurpassed, true, and correct path, and I should act accordingly.』 From the moment of this aspiration, all will be attained.』

Maitreya said to Good Karma: 『Those who seek in this way will not attain, those who make such giving.』

Good Karma said: 『Those who do not give, from where will they obtain? They also have nothing to guard, from where will they be born? If the mind regrets, it falls into the four inverted views regarding giving—seeing the impermanent as permanent, seeing suffering as pleasure, seeing emptiness as reality, seeing the non-self as self—the mind regrets, and what is believed is also returned. Holding this mind to seek Buddhahood, making such giving, one achieves the unsurpassed, true, and correct path.』

Maitreya said to Good Karma: 『New learners should not have wisdom explained to them in advance. Why? Their faith and the roots of merit they have cultivated might be lost. One should speak to them about non-retrogression. If they have been with good friends for a long time, one can explain to them, and such people will not be afraid. Sharing joy in this way is most supreme. Holding this giving, one achieves all-knowingness (Sarvajna), holding this mind, making such giving and sharing joy, this mind will eventually be extinguished, nowhere to be found, and it cannot be seen which mind is making such giving, thereby attaining the unsurpassed, true, and correct path. Which mind is the mind? The mind has no duality, the mind has no body, with what will one give?』

Shakyamuni Buddha said: 『I fear that new learners might become afraid and lose their aspiration for the path.』

，云何作功德施與最尊代歡喜？云何以作施與得無上正真道？」

善業言：「斯土闿士大士悉具足供養諸佛，破壞眾惡，以等行如一，降伏邪黨、棄捐重擔，所有福德罪垢都寂，戒、定、慧、解脫、度知見，所愿已獲。十方無數剎土有滅訖者，所作分德其尊無上。何因？闿士不悔心想。云何不悔？心無所想。持是施與作上行者，正使是心念，自了知之，作是曹想，不悔心想，如悔所喜悔。正使心念復了知是心作，是為想悔、心悔、喜悔。正使闿士持其心，了知作，是為想覺，持何等施與？持何所心了知作是覺？持何等施與？持何所心了知是心諸法？何所法持是施與為等與？不及作是施。諸過去當來今現在佛所有功德，及弟子未得道者，天、龍、鬼神諸聞經初發心學者，都合積累代喜最尊矣。持是功德，復知是法盡滅，無處亦無法，作是施與，無想悔、無心悔、無喜悔。作是眾所不還，是為無上正真道施，與他有分德。不諦明之，不作是施與。何故？所致無所有，代喜分德亦空。闿士作此明之。諸佛所滅度者，持所施與功德，使我悉得之如一，作是知，所行作無上正真道，是所作不在想，過去所知盡滅，想無處想作念得，作是想非施與也，不作是想為施與。當作是學，闿士大士權德當於是中索之。未得明度，不得

入是法中，所持分德中，無得作是聽身識。是有德之人，有想便著，反欲苦住，如來無所著正真道最正覺，不樂持施與，持施與見虛空。何以故？極大得滅訖視佛。有想者為礙施，是與大還，不當作是還。如來施與當諦。何以故？雜毒病故，作是施。譬作美飯雜毒著中，色好甚香無不喜者。不知飯中有毒，愚人食之歡喜飽滿，其食慾消時，必危身命矣。夫不知取施之義者，不曉將護兩礙之難，必如毒飯之說也。若高士欲施，當如往古來今諸佛持戒身、定身、慧身、解脫身、度知見所見慧身，及諸弟子于中所作功德，是所佛緣一覺施與。持是功德，都代歡喜施與，以作無上正真道。持是想施與時悔，謂之有用，是故譬若雜毒飯。如是有德之人，當作是覺知：『過去當來今現在佛，云何施與？何因成就出無上正真道？』隨如來教，持是施與，知所作功德、生時身相。經所得，了知成時，我作是代歡喜，自致佛道無過也。終不離如來法，不雜毒也。當作是施與，如戒、如定、如慧、如解脫、如度知見，慧所現身，無慾處、無色處、無空處，亦無往古來今從中來者。譬若無所有，是所施與諸法亦無所有，是為成施與中無毒也。若作異施，為行反施。唯闿士所施，是法若佛。皆更知，作是施，自致作佛。今我施已，作無上正真道

【現代漢語翻譯】現代漢語譯本：進入這佛法之中，在所持有的功德方面，不應執著于聽聞身識。有德之人，若有執著，便會反受其苦，如同如來不執著于正真之道，達到最正覺，不樂於執著佈施，認為佈施如同虛空。為何如此？因為他們已經達到極大的滅盡，看到了佛的境界。有執著的人會障礙佈施，認為佈施是給予和索取，不應有這種回報的想法。如來的佈施是真實的。為何如此？因為摻雜了毒素的緣故，才會有這樣的佈施。譬如做了一碗美味的飯菜，卻在其中摻雜了毒藥，飯菜色香味俱全，人人都喜歡。但人們不知道飯中有毒，愚人吃了會歡喜飽足，但當飯菜消化時，必定會危及生命。那些不瞭解佈施真義的人，不明白保護佈施和接受佈施兩方面的困難，必定會像毒飯一樣帶來危害。如果高士想要佈施，應當效仿過去、現在和未來的諸佛，他們持戒的身、禪定的身、智慧的身、解脫的身、度知見所見慧身，以及他們的弟子所作的功德，這些都是佛的因緣，是覺悟的佈施。持有這些功德，都以歡喜心來佈施，以此成就無上正真之道。如果持有這種想法佈施，事後又後悔，認為佈施是有用的，這就如同摻雜了毒藥的飯菜。因此，有德之人應當覺知：『過去、未來和現在的佛，是如何佈施的？他們因何成就無上正真之道？』應當遵循如來的教導，持有這樣的佈施，瞭解所作功德、出生時的身相。通過經典所學，瞭解成就之時，我以歡喜心來代替，自己達到佛道，沒有過失。最終不離開如來的佛法，不摻雜毒素。應當像持戒、禪定、智慧、解脫、度知見一樣佈施，智慧所顯現的身，無慾界、無色界、無空界，也沒有從過去、現在、未來而來的。譬如無所有，所佈施的諸法也是無所有的，這才是成就佈施中沒有毒素。如果做出不同的佈施，就是反向的佈施。只有開悟的人所做的佈施，才是佛法。他們都更明白，做出這樣的佈施，自己才能成就佛。現在我已佈施，以此成就無上正真之道。 English version: Entering into this Dharma, in the merit one holds, one should not cling to the perception of the body-consciousness. A virtuous person, if they have attachments, will suffer, unlike the Tathagata who is unattached to the true path, attaining the most perfect enlightenment, not delighting in clinging to giving, seeing giving as empty. Why is this so? Because they have attained the great extinction, seeing the state of the Buddha. Those with attachments hinder giving, thinking of giving as giving and taking, not understanding that there should be no thought of return. The Tathagata's giving is true. Why is this so? Because of the mixture of poison, such giving arises. It is like making a delicious meal, but mixing poison into it. The meal looks and smells good, and everyone likes it. But people do not know there is poison in the meal. The foolish eat it with joy and satisfaction, but when the meal is digested, it will endanger their lives. Those who do not understand the true meaning of giving, do not understand the difficulty of protecting both the giver and the receiver, and will surely bring harm like the poisoned meal. If a noble person wishes to give, they should emulate the Buddhas of the past, present, and future, their bodies of morality, concentration, wisdom, liberation, the body of wisdom of knowing and seeing, and the merits of their disciples. These are the causes of the Buddha, the giving of enlightenment. Holding these merits, they give with joy, thereby achieving the unsurpassed true path. If one gives with the thought of usefulness and later regrets it, it is like a meal mixed with poison. Therefore, a virtuous person should realize: 'How did the Buddhas of the past, future, and present give? How did they achieve the unsurpassed true path?' One should follow the Tathagata's teachings, hold such giving, understand the merits created, and the form of the body at birth. Through what is learned in the scriptures, understand the time of achievement, and I will replace it with joy, reaching the Buddha path without fault. Ultimately, one does not depart from the Tathagata's Dharma, and there is no mixture of poison. One should give like morality, concentration, wisdom, liberation, and the wisdom of knowing and seeing, the body manifested by wisdom, without the realm of desire, without the realm of form, without the realm of emptiness, and without coming from the past, present, or future. It is like nothingness, and the dharmas that are given are also nothingness. This is the accomplishment of giving without poison. If one gives differently, it is giving in reverse. Only the giving of the enlightened is the Dharma of the Buddha. They all understand that by giving in this way, they will achieve Buddhahood. Now that I have given, I will achieve the unsurpassed true path.

【English Translation】 Entering into this Dharma, in the merit one holds, one should not cling to the perception of the body-consciousness. A virtuous person, if they have attachments, will suffer, unlike the Tathagata who is unattached to the true path, attaining the most perfect enlightenment, not delighting in clinging to giving, seeing giving as empty. Why is this so? Because they have attained the great extinction, seeing the state of the Buddha. Those with attachments hinder giving, thinking of giving as giving and taking, not understanding that there should be no thought of return. The Tathagata's giving is true. Why is this so? Because of the mixture of poison, such giving arises. It is like making a delicious meal, but mixing poison into it. The meal looks and smells good, and everyone likes it. But people do not know there is poison in the meal. The foolish eat it with joy and satisfaction, but when the meal is digested, it will endanger their lives. Those who do not understand the true meaning of giving, do not understand the difficulty of protecting both the giver and the receiver, and will surely bring harm like the poisoned meal. If a noble person wishes to give, they should emulate the Buddhas of the past, present, and future, their bodies of morality, concentration, wisdom, liberation, the body of wisdom of knowing and seeing, and the merits of their disciples. These are the causes of the Buddha, the giving of enlightenment. Holding these merits, they give with joy, thereby achieving the unsurpassed true path. If one gives with the thought of usefulness and later regrets it, it is like a meal mixed with poison. Therefore, a virtuous person should realize: 'How did the Buddhas of the past, future, and present give? How did they achieve the unsurpassed true path?' One should follow the Tathagata's teachings, hold such giving, understand the merits created, and the form of the body at birth. Through what is learned in the scriptures, understand the time of achievement, and I will replace it with joy, reaching the Buddha path without fault. Ultimately, one does not depart from the Tathagata's Dharma, and there is no mixture of poison. One should give like morality, concentration, wisdom, liberation, and the wisdom of knowing and seeing, the body manifested by wisdom, without the realm of desire, without the realm of form, without the realm of emptiness, and without coming from the past, present, or future. It is like nothingness, and the dharmas that are given are also nothingness. This is the accomplishment of giving without poison. If one gives differently, it is giving in reverse. Only the giving of the enlightened is the Dharma of the Buddha. They all understand that by giving in this way, they will achieve Buddhahood. Now that I have given, I will achieve the unsurpassed true path.

。」

佛言：「善哉，善哉！善業！所作如佛。又三千大國土人，皆使念四等心，不如上施其尊無蓋也。複次三千大國人，皆作無上正真道，使如恒沙佛剎人共供養之，震越衣服、飲食、床臥、病瘦醫藥，事事具足，如恒沙劫隨恣所樂。云何，其福寧多不？」

善業言：「甚多，天中天！」

佛言：「代喜功德，福過其上。」

善業言：「功德如恒沙佛剎，不能受也。」

佛言：「善哉，善哉！持明度者，是所施與乃從本來，福出其上。」

爾時，四天王與二萬天子以頭面著佛足，卻白佛言：「弘慈普施明度德化，巍巍無蓋乃至於斯乎。何以故？學明度闿士大士所歡樂故。」

忉利天、鹽天、兜術天、不驕樂天、化應聲天諸天子，各以寶樹名華雜香以散佛上，繒蓋天幡妓眾樂歡心貢佛而嘆曰：「極大施與，天中天！大士權德乃作是施，學明度德大士所歡樂。」

梵眾天、梵輔天、大梵天、水行天、水微天、無量水、天水、音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德純天、近際天、快見天、無結愛天諸天子，皆以頭面著佛足，作是言：「闿士學明，三界希有。」

佛告諸天子：「置是三千大國土中人皆作無上正真道者，更復異恒沙佛剎人都

【現代漢語翻譯】現代漢語譯本佛說：『好啊，好啊！善業！你做得很好，就像佛一樣。再說，讓三千大千世界的人都修習四等心（慈、悲、喜、舍），也不如之前所說的施捨給那位尊者無蓋（指佛陀）的功德大。再者，讓三千大千世界的人都修習無上正真之道，使得像恒河沙數佛剎的人都共同供養他們，給予他們衣服、飲食、床鋪、醫藥等一切所需，像恒河沙數劫那樣隨心所欲地享用。你說，這福報難道不多嗎？』善業回答說：『非常多，天中天！』佛說：『隨喜讚歎這種功德，福報超過以上所說的。』善業說：『這種功德像恒河沙數佛剎那樣多，無法承受啊。』佛說：『好啊，好啊！修持明度（般若波羅蜜）的人，他們所施與的功德是從根本上就有的，福報超過以上所說的。』這時，四大天王和兩萬天子以頭面觸地，禮拜佛足，然後退後稟告佛說：『弘揚慈悲，普遍施予，明度（般若波羅蜜）的德化，如此偉大無上，竟然到了這種程度！這是為什麼呢？因為學習明度（般若波羅蜜）的開士大士（菩薩）所歡喜的緣故。』忉利天（三十三天）、鹽天（夜摩天）、兜術天（兜率天）、不驕樂天（化樂天）、化應聲天（他化自在天）的諸天子，各自用寶樹、名花、雜香散在佛的身上，用繒蓋、天幡、伎樂等供養佛，歡喜讚歎說：『這是極大的施與啊，天中天！大士（菩薩）的權巧方便的功德才能做到這樣的施捨，學習明度（般若波羅蜜）的開士大士（菩薩）所歡喜的。』梵眾天、梵輔天、大梵天、水行天、水微天、無量水天、天水天、音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德純天、近際天、快見天、無結愛天的諸天子，都以頭面觸地，禮拜佛足，這樣說道：『開士（菩薩）學習明度（般若波羅蜜），在三界中是稀有難得的。』佛告訴諸天子：『先放下這三千大千世界的人都修習無上正真道的情況，再假設有像恒河沙數佛剎的人都』

【English Translation】 English version The Buddha said, 'Excellent, excellent! Good deeds! What you have done is like a Buddha. Furthermore, if all the people in the three thousand great chiliocosms were to cultivate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), it would not be as meritorious as the previous offering to that venerable one without a cover (referring to the Buddha). Moreover, if all the people in the three thousand great chiliocosms were to cultivate the unsurpassed, true, and right path, and if beings from as many Buddha-lands as the sands of the Ganges were to jointly provide for them, offering them clothes, food, bedding, medicine for sickness, and all necessities, allowing them to enjoy whatever they desire for as many kalpas as the sands of the Ganges, what do you think, would that merit be great?' Good Deeds replied, 'It would be very great, O Lord of Gods!' The Buddha said, 'The merit of rejoicing in their virtue surpasses that.' Good Deeds said, 'Such merit is like the number of Buddha-lands as the sands of the Ganges, it cannot be contained.' The Buddha said, 'Excellent, excellent! Those who uphold the Brightness of Wisdom (Prajnaparamita), their giving comes from the very root, and their merit surpasses that.' At that time, the Four Heavenly Kings and twenty thousand heavenly beings bowed their heads to the Buddha's feet, and then retreated and said to the Buddha, 'The propagation of compassion, universal giving, and the virtuous transformation of the Brightness of Wisdom (Prajnaparamita) are so magnificent and unsurpassed, reaching such a degree! Why is this so? It is because it is the joy of the Bodhisattvas who study the Brightness of Wisdom (Prajnaparamita).' The heavenly beings of Trayastrimsa Heaven (Heaven of the Thirty-Three), Yama Heaven, Tusita Heaven, Nirmanarati Heaven, and Paranirmitavasavartin Heaven, each scattered precious trees, famous flowers, and various incenses upon the Buddha, and offered silken canopies, heavenly banners, and music, rejoicing and praising the Buddha, saying, 'This is the greatest giving, O Lord of Gods! Only the skillful means of a Bodhisattva can accomplish such giving, which is the joy of the Bodhisattvas who study the Brightness of Wisdom (Prajnaparamita).' The heavenly beings of Brahma Parishadya Heaven, Brahma Purohita Heaven, Maha Brahma Heaven, Parittabha Heaven, Apramanabha Heaven, Abhasvara Heaven, Parittasubha Heaven, Apramanasubha Heaven, Subhakrtsna Heaven, Anabhraka Heaven, Punyaprasava Heaven, Anabhraka Heaven, Brhatphala Heaven, Avrha Heaven, Atapa Heaven, Sudrsa Heaven, and Akanistha Heaven, all bowed their heads to the Buddha's feet, and said, 'The Bodhisattva's study of the Brightness of Wisdom (Prajnaparamita) is rare and precious in the three realms.' The Buddha told the heavenly beings, 'Set aside the case of all the people in the three thousand great chiliocosms cultivating the unsurpassed, true, and right path, and suppose that there are beings from as many Buddha-lands as the sands of the Ganges who all'

共供養是輩闿士大士，其隨所喜復過是者，不及代歡喜施與。三世佛天中天持戒身、定身、慧身、解脫身、度知見身，及諸弟子在中作功德者，都積累合會，雖爾，代喜過上。」

善業問言：「從中何得？」

佛言：「求闿士道有德人，當知往古來今法無取無放、無想無見。從是法中無所出生法、無盡法、心往來法。我作是代喜施，疾得無上正真道。複次，於三世佛所作佈施、持戒、忍辱、精進、一心、明慧代歡喜，無所掛礙法，未來未成，亦無所掛礙，十方無數佛剎現在者，諸法不著不縛不脫。以是法作無上正真道，是代喜施，無能過者，無能壞之。如恒沙佛剎，闿士壽劫亦然，使彼人供養爾所闿士大士，具足如彼多劫，如戒、忍辱、精進、棄定法，乃作是佈施代歡喜，德尊出其上無量之計。」

明度經卷第二大正藏第 08 冊 No. 0225 大明度經

大明度經卷第三

吳月氏國居士支謙譯

地獄品第六

秋露子白佛：「明度道弘普入景慧，天中天！自歸明度無極，天中天！行寂無穢去冥示明，巍巍至尊無不成熟，天中天！無目惑者授道慧眼，無生無滅。苦者得安，悉入無想。明度慧門，大士之母，拔生死根，大神已足，三合十二轉明度。天中天！闿士

【現代漢語翻譯】現代漢語譯本：如果有人供養的菩薩數量眾多，並且他們所喜愛的供養超過了這些，但如果他們能隨喜他人的佈施，那麼這種功德是無法比擬的。三世諸佛，包括持戒身、定身、慧身、解脫身、度知見身，以及他們的弟子們所積累的功德，即使全部加在一起，隨喜的功德仍然超過他們。善業菩薩問道：『從這裡面能得到什麼呢？』佛陀說：『尋求菩薩道的人，應當知道，從過去到現在，法是無取無舍、無想無見的。從這個法中，沒有生出的法、沒有窮盡的法、沒有心往來的法。我這樣做隨喜佈施，能迅速獲得無上正真之道。再者，對於三世諸佛所作的佈施、持戒、忍辱、精進、一心、明慧，隨喜他們的功德，這種法是無所掛礙的。未來未成就的，也無所掛礙。十方無數佛剎現在存在的，諸法不執著、不束縛、不解脫。以這種法成就無上正真之道，這種隨喜佈施，沒有人能超過，沒有人能破壞。如同恒河沙數佛剎，菩薩的壽命也如此，如果有人供養如此多的菩薩，並且具足如他們多劫的戒、忍辱、精進、捨棄禪定之法，然後做這種佈施隨喜，其功德尊貴，超出前者無量倍。』《明度經》卷第二《大正藏》第08冊 No. 0225 《大明度經》《大明度經》卷第三吳月氏國居士支謙譯地獄品第六秋露子對佛說：『明度之道弘大普及，進入景慧（指佛的智慧），世尊！我歸依明度無極，世尊！修行寂靜無染，去除黑暗，顯示光明，巍巍至尊，無不成熟，世尊！為迷惑的人授予道慧之眼，無生無滅。受苦的人得到安樂，全部進入無想。明度是智慧之門，是菩薩的母親，拔除生死之根，大神力已經圓滿，三合十二轉明度。世尊！菩薩』

【English Translation】 English version: If someone were to make offerings to a multitude of Bodhisattvas, and their offerings were even more pleasing than these, yet if they could rejoice in the giving of others, the merit of this would be incomparable. The Buddhas of the three times, including their bodies of precepts, concentration, wisdom, liberation, and knowledge, along with the merits accumulated by their disciples, even if all were combined, the merit of rejoicing would still surpass them. The Bodhisattva Good Deeds asked: 'What is gained from this?' The Buddha said: 'Those who seek the Bodhisattva path should know that from the past to the present, the Dharma is without taking or abandoning, without thought or perception. From this Dharma, there is no Dharma that is born, no Dharma that is exhausted, and no Dharma of the mind that comes and goes. By doing this rejoicing in giving, one can quickly attain the unsurpassed, true, and correct path. Furthermore, regarding the giving, precepts, patience, diligence, concentration, and wisdom practiced by the Buddhas of the three times, rejoicing in their merits, this Dharma is without any hindrance. What is not yet achieved in the future is also without hindrance. In the countless Buddha lands of the ten directions that exist now, all Dharmas are neither attached, bound, nor liberated. By using this Dharma to achieve the unsurpassed, true, and correct path, this rejoicing in giving is something that no one can surpass and no one can destroy. Like the sands of the Ganges River, the lifespan of a Bodhisattva is also like that. If someone were to make offerings to so many Bodhisattvas, and fully possess the precepts, patience, diligence, and abandonment of meditative practices for as many kalpas as they have, and then do this rejoicing in giving, their merit would be honored and surpass the former immeasurably.' The Second Scroll of the Mingdu Sutra Taisho Tripitaka Volume 08, No. 0225, The Great Mingdu Sutra The Third Scroll of the Great Mingdu Sutra Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu Chapter Six: The Hells Qiulu Zi said to the Buddha: 'The path of Mingdu is vast and universal, entering the Jinghui (referring to the Buddha's wisdom), World Honored One! I take refuge in the boundless Mingdu, World Honored One! Practicing stillness without defilement, removing darkness, and showing light, the majestic and supreme one, all are brought to maturity, World Honored One! For those who are confused, you bestow the eye of wisdom of the path, without birth or death. Those who suffer obtain peace, all entering into non-thought. Mingdu is the gate of wisdom, the mother of Bodhisattvas, uprooting the roots of birth and death, the great divine power is already complete, the three combinations and twelve transformations of Mingdu. World Honored One! Bodhisattvas'

當云何于中立？天中天！」

佛言：「敬明度，當如敬佛；于中立自歸，當如自歸佛。」

釋心念：「秋露子比丘何因發是問？」

則報之曰：「是明度護于闿士代歡喜功德施與無上正真道之恩也。若有佈施、持戒、忍辱、精進、禪定，皆不若。譬人生墮地盲，若士眾之行無前導者，欲有所至，不知行。夫五度如盲者，闿士離明度欲入一切知中，不知所行。明度將護五度，與目與名。」

秋露子白佛言：「云何入明度中守？」

佛言：「觀五陰無從生滅，見五陰無生滅處，明度亦然。」

又白佛言：「作是守者為逮何法？」

曰：「逮無所逮法。無所逮法，名曰明度。」

釋白佛言：「明度不逮一切知耶？」

佛言：「不作是逮者，無所著，無名無識。」

釋問：「復當云何逮？」

佛言：「如無所逮故能逮。」

釋言：「少有及者，天中天！無如明度，諸法無生無滅。」

善業白佛言：「闿士作是念者離明度。」

佛言：「明度空無所有，是故不遠不近、不成不壞。」

問曰：「信此為信何法？」

佛言：「為不信五陰，不信溝港、頻來、不還、應儀、緣一覺。」

善業言：「大明度是闿士法。」

【現代漢語翻譯】現代漢語譯本「世尊，我們應當如何安住于其中呢？」佛陀說：「要像敬奉佛陀一樣敬奉般若波羅蜜（明度，意為智慧的彼岸）；安住于其中，要像皈依佛陀一樣皈依般若波羅蜜。」釋提桓因（釋心念，天神之王）心想：『秋露子比丘為何會提出這樣的問題？』於是他回答說：『這是因為般若波羅蜜護持菩薩，使他們能夠歡喜地將功德施與無上正等正覺之道。如果有佈施、持戒、忍辱、精進、禪定，都比不上般若波羅蜜。譬如一個人天生是盲人，或者一群人行走沒有嚮導，想要到達某個地方，卻不知道該怎麼走。這五度（佈施、持戒、忍辱、精進、禪定）就像盲人一樣，菩薩如果離開了般若波羅蜜，想要進入一切智（佛的智慧），就不知道該怎麼做。般若波羅蜜護持這五度，給予它們眼睛和名稱。』秋露子對佛說：『如何安住于般若波羅蜜之中呢？』佛陀說：『觀察五陰（色、受、想、行、識）無從生起，也無從滅去，見到五陰沒有生滅之處，般若波羅蜜也是如此。』他又對佛說：『這樣安住會證得什麼法呢？』佛陀說：『證得無所證之法。無所證之法，就叫做般若波羅蜜。』釋提桓因對佛說：『般若波羅蜜不能證得一切智嗎？』佛陀說：『不作此證得想，就無所執著，無名無識。』釋提桓因問：『那又應當如何證得呢？』佛陀說：『正因為無所證，所以才能證得。』釋提桓因說：『很少有人能達到這種境界，世尊！沒有比般若波羅蜜更殊勝的了，諸法無生無滅。』善業（一位菩薩）對佛說：『菩薩如果這樣想，就離開了般若波羅蜜。』佛陀說：『般若波羅蜜空無所有，所以不遠不近，不生不滅。』有人問：『相信這個是相信什麼法呢？』佛陀說：『是不相信五陰，不相信須陀洹（溝港，入流者）、斯陀含（頻來，一來者）、阿那含（不還，不還者）、阿羅漢（應儀，應供者）、辟支佛（緣一覺，獨覺者）。』善業說：『大般若波羅蜜是菩薩的法。』

【English Translation】 English version 『Lord, how should one abide in it?』 The Buddha said, 『Revere Prajna Paramita (Mingdu, meaning the other shore of wisdom) as you would revere the Buddha; abide in it as you would take refuge in the Buddha.』 Shakra (Shixin Nian, the king of gods) thought, 『Why did the Bhikshu Qiulu Zi ask this question?』 Then he replied, 『It is because Prajna Paramita protects Bodhisattvas, enabling them to joyfully bestow merit upon the path of Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). If there is giving, morality, patience, diligence, and meditation, they are all inferior to Prajna Paramita. For example, if a person is born blind, or if a group of people walk without a guide, wanting to reach a certain place, they do not know how to go. These five perfections (giving, morality, patience, diligence, and meditation) are like the blind; if a Bodhisattva leaves Prajna Paramita, wanting to enter into Sarvajna (Buddha's wisdom), they do not know what to do. Prajna Paramita protects these five perfections, giving them eyes and names.』 Qiulu Zi said to the Buddha, 『How does one abide in Prajna Paramita?』 The Buddha said, 『Observe that the five skandhas (form, feeling, perception, mental formations, and consciousness) have no arising and no ceasing, and see that the five skandhas have no place of arising and ceasing; Prajna Paramita is also like this.』 He also said to the Buddha, 『What Dharma is attained by abiding in this way?』 The Buddha said, 『Attaining the Dharma of non-attainment. The Dharma of non-attainment is called Prajna Paramita.』 Shakra said to the Buddha, 『Does Prajna Paramita not attain Sarvajna?』 The Buddha said, 『Not making this attainment, there is no attachment, no name, and no consciousness.』 Shakra asked, 『Then how should one attain it?』 The Buddha said, 『Because of non-attainment, one is able to attain.』 Shakra said, 『Few can reach this state, Lord! There is nothing like Prajna Paramita; all dharmas are without arising and without ceasing.』 Shanye (a Bodhisattva) said to the Buddha, 『If a Bodhisattva thinks like this, they have departed from Prajna Paramita.』 The Buddha said, 『Prajna Paramita is empty and without substance, therefore it is neither far nor near, neither becoming nor decaying.』 Someone asked, 『Believing this, what Dharma is one believing in?』 The Buddha said, 『It is not believing in the five skandhas, not believing in Srotapanna (Gougang, stream-enterer), Sakrdagamin (Pinlai, once-returner), Anagamin (Buhuan, non-returner), Arhat (Yingyi, worthy one), and Pratyekabuddha (Yuanyijue, solitary-realizer).』 Shanye said, 『Great Prajna Paramita is the Dharma of Bodhisattvas.』

佛問：「何緣知大明為闿士明度乎？」

對曰：「五陰不大不小、不退不亂。如來一切智有十種力，不強不弱、不退不亂。何以故不退不亂？一切智不廣不狹？天中天！若有是念想，為不求大明。非大明威神，欲度眾生，是爲著。何以故？人本無，大明亦無，人不壞，明度義然，人所出生力，如來現力如是。」

秋露子白佛言：「若有信是法者、不疑者，其人從何來生？求道以來，幾時乃得解中義教？」

佛言：「從他方佛剎來生，已問其義，聞即恭敬，視師如佛，唸曰：『吾已見佛矣。』」

善業白言：「明度可得聞見不？」

曰：「不可得見也。」

「闿士求佛以來，幾何時隨此法？」

佛言：「非一輩學也，各有本行。或前供養若干千佛，具持經戒，未時聞斯定棄而不敬，來世佛所聞，當復棄去。」

佛言：「其人自隨身意受，愚癡心自用，以斯罪自弊，聞人說明度復止之。止此者，為止一切知，為止往古來今將導明眼矣。以斯愚罪，斷于經法，輕易應儀。受不信之道，死入無擇獄，其歲難算，勤苦毒痛不可具言。天地壞時，當適他方大地獄中，展轉三塗劫數無量。」

秋露子白佛言：「其罪等於五逆，微喻之耳。」

佛言：「其罪難為譬

【現代漢語翻譯】現代漢語譯本佛陀問道：『根據什麼知道大明（指智慧光明）是開啟智慧、度化眾生的力量呢？』回答說：『五陰（色、受、想、行、識）不大不小，不退轉也不散亂。如來（佛的稱號）的一切智慧具有十種力量，不強不弱，不退轉也不散亂。為什麼不退轉也不散亂呢？因為一切智慧不廣也不狹。天中天（佛的尊稱）啊！如果有人有這樣的念頭，就是不求大明。如果不是大明的威神之力，想要度化眾生，這就是執著。為什麼呢？因為人本來是空的，大明也是空的，人不會壞滅，明度的意義自然存在，人所產生的力量，如來所展現的力量就是這樣。』秋露子（人名）對佛說：『如果有人相信這個法，不懷疑，這個人是從哪裡來的呢？從開始求道以來，要多久才能理解其中的教義呢？』佛說：『是從其他佛國來的，已經問過這個教義，聽到后就恭敬，把老師看作佛一樣，心裡想：『我已經見到佛了。』善業（人名）問道：『明度（智慧的度化）可以被聽到或看到嗎？』回答說：『不可以被看到。』『開啟智慧的人求佛以來，多久隨順這個法呢？』佛說：『不是一生一世學習的，各有各自的修行。有的人曾經供養過若干千佛，具足持守經戒，但當聽到這個法門時，卻捨棄而不恭敬，來世在佛那裡聽到，還會再次捨棄。』佛說：『這個人自己隨順自己的心意，愚癡的心自作主張，因此罪過而自我敗壞，聽到別人說明度又加以阻止。阻止這個法門的人，就是阻止一切智慧，就是阻止過去、現在、未來引導眾生走向光明的眼睛。因為這種愚癡的罪過，斷絕了經法，輕慢了應有的禮儀。接受不信的道路，死後墮入無擇地獄，那裡的歲月難以計算，勤苦毒痛難以言說。天地壞滅時，應當去往其他方的大地獄中，輾轉於三惡道，劫數無量。』秋露子對佛說：『這種罪過等同於五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），只是一個微小的比喻罷了。』佛說：『這種罪過難以比喻。』

【English Translation】 English version The Buddha asked: 'By what means is it known that Great Illumination (referring to the light of wisdom) is the power that opens wisdom and liberates beings?' The answer was: 'The five aggregates (form, feeling, perception, mental formations, and consciousness) are neither large nor small, neither retreating nor chaotic. The Tathagata's (an epithet of the Buddha) all-encompassing wisdom has ten powers, neither strong nor weak, neither retreating nor chaotic. Why is it neither retreating nor chaotic? Because all-encompassing wisdom is neither broad nor narrow. O, Lord of the Heavens! If someone has such a thought, they are not seeking Great Illumination. If it is not the majestic power of Great Illumination, wanting to liberate beings is attachment. Why? Because people are fundamentally empty, and Great Illumination is also empty. People do not perish, the meaning of liberation through illumination naturally exists. The power that people generate, the power that the Tathagata manifests, is like this.' Akshaya (a name) said to the Buddha: 'If someone believes in this Dharma and does not doubt, where does this person come from? Since beginning to seek the Way, how long will it take to understand the teachings within?' The Buddha said: 'They come from other Buddha lands, having already inquired about this teaching. Upon hearing it, they are respectful, regarding their teacher as a Buddha, thinking: 'I have already seen the Buddha.' Good Karma (a name) asked: 'Can liberation through illumination be heard or seen?' The answer was: 'It cannot be seen.' 'Since the one who opens wisdom sought the Buddha, how long have they followed this Dharma?' The Buddha said: 'It is not a matter of learning in one lifetime; each has their own practice. Some have offered to many thousands of Buddhas, fully upholding the precepts, but when they hear this Dharma, they abandon it without respect. In future lives, when they hear it from the Buddha, they will abandon it again.' The Buddha said: 'This person follows their own mind, their foolish mind acting on its own, and thus they ruin themselves through their sins. When they hear others explain liberation through illumination, they stop them. Those who stop this Dharma are stopping all wisdom, stopping the eyes that guide beings to enlightenment in the past, present, and future. Because of this foolish sin, they cut off the Dharma, disrespecting the proper rituals. They accept the path of disbelief, and after death, they fall into the Avici Hell, where the years are countless, and the suffering is indescribable. When the heavens and earth are destroyed, they will go to other great hells, transmigrating through the three evil realms for countless eons.' Akshaya said to the Buddha: 'This sin is equal to the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), it is just a small analogy.' The Buddha said: 'This sin is difficult to compare.'

喻。是明度學誦時，若有心念：『非如來所說。』止人學者，自壞復壞人，自飲毒復飲人，是輩人自亡不曉明度，復誤他人。學士無見斯人坐起言笑通好飲食也。何以故？斷是經故。斯人自在冥中，復投人于冥中，其人自飲毒殺身無異也。斷經之愚人，信其言，罪苦等矣。誹謗明度，為謗十二部經也。」

秋露子言：「佛未說謗斷經罪入大山，其形類如、受身大小。愿哀釋之。」

佛言：「無問，聞之必恐中熱沸血，由面七孔憂焦損命。由斬花著于盛日，萎枯而喪。愚夫死然也。其身長大，醜惡臭處無不惡見，吾難說彼毀尊法人，處地獄中所受形類也。」

又白佛言：「愿說其罪，令來世人敬奉明法，畏慎不犯謗斷罪，重痛如彼。」

佛言：「以示人大明，後世聞者誹謗得罪，在地獄中苦痛無期，其罪可知矣。」

善業白佛言：「人常當護身口意行，夫謗明法乃致斯罪。」

佛言：「癡人於我法中作沙門，誹謗明度，言非、止斷者，為止一切知、十二部經，為斷三世諸佛道，為斷比丘僧者，受恒沙劫罪。」

善業問：「謗誹斷經者，凡用幾事？」

佛告：「斯士女無戒，為邪所中故，不樂深經，以斯二事斷明度矣。又用四事：一者隨惡師言，二者不以順學，三者不

【現代漢語翻譯】現代漢語譯本：佛陀用比喻來說明：如果有人在學習《明度經》（Prajnaparamita，般若波羅蜜多）時，心中想：『這不是如來所說的。』這樣的人阻止他人學習，自己毀壞也毀壞他人，自己喝毒藥也給別人喝毒藥，這些人自己迷失不明白《明度經》的道理，又誤導他人。學道的人不應該和這種人有任何來往，包括坐在一起、說話、嬉笑、交往、一起吃飯。為什麼呢？因為他們斷絕了這部經的傳承。這種人自己身處黑暗之中，又把別人也投入黑暗之中，他們自己喝毒藥自殺和這種行為沒有區別。那些斷絕經書的愚人，相信他們的話，所受的罪苦也是一樣的。誹謗《明度經》，就等於誹謗十二部經（Dvadashanga-buddha-vacana，佛陀的十二種教法）。秋露子（Katyayana，迦旃延）說：『佛陀沒有說過誹謗斷絕經書的人會墮入大山，他們的形體像什麼，身體大小如何。希望您能慈悲解釋一下。』佛陀說：『不要問了，聽了你一定會恐懼得心中發熱，血液沸騰，以至於面部七竅都因憂愁焦急而損傷生命。就像把花放在盛夏的太陽下，會枯萎而死一樣。愚人死後也是這樣。他們的身體長大，醜陋，散發著惡臭，沒有一處不令人厭惡，我很難說出那些譭謗尊貴佛法的人，在地獄中所受的形體和苦難。』他又對佛陀說：『希望您能說出他們的罪過，讓後世的人敬奉佛法，畏懼謹慎，不犯誹謗斷絕經書的罪過，因為這種罪過非常嚴重。』佛陀說：『用光明來昭示世人，後世聽到的人如果誹謗，就會在地獄中遭受無盡的痛苦，他們的罪過是可想而知的。』善業（Subhakarma，善業）對佛陀說：『人應當常常守護自己的身口意行為，誹謗佛法才會導致這樣的罪過。』佛陀說：『愚癡的人在我的佛法中出家為沙門（Shramana，修行者），誹謗《明度經》，說它不是佛法，阻止他人學習，這些人就是阻止一切智（Sarvajna，佛陀的智慧）、十二部經，斷絕三世諸佛的道路，斷絕比丘僧（Bhikshu-sangha，僧團），他們將遭受恒河沙數劫的罪報。』善業問：『誹謗斷絕經書的人，通常會用哪些手段？』佛陀說：『這些人沒有戒律，被邪見所迷惑，所以不喜歡深奧的經典，他們用這兩種手段來斷絕《明度經》。他們還用四種手段：第一是聽從惡師的言論，第二是不按照正法修行，第三是』

【English Translation】 English version: The Buddha used a metaphor: If someone, while studying the 'Prajnaparamita' (Perfection of Wisdom), thinks in their mind, 'This is not what the Tathagata (Buddha) said,' such a person hinders others from learning, destroys themselves and others, drinks poison themselves and gives it to others. These people are lost and do not understand the principles of the 'Prajnaparamita,' and they mislead others. A student of the path should not associate with such people, including sitting together, talking, laughing, interacting, or eating together. Why? Because they cut off the transmission of this scripture. Such a person is in darkness themselves and throws others into darkness as well. Their act is no different from committing suicide by drinking poison. Those foolish people who cut off the scriptures and believe their words will suffer the same pain and misery. Slandering the 'Prajnaparamita' is equivalent to slandering the twelve divisions of the Buddha's teachings (Dvadashanga-buddha-vacana). Katyayana (Autumn Dew Son) said, 'The Buddha has not said that those who slander and cut off the scriptures will fall into a great mountain, what their forms will be like, or how large their bodies will be. I hope you can compassionately explain this.' The Buddha said, 'Do not ask, for hearing it will surely cause you to be terrified, your heart to burn, your blood to boil, and your seven facial orifices to be damaged by worry and anxiety, leading to the loss of life. It is like placing a flower under the scorching summer sun, which will wither and die. The death of a foolish person is similar. Their bodies will be large, ugly, and foul-smelling, with no part that is not repulsive. It is difficult for me to describe the forms and sufferings that those who slander the noble Dharma will endure in hell.' He then said to the Buddha, 'I hope you can describe their sins so that future generations will respect the Dharma, be cautious and fearful, and not commit the sin of slandering and cutting off the scriptures, as this sin is very severe.' The Buddha said, 'By showing the great light to the world, those in future generations who hear of it and slander will suffer endless pain in hell. Their sins are knowable.' Subhakarma (Good Deeds) said to the Buddha, 'People should always guard their actions of body, speech, and mind, for it is through slandering the Dharma that such sins are incurred.' The Buddha said, 'Foolish people who become Shramanas (monastics) in my Dharma, slander the 'Prajnaparamita,' say it is not the Dharma, and prevent others from learning it, are preventing all-knowing wisdom (Sarvajna), the twelve divisions of the teachings, cutting off the path of the Buddhas of the three times, and cutting off the Bhikshu-sangha (monastic community). They will suffer the consequences of their actions for as many kalpas (eons) as there are grains of sand in the Ganges River.' Subhakarma asked, 'Those who slander and cut off the scriptures, what means do they usually employ?' The Buddha said, 'These men and women have no precepts, are deluded by wrong views, and therefore do not like the profound scriptures. They use these two means to cut off the 'Prajnaparamita.' They also use four means: first, they follow the words of evil teachers; second, they do not practice according to the Dharma; third, they'

承闿士法，四者主行謗斷經法，好索人短以自高。是為四事。」

善業白佛言：「不睹深歸，少有信者。」

世尊曰：「然！」

重問：「何緣少信佛？」佛言：「往古來今，五陰不著不縛不脫。所以然者，以其無形。明度義然，故少信者矣。」

清凈品第七

善業白佛言：「少曉明度無極未狎習者。」

佛言：「五陰清凈道清凈，道清凈五陰亦清凈，適等無異。五陰清凈一切智清凈，一切智清凈五陰亦清凈，等無異。今斷前亦斷，今不壞前亦不壞。今正等無異。」

秋露子白佛言：「甚深清凈，天中天！」

佛言：「清凈。」

秋露子：「極明虛無，無瑕穢，無所有，無不遍，無生欲、無色想，清凈，天中天！」

佛言：「清凈矣。」

又曰：「五陰清凈。天中天！」

佛言：「不知、不隨、不想，清凈矣。」

又曰：「一切知、明度，不增不減。何以故？無所有經護清凈。」

佛言：「清凈矣。」

善業白佛言：「意清凈五陰清凈，五陰清凈意亦清凈。天中天！」

佛言：「本清凈矣。」

「一切知清凈道亦清凈。」

佛言：「本清凈矣。」

「五陰無邊意亦無邊。」

佛言：「

【現代漢語翻譯】現代漢語譯本『承闿士法』（指依附於有權勢的人），有四種行為主要導致誹謗和斷絕佛法，他們喜歡挑剔別人的缺點來抬高自己。這就是這四種行為。善業菩薩問佛說：『不理解深奧的歸宿，很少有人會相信。』世尊說：『是的！』善業菩薩又問：『為什麼很少有人相信佛法？』佛說：『從過去到現在，五陰（色、受、想、行、識）既不執著，也不被束縛，也不解脫。之所以這樣，是因為它們沒有固定的形態。明瞭通達這個道理是這樣的，所以很少有人相信。』清凈品第七善業菩薩問佛說：『很少有人理解明度（般若智慧）的無邊無際，不熟悉它。』佛說：『五陰清凈，道（修行之路）也清凈；道清凈，五陰也清凈，兩者平等無差別。五陰清凈，一切智（佛的智慧）也清凈；一切智清凈，五陰也清凈，兩者平等無差別。現在斷除，之前也斷除；現在不破壞，之前也不破壞。現在是平等無差別的。』秋露子菩薩對佛說：『太深奧清凈了，天中天（佛的尊稱）！』佛說：『清凈。』秋露子菩薩說：『極其明亮虛無，沒有瑕疵污垢，沒有所有，無所不在，沒有生的慾望，沒有色的執著，清凈，天中天！』佛說：『清凈了。』秋露子菩薩又說：『五陰清凈，天中天！』佛說：『不執著、不隨順、不思量，就清凈了。』秋露子菩薩又說：『一切智、明度，不增不減。為什麼呢？因為無所有經（空性之理）守護著清凈。』佛說：『清凈了。』善業菩薩問佛說：『意（心）清凈，五陰也清凈；五陰清凈，意也清凈，天中天！』佛說：『本來就清凈了。』『一切智清凈，道也清凈。』佛說：『本來就清凈了。』『五陰無邊，意也無邊。』佛說：

【English Translation】 English version 'Those who follow the ways of the powerful' (Cheng Kai Shi Fa), there are four actions that mainly lead to slander and the severing of the Dharma. They like to pick at others' faults to elevate themselves. These are the four actions. Bodhisattva Shanye asked the Buddha, 'Not understanding the profound destination, few will believe.' The World Honored One said, 'Indeed!' Shanye Bodhisattva asked again, 'Why do so few believe in the Buddha's teachings?' The Buddha said, 'From the past to the present, the five skandhas (form, feeling, perception, mental formations, consciousness) are neither attached to, nor bound, nor liberated. The reason for this is that they have no fixed form. Understanding this principle is like this, so few believe.' Chapter Seven: Purity Bodhisattva Shanye asked the Buddha, 'Few understand the boundlessness of Mingdu (Prajna wisdom), and are not familiar with it.' The Buddha said, 'When the five skandhas are pure, the Dao (path of practice) is also pure; when the Dao is pure, the five skandhas are also pure, both are equal without difference. When the five skandhas are pure, all-knowing wisdom (Buddha's wisdom) is also pure; when all-knowing wisdom is pure, the five skandhas are also pure, both are equal without difference. What is cut off now was also cut off before; what is not destroyed now was also not destroyed before. Now it is equal without difference.' Bodhisattva Qiulu Zi said to the Buddha, 'Profoundly pure, Oh, the Honored One among the heavens (a title for the Buddha)!' The Buddha said, 'Pure.' Bodhisattva Qiulu Zi said, 'Extremely bright and empty, without flaws or defilements, without possession, omnipresent, without the desire for birth, without attachment to form, pure, Oh, the Honored One among the heavens!' The Buddha said, 'It is pure.' Bodhisattva Qiulu Zi said again, 'The five skandhas are pure, Oh, the Honored One among the heavens!' The Buddha said, 'Without attachment, without following, without thinking, it is pure.' Bodhisattva Qiulu Zi said again, 'All-knowing wisdom, Mingdu, neither increases nor decreases. Why? Because the scripture of non-possession (the principle of emptiness) protects purity.' The Buddha said, 'It is pure.' Bodhisattva Shanye asked the Buddha, 'When the mind is pure, the five skandhas are also pure; when the five skandhas are pure, the mind is also pure, Oh, the Honored One among the heavens!' The Buddha said, 'It is originally pure.' 'When all-knowing wisdom is pure, the Dao is also pure.' The Buddha said, 'It is originally pure.' 'The five skandhas are boundless, and the mind is also boundless.' The Buddha said:

本清凈矣。大士明照其原其故，明度本清凈，不在彼、不在此、不中，本清凈矣。」

善業白佛言：「闿士有想，便離明度遠。」

佛言：「善哉！如爾言，有名想便著。」

曰：「難及，天中天！是明度，如來安濟群生，說是于著。」

秋露子問善業：「何所爲著？」

答曰：「念五陰空，著。念往古來今，皆著。」

釋問善業：「何因著？」

答曰：「心想念施與無上正真道。心無當何等施是善人勸樂，教人于本空，如是無過。如佛所教，出於諸著中去。」

佛言：「善哉！汝為闿士大士依空不著。複次，若有深著想念如來，隨所想便爲著。往古來今佛，無所著法，代歡喜以施，作無上正真道者。法無往古來今，一切不得有施想，無念無見無聞，無心、不念心。」

對曰：「甚深，天中天！」

佛言：「明度本清凈矣。」

善業言：「自歸明度。」

佛言：「法無作者，無作無上正真道者。」

善業言：「如佛教，無作者。」

佛言：「不兩法本無，一本無，是本無無作。是本無者，如是一切疾過著去。」

對曰：「難了，天中天！」

佛言：「如是，無得佛者。」

對曰：「明度不可計也。」

【現代漢語翻譯】現代漢語譯本：

『本性是清凈的。』大士（菩薩的別稱）明瞭地照見它的根源和原因，明瞭地認識到本性是清凈的，不在彼處，不在此處，也不在中間，本性就是清凈的。」善業（一位菩薩的名字）對佛說：『如果修行者有執著，就會遠離明度（般若波羅蜜，智慧的完美）。』佛說：『說得好！正如你所說，有了名相的執著就會被束縛。』善業說：『這很難達到啊，天中天（佛的尊稱）！這明度，如來（佛的稱號）是爲了救度眾生，才說有執著。』秋露子（一位菩薩的名字）問善業：『什麼是執著？』善業回答說：『執著于念五陰（色、受、想、行、識）是空的，是執著。執著于念過去、現在、未來，都是執著。』釋（一位菩薩的名字）問善業：『是什麼原因導致執著？』善業回答說：『心中想著佈施，以求無上正真道（阿耨多羅三藐三菩提，最高的覺悟）。心中不執著于任何佈施，這是善人所勸樂的，教導人們認識到本性是空的，這樣就沒有過錯。正如佛所教導的，從一切執著中解脫出來。』佛說：『說得好！你作為修行者，大士，依空而不執著。此外，如果有人深深執著于想念如來，隨著他的想法就會產生執著。過去、現在、未來的佛，沒有執著于任何法，他們以歡喜心佈施，以求無上正真道。法沒有過去、現在、未來，一切都不能有佈施的想法，沒有念頭，沒有見聞，沒有心，不執著於心。』善業回答說：『太深奧了，天中天！』佛說：『明度本性是清凈的。』善業說：『我歸依明度。』佛說：『法沒有作者，也沒有成就無上正真道的人。』善業說：『正如佛所教導的，沒有作者。』佛說：『不是兩種法，本來就沒有，一種法也沒有，這就是本無無作。這本無，就像這樣，一切都迅速地超越執著。』善業回答說：『難以理解啊，天中天！』佛說：『正是如此，沒有得到佛的人。』善業回答說：『明度是不可計量的。』

【English Translation】 English version:

'The fundamental nature is pure.' The great being (Bodhisattva) clearly illuminates its origin and cause, clearly understanding that the fundamental nature is pure, not there, not here, not in the middle; the fundamental nature is pure. Shanya (a Bodhisattva's name) said to the Buddha, 'If a practitioner has attachments, they will be far from Mingdu (Prajnaparamita, the perfection of wisdom).' The Buddha said, 'Well said! As you say, having attachments to names and forms leads to bondage.' Shanya said, 'It is difficult to attain, O Lord of the Heavens (a title for the Buddha)! This Mingdu, the Tathagata (another title for the Buddha) speaks of attachments in order to save sentient beings.' Qiulu Zi (a Bodhisattva's name) asked Shanya, 'What is attachment?' Shanya replied, 'To be attached to the idea that the five skandhas (form, feeling, perception, mental formations, consciousness) are empty is attachment. To be attached to the past, present, and future is all attachment.' Shi (a Bodhisattva's name) asked Shanya, 'What causes attachment?' Shanya replied, 'The mind thinking of giving in order to attain Anuttara-samyak-sambodhi (the highest enlightenment). The mind not being attached to any giving, this is what virtuous people encourage and delight in, teaching people to realize that the fundamental nature is empty, and thus there is no fault. As the Buddha teaches, one should be liberated from all attachments.' The Buddha said, 'Well said! You, as a practitioner, a great being, rely on emptiness without attachment. Furthermore, if someone is deeply attached to thinking of the Tathagata, they will become attached according to their thoughts. The Buddhas of the past, present, and future are not attached to any dharma (teachings), they give with joy, seeking Anuttara-samyak-sambodhi. Dharma has no past, present, or future; one should not have any thought of giving, no thought, no seeing, no hearing, no mind, not attached to the mind.' Shanya replied, 'It is very profound, O Lord of the Heavens!' The Buddha said, 'The fundamental nature of Mingdu is pure.' Shanya said, 'I take refuge in Mingdu.' The Buddha said, 'Dharma has no author, nor is there anyone who attains Anuttara-samyak-sambodhi.' Shanya said, 'As the Buddha teaches, there is no author.' The Buddha said, 'Not two dharmas, originally there are none, not even one dharma, this is the original non-action. This original non-being, like this, everything quickly transcends attachment.' Shanya replied, 'It is difficult to understand, O Lord of the Heavens!' The Buddha said, 'Indeed, there is no one who attains Buddhahood.' Shanya replied, 'Mingdu is immeasurable.'

佛言：「然！心不自知心。」

善業言：「無作明度者。天中天！」

佛言：「無師作者，求明度，不五陰求、不空五陰求，為求明度。五陰不滿，為非五陰，不求為求明度。」

對曰：「難及，天中天！著無著，天中天！著無著，是者為不著。」

佛言：「五陰不著不求，為求明度。五陰著，為不求明度。溝港、頻來、不還、應儀、緣一覺著，為不求。何以故？著出一切知中。如是，闿士著不著，為出為守一切知。」

對曰：「難逮，天中天！甚深所說法。說之不減、不說不增。」

佛言：「如是不減不增。所以然者，如來盡稱譽，虛空亦不增減。譬如幻人譽毀，不能使其有喜戚增減矣。吾經說眾生各學諷誦，經亦不增減。謙苦求明度守者，不懈不恐、不動不轉，隨是教，不捨還。何以故？作是守者，為守空。諸天、人、鬼、龍皆當爲作禮，以其服大慈法鎧與虛空戰，濟眾生之禍，現世景摸之故也。」

善業言：「被鎧譽虛空，舉三處人至大精進上勇猛。天中天！法如虛空故。索無上正真道，欲得平等最正覺。」

有異比丘心念：「自歸明度者，為無生滅法。」

釋語善業：「作是求，隨是教。何因隨是教？」

善業言：「明度隨是教者，為隨

【現代漢語翻譯】現代漢語譯本佛說：『是的，心不能自己認識心。』善業說：『沒有造作者能達到明度（prajna-paramita，般若波羅蜜多，智慧的彼岸）。世尊！』佛說：『沒有老師的造作者，爲了尋求明度，不從五陰（skandha，色、受、想、行、識五蘊）中求，不從空五陰中求，是爲了尋求明度。五陰不圓滿，就不是五陰，不求（五陰）是爲了尋求明度。』（善業）回答說：『難以理解，世尊！執著于無執著，世尊！執著于無執著，這樣才是不執著。』佛說：『不執著五陰，不求（五陰），是爲了尋求明度。執著五陰，就不是尋求明度。溝港（gogga，指小水溝）、頻來（sakrdagamin，一來果）、不還（anagamin，不來果）、應儀（arhat，阿羅漢）、緣一覺（pratyekabuddha，辟支佛）執著，就不是尋求明度。為什麼呢？因為執著會超出一切智。像這樣，開悟的人執著不執著，是爲了超出還是守護一切智。』（善業）回答說：『難以理解，世尊！您所說的法非常深奧。說它不會減少，不說它也不會增加。』佛說：『確實不會減少也不會增加。為什麼呢？因為如來（tathagata，佛的稱號）即使受到讚譽，虛空也不會增加或減少。譬如幻術師受到讚譽或詆譭，不能使他有喜悅或憂愁的增減。我所說的經典，眾生各自學習諷誦，經典也不會增加或減少。謙虛勤苦地尋求明度守護的人，不懈怠不恐懼、不動搖不改變，隨順這個教導，不捨棄還。為什麼呢？因為這樣做守護的人，是爲了守護空性。諸天、人、鬼、龍都應當為他作禮，因為他穿上大慈法鎧與虛空戰鬥，救濟眾生的災禍，顯現世間的榜樣。』善業說：『穿上鎧甲讚譽虛空，使三處的人達到大精進的勇猛。世尊！法就像虛空一樣。爲了尋求無上正真之道，想要得到平等最正覺。』有一位比丘心中想：『自己歸依明度的人，是無生滅法。』釋迦牟尼佛告訴善業：『這樣尋求，隨順這個教導。因為什麼隨順這個教導？』善業說：『明度隨順這個教導，是爲了隨順』

【English Translation】 English version The Buddha said: 'Indeed! The mind does not know itself.' Subha said: 'There is no maker who attains prajna-paramita (the perfection of wisdom). Blessed One!' The Buddha said: 'A maker without a teacher, seeking prajna-paramita, does not seek it in the five skandhas (form, feeling, perception, mental formations, and consciousness), nor in the empty five skandhas, but seeks prajna-paramita. The five skandhas are not complete, so they are not the five skandhas; not seeking (the five skandhas) is to seek prajna-paramita.' (Subha) replied: 'It is difficult to understand, Blessed One! Attachment to non-attachment, Blessed One! Attachment to non-attachment, this is non-attachment.' The Buddha said: 'Not being attached to the five skandhas, not seeking (the five skandhas), is to seek prajna-paramita. Being attached to the five skandhas is not seeking prajna-paramita. A gogga (small ditch), a sakrdagamin (once-returner), an anagamin (non-returner), an arhat (worthy one), a pratyekabuddha (solitary buddha) being attached, is not seeking. Why? Because attachment goes beyond all-knowing. Thus, an enlightened person being attached or not attached, is it to go beyond or to guard all-knowing?' (Subha) replied: 'It is difficult to grasp, Blessed One! The Dharma you speak is very profound. Speaking of it does not diminish it, not speaking of it does not increase it.' The Buddha said: 'Indeed, it neither diminishes nor increases. Why is that? Because even if the Tathagata (Buddha) is praised, space does not increase or decrease. For example, if a magician is praised or defamed, it cannot make him have joy or sorrow, increase or decrease. The sutras I speak, each being learns and recites, the sutras do not increase or decrease. One who humbly and diligently seeks and guards prajna-paramita, does not slacken, does not fear, does not waver, does not change, follows this teaching, does not abandon it. Why? Because one who does this guarding, is guarding emptiness. Gods, humans, ghosts, and dragons should all pay homage to him, because he puts on the armor of great compassion and fights with space, saving beings from disaster, and showing the example of the world.' Subha said: 'Putting on the armor and praising space, makes people in three places reach great diligence and courage. Blessed One! The Dharma is like space. Seeking the unsurpassed, true, and right path, wanting to attain equal and most perfect enlightenment.' A certain bhikkhu thought: 'One who takes refuge in prajna-paramita, is of the unarisen and unceasing Dharma.' Shakyamuni Buddha told Subha: 'Seeking in this way, follow this teaching. Why follow this teaching?' Subha said: 'Prajna-paramita following this teaching, is to follow'

空教。」

釋白佛言：「學明度者，當說幾聞？」

善業：「云何，釋！見法不當所護者，隨是教者，眾生不能得其便也。行明度護，為護虛空。云何，釋！有力者能護響不？」

曰：「不能也。」

「如響亦無想念。為求明度，持佛威神，三千大千諸釋、梵、四天王諸尊天王，一切皆來為佛作禮，繞三匝卻住一面，念千佛號字、形容被服、所出國土，皆如釋迦文，其弟子字皆如善業，問明度者皆如釋，其本教授時皆同一處，闿士大士皆被大鎧學明度。」

佛告善業：「慈氏闿士作無上正真平等覺時，亦當於是說明度。」

曰：「云何說五陰不受，說不空，說不著，說不脫五陰，說嘆？」

曰：「清凈，天中天！」

佛言：「五陰清凈明度清凈，如空也。」

對曰：「五陰無穢，天中天！」佛言：「無穢矣。」

善業言：「學是者，不橫死也，諸尊天常隨之。經師月八日、十四日、十五日說經時，諸闿士常來大會。」

佛言：「是善士女得功德，甚多難計。所以然者，明度無所近法、無所取經，無有無得、無瑕無玷、無求無想，是為求明度無所觀見法。」

諸天子心大歡喜，同聲而嘆曰：「斯天下乃再見經輪轉。」

佛告善業：「

【現代漢語翻譯】「空性教義。」釋（Shì，指釋迦牟尼佛）對佛說：「學習明度（míng dù，指般若波羅蜜多）的人，應當聽聞多少？」善業（Shànyè，菩薩名）說：「云何，釋！如果認為法（fǎ，指佛法）是不應當守護的，那麼隨順這種教導的人，眾生就不能從中得到利益。修行明度守護，是爲了守護虛空。云何，釋！有力量的人能守護迴響嗎？」答：「不能。」「迴響也沒有思想念頭。爲了求得明度，憑藉佛的威神力，三千大千世界的諸釋（Shì，指帝釋天）、梵（Fàn，指梵天）、四天王等諸位尊貴的天王，都來為佛作禮，繞佛三匝後站立在一旁，唸誦千佛的名號、形象、衣著、所出生的國土，都如同釋迦文（Shìjiāwén，指釋迦牟尼佛），他們的弟子名字都如同善業，詢問明度的人都如同釋，他們最初接受教導的地方都相同，發心的菩薩都身披鎧甲學習明度。」佛告訴善業：「慈氏（Císhì，指彌勒菩薩）菩薩成就無上正等正覺時，也應當在這裡宣說明度。」善業說：「如何宣說五陰（wǔyīn，指色、受、想、行、識）不受，宣說不空，宣說不執著，宣說不脫離五陰，宣說讚歎？」佛說：「清凈，天中天（tiānzhōngtiān，指佛的尊稱）！」佛說：「五陰清凈，明度清凈，如同虛空一樣。」善業回答說：「五陰沒有污穢，天中天！」佛說：「沒有污穢。」善業說：「學習這個法的人，不會橫死，諸位尊貴的天神常常跟隨他。經師在每月初八、十四、十五日講經時，諸位發心的菩薩常常來集會。」佛說：「這些善男子善女人得到的功德，非常多難以計算。之所以這樣，是因為明度不接近任何法，不取任何經，沒有有無得失，沒有瑕疵污點，沒有追求沒有妄想，這就是求明度而無所觀見的法。」諸位天子心中大歡喜，同聲讚歎說：「這個世界將再次見到經輪轉動。」佛告訴善業：「」

【English Translation】「The teaching of emptiness.」 Shì (Shakyamuni Buddha) said to the Buddha, 'How much should one hear when learning about Mingdu (Prajnaparamita, the perfection of wisdom)?' Shanyè (a Bodhisattva) said, 'How is it, Shì? If one thinks that the Dharma (Buddha's teachings) should not be protected, then those who follow this teaching will not be able to benefit from it. Practicing Mingdu protection is to protect emptiness. How is it, Shì? Can someone with power protect an echo?' The answer was, 'No, they cannot.' 'An echo also has no thoughts or ideas. In order to seek Mingdu, relying on the Buddha's majestic power, all the Shì (Indra), Fan (Brahma), and the Four Heavenly Kings of the three thousand great thousand worlds, all the honored heavenly kings, come to pay homage to the Buddha, circumambulating him three times and then standing to one side, reciting the names of a thousand Buddhas, their forms, clothing, and the lands they came from, all like Shakyamuni (Shakyamuni Buddha). Their disciples' names are all like Shanyè, those who ask about Mingdu are all like Shì, and the places where they first received teachings are all the same. The Bodhisattvas who have made the vow all wear armor to learn Mingdu.' The Buddha told Shanyè, 'When Maitreya (Maitreya Bodhisattva) Bodhisattva attains Anuttara-samyak-sambodhi, he should also explain Mingdu here.' Shanyè said, 'How does one explain that the five skandhas (form, feeling, perception, mental formations, and consciousness) are not received, explain non-emptiness, explain non-attachment, explain not being free from the five skandhas, and explain praise?' The Buddha said, 'Pure, the Honored One among the heavens (a title for the Buddha)!' The Buddha said, 'The five skandhas are pure, Mingdu is pure, like emptiness.' Shanyè replied, 'The five skandhas are without defilement, Honored One among the heavens!' The Buddha said, 'They are without defilement.' Shanyè said, 'Those who learn this will not die a violent death, and the honored heavenly beings will always follow them. When the Sutra masters preach the Sutras on the eighth, fourteenth, and fifteenth days of each month, the Bodhisattvas who have made the vow often come to assemble.' The Buddha said, 'These good men and good women obtain merit that is so great it is difficult to calculate. The reason for this is that Mingdu does not approach any Dharma, does not take any Sutra, has no gain or loss, has no flaws or blemishes, has no seeking and no delusion. This is the Dharma of seeking Mingdu without seeing anything.' All the heavenly beings were greatly delighted in their hearts, and they exclaimed in unison, 'This world will see the turning of the Dharma wheel again.' The Buddha told Shanyè, '

不兩經輪轉，無所從生法，不來不去如是。」

善業言：「求安闿士，諸法皆無所掛礙，作無上正真道平等正覺。」

佛言：「無經輪轉、無經還。何所為經輪轉？無見經還，何所為經輪轉？無見經、無觀法。何以故？諸經所生，如虛空，無轉無去，作是說便為說經。無說經者、無聞者、無證。是說經者為滅度，是說經為無人。」

善業白佛：「如虛空無極悉明度，平觀諸法，無不明瞭。天中天！本空無上，諸法不可逮，無著無身，無去無來，無有無持，無盡無根，無所從生、無滅，無作無師，不知無想，無所掛礙、無適，無壞、無本，如幻無見、如夢無我，清凈無穢，不可見、無處，定不動搖，無念平等，不動法不移，無慾法無異無所生向，無想去垢盡恚恨，無人，人本無，不觀法，無所起，不至邊，無所止，不腐無敗，無不入，諸應儀、緣一覺所不能及，不亂無誤不可量，無小法，無形，無所生起，無苦，諸法不相侵，無我，無所著，空。諸法無所出，力無能勝者，不可計，出計去，無所畏心不懈。如來諸法，本無，無師，無為寂寞，明度無極。天中天！」

悉持品第八

帝釋作是念：「今見佛聞明度無極者，過去佛時人也，何況學持諷，用是教住，其人前世供養若干佛，從問事

【現代漢語翻譯】現代漢語譯本：『不依兩邊輪轉，沒有所謂的生法，不來不去就是這樣。』善業說：『追求安穩的修行者，明白一切法都沒有障礙，從而成就無上正等正覺。』佛說：『沒有所謂的經輪轉，也沒有所謂的經返回。什麼是經輪轉？沒有看見經返回，什麼是經輪轉？沒有看見經，也沒有觀察法。為什麼呢？一切經所生，如同虛空，沒有轉動也沒有去處，這樣說就是說經。沒有說經的人，沒有聽經的人，也沒有證悟的人。說經的人就是滅度，說經就是無人。』善業對佛說：『如同虛空無邊無際，完全明瞭，平等觀察一切法，沒有不明白的。天中天！本性空無，至高無上，一切法都不可執取，沒有執著，沒有身體，沒有去處，沒有來處，沒有擁有，沒有執持，沒有盡頭，沒有根源，沒有從哪裡生，沒有滅亡，沒有造作，沒有老師，不知不覺，沒有想法，沒有障礙，沒有適宜，沒有壞滅，沒有根本，如同幻象沒有可見，如同夢境沒有自我，清凈沒有污穢，不可見，沒有處所，堅定不動搖，沒有念頭平等，不動之法不移動，沒有慾望之法沒有差異沒有生起方向，沒有想法去除污垢盡除嗔恨，沒有人，人本不存在，不觀察法，沒有生起，不至邊際，沒有停止，不腐爛不敗壞，沒有不進入，一切應有的儀軌，緣覺所不能及，不亂沒有錯誤不可衡量，沒有小法，沒有形狀，沒有生起，沒有苦，一切法不互相侵犯，沒有我，沒有執著，空。一切法沒有出處，力量沒有能勝過者，不可計數，超出計數，沒有畏懼之心不懈怠。如來的一切法，本來沒有，沒有老師，無為寂靜，明瞭通達沒有邊際。天中天！』悉持品第八帝釋這樣想：『現在見到佛，聽到明瞭通達沒有邊際的說法，這人是過去佛時的人，更何況學習受持諷誦，用這些教導來安住，這人前世供養過多少佛，從他們那裡請教過事情。』

【English Translation】 English version: 'Not revolving between two extremes, there is no such thing as a dharma that arises, not coming and not going is thus.' Good Karma said, 'Seekers of peace understand that all dharmas are without hindrance, thus achieving unsurpassed, true, and equal enlightenment.' The Buddha said, 'There is no such thing as the turning of the sutra, nor is there a return of the sutra. What is the turning of the sutra? There is no seeing the return of the sutra, what is the turning of the sutra? There is no seeing the sutra, nor is there observing the dharma. Why? All that arises from the sutras is like empty space, without turning and without going, to say this is to speak the sutra. There is no speaker of the sutra, no hearer, and no one who attains realization. The speaker of the sutra is extinguished, the sutra is without person.' Good Karma said to the Buddha, 'Like the boundless expanse of space, completely clear, observing all dharmas equally, there is nothing not understood. O, Lord of Gods! The fundamental nature is empty and supreme, all dharmas are unattainable, without attachment, without a body, without going, without coming, without having, without holding, without end, without root, without arising from anywhere, without extinction, without action, without a teacher, without knowing, without thought, without hindrance, without suitability, without destruction, without origin, like an illusion without seeing, like a dream without self, pure without defilement, invisible, without place, firm and unmoving, without thought and equal, the unmoving dharma does not shift, the dharma without desire has no difference and no direction of arising, without thought, removing defilement, eliminating hatred, without person, person is fundamentally non-existent, not observing dharma, without arising, not reaching the edge, without stopping, not decaying and not failing, without not entering, all appropriate rituals, beyond the reach of a Pratyekabuddha, not confused, without error, immeasurable, without small dharma, without form, without arising, without suffering, all dharmas do not infringe upon each other, without self, without attachment, empty. All dharmas have no origin, power has no one who can overcome it, immeasurable, beyond measure, without fear and without laziness. All the dharmas of the Tathagata, fundamentally do not exist, without a teacher, non-active and silent, clear and boundless. O, Lord of Gods!' Chapter Eight: All Holding Shakra thought, 'Now seeing the Buddha and hearing the teaching of clear and boundless understanding, this person was from the time of past Buddhas, how much more so those who study, uphold, and recite, and abide by these teachings, this person in past lives has made offerings to many Buddhas, and has inquired of them.'

已。是善士為更見過去正真正覺，從是深法聞說時，不疑不恐、不畏不難。」

秋露子白佛言：「是深明度闿士大士信受者，視當如不退轉。何以故？本精進故。」

釋語秋露子：「是法甚深，從斯定難乃爾乎。聞其義而不信者，彼求道未久，以斯為難矣。自歸明度為自歸一切智矣。夫一切智者，是明度所照明，當作是住解慧。」

釋白佛言：「云何于明度中住解慧？」佛言：「善哉，釋！若今作是問，持佛威神使若發此問耳。闿士求明度，五陰中不住為應行，五陰不究竟，爾故不于中住。」

秋露子白佛言：「甚深，天中天！是法難見無邊。」

佛言：「五陰甚不住、不隨、不入五陰中。」

秋露子言：「有不退轉闿士，當於前說之，聞是慧法不疑不厭。」

釋問秋露子：「未受決闿士，若於前說，將有何異？」曰：「未受決者，聞之或恐退。若大士聞斯義得凈定者，疾近受決不久，或見一佛若兩，便受決。或自於斯中受決，得無上正真道。」

佛言：「如是求佛，乃從久來，當作是知。未受決者，當聞見是法。」

秋露子白佛言：「我樂是語，樂人中之安。」

佛言：「樂者，當於佛前說之。」

秋露子言：「譬如闿士至德，自於夢中升佛

【現代漢語翻譯】現代漢語譯本：『是的，善男子，爲了更進一步見到過去真正的覺悟者，當從這甚深的佛法中聽聞教誨時，不會疑惑、不會恐懼、不會畏懼、不會退縮。』秋露子對佛說：『那些能夠信受這甚深明度的菩薩大士，應當被視為不會退轉。為什麼呢？因為他們本就精進。』釋迦牟尼佛對秋露子說：『這佛法非常深奧，從這個角度來說，確實難以理解。那些聽聞其義理而不相信的人，他們求道的時間還不久，因此會覺得難以接受。皈依明度就是皈依一切智慧。一切智慧，是明度所照亮的，應當這樣安住于理解和智慧之中。』釋迦牟尼佛對佛說：『如何才能在明度中安住于理解和智慧呢？』佛說：『善哉，釋！你現在提出這個問題，是憑藉佛的威神力讓你發問的。菩薩尋求明度，不執著於五陰，這是應有的修行，五陰並非究竟，因此不應執著于其中。』秋露子對佛說：『太深奧了，天中天！這佛法難以見到，無邊無際。』佛說：『五陰不住留、不隨順、不進入五陰之中。』秋露子說：『那些不退轉的菩薩，應當在前面所說的教誨中，聽聞這智慧之法，不會疑惑也不會厭倦。』釋迦牟尼佛問秋露子：『那些尚未得到授記的菩薩，如果聽聞前面所說的教誨，會有什麼不同呢？』秋露子說：『尚未得到授記的人，聽聞之後可能會恐懼而退轉。如果大菩薩聽聞這個義理而得到清凈的禪定，很快就會接近得到授記，不久之後，或許會見到一尊佛或兩尊佛，便會得到授記。或者他們自己從中得到授記，證得無上正真之道。』佛說：『像這樣求佛，是從很久以前就開始的，應當這樣理解。那些尚未得到授記的人，應當聽聞和見到這佛法。』秋露子對佛說：『我喜歡這些話語，喜歡人間的安寧。』佛說：『喜歡的話，應當在佛前宣說。』秋露子說：『譬如菩薩具有至高的德行，自己在夢中升到佛的寶座上，』

【English Translation】 English version: 'Yes, good man, in order to further see the truly enlightened ones of the past, when hearing teachings from this profound Dharma, one will not doubt, will not fear, will not be afraid, and will not retreat.' Ākṣayamati (Autumn Dew Son) said to the Buddha, 'Those Bodhisattvas who can accept and believe in this profound Prajñāpāramitā (Perfection of Wisdom) should be regarded as non-retrogressing. Why? Because they are fundamentally diligent.' The Buddha said to Ākṣayamati, 'This Dharma is very profound, and from this perspective, it is indeed difficult to understand. Those who hear its meaning and do not believe it have not been seeking the path for long, and thus they find it difficult to accept. Taking refuge in Prajñāpāramitā is taking refuge in all wisdom. All wisdom is illuminated by Prajñāpāramitā, and one should abide in understanding and wisdom in this way.' Śakra (釋) said to the Buddha, 'How can one abide in understanding and wisdom within Prajñāpāramitā?' The Buddha said, 'Excellent, Śakra! Your asking this question now is due to the Buddha's power that made you ask it. A Bodhisattva seeking Prajñāpāramitā does not dwell in the five skandhas (aggregates), which is the proper practice. The five skandhas are not ultimate, so one should not dwell in them.' Ākṣayamati said to the Buddha, 'It is very profound, Lord of the World! This Dharma is difficult to see and boundless.' The Buddha said, 'The five skandhas do not abide, do not follow, and do not enter into the five skandhas.' Ākṣayamati said, 'Those non-retrogressing Bodhisattvas, when hearing this wisdom Dharma in the aforementioned teachings, will not doubt or be weary of it.' Śakra asked Ākṣayamati, 'What difference will it make if those Bodhisattvas who have not yet received prediction hear the aforementioned teachings?' Ākṣayamati said, 'Those who have not yet received prediction may fear and retreat upon hearing it. If great Bodhisattvas hear this meaning and attain pure samadhi (meditative absorption), they will quickly approach receiving prediction. Soon, they may see one or two Buddhas and receive prediction. Or they may receive prediction from within this, attaining the unsurpassed, true, and right path.' The Buddha said, 'Seeking Buddhahood in this way has been going on for a long time, and one should understand it this way. Those who have not yet received prediction should hear and see this Dharma.' Ākṣayamati said to the Buddha, 'I delight in these words, and I delight in the peace of humanity.' The Buddha said, 'If you delight in it, you should proclaim it before the Buddha.' Ākṣayamati said, 'For example, a Bodhisattva with supreme virtue, in a dream, ascends to the Buddha's throne,'

座坐，當知斯闿士但欲成佛。如是，天中天！是明度若有得者，其功德欲成滿近佛。」

佛言：「善哉是語！乃作是樂，如佛威神。」

復白佛：「譬若欲行萬里若二萬里，到大深澤中，遙想見牧牛羊者境界、居舍、叢樹，心中作是念想：『郡縣聚落將聞見之，稍稍前行，但欲近郡縣，不復畏盜賊。』如是，天中天！闿士大士得是法，今近受決不久，不復恐墮應儀、緣一覺道中。何以故？上正想見已。欲見大海者，便稍稍往，想見其山林，明慮諦見海尚遠，即不想見矣。若但欲至，無復山樹之想矣。得此法者，雖不見佛從受決，今作佛不久。譬若春時，樹葉稍欲生出，當知此不久花葉若實當成熟。何以故？上想見葉花實，當知成熟。斯土有眼者大歡喜，用見葉花實故，當知成熟。如是闿士大士上想受決不久，今受決，作無上正真道。」

佛言：「善哉，善哉！秋露子！持佛威神，使若說明度。」

善業白佛言：「難及，天中天！悉豫了署闿士大士，作如來無所著正真道最正覺。」

佛言：「用是故，闿士大士晝夜愍傷群生，欲使其安，自致無上正真道成作佛時，悉為說經。」

善業言：「云何求，得成就作佛？」

佛言：「經中作是觀五陰不過，為求明度。不觀見法，為

【現代漢語翻譯】現代漢語譯本：

坐著，應當知道這位菩薩只是想要成佛。像這樣，天中天（佛的尊稱）！如果能獲得這種明度（智慧），他的功德就接近圓滿，接近成佛了。」

佛說：「說得好啊！這番話令人歡喜，如同佛的威神力一般。」

又稟告佛說：「譬如有人想要行走一萬里或兩萬里，到達深澤之中，遠遠地看到牧牛羊的人的境界、居所、叢林樹木，心中這樣想：『郡縣聚落將要被看見了，稍微向前走，只是想要接近郡縣，不再害怕盜賊。』像這樣，天中天！菩薩大士得到這種法，現在接近接受授記，不久之後，不再害怕墮入聲聞、緣覺的道中。為什麼呢？因為已經預先看到了正果。想要見到大海的人，便慢慢地前往，看到山林，明白地看到大海還很遙遠，就不再想看到山林了。如果只是想要到達大海，就不再有山林樹木的想法了。得到這種法的人，即使沒有見到佛親自授記，不久也會成佛。譬如春天的時候，樹葉稍微要長出來，應當知道不久花葉果實就會成熟。為什麼呢？因為已經預先看到了葉花果實，應當知道它會成熟。這個地方有眼睛的人會非常歡喜，因為看到葉花果實，就知道它會成熟。像這樣，菩薩大士預先想要接受授記，不久就會接受授記，成就無上正真道。」

佛說：「好啊，好啊！秋露子（佛的弟子名）！憑藉佛的威神力，使你能夠說明明度。」

善業（佛的弟子名）稟告佛說：「難以企及啊，天中天！您已經預先為菩薩大士授記，將成就如來無所著正真道最正覺。」

佛說：「正因為如此，菩薩大士日夜憐憫眾生，想要使他們安樂，自己達到無上正真道成佛時，會為他們宣說佛法。」

善業說：「如何求，才能成就成佛？」

佛說：「在經中這樣觀察五陰（色、受、想、行、識）的虛幻不實，是爲了求得明度。不執著于所見之法，是爲了求得明度。」 English version:

Sitting, it should be known that this Bodhisattva only desires to become a Buddha. Thus, O Blessed One (a title for the Buddha)! If one obtains this clarity (wisdom), their merit will be close to being complete, close to becoming a Buddha.」

The Buddha said, 「Well said! These words are delightful, like the majestic power of the Buddha.」

Again, he addressed the Buddha, 「It is like someone wanting to travel ten thousand or twenty thousand miles, reaching a deep marsh, and from afar seeing the realm of those who herd cattle and sheep, their dwellings, and the thickets of trees. In their mind, they think: 『The towns and villages will soon be seen. Moving forward a little, I only desire to approach the towns and villages, no longer fearing thieves.』 Thus, O Blessed One! When a Bodhisattva Mahasattva obtains this Dharma, they are now close to receiving prediction, and soon after, they will no longer fear falling into the path of Sravakas or Pratyekabuddhas. Why? Because they have already foreseen the right fruit. One who wishes to see the ocean will gradually go forth, seeing the mountains and forests, clearly seeing that the ocean is still far away, and will no longer think of seeing the mountains and forests. If one only desires to reach the ocean, they will no longer have thoughts of mountains and trees. One who obtains this Dharma, even if they have not seen the Buddha personally give them prediction, will soon become a Buddha. It is like in springtime, when the leaves of a tree are about to sprout, one should know that soon the flowers, leaves, and fruits will ripen. Why? Because one has already foreseen the leaves, flowers, and fruits, one should know that they will ripen. Those in this land who have eyes will be very happy, because seeing the leaves, flowers, and fruits, they know that they will ripen. Thus, a Bodhisattva Mahasattva who has foreseen receiving prediction will soon receive prediction and attain the Unsurpassed Right and True Way.」

The Buddha said, 「Good, good! Autumn Dew (a name of a disciple of the Buddha)! By the majestic power of the Buddha, you are able to explain clarity.」

Good Karma (a name of a disciple of the Buddha) addressed the Buddha, 「It is difficult to reach, O Blessed One! You have already predicted that the Bodhisattva Mahasattva will attain the Tathagata』s Unattached Right and True Way, the Most Right Enlightenment.」

The Buddha said, 「For this reason, the Bodhisattva Mahasattva pities all beings day and night, wishing to bring them peace, and when they themselves attain the Unsurpassed Right and True Way and become a Buddha, they will preach the Dharma for them.」

Good Karma said, 「How does one seek to achieve Buddhahood?」

The Buddha said, 「In the scriptures, one observes the five aggregates (form, feeling, perception, mental formations, and consciousness) as impermanent, in order to seek clarity. Not clinging to the seen phenomena is to seek clarity.」

【English Translation】 Sitting, it should be known that this Bodhisattva only desires to become a Buddha. Thus, O Blessed One! If one obtains this clarity, their merit will be close to being complete, close to becoming a Buddha. The Buddha said, 'Well said! These words are delightful, like the majestic power of the Buddha.' Again, he addressed the Buddha, 'It is like someone wanting to travel ten thousand or twenty thousand miles, reaching a deep marsh, and from afar seeing the realm of those who herd cattle and sheep, their dwellings, and the thickets of trees. In their mind, they think: 『The towns and villages will soon be seen. Moving forward a little, I only desire to approach the towns and villages, no longer fearing thieves.』 Thus, O Blessed One! When a Bodhisattva Mahasattva obtains this Dharma, they are now close to receiving prediction, and soon after, they will no longer fear falling into the path of Sravakas or Pratyekabuddhas. Why? Because they have already foreseen the right fruit. One who wishes to see the ocean will gradually go forth, seeing the mountains and forests, clearly seeing that the ocean is still far away, and will no longer think of seeing the mountains and forests. If one only desires to reach the ocean, they will no longer have thoughts of mountains and trees. One who obtains this Dharma, even if they have not seen the Buddha personally give them prediction, will soon become a Buddha. It is like in springtime, when the leaves of a tree are about to sprout, one should know that soon the flowers, leaves, and fruits will ripen. Why? Because one has already foreseen the leaves, flowers, and fruits, one should know that they will ripen. Those in this land who have eyes will be very happy, because seeing the leaves, flowers, and fruits, they know that they will ripen. Thus, a Bodhisattva Mahasattva who has foreseen receiving prediction will soon receive prediction and attain the Unsurpassed Right and True Way.' The Buddha said, 'Good, good! Autumn Dew! By the majestic power of the Buddha, you are able to explain clarity.' Good Karma addressed the Buddha, 'It is difficult to reach, O Blessed One! You have already predicted that the Bodhisattva Mahasattva will attain the Tathagata』s Unattached Right and True Way, the Most Right Enlightenment.' The Buddha said, 'For this reason, the Bodhisattva Mahasattva pities all beings day and night, wishing to bring them peace, and when they themselves attain the Unsurpassed Right and True Way and become a Buddha, they will preach the Dharma for them.' Good Karma said, 'How does one seek to achieve Buddhahood?' The Buddha said, 'In the scriptures, one observes the five aggregates as impermanent, in order to seek clarity. Not clinging to the seen phenomena is to seek clarity.'

求明度。」

對曰：「不可計，天中天所說。」

佛言：「如是，五陰不可計、不可求。」

對曰：「誰當信是者，從是求闿士大士？」

佛言：「何所為求？正使求者，但為名耳。是中闿士大士明度、力、四事、佛法、一切知，無所近。何以故？力不可計，四事、佛法、一切知，皆不可計。五陰諸法亦然也。正使作是求，為無所求，為求明度。正使作是求，但為名耳。」

善業言：「甚深，天中天！斯乃寶將中王與虛空戰，勇德難勝，令佛行業傳之無窮。」

佛言：「然！爾故，闿士欲疾書是經至死。何以故？于寶中多有斷起。」

善業言：「弊邪存想欲，使經斷。」

佛言：「邪欲斷經，會不能勝。」

秋露子問：「持誰恩，不能勝中斷？」

佛言：「十方現在諸佛威神，悉共擁護是闿士大士。佛所授定，邪不能斷也。」

又白佛言：「是明度，若唸誦持學書者，諸佛威神皆共擁護之。」

佛言：「我眼視是學持誦者，最後書持卷者，當知是輩，如來眼所見是至德。受持是經者，疾近佛坐，得大功德。如來去後，是法當在釋氏國，彼賢學已，轉至會多尼國。在中學已，復到郁單曰國。在中學已，卻後我經但欲斷時，我斯知已。爾時，

【現代漢語翻譯】現代漢語譯本『請問，明度（智慧的顯現）是什麼？』回答說：『無法計算，這是天中天（佛陀）所說的。』佛說：『是的，五陰（色、受、想、行、識）是無法計算、無法尋求的。』回答說：『誰會相信這些呢？從這些去尋求開士大士（菩薩）的智慧嗎？』佛說：『為什麼要尋求呢？即使是尋求，也只是爲了名相而已。這裡所說的開士大士的明度、力量、四事（四種佈施）、佛法、一切智，都無法接近。為什麼呢？因為力量無法計算，四事、佛法、一切智，都無法計算。五陰諸法也是如此。即使這樣尋求，也是爲了無所求，爲了尋求明度。即使這樣尋求，也只是爲了名相而已。』善業說：『太深奧了，天中天！這就像寶將中的王者與虛空戰鬥，勇猛的德行難以戰勝，使佛陀的行業得以無窮地傳承下去。』佛說：『是的！因此，開士應該儘快書寫這部經直到去世。為什麼呢？因為在寶藏中有很多斷滅的可能。』善業說：『邪惡的妄想會使經文斷絕。』佛說：『邪惡的慾望想要斷絕經文，最終不能得逞。』秋露子問：『依靠誰的恩德，才能不被中斷？』佛說：『十方現在諸佛的威神，都共同擁護這位開士大士。佛所確定的，邪惡是無法斷絕的。』又對佛說：『如果有人唸誦、受持、學習、書寫這部明度經，諸佛的威神都會共同擁護他。』佛說：『我親眼看到那些學習、受持、誦讀的人，最後書寫、受持經卷的人，應當知道這些人，是如來親眼所見的至德之人。受持這部經的人，會迅速接近佛的座位，獲得大功德。如來涅槃后，這部法將會在釋迦族所在的國家流傳，那些賢能的人學習后，會傳到會多尼國。在那裡學習后，又會傳到郁單曰國。在那裡學習后，當我的經文將要斷絕時，我就會知道。那時，』

【English Translation】 English version 'What is the meaning of 'Mingdu' (clarity of wisdom)?' The answer was: 'It cannot be measured, it is what the 'Tianzhongtian' (Buddha) has spoken.' The Buddha said: 'That is so, the Five Skandhas (form, feeling, perception, mental formations, consciousness) cannot be measured or sought.' The answer was: 'Who would believe this? Is it from these that one seeks the wisdom of the 'Kaishi Dashi' (Bodhisattva)?' The Buddha said: 'Why seek? Even if one seeks, it is only for the sake of a name. The 'Mingdu', power, 'Sishi' (four kinds of giving), Buddha-dharma, and all-knowing of the 'Kaishi Dashi' spoken of here cannot be approached. Why? Because power cannot be measured, 'Sishi', Buddha-dharma, and all-knowing cannot be measured. The same is true of the dharmas of the Five Skandhas. Even if one seeks in this way, it is for the sake of seeking nothing, for the sake of seeking 'Mingdu'. Even if one seeks in this way, it is only for the sake of a name.' Shanye said: 'It is so profound, 'Tianzhongtian'! This is like the king among the treasure generals fighting against the void, the courageous virtue is difficult to overcome, allowing the Buddha's practice to be transmitted endlessly.' The Buddha said: 'Indeed! Therefore, the 'Kaishi' should quickly write this sutra until death. Why? Because there are many possibilities of extinction in the treasure.' Shanye said: 'Evil delusions will cause the sutra to be cut off.' The Buddha said: 'Evil desires want to cut off the sutra, but they will ultimately fail.' Qiulu Zi asked: 'By whose grace can it not be interrupted?' The Buddha said: 'The majestic power of all the Buddhas in the ten directions is jointly protecting this 'Kaishi Dashi'. What the Buddha has determined, evil cannot cut off.' He then said to the Buddha: 'If someone recites, upholds, studies, and writes this 'Mingdu' sutra, the majestic power of all the Buddhas will jointly protect them.' The Buddha said: 'I see with my own eyes those who study, uphold, and recite, and those who finally write and uphold the sutra. You should know that these people are those of supreme virtue seen by the Tathagata. Those who uphold this sutra will quickly approach the Buddha's seat and obtain great merit. After the Tathagata's Nirvana, this Dharma will spread in the country of the Shakya clan. After those virtuous ones have studied it, it will be transmitted to the 'Huiduoni' country. After studying it there, it will be transmitted to the 'Yudanyue' country. After studying it there, when my sutra is about to be cut off, I will know it. At that time,'

持是明度最後有書者，佛悉豫見其人已，佛所稱譽也。」

秋露子問佛：「郁單曰國當有幾闿士大士學斯定？」

佛言：「少耳。是經說時聞，不恐不難，為疾近如來。其人前世聞如來已，學闿士至德，持戒完具、多所度脫，是輩索佛道者，我知是高士，近一切知。其所生處，志尚所歸，當學斯義，欲求無上正真道。是人行尊，邪終不能動使舍佛志也。聞明度已，得極歡樂尊，得大乘德，逮近無上正真道。雖不見我，後世得是法，為面見佛。佛說斯語如矣。儻有求道者，當共教勸，令學佛道。我悉代歡喜。有作是教者，心復心，轉轉相明，自在愿生何方佛剎。所生異方，面見佛說經時，當復於後教人求佛。」

秋露子白佛言：「難及，天中天！云何乃有是如來，往古來今斯高士，何法不知，何求不得？云何乃有是決？甫當求佛者，是輩為精進，逮入六度中學。」

佛言：「是輩人有求經、不求者，會值經法，愿不離經。索無止時，不索自得六度。」

秋露子問：「有睹斯明度定，眾經由之出乎？」

佛言：「有解明度者，諸經出之。所以然者，是佛教法，當教一切人勸令取佛，亦復自學斯經深義。彼諸高士所生逢佛，獲六度無極矣。」

覺邪品第九

善業問佛：「

【現代漢語翻譯】現代漢語譯本：『那些能夠理解並最終記錄這部般若波羅蜜經的人，佛陀都已經預先知曉了，佛陀會讚揚他們。』秋露子問佛：『在郁單曰國（Uttarakuru，北俱盧洲）會有多少菩薩大士修習這種禪定？』佛說：『很少。當這部經被宣說時，那些聽了不恐懼、不退縮的人，會迅速接近如來。這些人前世已經聽聞過如來的教誨，修習菩薩的至高德行，持戒圓滿，度化了許多眾生。這些尋求佛道的人，我知道他們是高尚之士，接近一切智。他們所生之處，志向所歸，應當修習這種義理，想要尋求無上正真之道。這些人行為尊貴，邪惡勢力終究不能動搖他們捨棄佛道的決心。聽聞般若波羅蜜經后，他們會獲得極大的喜悅和尊崇，獲得大乘的功德，達到接近無上正真道的境界。即使他們沒有見到我，後世得到這部法，也如同面見佛陀。佛陀所說的話就是這樣。如果有求道的人，應當共同教導勸勉，讓他們修習佛道。我都會為他們感到歡喜。那些這樣教導的人，心心相印，輾轉相傳，會明白自在地愿生於任何佛剎。他們所生之處不同，當面見到佛陀宣說經法時，會再次教導他人尋求佛道。』秋露子對佛說：『真是難以企及啊，天中天！怎麼會有這樣的如來，從過去到現在都有這樣的高士，他們沒有什麼法不知道，沒有什麼愿求不能實現？怎麼會有這樣的決斷？那些剛剛開始尋求佛道的人，他們是如此精進，能夠進入六度（paramita，六種到達彼岸的方法）的學習中。』佛說：『這些人中，有尋求經法的，也有不尋求的，他們會遇到經法，並且發願不離開經法。他們尋求沒有停止的時候，不尋求也會自然獲得六度。』秋露子問：『是否所有的經典都由此般若波羅蜜定而出？』佛說：『那些理解般若波羅蜜的人，所有的經典都由此而出。之所以這樣，是因為這是佛教的教法，應當教導一切人勸勉他們求取佛道，也應當自己修習這部經的深奧義理。那些高尚之士所生之處會遇到佛陀，獲得六度無極的功德。』覺邪品第九善業問佛：

【English Translation】 English version: 'Those who can understand and ultimately record this Prajnaparamita Sutra, the Buddha has already foreseen them, and the Buddha will praise them.' Akshaya asked the Buddha: 'How many Bodhisattva Mahasattvas in Uttarakuru (Uttarakuru, the Northern Kurus) will practice this samadhi?' The Buddha said: 'Few. When this sutra is spoken, those who hear it without fear or hesitation will quickly approach the Tathagata. These people have heard the Tathagata's teachings in their previous lives, practiced the supreme virtues of the Bodhisattvas, perfectly upheld the precepts, and liberated many beings. These people who seek the Buddha's path, I know they are noble beings, close to all-knowing. Where they are born, where their aspirations lie, they should practice this meaning, wanting to seek the unsurpassed true path. These people are noble in their conduct, and evil forces will ultimately not be able to shake their determination to abandon the Buddha's path. After hearing the Prajnaparamita Sutra, they will obtain great joy and respect, obtain the merits of the Mahayana, and reach the state of approaching the unsurpassed true path. Even if they have not seen me, in later lives, obtaining this Dharma is like seeing the Buddha face to face. The Buddha's words are thus. If there are those who seek the path, they should teach and encourage each other, letting them practice the Buddha's path. I will rejoice for them. Those who teach in this way, heart to heart, passing it on, will understand and freely wish to be born in any Buddha-land. Where they are born is different, when they see the Buddha face to face speaking the sutras, they will again teach others to seek the Buddha's path.' Akshaya said to the Buddha: 'It is truly unattainable, O Lord of the World! How can there be such a Tathagata, and from the past to the present, such noble beings, who know all dharmas and can fulfill all wishes? How can there be such determination? Those who have just begun to seek the Buddha's path, they are so diligent, able to enter the study of the six paramitas (paramita, six ways to reach the other shore).' The Buddha said: 'Among these people, there are those who seek the sutras and those who do not, they will encounter the sutras, and they will vow not to leave the sutras. Their seeking has no end, and without seeking, they will naturally obtain the six paramitas.' Akshaya asked: 'Do all sutras come from this Prajnaparamita samadhi?' The Buddha said: 'Those who understand Prajnaparamita, all sutras come from it. The reason for this is that this is the teaching of Buddhism, and it should teach all people to encourage them to seek the Buddha's path, and they should also practice the profound meaning of this sutra themselves. Those noble beings will encounter the Buddha where they are born, and obtain the immeasurable merits of the six paramitas.' Chapter Nine on Understanding Evil Shanya asked the Buddha:

高士種類欲學，當何以覺其難？」

天尊曰：「欲學明度無極，心不喜者，當覺邪為心，妄疾起心欲學，卒斗亂起。若書是經，雷震畏怖。闿士轉相調戲，左右顧視，書是經，邪念不著經。從坐起去，自念：『我不受決法，不在明度中。』便亂心起，內不得靖。自念：『我鄉土郡國縣邑不聞是經。』意悔捨去，其人卻後若干劫，聞余道經喜，不能任明度。而隨異經，便墮應儀、緣一覺道中，是為枝葉。譬若男子得像，觀其腳。云何，點不？」

曰：「不也，天中天。」

佛言：「如是，求闿士道，棄明度去，反修學余經，得應儀、緣一覺道。曰點不？」

曰：「不也，天中天！」

天尊曰：「譬若欲見大海而睹陂水，曰：『斯巨海矣。』點不？」

曰：「不也。」

天尊曰：「闿士棄深明度，取余經，墮應儀、緣一覺道中。有智無？」

對曰：「不也。」

天尊曰：「譬若作絕妙殿舍，匠師意欲齊日月宮殿。于善業意，能作不？」

對曰：「終不能也。」

「斯匠點不？」

對曰：「不也。」

天尊曰：「求闿士道聞明度已，復棄去，學應儀、緣一覺道法，欲于中求佛。是人點不？」

曰：「不也，天中天！」

佛言

【現代漢語翻譯】現代漢語譯本：『高士』（指追求菩薩道的人）想要學習，應當如何察覺其中的困難呢？天尊（佛陀）說：『想要學習通達無極的智慧（明度，即般若波羅蜜），心中卻不歡喜的人，應當察覺這是邪念在作祟。虛妄的念頭一旦生起想要學習，就會突然引發內心的混亂。如果書寫這部經書，就會感到雷鳴般的恐懼。開悟的修行人（闿士）會互相戲弄，左顧右盼，書寫這部經書時，邪念不會附著在經文上。他們會從座位上起身離去，心中想：『我不接受決定的教法，不在通達智慧的道路中。』於是內心就會產生混亂，無法平靜。他們會想：『我的家鄉、郡縣、城邑都沒有聽聞過這部經書。』心中後悔而放棄，這樣的人在若干劫之後，聽到其他的道經會感到歡喜，卻不能承擔通達智慧的教法。他們會隨順其他的經典，墮入聲聞乘（應儀）和緣覺乘（緣一覺道）的道路中，這就像是樹木的枝葉。譬如有人得到了一頭大象，卻只觀察它的腳。這算不算了解大象的全貌呢？』回答說：『不算，天中天（佛陀的尊稱）。』佛陀說：『就像這樣，追求開悟的修行人（闿士）之道，卻捨棄通達智慧的教法，反而去修學其他的經典，最終只能得到聲聞乘和緣覺乘的果位。這算不算了解佛道全貌呢？』回答說：『不算，天中天！』天尊說：『譬如想要見到大海，卻只看到池塘的水，就說：『這就是大海了。』這算不算了解大海的全貌呢？』回答說：『不算。』天尊說：『開悟的修行人（闿士）捨棄深奧的通達智慧的教法，而去學習其他的經典，墮入聲聞乘和緣覺乘的道路中。這樣的人有智慧嗎？』回答說：『沒有。』天尊說：『譬如要建造一座絕妙的宮殿，工匠想要與日月宮殿相媲美。對於這樣的善業，他能做到嗎？』回答說：『最終不能做到。』『這樣的工匠算不算有見識呢？』回答說：『不算。』天尊說：『追求開悟的修行人（闿士）之道，聽聞了通達智慧的教法后，又捨棄而去，學習聲聞乘和緣覺乘的法門，想要從中求得佛果。這樣的人算不算有見識呢？』回答說：『不算，天中天！』佛陀說

【English Translation】 English version: 'If a Bodhisattva (Gao Shi, meaning a noble person seeking the Bodhi path) wishes to learn, how should they perceive the difficulties?' The Bhagavan (Tian Zun, meaning the World Honored One, referring to the Buddha) said: 'Those who wish to learn the boundless wisdom (Ming Du, referring to Prajna Paramita), but whose hearts do not rejoice, should perceive that this is due to evil thoughts. If a false thought arises to learn, it will suddenly cause inner turmoil. If they write this scripture, they will feel fear like thunder. Enlightened practitioners (Kai Shi) will tease each other, look around, and when writing this scripture, evil thoughts will not attach to the text. They will rise from their seats and leave, thinking: 『I do not accept the decisive teachings, I am not on the path of boundless wisdom.』 Then their hearts will become chaotic and unable to find peace. They will think: 『My hometown, district, and city have not heard of this scripture.』 They will regret and abandon it. Such people, after many kalpas, will hear other scriptures and rejoice, but they will not be able to bear the teachings of boundless wisdom. They will follow other scriptures and fall into the paths of Sravakas (Ying Yi) and Pratyekabuddhas (Yuan Yi Jue Dao), which are like the branches of a tree. For example, if a man obtains an elephant but only looks at its feet, would that be considered understanding the whole elephant?' They replied: 'No, World Honored One.' The Buddha said: 'It is like this, those who seek the path of enlightened practitioners (Kai Shi), but abandon the teachings of boundless wisdom and instead study other scriptures, will only attain the fruits of Sravakas and Pratyekabuddhas. Would that be considered understanding the whole path of Buddhahood?' They replied: 'No, World Honored One!' The Bhagavan said: 'For example, if one wishes to see the ocean but only sees the water of a pond, and says: 『This is the great ocean.』 Would that be considered understanding the whole ocean?' They replied: 'No.' The Bhagavan said: 'Enlightened practitioners (Kai Shi) abandon the profound teachings of boundless wisdom and instead learn other scriptures, falling into the paths of Sravakas and Pratyekabuddhas. Do such people have wisdom?' They replied: 'No.' The Bhagavan said: 'For example, if one wants to build a magnificent palace, and the craftsman intends to match the palaces of the sun and moon. With such a good intention, can he achieve it?' They replied: 'Ultimately, he cannot.' 'Is such a craftsman considered to have insight?' They replied: 'No.' The Bhagavan said: 'Those who seek the path of enlightened practitioners (Kai Shi), after hearing the teachings of boundless wisdom, abandon it and instead learn the teachings of Sravakas and Pratyekabuddhas, hoping to attain Buddhahood from them. Are such people considered to have insight?' They replied: 'No, World Honored One!' The Buddha said

：「譬若欲見飛行皇帝，反見小王形容被服，諦熟觀之，曰：『斯但是飛行皇帝也。』是人點不？」

對曰：「不也，天中天！」

佛言：「甫當來闿士得深法已，復棄去，入應儀法中欲求佛。云何，有智無？」

對曰：「不也。」

「譬若大饑，得百味飯不食也，欲得六十味飯。商人得無價明月珠，持水精涂明月珠，欲令合同。是人點不？」

對曰：「不也。」

佛言：「甫當來闿士得明度經，反比應儀道，棄去，入應儀法中欲得作佛。複次當書時，邪使財利從他方來，聞利便棄法往，不能書成也。當覺邪為。書是經時，莫言：『我書。』莫作是語也，當從經中聞決。作是言者，邪得其便矣。不爾者，邪界空。書時，意或著世兵賊斗亂親屬財利飯食病瘦醫藥，念父母兄弟及眾余念。闿士當明覺，斯為邪使。複次，我有名深經，邪從次讀之便行，亂學明度者意，令釋本崇末，便不得變謀明慧。」

佛言：「闿士大士欲說變謀明慧，從明度索之。而今逮得，復棄去，于應儀道中索變謀明慧。是闿士點不？」

曰：「不也，天中天！」

佛言：「受經人慾聞法，師便不安。正使安，欲與明度，受經人捨去。師徒不和，書不成也。學人來受，師欲至他方，兩不和矣

【現代漢語翻譯】現代漢語譯本：「譬如有人想看飛行皇帝（指具有超凡能力的統治者），卻反而看到一個小王的容貌和服飾，仔細觀察后說：『這個人就是飛行皇帝。』這個人對嗎？」回答說：「不對，世尊！」佛說：「未來將有修行人，已經獲得了甚深的佛法，卻又捨棄它，進入世俗的儀軌法中想要成佛。你說，這個人有智慧嗎？」回答說：「沒有。」「譬如有人非常飢餓，得到了各種美味的飯菜卻不吃，反而想要得到粗劣的食物。又如商人得到了無價的明月寶珠，卻用水晶去塗抹明月寶珠，想要讓它們合為一體。這個人對嗎？」回答說：「不對。」佛說：「未來將有修行人，得到了《明度經》（般若波羅蜜經），反而去比附世俗的儀軌之道，捨棄它，進入世俗的儀軌法中想要成佛。再說，當書寫經文時，邪惡的力量會使財利從其他地方而來，聽到利益就捨棄佛法而去，不能完完成的書寫。應當覺察這是邪惡的干擾。書寫這部經時，不要說：『我書寫。』不要說這樣的話，應當從經文中聽取決斷。說這樣話的人，邪惡就有了可乘之機。不這樣的話，邪惡就沒有立足之地。書寫時，心中或許會執著於世間的兵器、盜賊、爭鬥、親屬、財利、飲食、疾病、醫藥，思念父母兄弟以及其他各種雜念。修行人應當清楚地覺察到，這是邪惡的干擾。再說，我有一部名為《深經》的經典，邪惡會按照次序讀誦它，擾亂學習《明度經》的人的心意，使他們捨本逐末，就不能獲得智慧。」佛說：「修行菩薩想要獲得智慧，應當從《明度經》中尋求。現在已經得到了，卻又捨棄它，在世俗的儀軌之道中尋求智慧。這個修行人對嗎？」回答說：「不對，世尊！」佛說：「接受經文的人想要聽法，老師卻感到不安。即使老師感到安穩，想要傳授《明度經》，接受經文的人卻捨棄離去。師徒不和，就不能完完成的書寫。學法的人來接受教導，老師卻想要去其他地方，雙方不和睦。」

【English Translation】 English version: 『It is like wanting to see a flying emperor (referring to a ruler with extraordinary abilities), but instead seeing the appearance and attire of a minor king. After carefully observing, one says: 『This is the flying emperor.』 Is this person correct?』 They replied: 『No, World Honored One!』 The Buddha said: 『In the future, there will be practitioners who, having attained profound Dharma, will abandon it and enter into worldly ritualistic practices, seeking to become a Buddha. Tell me, does this person have wisdom?』 They replied: 『No.』『It is like someone who is extremely hungry, receiving all kinds of delicious food but not eating it, instead desiring inferior food. Or like a merchant who obtains a priceless bright moon pearl, but uses crystal to coat the bright moon pearl, wanting them to become one. Is this person correct?』 They replied: 『No.』 The Buddha said: 『In the future, there will be practitioners who, having attained the Prajna Paramita Sutra (Mingdu Jing), will instead compare it to worldly ritualistic paths, abandon it, and enter into worldly ritualistic practices, seeking to become a Buddha. Furthermore, when writing the sutra, evil forces will cause wealth and profit to come from other places. Upon hearing of these benefits, they will abandon the Dharma and leave, unable to complete the writing. One should be aware that this is an evil interference. When writing this sutra, do not say: 『I am writing.』 Do not say such words, but rather listen to the decisions from within the sutra. Those who say such things, evil will find an opportunity. If not, evil will have no place to stand. When writing, the mind may become attached to worldly weapons, thieves, conflicts, relatives, wealth, food, illness, medicine, thoughts of parents, siblings, and other various distractions. Practitioners should clearly perceive that this is an evil interference. Furthermore, I have a scripture called the Deep Sutra (Shen Jing), evil will read it in sequence, disturbing the minds of those studying the Prajna Paramita Sutra, causing them to abandon the root and pursue the branches, thus preventing them from attaining wisdom.』 The Buddha said: 『A Bodhisattva practitioner who wishes to attain wisdom should seek it from the Prajna Paramita Sutra. Now, having attained it, they abandon it and seek wisdom in worldly ritualistic paths. Is this practitioner correct?』 They replied: 『No, World Honored One!』 The Buddha said: 『The person receiving the sutra wants to hear the Dharma, but the teacher feels uneasy. Even if the teacher feels at ease and wants to transmit the Prajna Paramita Sutra, the person receiving the sutra abandons and leaves. If the teacher and student are not in harmony, the writing cannot be completed. If a student comes to receive instruction, but the teacher wants to go elsewhere, the two will not be in harmony.』

。或念在衣食財利，受經人亦無用施本，不得明度。如是當覺邪為。受經人正使無所愛惜不逆師，師有斯經，弟子問事，師不肯解之，受經人赍恒退。或時師欲說，受者不悅也。師若身疲不能起說經，學士志銳而不得學者。當覺邪為。

「複次，是法說時、書時，儻有來者，說：『地獄、餓鬼、禽獸大勤苦，當早斷之，作應儀，無荷重患矣。』若復于眾譽天上樂云：『于彼五所欲，自恣所存，亦可一心念空。然雖獲所念，會當別離，受彼眾苦。不如於斯索溝港、頻來、不還、應儀道，莫與壞敗虛空從事。』

「複次，師尊貴，心自念：『有敬歸我者，我與明度，不者則止。』學人自歸不避劇難，師不肯授，欲到四劇怖中。又告之曰：『谷貴之處、虎狼賊中五空澤間，我樂往彼。爾諦思議，能隨我行，忍此勤苦，不得後悔。』弟子憂曰：『師具解奧，不肯相授。吾奈之何乎！』師徒志乖明度。書學誦經、經行之時，弟子慍厭不復受學，稍舍就俗，令經法義雍。當覺邪為。

「複次，師健乞丐多方便，欲懈惰去，便諂語學者：『我當到某處有所問訊。』如是不知，當學誦經行時遇此。當覺邪為。

「複次，弊邪常索其便，如斯之惱，無得受深法者。」善業問：「何因如茲？」

佛言：「弊

【現代漢語翻譯】現代漢語譯本或者（有人）專注于衣食財利，接受佛經的人也沒有施捨的本心，不能明白佛法的真諦。像這樣應當覺察到是邪見。接受佛經的人即使不愛惜財物，也不違逆老師，老師擁有這部佛經，弟子請教問題，老師卻不肯解答，接受佛經的人就會因此而退卻。或者有時老師想講說，接受佛經的人卻不高興。老師如果身體疲憊不能起身講經，而學子求學的心志銳利卻不能學習，應當覺察到這是邪見。其次，在講說佛法或書寫佛法時，如果有來聽的人，就應該告訴他們：『地獄、餓鬼、禽獸的痛苦非常巨大，應當及早斷絕這些惡業，按照佛法的儀軌修行，就不會再有沉重的苦難了。』如果又在眾人面前讚美天上的快樂說：『在天上可以隨心所欲地享受五欲，也可以一心想著空性。然而即使獲得了所想的，最終也會有別離的時候，承受各種痛苦。不如在這裡尋求通往涅槃的道路，這條路是頻來頻往、不再輪迴的，應當按照佛法的儀軌修行，不要與虛幻的空無打交道。』其次，老師自恃尊貴，心裡想：『有尊敬歸順我的人，我就給他開示佛法，否則就停止。』學人自己歸順老師，不避艱難困苦，老師卻不肯傳授，想讓學人陷入四種極大的恐怖之中。又告訴學人說：『在穀物昂貴的地方、虎狼出沒的地方、盜賊橫行的地方、五種空曠荒涼的地方，我喜歡去那裡。你仔細考慮，如果能跟隨我前往，忍受這些辛苦，就不要後悔。』弟子憂愁地說：『老師通曉佛法的奧義，卻不肯傳授給我，我該怎麼辦呢！』師徒之間志向不合，不能明白佛法的真諦。在書寫、學習、誦讀佛經、經行的時候，弟子感到厭煩，不再學習，逐漸捨棄佛法而回歸世俗，使得佛法的意義被阻塞。應當覺察到這是邪見。其次，老師身體健壯，乞討時有很多方便，想要懈怠離去，就諂媚地對學人說：『我將要到某處去問訊。』像這樣不知道，當學習誦讀佛經、經行的時候遇到這種情況，應當覺察到這是邪見。其次，邪惡的弊端常常尋找機會，像這樣的煩惱，使得人們無法接受深奧的佛法。」善業菩薩問道：「是什麼原因導致這樣呢？」佛說：「弊端

【English Translation】 English version Or (someone) focuses on clothing, food, wealth, and profit, and the person receiving the scriptures has no intention of giving, and cannot understand the true meaning of the Dharma. Like this, one should realize it is a wrong view. Even if the person receiving the scriptures does not cherish possessions and does not go against the teacher, and the teacher possesses these scriptures, when the disciple asks questions, the teacher refuses to answer, and the person receiving the scriptures will retreat because of this. Or sometimes the teacher wants to speak, but the person receiving the scriptures is not happy. If the teacher is physically tired and cannot get up to explain the scriptures, while the student's desire to learn is sharp but cannot learn, one should realize this is a wrong view. Furthermore, when speaking or writing the Dharma, if there are people who come to listen, one should tell them: 'The suffering of hell, hungry ghosts, and animals is immense, one should cut off these evil deeds as soon as possible, practice according to the Dharma's rituals, and there will be no more heavy suffering.' If one praises the happiness of heaven in front of the crowd, saying: 'In heaven, one can enjoy the five desires as one pleases, and one can also focus on emptiness. However, even if one obtains what one desires, there will eventually be separation, and one will endure various sufferings. It is better to seek the path to Nirvana here, this path is one of frequent coming and going, and no more reincarnation, one should practice according to the Dharma's rituals, and not engage with illusory emptiness.' Furthermore, the teacher, relying on their own prestige, thinks in their heart: 'Those who respect and submit to me, I will reveal the Dharma to them, otherwise I will stop.' The student submits to the teacher, not avoiding difficulties and hardships, but the teacher refuses to teach, wanting to put the student into four great terrors. And tells the student: 'In places where grains are expensive, where tigers and wolves roam, where thieves are rampant, in the five desolate places, I like to go there. You think carefully, if you can follow me, endure these hardships, then do not regret it.' The disciple worries and says: 'The teacher understands the profound meaning of the Dharma, but refuses to teach me, what should I do!' The teacher and disciple's aspirations are not aligned, and they cannot understand the true meaning of the Dharma. When writing, learning, reciting scriptures, and walking, the disciple feels annoyed, no longer learns, gradually abandons the Dharma and returns to secular life, causing the meaning of the Dharma to be blocked. One should realize this is a wrong view. Furthermore, the teacher is healthy, has many conveniences when begging, wants to be lazy and leave, then flatters the student and says: 'I am going to a certain place to inquire.' Like this, not knowing, when learning to recite scriptures and walking, encountering this situation, one should realize this is a wrong view. Furthermore, the evils of corruption often seek opportunities, such troubles prevent people from receiving the profound Dharma.」 The Bodhisattva Good Karma asked: 「What causes this?」 The Buddha said: 「The evils

邪主行誹謗明度言：『我有深經，其義玄妙，余皆非法也。』是故新學闿士心疑恐，非明度無極，終始不學，邪事一起時。有闿士深守禪行，便得溝港道，是為證。」

照明十方品第十

善業白佛言：「佛說明度無極照明於世。何謂照明？」

天尊曰：「如來持五陰示於世。」

又問：「云何視現，壞五陰現世耶？不壞現世乎？」

天尊曰：「五陰本無壞不壞。何以故？空、相、愿無壞不壞，無所生無壞，無所識無壞，不壞五陰本。空、相、愿無所生無所識，明度示現於世。無量人心，如來得明度，悉知其原。何等為知其原？人本心本、心本人本等無異。如是明度出，如來示現於世。

「複次，善業！疾心，如來從明度悉知。何等為疾心？亂心即知。經本出入於心中，本無入經亦無出經，心故為經本，經故為心本。本經不疾不亂即知。何等為疾心即知？隨其疾盡，盡為無所有，為心如無所有，不疾亂。是為疾心即知。如是明度出，如來示現於世。愛慾心本即知，瞋恚心本即知，愚癡心本即知。何等愛慾、瞋恚、愚癡心本即知？愛慾心本非愛慾心，瞋恚心本非瞋恚心，愚癡心本非愚癡心。何以故？心本不現、無想，無想是無愛慾、瞋恚、愚癡，是為本無。如本經無本，如是明度出

【現代漢語翻譯】現代漢語譯本：邪惡的宗師誹謗明度的教義說：『我擁有深奧的經典，其含義玄妙，其餘的都是不合法的。』因此，新學的開悟者心中產生疑惑和恐懼，認為明度並非無極，最終放棄學習，當邪惡的事情發生時。有些開悟者堅持禪修，便能獲得溝港之道，這就是證悟。

照明十方品第十

善業菩薩問佛說：『佛說，明度無極照亮世間。什麼是照明？』

天尊說：『如來以五陰向世人展示。』

又問：『如何看待顯現，是破壞五陰的顯現還是不破壞五陰的顯現呢？』

天尊說：『五陰本來就沒有破壞與不破壞。為什麼呢？空、相、愿沒有破壞與不破壞，沒有產生也沒有壞滅，沒有認知也沒有壞滅，不壞五陰的根本。空、相、愿沒有產生也沒有認知，明度在世間顯現。無數人的心，如來獲得明度，完全瞭解其根源。什麼是瞭解其根源呢？人的本心和心的本源，心和人的本源等同沒有差異。如此明度出現，如來在世間顯現。

『再者，善業！疾速的心，如來從明度完全瞭解。什麼是疾速的心呢？混亂的心立刻就能知道。經典在心中出入，本來沒有入經也沒有出經，心是經典的根本，經典是心的根本。根本的經典不疾速也不混亂就能知道。什麼是疾速的心立刻就能知道呢？隨著疾速的消盡，消盡就成為虛無，心如同虛無，不疾速也不混亂。這就是疾速的心立刻就能知道。如此明度出現，如來在世間顯現。愛慾的根本心立刻就能知道，瞋恚的根本心立刻就能知道，愚癡的根本心立刻就能知道。什麼是愛慾、瞋恚、愚癡的根本心立刻就能知道呢？愛慾的根本心不是愛慾心，瞋恚的根本心不是瞋恚心，愚癡的根本心不是愚癡心。為什麼呢？心的根本不顯現、沒有念想，沒有念想就是沒有愛慾、瞋恚、愚癡，這就是根本的虛無。如同根本的經典沒有根本，如此明度出現。

【English Translation】 English version: The evil master slanders the teachings of Mingdu, saying: 『I have profound scriptures, the meaning of which is mysterious, and all the rest are illegal.』 Therefore, the newly enlightened ones have doubts and fears in their hearts, thinking that Mingdu is not infinite, and eventually give up learning, when evil things happen. Some enlightened ones who persevere in meditation will attain the path of the ditch and harbor, which is called enlightenment.

Chapter Ten: Illuminating the Ten Directions

Good Karma Bodhisattva asked the Buddha: 『The Buddha said that Mingdu (Enlightenment) illuminates the world infinitely. What is illumination?』

The World Honored One said: 『The Tathagata (Thus Come One) shows the five skandhas (aggregates) to the world.』

He further asked: 『How should we view the manifestation, is it a manifestation that destroys the five skandhas or one that does not destroy the five skandhas?』

The World Honored One said: 『The five skandhas originally have no destruction or non-destruction. Why? Emptiness, form, and volition have no destruction or non-destruction, no arising and no annihilation, no cognition and no annihilation, not destroying the root of the five skandhas. Emptiness, form, and volition have no arising and no cognition, Mingdu manifests in the world. The hearts of countless people, the Tathagata attains Mingdu, and fully understands their origins. What is understanding their origins? The original heart of a person and the origin of the heart, the heart and the origin of a person are equal and have no difference. Thus, Mingdu appears, and the Tathagata manifests in the world.

『Furthermore, Good Karma! The swift mind, the Tathagata fully understands from Mingdu. What is the swift mind? The chaotic mind is immediately known. The scriptures enter and exit the heart, originally there is no entering or exiting of the scriptures, the heart is the root of the scriptures, and the scriptures are the root of the heart. The root scriptures, neither swift nor chaotic, can be known. What is the swift mind that is immediately known? As the swiftness is exhausted, exhaustion becomes nothingness, the heart is like nothingness, neither swift nor chaotic. This is the swift mind that is immediately known. Thus, Mingdu appears, and the Tathagata manifests in the world. The root heart of desire is immediately known, the root heart of anger is immediately known, and the root heart of ignorance is immediately known. What is the root heart of desire, anger, and ignorance that is immediately known? The root heart of desire is not the heart of desire, the root heart of anger is not the heart of anger, and the root heart of ignorance is not the heart of ignorance. Why? The root of the heart does not manifest, has no thought, no thought is no desire, anger, or ignorance, this is the fundamental nothingness. Just as the root scriptures have no root, thus Mingdu appears.』

，如來愛慾、瞋恚、愚癡心斷即知。何等心斷即知？心斷，非愛慾也，非瞋恚也，非愚癡也。何以故？愛慾心斷本，瞋恚心斷本，愚癡心斷本，皆無所從出、無有。本無所從生，諸法無所從出，無愛慾愛慾斷，無瞋恚瞋恚斷，無愚癡愚癡斷，不可得見。如是明度出，如來示現世間，為有德為人故。曠大心即知，無大小、無益心、無去心。何以故？心本斷，如是出。如來用有德、用人故，無邊幅心即知。是心不去不來不住。何以故？本空無所出，本無不來不去不住。如是不可量心即知，不增心身中心知，如虛空不可計。如是心知，明度出，如來不可計人未見心即知。何以故？無想。一切見經，諸法如心等，心如諸法，想非諸法，諸法非心想。何等想非諸法？何等非想心？諸法無想，心亦無想、不見。如是明度出。如來欲得是致是，用有德、用人故。何等欲得是致是？一切欲得致，在五陰中住，欲得從是便致是。善業！如來云何欲得是因致是？從死致死是為色，從死致不死是為色，從不死致不死是為色，不有死不無死是為色。五陰如是，有世無我是為色，無世有我是為色，有世有我無世無我是為色，不有世不有我不無世不無我是為色。如是得世本原得我本原是為色，不得世本原不得我本原是為色，有本原無本原是為色，不

【現代漢語翻譯】現代漢語譯本：如來斷除了愛慾、嗔恚、愚癡之心，便能知曉。斷除的是何種心呢？斷除的心，既非愛慾，也非嗔恚，更非愚癡。為何如此說？因為愛慾心斷的根本、嗔恚心斷的根本、愚癡心斷的根本，都無所從來、無所存在。根本無所從來生，諸法也無所從來出，沒有愛慾的愛慾斷，沒有嗔恚的嗔恚斷，沒有愚癡的愚癡斷，這些都是不可見的。如此明瞭通達，如來才示現於世間，是爲了有德之人。廣大的心便能知曉，沒有大小、沒有益心、沒有去心。為何如此說？因為心本已斷，如此才能通達。如來爲了有德之人，才能知曉無邊無際的心。此心不去不來不住。為何如此說？因為其本性空無所出，本無不來不去不住。如此不可量的心便能知曉，不增心身中心便能知曉，如同虛空不可計數。如此知心，明瞭通達，如來不可計數的人未見的心便能知曉。為何如此說？因為無想。一切所見所經，諸法如心一般，心如諸法一般，想並非諸法，諸法並非心想。何種想並非諸法？何種非想心？諸法無想，心也無想、不見。如此明瞭通達。如來想要得到什麼就能得到什麼，是爲了有德之人。想要得到什麼就能得到什麼呢？一切想要得到的，都住在五陰之中，想要從這裡得到那裡。善哉！如來如何想要從這個因得到那個果呢？從死到死是為色（rupa），從死到不死是為色，從不死到不死是為色，不有死不無死是為色。五陰也是如此，有世間無我是為色，無世間有我是為色，有世間有我無世間無我是為色，不有世間不有我不無世間不無我是為色。如此得到世間的本原，得到我的本原是為色，得不到世間的本原，得不到我的本原是為色，有本原無本原是為色，不有本原不無本原是為色。

【English Translation】 English version: The Tathagata knows when the mind of craving, hatred, and delusion is severed. What kind of mind is known to be severed? The severed mind is neither craving, nor hatred, nor delusion. Why is that? Because the root of the severed mind of craving, the root of the severed mind of hatred, and the root of the severed mind of delusion, all have no origin and do not exist. Since the root has no origin, all dharmas have no origin, there is no severance of craving from craving, no severance of hatred from hatred, no severance of delusion from delusion, and these are not visible. Thus, with clear understanding, the Tathagata appears in the world for the sake of those with virtue. The vast mind knows, without size, without benefit, without going. Why is that? Because the mind is fundamentally severed, thus it is understood. The Tathagata, for the sake of those with virtue, knows the boundless mind. This mind neither goes, nor comes, nor stays. Why is that? Because its nature is empty and without origin, fundamentally without coming, going, or staying. Thus, the immeasurable mind is known, the mind that does not increase in the body is known, like the immeasurable void. Thus knowing the mind, with clear understanding, the Tathagata knows the mind that countless people have not seen. Why is that? Because there is no thought. In all that is seen and experienced, dharmas are like the mind, the mind is like dharmas, thought is not dharmas, and dharmas are not the thought of the mind. What kind of thought is not dharmas? What kind of non-thought mind? Dharmas are without thought, the mind is also without thought, and is not seen. Thus, with clear understanding. The Tathagata can obtain whatever he desires, for the sake of those with virtue. What is it that one desires to obtain? All that one desires to obtain resides within the five skandhas (aggregates), desiring to obtain from here to there. Excellent! How does the Tathagata desire to obtain that result from this cause? From death to death is form (rupa), from death to non-death is form, from non-death to non-death is form, neither having death nor not having death is form. The five skandhas are like this, having a world without self is form, not having a world but having self is form, having a world and having self, not having a world and not having self is form, neither having a world nor having self, nor not having a world nor not having self is form. Thus, obtaining the origin of the world, obtaining the origin of self is form, not obtaining the origin of the world, not obtaining the origin of self is form, having an origin and not having an origin is form, not having an origin and not not having an origin is form.

有本原不無本原是為色。有本原無本原是為色，不有本原不無本原是為色，是命是身是為色，非命非身是為色。五陰亦爾，是為欲得是因致是。從我身起如來用，人所著所縛所欲，故即知，為知過去。如來知時知今，如來知時知色。何等知色？如來知如本無，五陰亦爾。如來五陰，何等為知如本無？五陰本無，如來本無。作是見本無，五陰本無，世本無，諸法亦本無，溝港、頻來、不還、應儀、緣一覺本無，如來亦本無。一本無無異，無所往無所止，無想無盡。如是本無，無異如來，從明度中出悉知之，是故名佛矣。」

善業白佛言：「甚深，天中天！誰當信是者？獨得應儀及不退轉乃信耳。」

佛言：「本無無盡時，如來所說無極。」

釋與萬天子俱，梵眾天與二萬天子俱，到至佛所，頭面著佛足，卻住一面。愛慾天子、梵天子俱白佛言：「天中天！所說法甚深。云何其想？」

佛告諸天子：「虛空著，無相、無愿、無所住。如虛空無所掛礙，諸天、龍、鬼神不能動也。何以故？是相無作者，五陰不能作想，人非人所不能作。」

佛告諸天子：「若言有作虛空者，寧信不？」

對曰：「不信也，天中天！無作虛空者。何以故？虛空無色。」

天尊曰：「是相常住，有佛

{ "translations": [ "現代漢語譯本：有本原（根本來源）的不是沒有本原的，這被稱為色（物質現象）。有本原的沒有本原的，這被稱為色；沒有本原的不是沒有本原的，這被稱為色；是命（生命）是身（身體）的，這被稱為色；不是命不是身的，這被稱為色。五陰（色、受、想、行、識）也是如此，這是因為慾望而產生的。從我身（自身）出發，如來（佛）運用，人們所執著、所束縛、所慾望的，因此就知道了，是爲了知道過去。如來知道時間，知道現在，如來知道時間，知道色。知道色是什麼？如來知道色如本來就沒有，五陰也是如此。如來的五陰，如何知道如本來就沒有？五陰本來就沒有，如來本來就沒有。這樣看待本來就沒有，五陰本來就沒有，世界本來就沒有，一切法（事物）也本來就沒有，溝港、頻來（指須陀洹）、不還（指阿那含）、應儀（指阿羅漢）、緣一覺（指辟支佛）本來就沒有，如來也本來就沒有。本來就沒有沒有差別，無所往無所止，沒有思想沒有盡頭。像這樣本來就沒有，沒有差別如同如來，從明度（智慧）中出來全部知道，因此稱為佛。」， "善業（菩薩名）對佛說：『太深奧了，天中天（佛的尊稱）！誰會相信這些呢？只有證得應儀（阿羅漢果位）和不退轉（菩薩果位）的人才會相信吧。』", "佛說：『本來就沒有盡頭的時候，如來所說的沒有極限。』", "釋（帝釋天）與萬天子一起，梵眾天（梵天）與二萬天子一起，來到佛所在的地方，頭面觸地禮拜佛足，然後退到一邊站立。愛慾天子、梵天子一起對佛說：『天中天！您所說的法太深奧了。這是什麼意思呢？』", "佛告訴諸天子：『虛空（空間）是無所執著的，沒有相狀、沒有願望、沒有停留。如同虛空沒有障礙，諸天、龍、鬼神都不能動搖它。為什麼呢？因為這個相沒有作者，五陰不能產生想法，人和非人也不能產生想法。』", "佛告訴諸天子：『如果說有創造虛空的人，你們相信嗎？』", "他們回答說：『不相信，天中天！沒有創造虛空的人。為什麼呢？因為虛空沒有顏色。』", "天尊（佛的尊稱）說：『這個相是常住的，有佛』" ], "english_translations": [ "English version: That which has an origin is not without an origin, this is called rupa (form or material phenomenon). That which has an origin is without an origin, this is called rupa; that which is without an origin is not without an origin, this is called rupa; that which is life (jiva) and body (kaya) is called rupa; that which is not life and not body is called rupa. The five skandhas (form, feeling, perception, mental formations, consciousness) are also like this, this is caused by desire. From my own body, the Tathagata (Buddha) uses, what people are attached to, bound by, and desire, therefore it is known, it is to know the past. The Tathagata knows time, knows the present, the Tathagata knows time, knows rupa. What is knowing rupa? The Tathagata knows rupa as originally non-existent, the five skandhas are also like this. The Tathagata's five skandhas, how is it known as originally non-existent? The five skandhas are originally non-existent, the Tathagata is originally non-existent. Seeing it as originally non-existent, the five skandhas are originally non-existent, the world is originally non-existent, all dharmas (things) are also originally non-existent, the ditches, the srotapanna (stream-enterer), the anagamin (non-returner), the arhat (worthy one), the pratyekabuddha (solitary buddha) are originally non-existent, the Tathagata is also originally non-existent. Originally non-existent is not different, nowhere to go, nowhere to stop, no thought, no end. Like this, originally non-existent, is not different from the Tathagata, from the light of wisdom comes forth and knows all, therefore it is called Buddha.", "Shanya (a Bodhisattva's name) said to the Buddha: 'It is too profound, Lord of the Heavens (a title for the Buddha)! Who will believe this? Only those who have attained the arhatship and non-retrogression (Bodhisattva stage) will believe it.'", "The Buddha said: 'Originally non-existent has no end, what the Tathagata speaks is limitless.'", "Shakra (Indra) with ten thousand devas (gods), Brahma with twenty thousand devas, came to where the Buddha was, bowed their heads to the Buddha's feet, and then stood to one side. The deva of desire and the Brahma deva together said to the Buddha: 'Lord of the Heavens! The Dharma you speak is too profound. What does it mean?'", "The Buddha told the devas: 'Space is without attachment, without form, without desire, without dwelling. Like space without obstruction, the devas, dragons, and spirits cannot move it. Why? Because this form has no creator, the five skandhas cannot produce thoughts, neither humans nor non-humans can produce thoughts.'", "The Buddha told the devas: 'If it is said that there is a creator of space, do you believe it?'", "They replied: 'We do not believe it, Lord of the Heavens! There is no creator of space. Why? Because space has no color.'", "The Honored One (a title for the Buddha) said: 'This form is permanent, there is a Buddha'" ] }

無佛，是想住如故，如來悉知是。」

諸天子白佛言：「是想甚深，如來悉知，無所掛礙。明度是如來自在道，是佛所居處也。」

佛告善業：「如來恭敬于經，承事自歸。何謂是經？明度是經。如來從是得無上正真道。用是故，我恭敬經，當報經恩。諸法無作，悉知無持來，是為報經恩。」

善業白佛言：「諸法不知不見。何等為明度出，如來示現於世？」

天尊曰：「諸法無所住，如是悉知見出，如來示現於世。五陰不見，作是示現於世。何等不見者？五陰無因緣不見，不見是為明度出，如來示現於世。如虛空示現於世，示現於世難了清凈，是為示現於世。」◎

明度經卷第三大正藏第 08 冊 No. 0225 大明度經

大明度經卷第四

南吳月支國居士支謙譯不可計品譬喻品分別品本無品不退轉品恒竭清信女品守空品

不可計品第十一

善業白佛言：「極大究竟明度，無極無量、無與等者。」

佛言：「然！如來無師一切智，是故明度不可稱量，安隱究竟，無與等者。」

善業白佛言：「云何，天中天！如來無師一切知無量無邊？」

佛言：「五陰不可計量，諸法亦爾。五陰無邊，諸法邊幅無獲其際者。用何等故，五

【現代漢語翻譯】現代漢語譯本『沒有佛』，是想安住于原本的狀態，如來完全知曉這些。諸位天子對佛說：『這種想法非常深奧，如來完全知曉，沒有任何障礙。明度是如來自在的道路，是佛所居住的地方。』佛告訴善業：『如來恭敬經典，承事並歸依于經典。什麼是經典呢？明度就是經典。如來由此獲得無上正真之道。因此，我恭敬經典，應當報答經典的恩德。諸法無所作為，完全知曉無所從來，這就是報答經典的恩德。』善業問佛：『諸法不知不見。如何是明度出，如來在世間示現？』天尊說：『諸法無所住，像這樣完全知曉並顯現出來，如來才在世間示現。五陰不可見，才這樣在世間示現。什麼不可見呢？五陰沒有因緣而不可見，不可見就是明度出，如來在世間示現。如同虛空在世間示現，在世間示現難以理解的清凈，這就是在世間示現。』《明度經》卷第三大正藏第 08 冊 No. 0225 《大明度經》《大明度經》卷第四南吳月支國居士支謙譯不可計品譬喻品分別品本無品不退轉品恒竭清信女品守空品不可計品第十一善業問佛：『極其廣大究竟的明度，是無極無量、無與倫比的。』佛說：『是的！如來是無師自通一切智，因此明度不可稱量，安穩究竟，無與倫比。』善業問佛：『天中天！如來如何能無師自通一切知，且無量無邊？』佛說：『五陰不可計量，諸法也是如此。五陰無邊，諸法的邊際也無法觸及。因為什麼緣故，五陰

【English Translation】 English version 'Without a Buddha,' is the thought to dwell in the original state, which the Tathagata fully knows. The devas said to the Buddha, 'This thought is very profound, which the Tathagata fully knows, without any hindrance. Prajna (wisdom) is the Tathagata's path of freedom, the place where the Buddha dwells.' The Buddha told Good Karma, 'The Tathagata respects the sutras, serves and takes refuge in them. What are the sutras? Prajna is the sutra. The Tathagata attained the unsurpassed, true and right path through it. Therefore, I respect the sutras and should repay their kindness. All dharmas are without action, fully knowing that they come from nowhere, this is repaying the kindness of the sutras.' Good Karma asked the Buddha, 'All dharmas are unknown and unseen. How does Prajna emerge, and how does the Tathagata manifest in the world?' The Honored One said, 'All dharmas have no dwelling place, and when they are fully known and manifested like this, the Tathagata manifests in the world. The five skandhas (aggregates) are invisible, and thus they are manifested in the world. What is invisible? The five skandhas are invisible without cause, and this invisibility is the emergence of Prajna, the Tathagata's manifestation in the world. It is like the manifestation of space in the world, a manifestation of purity that is difficult to understand, this is the manifestation in the world.' The Third Scroll of the Prajna Sutra Taisho Tripitaka Volume 08 No. 0225 The Great Prajna Sutra The Fourth Scroll of the Great Prajna Sutra Translated by Upasaka Zhi Qian of the Yuezhi Kingdom of Southern Wu The Immeasurable Chapter, The Parable Chapter, The Discrimination Chapter, The Non-Being Chapter, The Non-Regression Chapter, The Constantly Devoted Believer Chapter, The Emptiness Chapter The Immeasurable Chapter, Eleventh Good Karma asked the Buddha, 'The extremely vast and ultimate Prajna is limitless, immeasurable, and incomparable.' The Buddha said, 'Yes! The Tathagata is the self-enlightened one with all-knowing wisdom, therefore Prajna is immeasurable, peaceful, ultimate, and incomparable.' Good Karma asked the Buddha, 'How, O Lord of the World, can the Tathagata be self-enlightened with all-knowing wisdom, and be limitless and boundless?' The Buddha said, 'The five skandhas are immeasurable, and so are all dharmas. The five skandhas are boundless, and the boundaries of all dharmas cannot be reached. For what reason are the five skandhas

陰、諸法亦盡處。云何，善業！虛空可計盡不？」

對曰：「不可盡，天中天！」

佛言：「諸法亦然。用是故，如來法、諸法無邊量。用法無量故，發心起學無量明度。如是本無心念。譬如虛空，無心無念，有心有念。」

因隨作是說不可稱計時，五百比丘、二十比丘尼得應儀，六十清信士、清信女皆得溝港，二十闿士逮得無所從生法樂，皆當於是賢劫中受決。

對曰：「甚深，天中天！明度，極大安隱究竟。」

佛言：「如爾云矣。出一切智、諸闿士、緣一覺道，悉從中出。譬若轉輪聖王，一切國土皆為臣隸，王無所憂。佛法、緣一覺法、應儀法皆從中出。立五陰不受不入，溝港、頻來、不還、應儀、緣一覺、一切智道，不受不入。」

善業問：「何等一切智不受不入？」

佛言：「云何，若見應儀等所入不？」

對曰：「不見也，天中天！」

佛言：「善哉，善哉！我亦不見如來所入處。如我無所入，一切智亦無所入。」

愛慾天子、梵天子俱白佛言：「甚深，天中天！明度難了也。正使三千國土人民，過去佛時所作功德，一切皆信已具足過一劫，方是深明度中樂一日念不可量，深出彼德有餘。」

佛告諸天子：「正使復有賢人，聞是深

【現代漢語翻譯】現代漢語譯本『陰』（五蘊，構成個體存在的五種要素）、諸法（一切事物）也都有盡頭。善業（菩薩名）啊，你說說看，虛空可以被測量完嗎？」回答說：『不能測量完，天中天（佛的尊稱）！』佛說：『諸法也是這樣。因此，如來（佛的稱號）的法、諸法是無邊無量的。因為法是無量的，所以發心修行的人會發起無量的明度（智慧）。就像虛空一樣，本來沒有心念，有心念和無心念都是如此。』因為隨順著佛所說的不可稱量的時間，五百比丘、二十比丘尼證得了應儀（阿羅漢果），六十清信士、清信女都得到了溝港（須陀洹果），二十位開士（菩薩）獲得了無所從來法樂（無生法忍），他們都將在這一賢劫中得到授記。回答說：『非常深奧，天中天！明度（智慧）是極大安穩的究竟。』佛說：『正如你所說。一切智（佛的智慧）、諸開士（菩薩）、緣一覺道（辟支佛道），都從中產生。譬如轉輪聖王，一切國土都歸他統治，他沒有任何憂慮。佛法、緣一覺法、應儀法都從中產生。建立五陰（五蘊）不受不入，溝港（須陀洹）、頻來（斯陀含）、不還（阿那含）、應儀（阿羅漢）、緣一覺（辟支佛）、一切智道，都不受不入。』善業問：『什麼是一切智不受不入？』佛說：『你說說看，如果見到應儀等所入之處嗎？』回答說：『沒有見到，天中天！』佛說：『很好，很好！我也沒見到如來所入之處。正如我沒有所入之處，一切智也沒有所入之處。』愛慾天子、梵天子一同對佛說：『非常深奧，天中天！明度（智慧）難以理解啊。即使三千國土的人民，在過去佛時所做的功德，一切都相信並且已經具足超過一劫，才相當於在深明度中快樂地念一日，這種功德仍然不可限量，深遠超過了之前的功德。』佛告訴諸天子：『即使再有賢人，聽到這深奧的

【English Translation】 English version 'Skandhas' (the five aggregates, the five elements that constitute individual existence), and all dharmas (all things) also have an end. Tell me, Good Deeds (a Bodhisattva's name), can the void be measured completely?' He replied, 'It cannot be measured completely, O Blessed One (a title for the Buddha)!' The Buddha said, 'So it is with all dharmas. Therefore, the Tathagata's (another title for the Buddha) Dharma, all dharmas, are boundless and immeasurable. Because the Dharma is immeasurable, those who aspire to practice will generate immeasurable prajna (wisdom). Like the void, there is originally no thought, whether there is thought or no thought, it is the same.' Because they followed the immeasurable time spoken by the Buddha, five hundred bhikshus (monks), twenty bhikshunis (nuns) attained Arhatship (the fruit of an Arhat), sixty laymen and laywomen attained Srotapanna (the fruit of a Stream-enterer), and twenty Bodhisattvas attained the joy of the Dharma of non-origination (Anutpattika-dharma-kshanti), and they will all receive predictions in this Bhadrakalpa (the current eon). He replied, 'Profoundly deep, O Blessed One! Prajna (wisdom) is the ultimate of great peace and security.' The Buddha said, 'As you have said. All-knowing wisdom (Buddha's wisdom), all Bodhisattvas, and the path of Pratyekabuddhas (Solitary Buddhas) all arise from it. It is like a Chakravartin king (universal monarch), all lands are under his rule, and he has no worries. The Buddha's Dharma, the Dharma of Pratyekabuddhas, and the Dharma of Arhats all arise from it. Establishing the five skandhas (five aggregates) as neither accepted nor entered, Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat, Pratyekabuddha, and the path of all-knowing wisdom are neither accepted nor entered.' Good Deeds asked, 'What is the all-knowing wisdom that is neither accepted nor entered?' The Buddha said, 'Tell me, if you see where Arhats, etc., enter?' He replied, 'I do not see it, O Blessed One!' The Buddha said, 'Excellent, excellent! I also do not see where the Tathagata enters. Just as I have no place to enter, all-knowing wisdom also has no place to enter.' The Deva of Desire and the Brahma Deva together said to the Buddha, 'Profoundly deep, O Blessed One! Prajna (wisdom) is difficult to understand. Even if the people of three thousand worlds, the merits they have accumulated in the time of past Buddhas, all believe and have been fully accumulated for more than one kalpa (eon), it is only equivalent to the joy of one day's contemplation in deep prajna, and this merit is still immeasurable, far exceeding the previous merits.' The Buddha told the Devas, 'Even if there are wise people who hear this profound

法已得證，疾使彼輩所信樂過一劫，其功德不及是也。」

諸天子聞是，頭面著佛足，繞稍稍卻遠，俱不復現，各自還去。

善業白佛：「若有闿士大士信是明度者，從何所來生？」

佛言：「譬如新生犢子不離母，如是闿士大士聞明度已，終不離經師，為從人道中來生。」

善業白言：「若有逮是功德，有從他方佛剎來生者無？」

佛言：「有他方佛剎供養已，從彼來生。若於兜術天上從慈氏闿士問慧，今欲求是法不懈，持是功德，復還得是經。若有前世時聞，不問中慧，今生聞是經，于中有疑、厭、不信樂，其人前世不從師問中事。複次，闿士大士前世時聞是，問其中慧，若一日二三日至五日，持是功德，今復還得是經，便信樂之。若有欲樂聞時，用是亂故，其心數轉，如稱乍低乍仰，從新學來，如是少信樂，當墮兩處——應儀、緣一覺道中。」

譬喻品第十二

佛告善業：「譬若大海中船卒壞，其船中人不取板檣，不能得渡，必於水死。若得板若檣，有健者乘騎，便不死。當知順隨海水出也。闿士大士有信樂、有定行、有精進，欲得無上正真道而不得明度，變謀明慧不得學，當中道得應儀、緣一覺道。其有信樂、定行、精進，欲逮無上正真道，得學明度權慧者，終

【現代漢語翻譯】現代漢語譯本：『法已得證，即使讓那些人所信樂的時間超過一劫，他們的功德也比不上這（證得法）的功德。』諸天子聽聞此言，頭面觸地禮拜佛足，然後慢慢退遠，全部消失不見，各自返回自己的居所。善業菩薩問佛：『如果有發心菩薩（闿士大士，指發菩提心的大菩薩）相信這部《明度經》（般若波羅蜜多經），他們是從哪裡轉生而來的呢？』佛說：『譬如剛出生的小牛不離開母牛一樣，發心菩薩聽聞《明度經》后，最終不會離開經師，他們是從人道中轉生而來的。』善業菩薩又問：『如果有人獲得這樣的功德，有沒有從其他佛剎轉生而來的呢？』佛說：『有從其他佛剎供養諸佛后，從那裡轉生而來的。如果他們在兜率天（Tusita）上向慈氏菩薩（Maitreya）請教智慧，現在想要追求此法而不懈怠，持有此功德，又能再次獲得此經。如果有人前世聽聞此經，但不請教其中深奧的智慧，今生聽聞此經，心中卻有疑惑、厭煩、不信樂，那麼這個人前世沒有向老師請教過其中的道理。還有，發心菩薩前世聽聞此經，並請教其中深奧的智慧，如果有一兩天到五天的時間，持有此功德，今生又能再次獲得此經，就會信受樂之。如果有人想要聽聞此經，卻因為心亂而心念數次轉變，就像秤一樣忽高忽低，從新學起，這樣的人少有信樂，將會墮入兩種境地——應儀道（聲聞道）和緣一覺道（辟支佛道）。』譬喻品第十二佛告訴善業菩薩：『譬如在大海中，船突然壞了，船上的人如果不抓住木板或桅桿，就無法渡過，必定會淹死在水中。如果得到木板或桅桿，有強壯的人乘騎，就不會死。應當知道，他們是順著海水漂流出去的。發心菩薩如果有信樂、有定行、有精進，想要獲得無上正真道（阿耨多羅三藐三菩提）卻不能得到《明度經》，改變策略學習明慧卻不能學到，就會在中途得到應儀道和緣一覺道。那些有信樂、定行、精進，想要獲得無上正真道，並能學習《明度經》的權巧智慧的人，最終』

【English Translation】 English version: 'The Dharma has been attained. Even if those who believe in it were to do so for more than a kalpa, their merit would not equal this (attainment of the Dharma).' Upon hearing this, the devas bowed their heads to the Buddha's feet, then slowly retreated, all disappearing and returning to their respective abodes. Good Karma Bodhisattva asked the Buddha: 'If there are Bodhisattvas (Kaishta Bodhisattvas, referring to great Bodhisattvas who have generated the Bodhi mind) who believe in this 'Clarity of Understanding' (Prajnaparamita Sutra), where do they come from?' The Buddha said: 'Just as a newborn calf does not leave its mother, so too, a Bodhisattva who has heard the 'Clarity of Understanding' will ultimately not leave their teacher of the sutras. They are reborn from the human realm.' Good Karma Bodhisattva further asked: 'If someone attains such merit, are there any who are reborn from other Buddha-lands?' The Buddha said: 'There are those who, after making offerings in other Buddha-lands, are reborn from there. If they have inquired about wisdom from Maitreya Bodhisattva in the Tusita Heaven, and now wish to seek this Dharma without laziness, holding this merit, they will again obtain this sutra. If someone heard this sutra in a previous life but did not inquire about its profound wisdom, and in this life hears it but has doubts, aversion, or disbelief, then that person did not ask their teacher about its meaning in their previous life. Furthermore, if a Bodhisattva heard this sutra in a previous life and inquired about its profound wisdom, and for one to five days held this merit, in this life they will again obtain this sutra and will believe in it with joy. If someone wishes to hear this sutra but their mind is disturbed and their thoughts change repeatedly, like a scale that goes up and down, starting anew, such a person will have little faith and will fall into two paths—the path of the Arhat (Sravaka path) and the path of the Pratyekabuddha (Solitary Buddha path).' Chapter Twelve: The Parable The Buddha told Good Karma Bodhisattva: 'It is like a ship suddenly breaking in the ocean. If the people on the ship do not grab onto planks or masts, they will not be able to cross and will surely drown in the water. If they obtain planks or masts, and there are strong people who can ride them, they will not die. It should be known that they are going out with the flow of the sea. If a Bodhisattva has faith, steadfast practice, and diligence, and wishes to attain the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi) but cannot obtain the 'Clarity of Understanding', and changes their strategy to learn clear wisdom but cannot learn it, they will attain the path of the Arhat and the path of the Pratyekabuddha in the middle. Those who have faith, steadfast practice, and diligence, and wish to attain the Unsurpassed Perfect Enlightenment, and are able to learn the skillful wisdom of the 'Clarity of Understanding', will ultimately'

不中道懈，過出應儀、緣一覺去，正在無上正真道中立。譬若士女持壞瓶取水，知不久必壞。所以然者，未成故。學不逮此深法，終不能逮一切智，便中道厭卻，墮二道中。譬若持瓦瓶行擔水，安隱歸至。何以故？已成故。學得深法，知終不中道息，恣心上無上正真道。譬若大海中船，不善護，以財物著中，至於道壞，財物離散，亡其重寶。如是闿士大士正使至意學，不得深法，當知中道厭，便亡名寶，中道懈怠，墮二道中。譬若有人施張大海中故船，補治，持財物著中，有所至，不中道壞，必到其處。如是闿士大士有信樂、定行、精進學，又得深法，終不中懈，正上無上正真道中立，終不墮兩道，正向佛門。譬如人年老而身病。云何，是人能從床自起不？」

善業言：「不能，天中天！或時起無力，不能自致，正使病癒能自起，會不能行步。」

佛言：「如是，闿士大士具如上所行學，不得深法而欲逮無上正真道，終不至佛，當中道懈，墮二道中。譬如老病人除愈，欲起行，有健人來扶持之，告曰：『無恐，我自相送，終不中道相棄，送著所樂處。』如是，具有上行闿士學得此深明度無極、變謀明慧，當知終不中道懈，必能究竟於中得無上正真道。」◎◎

分別品第十三

善業白佛言：「

【現代漢語翻譯】現代漢語譯本：不應該在修行中途懈怠，要超越那些不合儀軌的行為，專注于覺悟，堅定地站在無上正真道（anuttara-samyak-sambodhi，無上正等正覺）的道路上。這就像一個男人或女人拿著破損的瓶子去取水，知道它很快就會壞掉。之所以會這樣，是因為瓶子本身就不完整。如果學習佛法的人不能達到這種深刻的境界，最終就無法獲得一切智（sarvajñā，佛陀的智慧），就會在修行中途厭倦退縮，墮入二道（聲聞道和緣覺道）。這就像拿著完好的瓦瓶去挑水，能夠安全地回到家。為什麼呢？因為瓶子是完好的。學習佛法的人如果能夠領悟到深刻的道理，就會知道自己不會在修行中途停止，而是會全心全意地追求無上正真道。這就像一艘在大海中的船，如果不善於保護，把財物放在裡面，最終船會損壞，財物會散失，珍貴的寶物也會丟失。同樣，發心修行的菩薩如果不能領悟到深刻的佛法，就會在修行中途厭倦退縮，失去珍貴的功德，因為中途懈怠而墮入二道。這就像有人把一艘在大海中破舊的船修補好，把財物放在裡面，無論去哪裡，都不會中途損壞，一定會到達目的地。同樣，發心修行的菩薩如果具有信心、樂於修行、堅定精進，並且領悟到深刻的佛法，就不會在修行中途懈怠，而是會堅定地站在無上正真道的道路上，最終不會墮入二道，而是會走向佛門。這就像一個人年老體弱，生病在床。那麼，這個人能夠自己從床上起來嗎？」善業回答說：「不能，世尊！有時候他即使能起來，也會因為沒有力氣而無法自己站立，即使病好了能夠自己起來，也無法行走。」佛說：「是的，發心修行的菩薩如果像上面所說的那樣修行，卻不能領悟到深刻的佛法，想要獲得無上正真道，最終是無法成佛的，會在修行中途懈怠，墮入二道。這就像一個年老體弱的病人，病癒后想要起身行走，這時有一個健康的人來扶持他，告訴他說：『不要害怕，我會送你到你想去的地方，不會中途拋棄你。』同樣，發心修行的菩薩如果能夠領悟到這種深刻的明度無極（apramāṇa-prajñā，無量智慧）、變謀明慧（pratibhāna-jñāna，辯才智慧），就會知道自己不會在修行中途懈怠，一定能夠最終獲得無上正真道。」分別品第十三善業對佛說：「

【English Translation】 English version: One should not be lax in the middle of practice, but should transcend actions that are not in accordance with the proper conduct, focus on awakening, and stand firmly on the path of anuttara-samyak-sambodhi (supreme perfect enlightenment). It is like a man or woman carrying a broken jar to fetch water, knowing that it will soon break. The reason for this is that the jar itself is not complete. If a person studying the Dharma cannot reach this profound state, they will ultimately not be able to attain sarvajñā (the wisdom of the Buddha), and will become weary and retreat in the middle of practice, falling into the two paths (the path of the Śrāvakas and the path of the Pratyekabuddhas). It is like carrying a complete earthenware jar to fetch water, being able to return home safely. Why is this? Because the jar is complete. If a person studying the Dharma can comprehend profound principles, they will know that they will not stop in the middle of practice, but will wholeheartedly pursue anuttara-samyak-sambodhi. It is like a ship in the ocean, if it is not well protected, and valuables are placed inside, eventually the ship will be damaged, the valuables will be scattered, and the precious treasures will be lost. Similarly, a Bodhisattva who has resolved to practice, if they cannot comprehend the profound Dharma, will become weary and retreat in the middle of practice, losing precious merits, and falling into the two paths due to laxity in the middle. It is like someone repairing an old ship in the ocean, placing valuables inside, and no matter where it goes, it will not be damaged in the middle, and will surely reach its destination. Similarly, a Bodhisattva who has resolved to practice, if they have faith, are happy to practice, are steadfast and diligent, and comprehend the profound Dharma, will not be lax in the middle of practice, but will stand firmly on the path of anuttara-samyak-sambodhi, and will ultimately not fall into the two paths, but will go towards the gate of the Buddha. It is like an old and weak person, sick in bed. Now, can this person get out of bed by themselves? Śubhakarman replied, 'No, World Honored One! Sometimes even if they can get up, they will not be able to stand on their own due to lack of strength, and even if they recover and can get up on their own, they will not be able to walk.' The Buddha said, 'Yes, a Bodhisattva who has resolved to practice, if they practice as described above, but cannot comprehend the profound Dharma, and wants to attain anuttara-samyak-sambodhi, will ultimately not be able to become a Buddha, but will become lax in the middle of practice, and fall into the two paths. It is like an old and weak patient, after recovering from illness, wanting to get up and walk, at this time a healthy person comes to support them, telling them: 'Do not be afraid, I will send you to where you want to go, and will not abandon you in the middle.' Similarly, a Bodhisattva who has resolved to practice, if they can comprehend this profound apramāṇa-prajñā (immeasurable wisdom), and pratibhāna-jñāna (eloquent wisdom), they will know that they will not be lax in the middle of practice, and will surely be able to ultimately attain anuttara-samyak-sambodhi.' Chapter Thirteen on Distinctions Śubhakarman said to the Buddha,

云何阿阇浮闿士學明度無極？」

佛言：「當與善友從事，以善意隨明度教。何等為隨教所？佈施、持戒、忍辱、精進、棄定、智慧，當施與作無上正真道，莫著五陰。何以故？明度一切智無所著。莫得樂於應儀、緣一覺道。如是，善業！阿阇浮闿士稍入明度中。」

善業言：「闿士謙苦，天中天！欲索無上正真道者。」

佛言：「如是謙苦，安靖於世，為十方護、為自歸、為舍、為度、為臺、為導。何等為護？生死勤苦悉護教度脫，是為護。生老病死悉度之，是為自歸。得無上正真道最正覺、得如來，為說經，無所著，是為舍。」

又問：「何等無所著？」

佛言：「五陰不著不縛，是五陰無所從生、無所從滅，是為闿士得佛時為世間舍。何等闿士得無上正真道最正覺，為世間度？度五陰非五陰，五陰為度，度為諸法。」

善業言：「如佛說度為諸法，諸經得最正覺。何以故？無所著故。」

佛言：「如是無所著闿士謙苦，念法不懈，得無上正真道最正覺，因說經如是，為度世間。何等為世間臺？譬如水中臺，其水兩避行。如是五陰，過去當來今現在斷，五陰斷者諸法學亦斷，諸法斷者是為定，是為甘露，為泥洹。闿士念法如是，便為說法，如是得無上正真道時為世間

【現代漢語翻譯】現代漢語譯本：『阿阇浮闿士（Ajita，意為「無能勝」）如何學習達到明度（Prajna Paramita，意為「智慧的完美」）的無上境界？』佛陀說：『應當與善友交往，以善意遵循明度的教導。什麼是遵循教導？佈施（Dana，意為「慷慨」）、持戒（Sila，意為「道德」）、忍辱（Ksanti，意為「耐心」）、精進（Virya，意為「努力」）、禪定（Dhyana，意為「冥想」）、智慧（Prajna，意為「洞察力」），應當以此修行以成就無上正真之道，不要執著於五陰（Skandhas，意為「五蘊」）。為什麼呢？因為明度一切智（Sarvajna，意為「全知」）是無所執著的。不要樂於應儀、執著於一覺之道。這樣，善業！阿阇浮闿士就能逐漸進入明度之中。』善業說：『闿士謙虛刻苦，天中天（Devatideva，意為「天神之上的天神」）！想要尋求無上正真之道的人。』佛陀說：『正是如此謙虛刻苦，才能安靖於世，成為十方的庇護、成為自己的歸宿、成為捨棄、成為度脫、成為臺階、成為引導。什麼是庇護？庇護教導眾生脫離生死勤苦，這就是庇護。度脫生老病死，這就是自己的歸宿。獲得無上正真之道最正覺（Anuttara-samyak-sambodhi，意為「無上正等正覺」）、成為如來（Tathagata，意為「如實而來者」），宣說佛法，無所執著，這就是捨棄。』又問：『什麼是無所執著？』佛陀說：『對五陰不執著不束縛，這五陰無所從來，無所從滅，這就是闿士成佛時為世間所捨棄的。什麼是闿士獲得無上正真之道最正覺，為世間所度脫？度脫五陰，而非五陰本身，五陰是度脫的工具，度脫是爲了諸法（Dharmas，意為「現象」）』。善業說：『如佛所說，度脫是爲了諸法，通過諸經獲得最正覺。為什麼呢？因為無所執著。』佛陀說：『正是如此無所執著的闿士謙虛刻苦，念法不懈，獲得無上正真之道最正覺，因此宣說佛法，以此度脫世間。什麼是世間的臺階？譬如水中的臺階，水從兩邊避開。同樣，五陰，過去、未來、現在都斷絕，五陰斷絕，諸法之學也斷絕，諸法斷絕就是禪定，就是甘露（Amrita，意為「不死」），就是涅槃（Nirvana，意為「解脫」）。闿士如此念法，便能說法，如此獲得無上正真之道時，就能為世間』

【English Translation】 English version: 'How does Ajita (Ajita, meaning 'Unconquered') learn to attain the unsurpassed state of Prajna Paramita (Prajna Paramita, meaning 'Perfection of Wisdom')?' The Buddha said: 'One should associate with good friends and follow the teachings of Prajna with good intentions. What is following the teachings? Giving (Dana, meaning 'Generosity'), morality (Sila, meaning 'Virtue'), patience (Ksanti, meaning 'Forbearance'), diligence (Virya, meaning 'Effort'), meditation (Dhyana, meaning 'Concentration'), and wisdom (Prajna, meaning 'Insight'), one should practice these to achieve the unsurpassed true path, and not be attached to the five aggregates (Skandhas, meaning 'Five Aggregates'). Why? Because the all-knowing wisdom of Prajna (Sarvajna, meaning 'Omniscience') is without attachment. Do not delight in rituals or cling to the path of one enlightenment. Thus, O Subha! Ajita will gradually enter into Prajna.' Subha said: 'Ajita is humble and diligent, O Devatideva (Devatideva, meaning 'God of Gods')! One who seeks the unsurpassed true path.' The Buddha said: 'It is precisely such humility and diligence that brings peace to the world, becoming a refuge for the ten directions, a refuge for oneself, a renunciation, a liberation, a platform, and a guide. What is a refuge? Protecting and teaching beings to escape the suffering of birth and death, this is a refuge. Liberating from birth, old age, sickness, and death, this is one's own refuge. Attaining the unsurpassed true path of perfect enlightenment (Anuttara-samyak-sambodhi, meaning 'Unsurpassed Perfect Enlightenment'), becoming a Tathagata (Tathagata, meaning 'Thus Gone One'), proclaiming the Dharma, without attachment, this is renunciation.' Again asked: 'What is without attachment?' The Buddha said: 'Not being attached to or bound by the five aggregates, these five aggregates have no origin and no cessation, this is what Ajita renounces for the world when he becomes a Buddha. What is it that Ajita attains the unsurpassed true path of perfect enlightenment, for the liberation of the world? Liberating from the five aggregates, not the five aggregates themselves, the five aggregates are the means of liberation, liberation is for all phenomena (Dharmas, meaning 'Phenomena').' Subha said: 'As the Buddha said, liberation is for all phenomena, through the scriptures one attains perfect enlightenment. Why? Because there is no attachment.' The Buddha said: 'It is precisely such an unattached Ajita, humble and diligent, who, mindful of the Dharma without懈怠, attains the unsurpassed true path of perfect enlightenment, and therefore proclaims the Dharma, thus liberating the world. What is the platform for the world? Like a platform in the water, the water parts on both sides. Likewise, the five aggregates, past, future, and present are cut off, when the five aggregates are cut off, the learning of all phenomena is also cut off, the cutting off of all phenomena is meditation, is Amrita (Amrita, meaning 'Immortality'), is Nirvana (Nirvana, meaning 'Liberation'). Ajita, mindful of the Dharma in this way, can then preach the Dharma, and thus when he attains the unsurpassed true path, he can for the world.'

臺。何等為道？如是具得如上說五陰、諸法空，無來原、無去跡，如虛空。無異無想、無處無識，無所從生，如夢如幻、無邊無異。」

善業白佛言：「甚深，天中天！誰當了是者？」

佛言：「求佛以來久遠乃信之耳。過去佛時，于彼所作功德，如是人者乃明之矣。」

又問：「何謂求佛以來久遠？」

佛言：「去離於五陰以來，不復有之，乃明是深法。如是闿士，為道無量人。」

善業言：「是為人中之導。」

佛言：「然！闿士得如上所行，為無量人之導，是為大盟誓，為無量之人誓。不縛於五陰，不縛于應儀、緣一覺者，不捨一切智，不縛于諸法，是故為盟誓。」

善業言：「闿士求深明度，不愛三處——應儀、緣一覺至佛。」

「甚深，天中天！不有守者、不無守者。不無守者，從明度中為無所出法，為守定，為不守諸法，為守無所有，為守無極，為守無所著。」

佛言：「如是在明度中者，當如是不退轉。闿士于明度中無所適著，終不隨凡夫語，不信余道，不恐不畏不懈怠。當作是知，其人於過去佛已受斯明也。」

復白佛言：「闿士不恐不畏不懈怠，何緣當念明度中觀視？」

佛言：「心向一切智，是為觀。」

「何謂心

【現代漢語翻譯】現代漢語譯本：佛陀說：『什麼是道呢？就像這樣完全理解上面所說的五蘊（色、受、想、行、識，構成個體存在的五種要素）、諸法（一切事物和現象）皆空，沒有來處，沒有去向，如同虛空一般。沒有差異，沒有分別，沒有處所，沒有意識，沒有產生之處，如同夢幻一般，無邊無際，沒有不同。』善業菩薩對佛說：『太深奧了，世尊！誰能理解這些呢？』佛陀說：『從求佛道以來很久遠的人才能相信這些。過去佛在世時，那些曾經在他們那裡積累功德的人才能明白這些道理。』善業菩薩又問：『什麼是求佛以來很久遠呢？』佛陀說：『從離開五蘊以來，不再執著於五蘊，才能明白這深奧的法理。像這樣的開悟之人，為道的人是無量的。』善業菩薩說：『這樣的人是人中的導師。』佛陀說：『是的！開悟之人能夠像上面所說的那樣修行，成為無量人的導師，這是偉大的誓願，為無量的人發誓。不被五蘊束縛，不被應儀（修行儀式）、緣一覺（獨自覺悟）所束縛，不捨棄一切智（佛的智慧），不被諸法束縛，所以是盟誓。』善業菩薩說：『開悟之人追求深刻的明度（智慧），不執著於三處——應儀、緣一覺，直至成佛。』『太深奧了，世尊！不是有守，也不是無守。不是無守，是從明度中產生無所出之法，是守定，是不守諸法，是守無所有，是守無極，是守無所執著。』佛陀說：『像這樣在明度中的人，應當這樣不退轉。開悟之人對於明度沒有執著，最終不會隨順凡夫的言語，不相信其他道，不恐懼，不畏懼，不懈怠。應當知道，這樣的人在過去佛那裡已經接受了這樣的明。』善業菩薩又對佛說：『開悟之人不恐懼，不畏懼，不懈怠，為什麼還要在明度中觀視呢？』佛陀說：『心向一切智，這就是觀。』『什麼是心』

【English Translation】 English version: The Buddha said, 'What is the path? It is like fully understanding the above-mentioned five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) and that all dharmas (all things and phenomena) are empty, without origin, without destination, like empty space. There is no difference, no discrimination, no place, no consciousness, no place of arising, like a dream or illusion, boundless and without distinction.' Good Karma Bodhisattva said to the Buddha, 'How profound, World Honored One! Who can understand this?' The Buddha said, 'Only those who have sought the path of Buddhahood for a long time can believe this. In the time of past Buddhas, those who have accumulated merit there can understand these principles.' Good Karma Bodhisattva asked again, 'What does it mean to have sought Buddhahood for a long time?' The Buddha said, 'It means that since leaving the five skandhas, no longer clinging to them, one can understand this profound Dharma. Such enlightened beings, those who follow the path, are countless.' Good Karma Bodhisattva said, 'Such a person is a guide among people.' The Buddha said, 'Indeed! An enlightened being who can practice as described above becomes a guide for countless people. This is a great vow, a vow made for countless people. Not bound by the five skandhas, not bound by rituals (practices), or by solitary enlightenment, not abandoning all-knowing wisdom (Buddha's wisdom), not bound by all dharmas, therefore it is a vow.' Good Karma Bodhisattva said, 'An enlightened being seeks profound clarity (wisdom), not clinging to the three places—rituals, solitary enlightenment, and Buddhahood.' 'How profound, World Honored One! It is not having a keeper, nor not having a keeper. Not not having a keeper, it is from clarity that the law of no arising comes forth, it is keeping to the fixed, it is not keeping to all dharmas, it is keeping to nothingness, it is keeping to the limitless, it is keeping to non-attachment.' The Buddha said, 'Those who are in clarity like this should not regress. An enlightened being has no attachment to clarity, will not follow the words of ordinary people, will not believe in other paths, will not be afraid, will not be fearful, and will not be lazy. It should be known that such a person has already received this clarity from past Buddhas.' Good Karma Bodhisattva again said to the Buddha, 'An enlightened being is not afraid, not fearful, and not lazy, why then should they still contemplate in clarity?' The Buddha said, 'The mind directed towards all-knowing wisdom, this is contemplation.' 'What is the mind?'

向一切智？」

佛言：「心向如空，是為觀視。不視不可計，一切智如不可計，是為非五陰。不入、不得、不知，不有知、不無知，無所生、無所敗、無作者，無來原、無去跡，無所見、無所在，如是不可限虛空，不可計一切智亦然。無作佛、無得佛者，無從五陰中得佛者，亦不從六度得佛。」

愛慾天子、梵天子白佛言：「甚深，天中天！難曉難知。」

佛語諸天子：「如是如來視，如是安隱甚深。是知悉知不退轉無上最正覺，亦無最正覺。」

諸天子白佛言：「希有信是經者，愍念世間故說之。世人所欲皆著。」

佛言：「如是。」

本無品第十四

善業白佛言：「諸法隨次無所著，無想如虛空，是經無所從生，諸法索之無所得。」

愛慾天子、梵天子言：「善業所為，如如來教，但說虛空慧。」

善業言：「如來是隨如來教。何謂隨教？如法無所從生為隨教，是為本無，無來原亦無去跡。諸法本無，如來亦本無無異。隨本無，是為隨如來本無。如來本無立，為隨如來教。與諸法不異，無異本無。無作者，一切皆本無，亦復無本無，等無異。于真法中本無，諸法本無，無過去當來今現在，如來亦爾，是為真本無。闿士得本無如來名，地為六震，是為如來

【現代漢語翻譯】現代漢語譯本『向一切智（sarvajñāna，指佛陀的智慧）？』佛說：『心向如虛空，這就是觀視。不觀視就不可計數，一切智如不可計數，這就是非五陰（pañca-skandha，構成個體存在的五種要素：色、受、想、行、識）。不入、不得、不知，不有知、不無知，無所生、無所敗、無作者，無來原、無去跡，無所見、無所在，像這樣不可限量的虛空，不可計數的一切智也是如此。沒有造佛者，沒有得佛者，沒有從五陰中得佛者，也不從六度（pāramitā，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）得佛。』愛慾天子（Kāmadeva）、梵天子（Brahmadeva）對佛說：『太深奧了，天中天！難以理解，難以知曉。』佛對諸天子說：『如來是這樣觀察的，這樣安穩而深奧。這是知悉一切、不退轉的無上最正覺（anuttarā-samyak-saṃbodhi，佛陀所證悟的最高智慧），也沒有最正覺。』諸天子對佛說：『能相信這部經的人真是稀有，爲了憐憫世間才說這部經。世人所追求的都執著於此。』佛說：『正是如此。』本無品第十四善業（Subhakarma）對佛說：『諸法隨順次第而無所執著，無想如同虛空，這部經無所從來，諸法探求也無所得。』愛慾天子、梵天子說：『善業所為，如同如來教導，只是在說虛空慧。』善業說：『如來是隨順如來的教導。什麼叫隨順教導？諸法無所從來為隨順教導，這就是本無，沒有來原也沒有去跡。諸法本無，如來也本無，沒有差別。隨順本無，就是隨順如來的本無。如來本無的建立，就是隨順如來的教導。與諸法沒有差別，沒有差別就是本無。沒有作者，一切都是本無，也沒有本無，平等無異。在真法中本無，諸法本無，沒有過去、未來、現在，如來也是這樣，這就是真本無。開悟的人得到本無如來的名號，大地六種震動，這就是如來。』

【English Translation】 English version 'Towards all-knowing wisdom (sarvajñāna)?' The Buddha said, 'The mind directed towards emptiness, that is observation. What is not observed cannot be counted, all-knowing wisdom is like what cannot be counted, this is not the five aggregates (pañca-skandha, the five elements that constitute individual existence: form, feeling, perception, mental formations, and consciousness). Not entering, not attaining, not knowing, not having knowledge, not not-having knowledge, without arising, without ceasing, without a maker, without origin, without trace of going, without seeing, without location, like this immeasurable emptiness, immeasurable all-knowing wisdom is also like this. There is no one who makes a Buddha, no one who attains Buddhahood, no one who attains Buddhahood from the five aggregates, nor from the six perfections (pāramitā, the six practices of a Bodhisattva: generosity, morality, patience, diligence, meditation, and wisdom).' Kāmadeva (the god of desire) and Brahmadeva (the god Brahma) said to the Buddha, 'Profound, O Lord of the Heavens! Difficult to understand, difficult to know.' The Buddha said to the gods, 'Thus the Tathagata observes, thus it is peaceful and profound. This is knowing all, the unretreating, unsurpassed, right and perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest wisdom attained by a Buddha), and there is also no right and perfect enlightenment.' The gods said to the Buddha, 'It is rare for anyone to believe this sutra, it is spoken out of compassion for the world. The desires of the world are all attached to this.' The Buddha said, 'It is so.' Chapter Fourteen: The Originless Subhakarma (Good Deeds) said to the Buddha, 'All dharmas follow the sequence without attachment, without thought like emptiness, this sutra has no origin, and seeking all dharmas, nothing is attained.' Kāmadeva and Brahmadeva said, 'What Subhakarma does is like the Tathagata's teaching, only speaking of the wisdom of emptiness.' Subhakarma said, 'The Tathagata follows the Tathagata's teaching. What is following the teaching? That dharmas have no origin is following the teaching, this is the originless, without origin and without trace of going. All dharmas are originless, the Tathagata is also originless, there is no difference. Following the originless is following the Tathagata's originless. The establishment of the Tathagata's originless is following the Tathagata's teaching. There is no difference from all dharmas, no difference is originless. There is no maker, everything is originless, and there is also no originless, equal and without difference. In the true dharma, there is originless, all dharmas are originless, there is no past, future, or present, the Tathagata is also like this, this is the true originless. The enlightened one obtains the name of the originless Tathagata, the earth shakes in six ways, this is the Tathagata.'

說本無，是為弟子善業隨如來教。複次，五陰、溝港、頻來、不還、應儀、緣一覺不受，是為隨教。」

秋露子白佛言：「本無甚深，天中天！」

當說本無時，二百比丘得應儀，五百比丘尼得溝港道，五百諸天人皆得無所從生法樂於中立，六十闿士新學得應儀道。

佛語秋露子：「是六十人過世時，各供養五百佛，皆佈施、持戒、忍辱、精進、棄定、不知空。雖空，不得明度、變謀明慧之護，今皆墮應儀道中。闿士有道得空，無色無愿，不得明度、變謀明慧，便中墮彼兩道。譬若大鳥，其身二萬里，無翅，從天上自投，中欲還，寧能不？」

對曰：「不能。」

「至地，欲令身不痛，寧能不痛乎？」

對曰：「不能。或悶、或死。何以故？其身大而無翅。正使闿士如恒沙劫作佈施、持戒、忍辱、精進、求色定，不入空、不入明度，不得變謀明慧，心大起索佛道，一切欲作佛，便中道得應儀、緣一覺。若於佛所，具如上行，又聞佛一切智，皆念求如色，是為不持如來戒定慧，不知一切智，但聞聲心相，如聞耳，便從是作無上平等最正覺，會不能得，便中道墮彼。何以故？不得深法故。」

秋露子白佛言：「如佛所說，念中慧闿士離深法，便得應儀、緣一覺。若真欲得無上

【現代漢語翻譯】現代漢語譯本：『說本無』，這是弟子們善業隨順如來教導的表現。進一步說，五陰（色、受、想、行、識）、溝港（須陀洹果）、頻來（斯陀含果）、不還（阿那含果）、應儀（阿羅漢果）、緣一覺（辟支佛果）這些境界，都是因為不執著而證得，這是隨順教導的表現。秋露子（佛陀弟子名）對佛說：『本無的道理真是深奧啊，天中天（佛陀的尊稱）！』當佛陀宣說『本無』的道理時，二百位比丘證得了應儀果，五百位比丘尼證得了溝港道，五百位諸天人都獲得了無所從來生的法樂，六十位新學的開士（菩薩）證得了應儀道。佛陀對秋露子說：『這六十人在過去世時，都曾供養過五百位佛，他們都行佈施、持戒、忍辱、精進，修習禪定，卻不瞭解空性。雖然修習空性，卻不能獲得明度的智慧，不能轉變謀略，獲得明慧的護佑，所以現在都墮入了應儀道中。開士如果修習空性，達到無色無愿的境界，卻不能獲得明度的智慧，不能轉變謀略，獲得明慧，就會中途墮入這兩種道。譬如一隻大鳥，身長二萬里，沒有翅膀，從天上自己投下，中途想要返回，難道能做到嗎？』秋露子回答說：『不能。』佛陀說：『到了地上，想要身體不感到疼痛，難道能不感到疼痛嗎？』秋露子回答說：『不能。可能會昏迷，或者死亡。為什麼呢？因為它的身體巨大卻沒有翅膀。即使開士像恒河沙數劫那樣行佈施、持戒、忍辱、精進，求色界禪定，卻不入空性，不入明度，不能獲得轉變謀略的明慧，心中卻大起求佛道的念頭，想要成佛，就會中途得到應儀果或緣一覺果。如果在佛陀那裡，具足如上所說的修行，又聽聞佛陀的一切智慧，卻都執著于求色相，這就是不持守如來的戒定慧，不瞭解一切智慧，只是聽聞聲音和心相，就像聽見耳朵一樣，就想從這裡成就無上平等最正覺，最終不能得到，就會中途墮入那兩種道。為什麼呢？因為沒有得到甚深的佛法。』秋露子對佛說：『如佛所說，心中有慧的開士如果離開了甚深的佛法，就會得到應儀果或緣一覺果。如果真的想要得到無上

【English Translation】 English version: 『To say there is no self,』 this is the disciples』 good karma following the Tathagata』s (Buddha's) teachings. Furthermore, the five skandhas (form, feeling, perception, mental formations, consciousness), Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha) are all attained through non-attachment; this is following the teachings. Akshaya (a disciple of the Buddha) said to the Buddha, 『The principle of no self is truly profound, O Blessed One!』 When the Buddha spoke of 『no self,』 two hundred monks attained Arhatship, five hundred nuns attained the path of Srotapanna, five hundred devas (gods) all attained the joy of the Dharma of no arising, and sixty newly learning Bodhisattvas attained Arhatship. The Buddha said to Akshaya, 『These sixty people in their past lives had all made offerings to five hundred Buddhas. They all practiced giving, morality, patience, diligence, and meditation, but they did not understand emptiness. Although they practiced emptiness, they could not attain the wisdom of clarity, could not transform their strategies, and could not obtain the protection of clear wisdom. Therefore, they have all fallen into the path of Arhatship. If a Bodhisattva practices emptiness, reaches the state of no form and no desire, but cannot attain the wisdom of clarity, cannot transform their strategies, and cannot obtain clear wisdom, they will fall into these two paths midway. It is like a large bird, whose body is twenty thousand miles long, without wings, throwing itself down from the sky. If it wants to return midway, can it do so?』 Akshaya replied, 『It cannot.』 The Buddha said, 『When it reaches the ground, if it wants its body not to feel pain, can it not feel pain?』 Akshaya replied, 『It cannot. It may faint or die. Why? Because its body is huge but it has no wings. Even if a Bodhisattva practices giving, morality, patience, and diligence for as many kalpas (eons) as there are sands in the Ganges River, seeking form-realm meditation, but does not enter emptiness, does not enter clarity, and cannot obtain the clear wisdom of transforming strategies, yet has a great desire to seek the path of Buddhahood, wanting to become a Buddha, they will attain Arhatship or Pratyekabuddhahood midway. If they practice as described above in the presence of the Buddha, and also hear of the Buddha』s all-knowing wisdom, but are attached to seeking form, this is not upholding the Tathagata』s precepts, meditation, and wisdom, not understanding all-knowing wisdom, but only hearing sounds and mental images, like hearing with the ears, and then wanting to attain unsurpassed, equal, and correct enlightenment from this, they will ultimately not be able to attain it, and will fall into those two paths midway. Why? Because they have not attained the profound Dharma.』 Akshaya said to the Buddha, 『As the Buddha has said, if a Bodhisattva with wisdom in their mind departs from the profound Dharma, they will attain Arhatship or Pratyekabuddhahood. If they truly want to attain unsurpassed

正真道最正覺者，當學明度、變謀明慧。」

愛慾天子、梵天子白佛言：「難曉明度無上正真道。」

善業言：「難了，天中天！如我念是惠者，無上正真道易得耳。何以故？無有，當何從得佛。何以故？諸法皆空，索法不可得。當作佛者，索法無所得。是求佛易得耳。」

秋露子言：「如所說者難得。何以故？空不念當作佛。是法如虛空，設易得者，何以恒沙闿士皆逮？」

報言：「云何，用五陰逮乎？」

曰：「不也。」

「離五陰逮乎？」

「不也。」

「云何？」

秋露子曰：「五陰本無，寧逮乎？」

曰：「不也。」

「離之有法逮者不？」

曰：「不也。」

「云何，是本無使逮不？」

曰：「不也。」

「離之有法使逮不？」

曰：「不也。是法不得何所法使逮者。」

秋露子曰：「如子所說，大士等游都無逮者。佛說三有德之人求應儀、緣一覺、至佛道。於三不計三，為求一道。如善業所說。」

滿祝子語秋露子：「善業說一道，當問。」

秋露子言：「說一道，我用是故問。」

答曰：「云何，于本無中見三道耶？」

曰：「不見也。何以故？從本無中不可

【現代漢語翻譯】現代漢語譯本：『真正證悟正道的覺悟者，應當學習明晰的度量、變化的謀略和明智的智慧。』愛慾天子（Kāmadeva，欲界之主）和梵天子（Brahmadeva，色界之主）對佛說：『難以理解明晰的度量，這是無上正真之道。』善業（Śubhakarma）說：『難以理解，天中天！依我所想，如果能理解這種智慧，無上正真之道就容易獲得。為什麼呢？因為沒有一個「有」，從哪裡能得到佛呢？為什麼呢？因為諸法皆空，尋求法是不可得的。想要成佛的人，尋求法是無所得的。這樣求佛就容易獲得。』秋露子（Ārdrakaputra）說：『如你所說，難以獲得。為什麼呢？因為空不執著于成佛。這種法就像虛空一樣，如果容易獲得，為什麼恒河沙數的人都證悟了呢？』報（梵語：Pratibhāna）說：『那麼，是用五陰（pañca-skandha，色、受、想、行、識）證悟的嗎？』秋露子說：『不是。』報說：『是離開五陰證悟的嗎？』秋露子說：『不是。』報說：『那是什麼呢？』秋露子說：『五陰本來就沒有，怎麼能證悟呢？』報說：『不是。』報說：『離開五陰，有法可以證悟嗎？』秋露子說：『不是。』報說：『那麼，是本來沒有的使人證悟嗎？』秋露子說：『不是。』報說：『離開本來沒有的，有法使人證悟嗎？』秋露子說：『不是。這種法沒有，用什麼法使人證悟呢？』秋露子說：『如你所說，大士們遊歷都沒有證悟的。佛說有三種有德之人，他們尋求應有的儀軌，緣於一個覺悟，最終達到佛道。對於這三者不執著於三，而是尋求一道。就像善業所說的那樣。』滿祝子（Pūrṇamaitrāyaṇīputra）對秋露子說：『善業說一道，應當問他。』秋露子說：『他說一道，我因此才問他。』報回答說：『那麼，在本來沒有中，你看到三道了嗎？』秋露子說：『沒有看到。為什麼呢？因為從本來沒有中，不可能看到。』

【English Translation】 English version: 'The truly enlightened ones who have attained the right path should learn clear measure, changing strategies, and clear wisdom.' Kāmadeva (the god of desire) and Brahmadeva (the god of the Brahma realm) said to the Buddha, 'It is difficult to understand clear measure, this is the unsurpassed true path.' Śubhakarma (Good Deeds) said, 'It is difficult to understand, O Lord of the Heavens! As I think, if one can understand this wisdom, the unsurpassed true path is easily attained. Why? Because there is no 'being,' from where can one attain Buddhahood? Why? Because all dharmas are empty, seeking dharma is unattainable. Those who wish to become Buddhas, seeking dharma is unattainable. Thus, seeking Buddhahood is easily attained.' Ārdrakaputra (Son of Ārdra) said, 'As you say, it is difficult to attain. Why? Because emptiness does not cling to becoming a Buddha. This dharma is like empty space, if it were easy to attain, why would countless beings like the sands of the Ganges have attained it?' Pratibhāna (Eloquence) said, 'Then, is it attained through the five skandhas (form, feeling, perception, mental formations, and consciousness)?' Ārdrakaputra said, 'No.' Pratibhāna said, 'Is it attained apart from the five skandhas?' Ārdrakaputra said, 'No.' Pratibhāna said, 'Then what is it?' Ārdrakaputra said, 'The five skandhas are originally non-existent, how can one attain it?' Pratibhāna said, 'No.' Pratibhāna said, 'Apart from them, is there a dharma that can be attained?' Ārdrakaputra said, 'No.' Pratibhāna said, 'Then, is it the originally non-existent that causes one to attain it?' Ārdrakaputra said, 'No.' Pratibhāna said, 'Apart from the originally non-existent, is there a dharma that causes one to attain it?' Ārdrakaputra said, 'No. This dharma does not exist, what dharma can cause one to attain it?' Ārdrakaputra said, 'As you say, even the great bodhisattvas who travel have not attained it. The Buddha said there are three kinds of virtuous people, they seek the proper conduct, are connected to one enlightenment, and ultimately reach the path of Buddhahood. Regarding these three, they do not cling to three, but seek one path. Just as Śubhakarma said.' Pūrṇamaitrāyaṇīputra (Son of Pūrṇamaitrāyaṇī) said to Ārdrakaputra, 'Śubhakarma speaks of one path, you should ask him.' Ārdrakaputra said, 'He speaks of one path, that is why I am asking him.' Pratibhāna replied, 'Then, in the originally non-existent, do you see three paths?' Ārdrakaputra said, 'I do not see them. Why? Because from the originally non-existent, it is impossible to see them.'

得三事。」

善業言：「本無一事得乎？」

曰：「不也。」

「于本無中得一道乎？」

曰：「不也。」

善業言：「設是諦不可得者，何故復說應儀、緣一覺、佛？如所說道，本無無異，聞本無心不懈怠，是必得最正覺。」

佛言：「如爾無異，持佛威神，使若說本無等無異。」

秋露子問：「何等為覺？」

佛言：「無上正真道即是也。」

善業問佛：「何等為成就於闿士？」

佛言：「一切人皆等視，慈心加哀，不得瞋恚。作是立，當作是學。」

不退轉品第十五

善業問佛：「不退轉闿士大士，當何以比觀其行相知是？」

佛言：「如逮得禪者不動不搖，如應儀地，如緣一覺地，如佛地，如本無終不動。佛說本無。聞者不言非虛空本無，本無是所有，本無如本亦不言非。如聞已，若轉于余處聞，終不疑、不言是非。如本無立，其所言誠而重，不說不軌凡夫，逆道之作不觀視。用是比相行具足知，是不退轉大士。複次，不形相沙門梵志面貌。是別之諦知諦見，終不詞拜華香施天，亦不教他人。為用是比相行具足知。又終不生惡處，不作婦人身，用是比相行具足知。又不退轉大士持戒，身自不殺、教人不殺，身自不盜、教人

【現代漢語翻譯】現代漢語譯本『獲得三件事。』善業問：『本來就沒有任何事物可以獲得，是嗎？』佛說：『不是的。』『在本來沒有中獲得一道嗎？』佛說：『不是的。』善業說：『如果真諦是不可獲得的，為什麼還要說應儀（指修行者應遵循的儀軌）、緣一覺（指緣覺，即獨自覺悟者）、佛（指佛陀）呢？如果像您所說，本來就沒有任何差別，聽聞本來無的心而不懈怠，就必定能獲得最正覺。』佛說：『就像你所說的那樣沒有差別，憑藉佛的威神力，使得人們說本來無等同於沒有差別。』秋露子問：『什麼是覺悟？』佛說：『無上正真道就是覺悟。』善業問佛：『如何才能成就開士（指菩薩）？』佛說：『要平等看待一切人，以慈悲心對待他們，不生嗔恨。要這樣立志，要這樣學習。』不退轉品第十五善業問佛：『不退轉的開士大士（指菩薩中的大修行者），應當如何觀察他們的行為，才能知道他們是不退轉的？』佛說：『就像獲得禪定的人那樣不動搖，如同應儀地（指修行者應遵循的儀軌所達到的境界），如同緣一覺地（指緣覺所達到的境界），如同佛地（指佛陀所達到的境界），如同本來無那樣始終不動。佛說本來無。聽聞的人不認為虛空本來無，本來無是所有，本來無如其本性也不說它不是。如果聽聞后，又到其他地方聽聞，始終不會疑惑，不會說是非。如同本來無那樣堅定，他們所說的話真實而重要，不說不合規矩的凡夫俗子，不看逆道而行的行為。用這些來比較，行為具足，就知道是不退轉的大士。此外，不以沙門（指佛教出家人）、梵志（指婆羅門教修行者）的面貌為外在形象。這是分別真諦、知道真諦、見到真諦，始終不向天神獻花燒香，也不教導他人這樣做。用這些來比較，行為具足，就知道是不退轉的大士。又始終不生於惡道，不轉生為女人身，用這些來比較，行為具足，就知道是不退轉的大士。不退轉的大士持戒，自己不殺生，教導他人不殺生，自己不偷盜，教導他人不偷盜，』

【English Translation】 English version 'Obtain three things.' Shanyie asked, 'Is it that originally there is nothing to be obtained?' The Buddha said, 'No.' 'In the original nothingness, is one path obtained?' The Buddha said, 'No.' Shanyie said, 'If the truth is unattainable, why speak of the proper conduct (referring to the rules that practitioners should follow), Pratyekabuddha (referring to one who achieves enlightenment on their own), and Buddha (referring to the Buddha)? If, as you say, there is originally no difference, and one hears of the mind of original nothingness without being lazy, one will surely attain the most perfect enlightenment.' The Buddha said, 'Just as you say there is no difference, by the power of the Buddha's divine might, it is made so that people say original nothingness is the same as no difference.' Qiulu Zi asked, 'What is enlightenment?' The Buddha said, 'The unsurpassed true path is enlightenment.' Shanyie asked the Buddha, 'How does one achieve the Bodhisattva (referring to a being on the path to Buddhahood)?' The Buddha said, 'One must view all people equally, treat them with compassion, and not harbor anger. One must make this one's aspiration and learn in this way.' Chapter Fifteen on Non-Regression Shanyie asked the Buddha, 'How should one observe the conduct of a non-regressing Bodhisattva Mahasattva (referring to a great practitioner among Bodhisattvas) to know that they are non-regressing?' The Buddha said, 'Like one who has attained meditation, they are unmoving and unshaken, like the ground of proper conduct (referring to the state achieved by following the rules of practice), like the ground of Pratyekabuddha (referring to the state achieved by a Pratyekabuddha), like the ground of Buddha (referring to the state achieved by a Buddha), like original nothingness, they are always unmoving. The Buddha speaks of original nothingness. Those who hear it do not think that emptiness is originally nothing, original nothingness is all, original nothingness is as its nature and does not say it is not. If after hearing it, they hear it elsewhere, they will never doubt, nor say it is right or wrong. Like the firmness of original nothingness, their words are true and important, they do not speak of the unruly common people, and do not look at actions that go against the path. By comparing these, if their conduct is complete, one knows they are a non-regressing Mahasattva. Furthermore, they do not take on the outward appearance of a Shramana (referring to a Buddhist monk) or a Brahmin (referring to a Hindu ascetic). This is to distinguish the truth, know the truth, and see the truth, and they never offer flowers and incense to the gods, nor do they teach others to do so. By comparing these, if their conduct is complete, one knows they are a non-regressing Mahasattva. Also, they are never born in evil realms, nor are they reborn as a woman, by comparing these, if their conduct is complete, one knows they are a non-regressing Mahasattva. A non-regressing Mahasattva upholds the precepts, they do not kill themselves, and teach others not to kill, they do not steal themselves, and teach others not to steal,'

不盜，身自不淫、教人不淫，身自不兩舌、惡口、妄言、綺語，嫉妒、恚、癡。是十戒皆自持，復教彼守行，夢中自護十戒，面見如是，用是比相行具足知。又學諸法，用是心學是法，令群生安隱為說經，持是經受令分德，愿群生令得斯凈定以明自立，用是比相行具足知。又大士深法說時，終不疑不言不信亦不恐，所言軟美。少睡臥行步，出入不亂，心徐行安諦，擇地而行。被服衣中常清凈，無蚤虱塵垢亦無憂，身中無八十種蟲。所以然者？闿士大士六度功德過於賢聖，稍欲成滿，身心凈潔悉受高志。」

善業白佛言：「云何，天中天！闿士大士心凈潔？」

佛言：「所作功德轉增稍上，心無所礙，功德悉逮，是心凈潔過應儀、緣一覺上，用是比相行具足知。又有來供遺者，不起喜。一切無慳，于深經說未常有厭，深入智中。若余處欲聞經者，持是明度為說之。其有餘道所不正者，持明度為正之。經中所出法，悉持無常之事以語之，諸世間經書所不能解者，持是明度為解之，用是相行具足知。是弊邪稍稍來到其所，便於邊化作八大地獄，中有諸闿士，便指言：『斯人皆從前佛受決為不退轉。今皆墮地獄中。佛為授，若地獄耳。若當疾悔之，言：「我非不退轉。」設若言爾者，不復入地獄中，當生天上。』

【現代漢語翻譯】現代漢語譯本不偷盜，自己不邪淫、教導他人不邪淫，自己不兩舌、惡語、妄語、花言巧語，不嫉妒、嗔恚、愚癡。這十條戒律都自己持守，又教導他人遵守奉行，夢中也能守護這十條戒律，面對現實也是如此，用這些來比照，就知道他的修行是圓滿具足的。又學習各種佛法，用這樣的心來學習佛法，爲了讓眾生安穩而宣說佛經，受持這些佛經並將其功德分給他人，愿眾生都能得到這種清凈的禪定，以此來彰顯自己的修行，用這些來比照，就知道他的修行是圓滿具足的。還有，大菩薩在宣說甚深佛法時，始終不會疑惑、不言語、不相信，也不會恐懼，所說的話語柔和美好。他少睡眠，行走時出入不亂，心平緩安穩，選擇地方而行。所穿的衣服總是清凈，沒有跳蚤、虱子、塵垢，也沒有憂愁，身體里沒有八十種蟲。為什麼會這樣呢？因為菩薩的六度功德超越了賢聖，逐漸趨於圓滿，身心清凈，都接受了高尚的志向。善業菩薩問佛說：『世尊，菩薩的心如何清凈潔白呢？』佛說：『他所做的功德不斷增長，心無所障礙，功德都已達到，這樣的心清凈潔白，超過了應儀（指聲聞乘）、緣覺之上，用這些來比照，就知道他的修行是圓滿具足的。還有，如果有人來供養他，他不會因此而歡喜。他對一切都沒有吝嗇，對於甚深佛法的宣說，從來沒有厭倦，深入到智慧之中。如果其他地方有人想聽佛經，他就用這種明度（指智慧）為他們宣說。如果有人走入歧途，他就用明度來糾正他們。佛經中所說的法，都用無常的道理來告訴他們，那些世間經書所不能解釋的，他就用明度來解釋，用這些來比照，就知道他的修行是圓滿具足的。那些邪惡的勢力漸漸來到他的地方，就在旁邊變化出八大地獄，其中有許多菩薩，就指著他們說：『這些人都是從之前的佛那裡得到授記，不會退轉的。現在都墮入地獄中了。佛所授記的，不過是地獄罷了。如果他們能趕緊懺悔，說：「我不是不退轉的。」如果他們這樣說，就不會再墮入地獄，將會生到天上。』

【English Translation】 English version Not stealing, not engaging in sexual misconduct oneself, teaching others not to engage in sexual misconduct, not engaging in double-tongued speech, harsh language, false speech, or embellished language oneself, not being jealous, angry, or ignorant. These ten precepts are all upheld by oneself, and one also teaches others to observe and practice them. Even in dreams, one can protect these ten precepts, and the same is true in waking life. By comparing these, one knows that their practice is complete and perfect. Furthermore, one studies all the Dharma, using this mind to study the Dharma, and for the sake of the peace and stability of sentient beings, one expounds the scriptures, upholds these scriptures, and shares their merits with others, wishing that all sentient beings may attain this pure samadhi. By this, one manifests their own practice, and by comparing these, one knows that their practice is complete and perfect. Moreover, when a great Bodhisattva expounds the profound Dharma, they never doubt, remain silent, disbelieve, or fear. Their words are gentle and beautiful. They sleep little, and their movements are orderly. Their mind is calm and peaceful, and they choose their path carefully. The clothes they wear are always clean, without fleas, lice, or dirt, and they have no worries. There are no eighty kinds of worms in their body. Why is this so? Because the six perfections of a Bodhisattva surpass those of the wise and holy, gradually approaching perfection. Their body and mind are pure, and they have all accepted noble aspirations. Good Karma Bodhisattva asked the Buddha, 'World Honored One, how is the mind of a Bodhisattva pure and immaculate?' The Buddha said, 'The merits they accumulate constantly increase, their mind is without obstacles, and their merits are all attained. Such a mind is pure and immaculate, surpassing those of the Pratyekabuddhas and Sravakas. By comparing these, one knows that their practice is complete and perfect. Furthermore, if someone comes to make offerings, they do not rejoice because of it. They are not stingy with anything, and they are never tired of expounding the profound Dharma, delving deep into wisdom. If there are people in other places who wish to hear the scriptures, they use this clarity (referring to wisdom) to expound them. If there are people who have gone astray, they use this clarity to correct them. The Dharma spoken in the scriptures is all explained using the principle of impermanence. Those things that worldly scriptures cannot explain, they explain using this clarity. By comparing these, one knows that their practice is complete and perfect. When those evil forces gradually come to their place, they transform the area into the eight great hells, where there are many Bodhisattvas. They point to them and say, 「These people all received predictions from previous Buddhas that they would not regress. Now they have all fallen into hell. The predictions of the Buddhas are nothing more than hell. If they quickly repent and say, 『I am not one who will not regress,』 then they will not fall into hell again and will be reborn in the heavens.」'

」

佛言：「設是心不動者，知是不退轉，用是相行具足知。邪復化作師，被服往至其所：『若前從我聞，所受悉棄之，皆不可用。若疾悔之，隨我言者，我日來問訊。不用我言，終不復來。莫復說此事，我不欲聞。前說皆外事耳，更受我言，是佛所說也。』」

佛言：「聞是，設令動轉者，當知其人不從過去佛受決，未升大士舉中在不退轉地。設令不動轉，念是經，虛空所致，作是思惟，不信邪言。譬如比丘得應儀不受邪言，眼見經證，是為空所致，終不可動。如應儀、緣一覺所念法，終不復還，是大士向佛亦然矣。正在不退轉地立，是為極度，用是相行具足知。弊邪復往到其所，更作異人言：『若所求者，為求苦耳，非求佛法也。若負斯難用之為求，若在惡道歷世彌久，適得為人，不嘗思惟自患厭耶？當於何所更索是軀？何不早取應儀，用佛為求乎？』」

佛言：「設不轉者，邪復捨去。更作方便，化作若干闿士在其邊立，復往指言：『若見是闿士，皆供養如恒沙佛衣、食、臥具、醫藥，具足受法問慧，當所行所求悉學，如法住如法求，皆入中作斯學行，常不得佛。汝緣得乎？』」

佛言：「設是不動者，邪去不遠，化作比丘輩言：『是應儀過世時皆求闿士道，取應儀已，若何從得佛？

【現代漢語翻譯】現代漢語譯本佛說：『如果這個人內心不動搖，就知道他是不退轉的，用這種相來行持就具足了智慧。邪惡勢力會化作導師，穿著僧衣來到他那裡說：『如果以前你聽從我的教導，所接受的都應該拋棄，都不可用。如果能迅速悔改，聽從我的話，我每天都會來問候你。如果不聽我的話，我就再也不會來了。不要再說這件事了，我不想聽。之前說的都是外道之言，應該接受我的教導，這才是佛所說的。』佛說：『聽到這些話，如果內心動搖了，就應該知道這個人沒有從過去的佛那裡接受過決斷，還沒有升到菩薩的行列，處於不退轉的地位。如果內心不動搖，想到這部經是虛空所致，這樣思惟，就不會相信邪惡的言論。譬如比丘得到應儀（指正法），不接受邪惡的言論，親眼見到經文的證明，知道這是虛空所致，終究不會動搖。如同應儀、緣一覺（指開悟）所念的法，終究不會再返回，大士向佛也是這樣。正處於不退轉的地位，這是最高的境界，用這種相來行持就具足了智慧。邪惡勢力又會來到他那裡，換成另外一個人的樣子說：『如果所求的，是爲了求苦，而不是爲了求佛法。如果揹負著這樣的困難來求法，即使在惡道中經歷漫長的時間，好不容易得到人身，難道不曾思考過自己的痛苦和厭倦嗎？還要從哪裡去尋求這個身體呢？為什麼不早點接受應儀，用佛法來求道呢？』佛說：『如果這個人不為所動，邪惡勢力就會離去。他們會再想辦法，化作許多菩薩站在他身邊，又指著他們說：『如果見到這些菩薩，都像供養恒河沙數佛一樣供養他們的衣服、食物、臥具、醫藥，具足地接受他們的教法，詢問智慧，應該把他們所行所求都學來，如法安住，如法求道，都進入其中修行，永遠不能成佛。你難道能得到嗎？』佛說：『如果這個人不為所動，邪惡勢力不會走遠，他們會化作比丘的模樣說：『這些應儀（指修習小乘）過世的時候都求菩薩道，接受應儀之後，又怎麼能成佛呢？』

【English Translation】 English version The Buddha said: 'If this mind does not waver, know that one is non-retrogressing, and by practicing with this characteristic, one is complete in wisdom. The evil one will transform into a teacher, wearing robes, and come to that person, saying: 'If you previously heard from me, all that you received should be discarded, it is all unusable. If you quickly repent and follow my words, I will come to inquire about you daily. If you do not follow my words, I will never come again. Do not speak of this matter again, I do not wish to hear it. What was said before was all external matters, you should accept my teachings, for this is what the Buddha has said.' The Buddha said: 'Upon hearing this, if the mind wavers, know that this person has not received a decisive confirmation from the Buddhas of the past, has not ascended to the ranks of the Bodhisattvas, and is not in the non-retrogressing stage. If the mind does not waver, thinking that this scripture is due to emptiness, and contemplating in this way, one will not believe in evil words. For example, a Bhikshu who has attained the 'ying yi' (proper conduct) does not accept evil words, seeing the proof in the scriptures, knowing that it is due to emptiness, will ultimately not be moved. Like the 'ying yi', the Dharma contemplated by one who has attained enlightenment, will never return, and so it is with a great Bodhisattva towards the Buddha. Being firmly established in the non-retrogressing stage, this is the ultimate state, and by practicing with this characteristic, one is complete in wisdom. The evil one will come to that person again, changing into a different person, saying: 'If what you seek is to seek suffering, and not to seek the Buddha's Dharma. If you bear such difficulties to seek the Dharma, even if you spend a long time in the evil realms, and finally obtain a human body, have you not ever thought about your own suffering and weariness? Where else will you seek this body? Why not accept the 'ying yi' early, and use the Buddha's Dharma to seek the path?' The Buddha said: 'If this person is not moved, the evil one will leave. They will devise another method, transforming into many Bodhisattvas standing beside that person, and then pointing to them, saying: 'If you see these Bodhisattvas, you should offer them clothes, food, bedding, and medicine, just as you would offer to Buddhas as numerous as the sands of the Ganges, fully receive their teachings, inquire about wisdom, and learn all that they practice and seek, abide by the Dharma, seek the path according to the Dharma, and enter into their practice, you will never attain Buddhahood. Can you attain it?' The Buddha said: 'If this person is not moved, the evil one will not go far, they will transform into Bhikshus, saying: 'Those who practice the 'ying yi' (Hinayana) all seek the Bodhisattva path when they pass away. Having accepted the 'ying yi', how can they attain Buddhahood?'

』」

佛言：「用是故，闿士大士作是行，從他處聞，心不轉不異，於是中復覺知邪，為佛所語無異，求大明植志。若茲者，設不得佛，佛語為謬。佛語不欺，當作是學，當作是求，諦護是教心不動轉，從中覺邪。用是相行具足知，是不退轉矣。又邪嬈言：『佛如虛空，是經行無邊不可得極。何以故？是經義可知，觀其所趣皆虛空矣，為中勤苦不當，覺知邪事邪作是經耳。云何欲得佛？是非佛所說。』」

佛言：「夫賢士女視明慮長，諦議自議：『妖邪多巧，以逆為順。怪來不傾，牢如須彌。』用是相行具足知，是不退轉也。作一禪、二禪、三禪、四禪，是定隨是四禪不錄禪是所禪，作是定用入欲中故，不退轉闿士大士不隨定教，凈過定上，用是相行具足知。又有共稱其名德者，不以喜，心不動亂，常正心。設在家不有重淫，若時有欲，如過大空澤中飲食時，恐怖畏盜賊欲疾去，自念：『我何時當出是空澤中？念婦人惡露不凈，非我凈法。』當作是念。何以故？念使十方人安隱故。」

佛言：「如是其福具足，得明度威神力，使作是念，用是相行具足知。又和夷洹翼從防衛，余鬼神不敢附，不失心志，不妄起心，身無瘡厲，六情雅具，聖雄而不自顯，不誘他婦女，若符咒藥不行之，亦不教人淫穢行

【現代漢語翻譯】佛說：『因此，開士大士（菩薩）這樣修行，從別處聽聞，內心不改變不疑惑，在其中又能覺察到邪見，認為佛所說的話沒有差異，追求大光明，堅定志向。如果這樣，即使不能成佛，佛說的話也不會是錯誤的。佛的話不欺騙，應當這樣學習，應當這樣追求，認真守護這個教義，內心不動搖，從中覺察邪見。用這樣的修行，具足了知，就不會退轉了。』又有邪見的人說：『佛像虛空一樣，這部經的修行無邊無際，無法達到盡頭。為什麼呢？這部經的意義可以理解，觀察它所指向的都是虛空，在其中勤苦修行是不值得的，覺察到邪事邪行，這部經就是這樣。怎麼能想得到成佛呢？這不是佛所說的。』佛說：『賢士女觀察事物要明智，考慮要長遠，認真思考：『妖邪有很多巧詐，把顛倒的當成正確的。怪異的事情來了也不動搖，像須彌山一樣牢固。』用這樣的修行，具足了知，就不會退轉了。修習初禪、二禪、三禪、四禪，這些禪定是隨著這四禪而來的，不執著于禪定，不認為禪定是所禪定的，這樣修習禪定是爲了進入慾望之中，所以不會退轉。開士大士不隨禪定教導，超越禪定之上，用這樣的修行，具足了知。又有共同稱讚他名德的人，不因此而歡喜，內心不動亂，常常保持正心。即使在家，也不會有嚴重的淫慾，如果有時有慾望，就像經過廣闊的空曠沼澤地時，吃飯時，害怕盜賊而想快速離開，自己想：『我什麼時候才能離開這個空曠的沼澤地？』想到婦人的污穢不凈，不是我的清凈之法。』應當這樣想。為什麼呢？爲了使十方的人都安穩。』佛說：『像這樣，他的福德就具足了，得到光明、度化眾生的威神力，使他產生這樣的想法，用這樣的修行，具足了知。又有和夷洹（護法神）跟隨保護，其餘鬼神不敢靠近，不失去心志，不妄起心，身上沒有瘡疤，六根完好，是聖雄而不自我顯耀，不引誘其他婦女，如果符咒藥物對他不起作用，也不教人淫穢的行為。』

【English Translation】 The Buddha said: 'Therefore, a Bodhisattva (Kaisidashi) practices in this way. Upon hearing from others, their mind does not change or doubt. Within this, they can also perceive wrong views, recognizing that the Buddha's words are without difference, seeking great enlightenment and firming their resolve. If this is the case, even if they do not attain Buddhahood, the Buddha's words will not be false. The Buddha's words are not deceptive. One should learn in this way, one should seek in this way, diligently guarding this teaching, with the mind unwavering, and from within, perceive wrong views. With this practice, having complete knowledge, one will not regress.' There are also those with wrong views who say: 'The Buddha is like empty space, the practice of this sutra is boundless and cannot be reached. Why? The meaning of this sutra can be understood, observing that what it points to is all empty space. Toiling diligently within it is not worthwhile. Perceiving wrong actions and wrong views, this is what this sutra is about. How can one expect to attain Buddhahood? This is not what the Buddha said.' The Buddha said: 'Wise men and women should observe things with wisdom, consider things with foresight, and carefully contemplate: 'Demons and evils have many tricks, turning the inverted into the correct. When strange things come, they do not waver, remaining as firm as Mount Sumeru.' With this practice, having complete knowledge, one will not regress. Practicing the first dhyana, second dhyana, third dhyana, and fourth dhyana, these samadhis (meditative states) come with these four dhyanas. One does not cling to samadhi, nor does one consider samadhi to be what is meditated upon. Practicing samadhi in this way is for the purpose of entering into desires, and therefore one will not regress. A Bodhisattva does not follow the teachings of samadhi, but transcends above samadhi. With this practice, having complete knowledge. There are also those who jointly praise his virtues, but he is not pleased by this, his mind is not disturbed, and he always maintains a righteous mind. Even if he is at home, he will not have severe lust. If there is desire at times, it is like passing through a vast empty swamp, when eating, fearing thieves and wanting to leave quickly, thinking to oneself: 'When will I leave this empty swamp?' Thinking of the filth and impurity of women, which is not my pure dharma.' One should think in this way. Why? To bring peace to all beings in the ten directions.' The Buddha said: 'In this way, his blessings are complete, he obtains the power of light and the divine power to liberate beings, causing him to have such thoughts. With this practice, having complete knowledge. Furthermore, there are He Yihuan (guardian deities) who follow and protect him, and other ghosts and spirits dare not approach. He does not lose his will, does not give rise to false thoughts, his body has no sores, his six senses are complete, he is a holy hero but does not show off, does not seduce other women, and if charms and medicines do not work on him, he also does not teach others to engage in lewd behavior.'

，不以歷口，非法惡念無由生哉。用是相行具足知。

「複次，善業！將以何行名為不退轉？不退轉者，不與無道主佞孽臣賊盜偷寇軍謀殘生，非法士女蠱道淫妷，錢穀屠酒祀，繒彩香薰倡優調戲，入海投難求榮采利，如斯之徒終始不友。闿士從事不離一切智，常譽賢者以為談首，遠愚近聖，尊戴三寶。爾故誓曰：『不退轉闿士常愿生異方佛剎。』愿高誓重，必獲往生。用是故，常見佛得供養。如是愿從欲處、色處、空處，從彼來生中國，于闿士家大明卿八正談抱義典，逆事不豫，遠邊地無佛處，性凈真不犯法。如是相行具足知為不退轉。不退轉闿士不言我是、不疑我非、不中疑。譬如得溝港道，于其地終不疑。邪事適起即覺知，寧殞命而不徊心，自於其地終不疑不懈。無應儀、緣一覺心，心不念佛難得安住。其地心大無表、勇而無勝。何以故？如是住，無能過者。用是故，邪愁毒，便化作佛身，往謂之曰：『若於是可取應儀證，若未受無上正真道最正覺決。何以故？若不得是相行，何因得乎？』知非佛也，是邪耳。如佛所說思惟視之，是邪所為欲使我轉。」

佛言：「設不動者，知已於過去佛受無上正真道最正覺決，其悉知法行忠正者，代不惜身命一切法，悉受往古來今諸佛明法，悉護持之。用是故，

【現代漢語翻譯】現代漢語譯本：不通過口舌造業，非法的邪惡念頭就不會產生。通過這樣的行為，可以完全瞭解（不退轉的特徵）。「再者，善業！以什麼樣的行為稱為不退轉呢？所謂不退轉，就是不與那些不講道義的君主、奸佞的臣子、盜賊、小偷、強盜、軍隊的陰謀、殘害生靈的人，非法的男女、蠱惑人心的邪術、淫亂放蕩的行為，以及涉及錢財穀物、屠宰、酒類祭祀、絲綢彩繪、香料薰香、歌舞伎樂、入海冒險求取榮華富貴等行為的人為伍。這樣的人從始至終都不會是朋友。開悟的修行者所從事的，不離一切智慧，常常讚美賢者作為談論的主題，遠離愚昧，親近聖賢，尊敬和信奉三寶。因此發誓說：『不退轉的開悟修行者常常希望往生到其他佛的凈土。』願望高遠，誓言重大，必定能夠往生。因此，常常能夠見到佛並得到供養。這樣的願望，從欲界、色界、空界而來，從那裡轉生到中國，在開悟的修行者家中，明白卿相所談論的八正道，抱持正義的典範，不預先考慮邪惡的事情，遠離邊遠沒有佛法的地方，本性清凈，真正不犯戒律。通過這樣的行為，可以完全瞭解不退轉的特徵。不退轉的開悟修行者不會說『我是』，不會懷疑『我不是』，也不會猶豫不決。譬如得到了通往港口的道路，對於這條路就永遠不會懷疑。邪惡的事情剛一出現就立刻覺察到，寧願失去生命也不會動搖決心，對於自己所走的道路永遠不會懷疑和懈怠。沒有固定的儀式，只專注于覺悟的心，心中不念佛就難以安住。這樣的心廣大無邊，勇敢無畏。為什麼呢？因為這樣安住，沒有人能夠超越。因此，邪惡的憂愁和毒害，就會化作佛身，前來對他說：『如果在這裡可以獲得相應的儀式和證明，如果還沒有接受無上正真道最正覺的決斷。為什麼呢？如果不能得到這樣的行為，又怎麼能夠得到呢？』知道這不是佛，而是邪惡的化身。應該像佛所說的那樣思考和觀察，這是邪惡想要使我動搖。」佛說：『如果能夠不動搖，就知道他已經在過去的佛那裡接受了無上正真道最正覺的決斷，他們完全瞭解佛法，行為忠誠正直，爲了佛法不惜生命，完全接受過去和現在諸佛的教誨，完全守護和堅持這些教誨。因此，』

【English Translation】 English version: Not through the mouth, illegal and evil thoughts will not arise. Through such conduct, one fully understands (the characteristics of non-retrogression). Furthermore, good deeds! By what conduct is one called non-retrogressing? Non-retrogressing means not associating with those who are unrighteous rulers, treacherous ministers, thieves, robbers, bandits, military schemers, those who harm living beings, unlawful men and women, those who practice bewitching arts, those who are promiscuous, and those involved in money and grain, slaughter, wine sacrifices, silk paintings, incense, music and entertainment, venturing into the sea for fame and fortune, and so on. Such people are never friends from beginning to end. An enlightened practitioner engages in activities that do not deviate from all wisdom, often praises the virtuous as the topic of discussion, stays away from the foolish, draws near to the sages, and respects and reveres the Three Jewels. Therefore, they vow: 'A non-retrogressing enlightened practitioner always wishes to be reborn in the pure land of another Buddha.' With lofty aspirations and weighty vows, they will surely be reborn there. Therefore, they can often see the Buddha and receive offerings. Such aspirations come from the desire realm, the form realm, and the formless realm, and from there they are reborn in China, in the family of an enlightened practitioner, understanding the Eightfold Path discussed by the ministers, holding the model of righteousness, not planning evil deeds in advance, staying away from remote places without the Dharma, being pure in nature, and truly not violating the precepts. Through such conduct, one fully understands the characteristics of non-retrogression. A non-retrogressing enlightened practitioner does not say 'I am,' does not doubt 'I am not,' and does not hesitate. It is like having found the road to the harbor, one will never doubt that road. As soon as an evil thing arises, one immediately becomes aware of it, and would rather lose their life than waver in their resolve, never doubting or slacking in the path they have chosen. There are no fixed rituals, only focusing on the awakened mind, and if the mind does not contemplate the Buddha, it is difficult to settle. Such a mind is vast and boundless, brave and fearless. Why? Because in such a state, no one can surpass it. Therefore, evil sorrows and poisons will transform into the form of a Buddha, coming to say: 'If here you can obtain the corresponding rituals and proof, if you have not yet received the decision of the unsurpassed, true, and right enlightenment. Why? If you cannot obtain such conduct, how can you obtain it?' Knowing that this is not a Buddha, but an evil manifestation. One should think and observe as the Buddha has said, this is the evil one trying to make me waver. The Buddha said: 'If one can remain unmoved, it is known that they have already received the decision of the unsurpassed, true, and right enlightenment from the Buddhas of the past, they fully understand the Dharma, their conduct is loyal and upright, they do not hesitate to give up their lives for the Dharma, they fully accept the teachings of the Buddhas of the past and present, and they fully protect and uphold these teachings. Therefore,'

不惜身命，未常懈，無厭時。如來及諸弟子說經時不疑言非。何以故？逮得無所從生法樂於中立，持是功德，悉具足知是不退轉闿士大士。」

◎恒竭清信女品第十六

善業白佛言：「不退轉闿士從大功德起，當爲說明度令入深法。」

佛言：「善哉，善哉！居內闿士使入深法。何等為深？空為深，無想、無愿、無識、無生滅，泥洹是為限。」

又白佛言：「泥洹是限，非是諸法。」

佛言：「諸法甚深，色痛癢思想生死識甚深。何等為五陰甚深？如本無爾故甚深。」

善業言：「難及，天中天！安稍去色便為泥洹。」

佛言：「是與明度相應，當作是住，如明教學。闿士隨是行思惟念一日，如夢中教卻幾劫生死。」

佛言：「譬如淫士寶彼女色，與之期會。女不自由，妷夫寧有盛想不？」

善業言：「士以色故，想彼面會展其愚情。」

佛言：「一日之中有幾意念？」

對曰：「甚多，天中天！」

佛言：「如彼人念一日心轉多，闿士如是欲學凈行一日，為去惡于罪甚多，若離明度，正使佈施如恒沙劫，不如也。又使壽如恒沙劫等，並前行溝港、頻來、不還、應儀、緣一覺至佛，不得明度行，不如中教，皆不如此行如中教闿士。又復壽

【現代漢語翻譯】現代漢語譯本：不惜生命，從不懈怠，沒有厭倦的時候。如來（Tathagata，佛的稱號）和他的弟子們講經時，不會懷疑所說的是非。為什麼呢？因為他們獲得了無所從來、無所去處的法樂，並以此為基礎，持有這種功德，完全知曉這是不退轉的開士（菩薩的別稱）大士（偉大的修行者）。

善業（一位菩薩的名字）對佛說：『不退轉的開士從大功德中產生，應當為他們說明，引導他們進入深奧的佛法。』

佛說：『好啊，好啊！讓居於內心的開士進入深奧的佛法。什麼是深奧呢？空是深奧，無想、無愿、無識、無生滅，涅槃（Nirvana，佛教的最高境界）是其界限。』

善業又對佛說：『涅槃是界限，但不是諸法的全部。』

佛說：『諸法非常深奧，色（Rupa，物質）、痛癢（Vedana，感受）、思想（Samjna，知覺）、生死（Samsara，輪迴）、識（Vijnana，意識）都非常深奧。什麼是五陰（Panca Skandha，構成人存在的五種要素）的深奧之處呢？就像它們本來就不存在一樣，所以深奧。』

善業說：『難以理解啊，天中天（佛的尊稱）！稍微去除對色的執著，就進入涅槃了。』

佛說：『這與明度（般若波羅蜜，智慧的完美）相應，應當這樣安住，就像明智的教導一樣。開士如果隨此修行，思維唸誦一日，就像在夢中教導，可以減少幾劫的生死輪迴。』

佛說：『譬如一個淫蕩的男子珍愛一個女子的美色，與她約定會面。女子身不由己，這個淫蕩的男子難道不會有強烈的慾望嗎？』

善業說：『男子因為貪戀美色，想著與她相會，展現他的愚癡情慾。』

佛說：『一天之中有多少個念頭？』

善業回答說：『非常多，天中天！』

佛說：『就像那個人一天之中念頭轉動很多一樣，開士如果想要學習清凈的行為一天，就能去除很多罪惡。如果離開了明度，即使佈施如恒河沙數劫，也不如明度。又如果壽命如恒河沙數劫一樣長，加上之前的修行，無論是須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，應供者）、緣覺（Pratyekabuddha，獨覺者）乃至成佛，如果沒有明度的修行，都不如中道教導，都不如按照中道教導修行的開士。又如果壽命』

【English Translation】 English version: Not sparing their lives, they are never lazy, and have no time for weariness. When the Tathagata (the title of the Buddha) and his disciples preach the Dharma, they do not doubt whether what is said is right or wrong. Why is that? Because they have attained the joy of the Dharma that comes from nowhere and goes nowhere, and based on this, they hold this merit, and fully know that this is the non-retrogressing Bodhisattva (an enlightened being) Mahasattva (a great practitioner).

Good Karma (a Bodhisattva's name) said to the Buddha: 'Non-retrogressing Bodhisattvas arise from great merit, and it is appropriate to explain to them and guide them into the profound Dharma.'

The Buddha said: 'Excellent, excellent! Let the Bodhisattvas who dwell within enter the profound Dharma. What is profound? Emptiness is profound, non-thought, non-desire, non-consciousness, non-birth and non-death, and Nirvana (the highest state of enlightenment) is its limit.'

Good Karma again said to the Buddha: 'Nirvana is the limit, but it is not all of the Dharmas.'

The Buddha said: 'The Dharmas are very profound, form (Rupa, material), feeling (Vedana, sensation), thought (Samjna, perception), birth and death (Samsara, cycle of rebirth), and consciousness (Vijnana, awareness) are all very profound. What is the profound aspect of the five aggregates (Panca Skandha, the five components of existence)? It is as if they never existed, therefore it is profound.'

Good Karma said: 'It is difficult to understand, Oh, Lord of the World (a title for the Buddha)! By slightly removing attachment to form, one enters Nirvana.'

The Buddha said: 'This is in accordance with the perfection of wisdom (Prajnaparamita, the perfection of wisdom), one should abide in this way, just like wise teachings. If a Bodhisattva practices in this way, contemplating and reciting for one day, it is like teaching in a dream, and can reduce several kalpas (eons) of birth and death.'

The Buddha said: 'For example, a lustful man cherishes the beauty of a woman and arranges to meet her. The woman is not free, will this lustful man not have strong desires?'

Good Karma said: 'Because the man is greedy for beauty, he thinks of meeting her, revealing his foolish lust.'

The Buddha said: 'How many thoughts are there in one day?'

Good Karma replied: 'Very many, Oh, Lord of the World!'

The Buddha said: 'Just as that person's thoughts turn many times in one day, if a Bodhisattva wants to learn pure conduct for one day, he can remove many evils. If one is separated from the perfection of wisdom, even if one gives alms for as many kalpas as the sands of the Ganges, it is not as good as the perfection of wisdom. Also, if one's lifespan is as long as the sands of the Ganges, and one adds the previous practices, whether one is a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), a Pratyekabuddha (solitary Buddha), or even becomes a Buddha, if one does not have the practice of the perfection of wisdom, it is not as good as the middle way teaching, and it is not as good as a Bodhisattva who practices according to the middle way teaching. Also, if one's lifespan'

如前，佈施、持戒具足，若求明度念起說經，其德出彼上。以經佈施作無上正真道，自深入教，其德轉高。自深入者，為明度所護，未常離時，其德甚多。」

善業問：「所識、有著者，天中天！此二，何功德為多者？」

佛言：「闿士所識，若求明度，樂於無所有、樂盡、樂無常念，是為不離明度，得德不可計稱數。」

善業問佛：「不可計，復言稱數。將有何異乎？」

佛言：「稱數者，其數無盡。不可計者，謂無邊量也。爾故，為不可計稱數。」

善業言：「佛說不可計，五陰亦然。」

佛言：「若所問者，有所因使五陰不可計量。」

善業問佛：「何等為無量？」

佛言：「于空中計之，是法不可計。」

佛言：「云何，善業！我不嘗言諸法空？」

對曰：「如是，天中天！如來所說悉空。」

佛言：「如是諸法悉空，不可盡計。經慧無有，各為異流，如來但分別說耳。不可儘量是空、是想、是愿、是識、是滅度，隨所喜說，作是說示現教化。如來如是。」

善業白佛言：「難及，天中天！經本空耳。云何復于空中說經？是經不可逮，如我了佛諸法不可逮。」

佛言：「如是！諸法不可逮，計法空耳。」

「如佛所

【現代漢語翻譯】現代漢語譯本：如果像前面所說，佈施和持戒都圓滿具足，如果有人爲了追求智慧而生起念頭宣說佛經，那麼他的功德會超過前者。因為通過宣說佛經來追求無上正等正覺的道路，自己深入理解教義，他的功德會更加高尚。自己深入理解教義的人，會受到智慧的保護，不會有片刻的離開，他的功德非常多。善業菩薩問道：『世尊，對於有執著和有認識這兩種情況，哪一種的功德更大呢？』佛陀說：『善男子，如果認識到一切都是爲了追求智慧，並且樂於接受無所有、樂於接受滅盡、樂於接受無常的觀念，那麼這個人就不會離開智慧，所獲得的功德是無法計算的。』善業菩薩問佛：『既然說不可計算，又說可以稱數，這兩者有什麼區別呢？』佛陀說：『稱數是指數量沒有盡頭。不可計算是指沒有邊際和限量。因此，說是不可計算的稱數。』善業菩薩說：『佛陀說不可計算，五蘊也是這樣。』佛陀說：『你所問的，是因為某種原因使得五蘊無法計量。』善業菩薩問佛：『什麼叫做無量呢？』佛陀說：『在虛空中計算，這種法是不可計算的。』佛陀說：『善業，我不是曾經說過一切法都是空嗎？』善業菩薩回答說：『是的，世尊！如來所說的一切都是空。』佛陀說：『既然一切法都是空，就無法完全計算。經文和智慧本身並沒有實體，只是各自不同的流派，如來只是分別解說而已。無法計算的是空、是想、是愿、是識、是滅度，隨眾生所喜好而說，以此來開示教化。如來就是這樣。』善業菩薩對佛說：『太難理解了，世尊！經書的本質是空。為什麼又在空中宣說佛經呢？這部經是無法把握的，就像我理解到佛陀所說的一切法都是無法把握的一樣。』佛陀說：『是的！一切法都是無法把握的，所計算的法也是空。』『正如佛陀所說，』

【English Translation】 English version: As before, if giving and keeping precepts are complete, and if one seeks wisdom and arises the thought of expounding the scriptures, their merit surpasses the former. Because by expounding the scriptures one pursues the path of unsurpassed, true, and complete enlightenment, and one deeply understands the teachings, their merit becomes even greater. One who deeply understands the teachings is protected by wisdom, never departing from it, and their merit is very great. Good Deeds Bodhisattva asked: 'World Honored One, between having attachments and having recognition, which of these two has greater merit?' The Buddha said: 'Good man, if one recognizes that everything is for the pursuit of wisdom, and is happy to accept non-existence, happy to accept cessation, and happy to accept the concept of impermanence, then this person will not depart from wisdom, and the merit they obtain is immeasurable.' Good Deeds Bodhisattva asked the Buddha: 'Since it is said to be immeasurable, and yet it is also said to be countable, what is the difference between these two?' The Buddha said: 'Countable means that the number has no end. Immeasurable means that there are no boundaries or limits. Therefore, it is said to be immeasurable and countable.' Good Deeds Bodhisattva said: 'The Buddha says immeasurable, and the five aggregates are also like this.' The Buddha said: 'What you ask is because of some reason that makes the five aggregates immeasurable.' Good Deeds Bodhisattva asked the Buddha: 'What is called immeasurable?' The Buddha said: 'To calculate in the empty space, this dharma is immeasurable.' The Buddha said: 'Good Deeds, have I not said that all dharmas are empty?' Good Deeds Bodhisattva replied: 'Yes, World Honored One! Everything the Tathagata has said is empty.' The Buddha said: 'Since all dharmas are empty, they cannot be completely calculated. The scriptures and wisdom themselves have no substance, they are just different schools of thought, and the Tathagata only explains them separately. What cannot be calculated is emptiness, thought, volition, consciousness, and cessation. According to what beings like, it is spoken, and this is used to enlighten and teach. This is how the Tathagata is.' Good Deeds Bodhisattva said to the Buddha: 'It is too difficult to understand, World Honored One! The essence of the scriptures is empty. Why then do you expound the scriptures in emptiness? This scripture cannot be grasped, just as I understand that all the dharmas spoken by the Buddha cannot be grasped.' The Buddha said: 'Yes! All dharmas cannot be grasped, and the dharmas that are calculated are also empty.' 'As the Buddha has said,'

說，本不可逮。愿解不可逮慧有增有減？」

佛言：「不也。」

善業言：「不可逮慧不增不減，六度等然。若其不增，何因闿士近無上正真道得為正學？設不減者？闿士求守明度變謀明慧，不念佈施，增之與減不作是念，是但名佈施度無極耳。所施與念，持是功德與作無上正真道。戒、忍辱、精、禪皆如是。闿士求明度守之，得變謀明慧，不作是念增減，皆但名耳。念發心如無上正真道，我作是施與。何謂無上正真道？」

佛言：「本無是也。本無不增不減，常隨是念不離，為近矣。」

善業問言：「闿士以初意近無上正真道耶？以後來意近乎？斯兩意無對，何等功德出生長大之者？」

佛言：「譬如燈炷然，用初出明燒炷乎，後來明耶？」

善業言：「非初明亦不離初明，非后明亦不離后明。」

佛言：「如是！不用初意得無上正真道，亦不離初意，非后意亦不離后意得，是為得正覺。云何，心前滅后復生乎？」

善業言：「不也，天中天！」

「云何，心初生可滅乎？」

對曰：「不可。」

云：「當所滅者，寧可使不滅乎？」

對曰：「不可。」

佛言：「寧可住本無乎？」

對曰：「欲住本無，當如本無住。」

【現代漢語翻譯】現代漢語譯本：善業菩薩問：『佛說，本性是不可執著的。那麼，請問這不可執著的智慧，會有增長或減少嗎？』佛回答說：『不會。』善業菩薩說：『不可執著的智慧既不增長也不減少，六度（佈施、持戒、忍辱、精進、禪定、智慧）也是如此。如果它不增長，那麼修行人如何才能接近無上正等正覺，獲得真正的修行？如果它不減少，那麼修行人追求並守護明智的法度，從而轉變謀略，獲得明慧，不執著于佈施，不認為佈施有增減，這只是名為佈施波羅蜜（到達彼岸）罷了。所施與的念頭，以此功德來成就無上正等正覺。持戒、忍辱、精進、禪定也都是如此。修行人追求明智的法度並守護它，從而轉變謀略，獲得明慧，不執著于增減，這些都只是名稱而已。念頭生起時，就如同無上正等正覺，我作這樣的佈施。那麼，什麼是無上正等正覺呢？』佛說：『它本來就是沒有的。本來就沒有增長或減少，常常隨順這個念頭而不離，就接近了。』善業菩薩問：『修行人是以最初的意念接近無上正等正覺呢？還是以後來的意念接近呢？這兩種意念沒有對立，那麼是哪種功德出生併成長呢？』佛說：『譬如燈芯燃燒，是最初的光明燒燈芯呢，還是後來的光明呢？』善業菩薩說：『不是最初的光明，但也不離最初的光明；不是後來的光明，但也不離後來的光明。』佛說：『正是如此！不是用最初的意念得到無上正等正覺，但也不離最初的意念；不是用後來的意念得到，但也不離後來的意念，這就是得到正覺。那麼，心是前念滅后念再生嗎？』善業菩薩說：『不是的，世尊！』佛問：『那麼，最初生起的心可以被滅嗎？』善業菩薩回答說：『不可以。』佛問：『那麼，當要滅的時候，可以使它不滅嗎？』善業菩薩回答說：『不可以。』佛說：『那麼，可以安住于本無嗎？』善業菩薩回答說：『想要安住于本無，應當像本無那樣安住。』

【English Translation】 English version: Shanyebosatva (Good Karma Bodhisattva) asked: 'The Buddha said that the fundamental nature is unattainable. So, please explain, does this unattainable wisdom increase or decrease?' The Buddha replied: 'It does not.' Shanyebosatva said: 'The unattainable wisdom neither increases nor decreases, and the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom) are the same. If it does not increase, how can a practitioner approach Anuttara-samyak-sambodhi (supreme perfect enlightenment) and attain true practice? If it does not decrease, then a practitioner seeks and guards the wise Dharma, thereby transforming strategies and gaining clear wisdom, without being attached to giving, and without thinking that giving increases or decreases, this is merely called Dana Paramita (perfection of giving). The act of giving and the thought of it, using this merit to achieve Anuttara-samyak-sambodhi. Morality, patience, diligence, and meditation are all the same. A practitioner seeks the wise Dharma and guards it, thereby transforming strategies and gaining clear wisdom, without being attached to increase or decrease, these are all just names. When a thought arises, it is like Anuttara-samyak-sambodhi, I make this offering. So, what is Anuttara-samyak-sambodhi?' The Buddha said: 'It is fundamentally non-existent. Fundamentally, there is no increase or decrease, always following this thought without separation, and one is close to it.' Shanyebosatva asked: 'Does a practitioner approach Anuttara-samyak-sambodhi with the initial intention, or with the later intention? These two intentions are not opposed, so which merit is born and grows?' The Buddha said: 'It is like a lamp wick burning, does the initial light burn the wick, or the later light?' Shanyebosatva said: 'It is not the initial light, but it is not separate from the initial light; it is not the later light, but it is not separate from the later light.' The Buddha said: 'It is just so! It is not by using the initial intention that one attains Anuttara-samyak-sambodhi, but it is not separate from the initial intention; it is not by using the later intention that one attains it, but it is not separate from the later intention, this is the attainment of enlightenment. So, does the mind cease in the previous thought and then arise again in the next thought?' Shanyebosatva said: 'No, World Honored One!' The Buddha asked: 'Then, can the initially arising mind be extinguished?' Shanyebosatva replied: 'It cannot.' The Buddha asked: 'Then, when it is about to be extinguished, can it be made not to extinguish?' Shanyebosatva replied: 'It cannot.' The Buddha said: 'Then, can one abide in the fundamental non-existence?' Shanyebosatva replied: 'If one wishes to abide in the fundamental non-existence, one should abide as the fundamental non-existence abides.'

佛言：「設令在本無中住，寧可使久堅乎？」

對曰：「不。」

「本無甚深。」

曰：「本無寧有心也？」

曰：「離本無寧有心乎？」

對曰：「不也。」

曰：「見本無乎？」

對曰：「不見。」

「作是求為深求乎？」

對曰：「不也，天中天！作是求，無所求。何以故？是法了不可得見。」

佛言：「闿士大士求明度，為求何等？」

對曰：「為求空。」

「求空為求何等？」

「為求無想。」

曰：「為去想乎？」

對曰：「不。」

「云何想不去？」

善業言：「闿士不作是求妄想。天中天！何以故？闿士求想盡滅者？即可得應儀。闿士變謀明慧，不滅想得證，向無想，隨是教矣。」

秋露子謂善業：「有三事向定守定門。空、不願、無想是為三。有益於明度，不但晝益，夜于夢中亦復益。何以故？晝日夜夢中，佛說等無異。」

善業語秋露子：「若闿士晝日有益，夜于夢中亦有益。」

又問：「夢中所作寧有所得不？如經等之。」

善業曰：「夢中作善者喜為益，惡者慍戚為減。設於夢中殺人，覺已喜嘆快之。云何？」

善業言：「心不枯爾，皆

【現代漢語翻譯】現代漢語譯本佛陀說：『假設安住在『本無』（根本不存在）之中，能使它長久堅固嗎？』回答說：『不能。』『本無』非常深奧。問：『本無難道有心嗎？』答：『離開本無，難道會有心嗎？』回答說：『不會。』問：『能見到本無嗎？』回答說：『不能見到。』『像這樣去尋求，是深求嗎？』回答說：『不是的，天中天（佛的尊稱）！像這樣尋求，是無所求。為什麼呢？因為這個法是完全不可能被見到的。』佛陀說：『開士（菩薩的別稱）大士尋求明度（智慧的彼岸），是爲了尋求什麼呢？』回答說：『是爲了尋求空（空性）。』『尋求空是爲了尋求什麼呢？』『是爲了尋求無想（沒有念頭）。』問：『是爲了去除念頭嗎？』回答說：『不是。』『為什麼說念頭不去呢？』善業說：『開士不是這樣尋求妄想。天中天！為什麼呢？開士尋求念頭完全滅盡，就可以得到相應的儀軌。開士轉變謀略，明瞭智慧，不是滅除念頭而得證悟，而是趨向無想，遵循這樣的教導。』秋露子對善業說：『有三件事趨向禪定，守護禪定之門。空、不願、無想，這三者是。對明度有益，不僅白天有益，夜晚在夢中也有益。為什麼呢？因為白天和夜晚在夢中，佛所說的都是一樣的，沒有差別。』善業對秋露子說：『如果開士白天有益，夜晚在夢中也有益。』又問：『夢中所作難道有所得嗎？就像經書所說的那樣。』善業說：『夢中做善事會感到喜悅而有益，做惡事會感到懊惱而減損。假設在夢中殺人，醒來后卻高興地讚歎痛快。這是為什麼呢？』善業說：『心沒有枯竭，都是』

【English Translation】 English version The Buddha said, 'If one were to dwell in 'original non-existence' (the state of absolute non-being), could it be made to last and be firm?' The answer was, 'No.' 'Original non-existence' is very profound. Asked, 'Does 'original non-existence' have a mind?' Answered, 'Apart from 'original non-existence', could there be a mind?' The answer was, 'No.' Asked, 'Can one see 'original non-existence'?' The answer was, 'One cannot see it.' 'Is seeking in this way a deep seeking?' The answer was, 'No, Oh, Blessed One (a title for the Buddha)! Seeking in this way is seeking nothing. Why? Because this Dharma (teaching) is completely impossible to be seen.' The Buddha said, 'What does a Bodhisattva (an enlightened being) seek when seeking clarity of understanding (the other shore of wisdom)?' The answer was, 'To seek emptiness (sunyata).' 'What does seeking emptiness seek?' 'To seek non-thought (no mental constructs).' Asked, 'Is it to remove thoughts?' The answer was, 'No.' 'Why is it said that thoughts are not removed?' Shubha-karma (a disciple) said, 'The Bodhisattva does not seek delusive thoughts in this way. Oh, Blessed One! Why? The Bodhisattva seeks the complete cessation of thoughts, and then one can obtain the corresponding practice. The Bodhisattva transforms strategies, understands wisdom, and does not attain enlightenment by eliminating thoughts, but by moving towards non-thought, following this teaching.' Autumn Dew (a disciple) said to Shubha-karma, 'There are three things that lead to meditation, guarding the gate of meditation. Emptiness, non-desire, and non-thought, these are the three. They are beneficial for clarity of understanding, not only during the day but also at night in dreams. Why? Because what the Buddha teaches during the day and in dreams at night is the same, without difference.' Shubha-karma said to Autumn Dew, 'If the Bodhisattva benefits during the day, he also benefits at night in dreams.' Again asked, 'Is there any attainment in what is done in dreams? As it is in the scriptures.' Shubha-karma said, 'Doing good in dreams brings joy and benefit, doing evil brings remorse and loss. Suppose one kills someone in a dream, and upon waking, one is happy and praises it as satisfying. Why is this?' Shubha-karma said, 'The mind is not exhausted, all are'

有所緣。若見聞、若念為因緣，是故知耳。從是中令人心有所著或無所著，是為不妄爾，皆有所緣。」

秋露子言：「所作為空耳。何因心有所緣？」善業言：「心想因緣，即因緣興矣。」

秋露子言：「闿士夢中佈施，持是施與作無上正真道。有施與者無也？」

報言：「彌勒闿士近在前，旦暮當補佛處。子欲知，當從問。」

秋露子問彌勒。

彌勒言：「如我字彌勒，當色解慧耶？當痛癢思想生死識解乎？持是身解乎？若空五陰，解五陰空無力。當所解法不見，亦不見當所解人得道者。」

秋露子曰：「所說為有證不？」

答曰：「我所說不得證。」

秋露子便作是念：「彌勒所入慧，甚深，甚深！何以故？行明度以來久遠。」

佛言：「云何，見若作應儀不乎？」

曰：「不也，天中天！」

佛言：「闿士不作是念：『我受決是法。』若於法中得正覺，亦無得正覺者。作是行，為求明度，不恐我不得正覺。隨是法中教，是故勇無所畏。至大劇處虎狼中念：『設有啖我者，為當佈施。行佈施度無極，近無上正真道。愿我作佛時，令我剎中無禽獸道。』至賊中，設於中死。心念言：『我身會當棄捐，設殺我，我不當瞋恚，為具足行忍辱度無極

【現代漢語翻譯】現代漢語譯本『有所緣』，是指以見聞、思念作為因緣，因此才有了『知』。從這裡出發，人們的心會產生執著或不執著，這並非虛妄，一切皆有其緣由。秋露子說：『所作所為都是空無的。為何心會有所緣呢？』善業回答說：『心念產生因緣，因緣就隨之興起了。』秋露子說：『開士（菩薩）在夢中佈施，以此佈施來成就無上正真之道。那麼，有施與者嗎？』回答說：『彌勒（未來佛）開士就在前面，早晚將接替佛的位置。你若想知道，應當去問他。』秋露子便去問彌勒。彌勒說：『就像我的名字彌勒，是應當從色（物質）來理解智慧嗎？還是從痛癢、思想、生死、識（精神）來理解呢？還是從這個身體來理解呢？如果說五陰（色、受、想、行、識）是空的，那麼理解五陰空就沒有任何力量。所理解的法不可見，也看不見理解法而得道的人。』秋露子問：『所說的有證據嗎？』回答說：『我所說的無法被證實。』秋露子於是心想：『彌勒所證悟的智慧，真是深奧，深奧啊！這是因為他修行明度（般若波羅蜜）已經很久遠了。』佛說：『怎麼樣，你看到他有做應有的儀式嗎？』回答說：『沒有，天中天（佛的尊稱）！』佛說：『開士不會這樣想：「我接受了這種法的決斷。」如果在法中得到正覺，也沒有得到正覺的人。這樣修行，是爲了求得明度，不擔心自己得不到正覺。遵循法中的教導，所以勇猛無畏。即使到了最危險的地方，在虎狼之中，也會想：「如果它們要吃我，就當做佈施。修行佈施度無極，接近無上正真之道。愿我成佛時，我的剎土中沒有禽獸道。」即使到了盜賊之中，即使死在那裡，心中也會想：「我的身體終將捨棄，如果他們殺了我，我也不應該嗔恨，爲了圓滿修行忍辱度無極。』

【English Translation】 English version 'Having an object of focus' means that seeing, hearing, and thinking are the causes and conditions, and therefore there is 'knowing'. From this, people's minds become attached or unattached, which is not false, as everything has its cause. Qiulu Zi said, 'All actions are empty. Why does the mind have an object of focus?' Shanye replied, 'When the mind thinks of causes and conditions, the causes and conditions arise.' Qiulu Zi said, 'A Kaishi (Bodhisattva) makes offerings in a dream, using these offerings to achieve the unsurpassed, true, and correct path. Is there a giver?' The reply was, 'Maitreya (future Buddha) Kaishi is right in front, and will soon take the place of the Buddha. If you want to know, you should ask him.' Qiulu Zi then asked Maitreya. Maitreya said, 'Like my name Maitreya, should wisdom be understood from form (matter)? Or from feeling, thought, birth and death, and consciousness (mind)? Or from this body? If the five skandhas (form, feeling, thought, volition, consciousness) are empty, then understanding the emptiness of the five skandhas has no power. The dharma that is understood cannot be seen, and the person who understands the dharma and attains the path cannot be seen either.' Qiulu Zi asked, 'Is there evidence for what you say?' The reply was, 'What I say cannot be proven.' Qiulu Zi then thought, 'The wisdom that Maitreya has attained is truly profound, profound! This is because he has been practicing the perfection of wisdom (Prajnaparamita) for a long time.' The Buddha said, 'What do you think, did you see him perform the proper rituals?' The reply was, 'No, Oh, Lord of the Heavens (a title for the Buddha)!' The Buddha said, 'A Kaishi would not think, 「I accept the decision of this dharma.」 If one attains enlightenment in the dharma, there is also no one who attains enlightenment. Practicing in this way is to seek the perfection of wisdom, not worrying about whether one will attain enlightenment. Following the teachings in the dharma, one is therefore courageous and fearless. Even in the most dangerous places, among tigers and wolves, one would think, 「If they eat me, I will consider it an offering. Practicing the perfection of giving is limitless, and it is close to the unsurpassed, true, and correct path. May my land be free of animal realms when I become a Buddha.」 Even among thieves, even if one dies there, one would think, 「My body will eventually be discarded, and if they kill me, I should not be angry, in order to fully practice the perfection of patience.」'

近佛道。我作佛時，令我剎中無賊盜。』至無水漿處，心念言：『人民無德使爾。我作佛時，令我剎中人民皆得一切、知八味。用一切故，當精進。』至谷貴處，念：『當精進取佛。』愿曰：『吾作佛時，令我剎中無谷貴處，皆使人民在所愿所索，食悉在前，如忉利天上所有。』用眾生故，當精進。有惡歲，正使身遭惡歲死，我心無異，必當降伏邪官屬，行精進索佛道：『我作佛時，令我剎中人民無惡歲死亡者。我所語，后我作佛時無異。』複次，秋露子！闿士聞是，便呼無上正真道。或卻後久遠乃得佛者，亦不恐怖。從本際以來呼，如一意轉頃。何以故？無本際乃得佛者。心安然、不恐怖。」

時有清信女從坐起，前至佛所，作禮長跪言：「我聞是不怖，必除恐怖之處索佛道，得佛已當說經。」佛笑，口中金光出，清信女即持金花散佛上，佛威神故花不墮地。

阿難從坐起，更奮袈裟，前作禮，長跪言：「佛不妄笑。既笑，當有所說。」

佛語阿難：「是恒竭清信女，卻後當來劫，劫名星宿，中有佛名金花。是清信女後於此時，棄女為男，后當生無怒佛剎，從一剎生一佛剎。譬如金輪聖王從一觀游一觀，從生至終足不蹈地。是清信女如是，從一佛剎到一佛剎，未常不見佛，足不蹈地，自致得佛。

【現代漢語翻譯】現代漢語譯本：接近佛道。我成佛時，要使我的佛土中沒有盜賊。』到了沒有水的地方，心中想：『是人民沒有德行才導致這樣。我成佛時，要使我的佛土中人民都能得到一切，知曉八味。爲了這一切，應當精進。』到了穀物昂貴的地方，想：『應當精進求取佛道。』發願說：『我成佛時，要使我的佛土中沒有穀物昂貴的地方，都要使人民在想要什麼的時候，食物都在眼前，如同忉利天（Trayastrimsa，欲界六天之一）上所有的一樣。』爲了眾生，應當精進。遇到災年，即使自身遭遇災年而死，我的心也不會改變，必定要降伏邪惡的官吏，精進行道求取佛道：『我成佛時，要使我的佛土中人民沒有因災年而死亡的。我所說的話，將來我成佛時不會改變。』再說，秋露子（Kaundinya，佛陀的五比丘之一）！開悟的人聽到這些，便稱之為無上正真道。或者有人要經過很久遠的時間才能成佛，也不會感到恐懼。從最初以來就稱呼它，如同一個念頭轉瞬之間。為什麼呢？因為沒有最初才能成佛的說法。內心安然，不感到恐懼。」當時有一位清信女從座位上站起來，走到佛陀面前，行禮長跪說：「我聽了這些不感到恐懼，必定要消除恐懼的地方求取佛道，成佛后應當宣說佛法。」佛陀笑了，口中發出金光，清信女立即拿著金花散在佛陀身上，因為佛陀的威神力，花沒有掉在地上。阿難（Ananda，佛陀的十大弟子之一）從座位上站起來，整理袈裟，走到佛陀面前，行禮長跪說：「佛陀不會無緣無故地笑。既然笑了，應當有所說法。」佛陀告訴阿難：「這位恒竭清信女，在未來的某個劫，劫名為星宿，其中有佛名為金花。這位清信女將來在這個時候，捨棄女身轉為男身，之後將往生無怒佛土，從一個佛土到另一個佛土。譬如金輪聖王從一個宮殿遊歷到另一個宮殿，從出生到終結腳不踏地。這位清信女也是這樣，從一個佛土到另一個佛土，從未不見佛，腳不踏地，自己最終成佛。

【English Translation】 English version: Approaching the path of the Buddha. When I become a Buddha, I will ensure that there are no thieves in my Buddha-land.』 When reaching a place without water, I think: 『It is because the people lack virtue that this is so. When I become a Buddha, I will ensure that the people in my Buddha-land all attain everything and know the eight flavors. For the sake of all this, one should be diligent.』 When reaching a place where grains are expensive, I think: 『One should diligently seek the path of the Buddha.』 I vow: 『When I become a Buddha, I will ensure that there are no places where grains are expensive in my Buddha-land, and that when people desire something, food will appear before them, just like everything in the Trayastrimsa (one of the six heavens of the desire realm).』 For the sake of sentient beings, one should be diligent. When encountering a year of disaster, even if one dies in that year, my mind will not change, and I will surely subdue the evil officials, diligently practice the path and seek the path of the Buddha: 『When I become a Buddha, I will ensure that there are no people in my Buddha-land who die from a year of disaster. What I have said will not change when I become a Buddha.』 Furthermore, Kaundinya (one of the Buddha's five first disciples)! Those who are enlightened, upon hearing this, call it the unsurpassed true path. Or if someone takes a very long time to become a Buddha, they will not be afraid. They have called it this from the beginning, like a thought that turns in an instant. Why is that? Because there is no beginning to becoming a Buddha. The mind is at peace and not afraid.」 At that time, a laywoman arose from her seat, approached the Buddha, bowed, and knelt, saying: 「Having heard this, I am not afraid, and I will surely seek the path of the Buddha in a place free from fear, and after becoming a Buddha, I will preach the Dharma.」 The Buddha smiled, and golden light emanated from his mouth. The laywoman immediately scattered golden flowers on the Buddha, and because of the Buddha's divine power, the flowers did not fall to the ground. Ananda (one of the Buddha's ten great disciples) arose from his seat, adjusted his robe, approached the Buddha, bowed, and knelt, saying: 「The Buddha does not smile without reason. Since you have smiled, there must be something to say.」 The Buddha told Ananda: 「This laywoman, Hengjie, in a future kalpa, a kalpa named Constellation, there will be a Buddha named Golden Flower. This laywoman will, at that time, abandon her female form and become a male, and will then be reborn in the Buddha-land of No Anger, going from one Buddha-land to another. It is like a Chakravartin King traveling from one palace to another, never touching the ground from birth to death. This laywoman is the same, going from one Buddha-land to another, never not seeing a Buddha, never touching the ground, and will eventually become a Buddha herself.

」

阿難心念：「如無怒佛剎諸闿士會者，是為佛會耳。」

佛即知阿難心所念，曰：「然，阿難！諸會者，悉度生死已。清信女後作佛，名金花佛。度不可計應儀，令三毒盡。剎中無禽獸賊盜斷水谷處病瘦，及余惡事悉無有。」

又問佛：「清信女從何佛作功德？」

佛言：「于定光佛所作功德。初發意求佛時，亦持金花散佛上，愿持是功德施與作無上正真道。」

佛言：「如我持五花散定光佛上，即逮得無所從生法樂於中立，佛即授我決：『卻後九十一劫，若當作佛，名釋迦文。』是清信女爾時見我從佛受決，其心念：『我當受決，得無上正真道。』」

阿難白佛言：「是清信女所求已度。」

守空品第十七

善業白佛言：「闿士大士行明度無極，何等為入空？為空定？」

佛言：「色痛癢思想生死識空，觀一心，作是觀，不見法。於法中不作證。」

「佛所說不于空中作證，云何闿士于定中立而不得證？」

佛言：「是闿士悉具足念空不得證，作是觀，不取證。觀入處甫欲向，是時不取證。不入定心，所著不失。闿士法本無中道取證。何以故？本願都護眾生，為興弘慈念具功德，不中取證。闿士大士得明度，證致功德，斯大力矣。譬如人

【現代漢語翻譯】現代漢語譯本阿難心想：『如果這裡沒有其他佛剎的菩薩們，這才是真正的佛會。』佛陀知道阿難心中所想，說：『是的，阿難！這些與會者都已度脫生死。這位清信女將來會成佛，佛號為金花佛。她將度化無數眾生，使他們斷盡貪嗔癡三毒。她的佛剎中沒有禽獸、盜賊，沒有斷水斷糧之處，沒有疾病和衰弱，也沒有其他任何惡事。』阿難又問佛：『這位清信女是從哪位佛那裡積累功德的呢？』佛說：『她是在定光佛那裡積累功德的。她最初發愿求佛道時，也曾手持金花散在佛身上，發願以此功德迴向，成就無上正真之道。』佛說：『就像我曾手持五色花散在定光佛身上，當下就獲得了無所從來、無所去處的法樂，安住其中。定光佛就為我授記說：「你將在九十一劫之後成佛，佛號為釋迦文。」這位清信女當時看到我從佛那裡接受授記，她心中想：「我也應當接受授記，成就無上正真之道。」』阿難對佛說：『這位清信女所求的已經實現了。』守空品第十七善業菩薩問佛：『菩薩行般若波羅蜜，如何才能入空？什麼是空定？』佛說：『色、受、想、行、識皆空，觀察一心，這樣觀察，不見有法。對於法，不作證悟。』善業菩薩問：『佛所說的不在空中作證，那麼菩薩如何在禪定中安住而不證悟呢？』佛說：『菩薩完全具足念空，不作證悟，這樣觀察，不取證。觀察入定之處，剛要進入時，這時不取證。不入定心，所執著的也不會失去。菩薩的法本無中道取證。為什麼呢？因為菩薩的本願是護佑眾生，爲了興弘慈悲，具足功德，所以不中道取證。菩薩得到般若波羅蜜，證得功德，這是非常強大的力量。譬如人…』

【English Translation】 English version Ananda thought: 'If there were no Bodhisattvas from other Buddha lands, this would truly be a Buddha assembly.' The Buddha, knowing Ananda's thoughts, said: 'Indeed, Ananda! All those assembled have already transcended birth and death. This faithful woman will become a Buddha in the future, named Golden Flower Buddha. She will liberate countless beings, causing them to exhaust the three poisons of greed, hatred, and delusion. In her Buddha land, there will be no birds or beasts, no thieves, no places lacking water or food, no sickness or weakness, and no other evil things.' Ananda then asked the Buddha: 'From which Buddha did this faithful woman accumulate merit?' The Buddha said: 'She accumulated merit under Dipankara Buddha. When she first aspired to Buddhahood, she also scattered golden flowers upon the Buddha, vowing to dedicate this merit to the attainment of the unsurpassed, true, and perfect path.' The Buddha said: 'Just as I scattered five-colored flowers upon Dipankara Buddha, I immediately attained the joy of the Dharma that comes from nowhere and goes nowhere, and I abided in it. Dipankara Buddha then gave me a prophecy: 「After ninety-one kalpas, you will become a Buddha named Shakyamuni.」 This faithful woman, at that time, saw me receive the prophecy from the Buddha, and she thought: 「I too shall receive a prophecy and attain the unsurpassed, true, and perfect path.」' Ananda said to the Buddha: 'This faithful woman's aspiration has already been fulfilled.' Chapter Seventeen: Guarding Emptiness Bodhisattva Good Karma asked the Buddha: 'Bodhisattvas practice Prajna Paramita, how do they enter emptiness? What is the samadhi of emptiness?' The Buddha said: 'Form, feeling, perception, mental formations, and consciousness are all empty. Observe the one mind. Observing in this way, one does not see any dharma. Regarding dharma, one does not make any attainment.' Bodhisattva Good Karma asked: 'The Buddha said not to make any attainment in emptiness, so how can Bodhisattvas abide in samadhi without making any attainment?' The Buddha said: 'Bodhisattvas fully possess the mindfulness of emptiness, and they do not make any attainment. Observing in this way, they do not grasp at attainment. Observing the place of entering samadhi, just as they are about to enter, they do not make any attainment at that time. Without entering the mind of samadhi, what they are attached to will not be lost. The Bodhisattva's Dharma is fundamentally without the middle way of making attainment. Why? Because the Bodhisattva's original vow is to protect all beings, to promote compassion, and to possess merit, therefore they do not make attainment in the middle way. Bodhisattvas who attain Prajna Paramita and realize merit have great power. For example, a person...'

勇悍，能卻敵，為人端正猛健，無所不能。悉持兵法，六十四奇悉曉習工，為眾人所敬。所至處，無不得力者。從是所得者，轉分佈與人，其心歡喜。若有他事，與父母妻子俱去，過大劇道，其人安親曰：『莫有恐怖，今但免難矣。』重仇雖來，其人多變以濟親害，送歸本土，宗門康休，怨亦無損。所以然者，以其巧變備矣。其人勇慧，能幻化，化作士眾。仇睹恐懼，各自流散。鄉土稱德，靡不歡喜者。是闿士大士于眾生行大慈心，過應儀、出緣一覺地去。于定中立，于眾生悉愍傷，無所見，於是中不取證，入空中深，不作應儀。作是行向定向泥洹門，不有想，不入空取證，如鳥飛行空虛中無所觸礙。如是行，甫欲向空至空，向無想至無想，不墮空、無想中，悉欲具佛諸法。譬如人工射，射空虛中，后箭中前箭，續後射轉中前箭。其人慾令箭墮，乃爾墮。如是行明度，為變謀明慧所護，自於其地不中道取證、墮二道行。以是功德，逮得無上正真道成滿便得佛。于經本中，觀不取證。」

善業白佛言：「謙苦作是學，不中道取證。」

佛言：「悉護眾生，守定向滅度門，心念分別。何等為分別？守空定分別、無想定分別，變謀明慧護使，不中道取證。何因變謀明慧護之？心念護眾生。持是所念，不中道取證

【現代漢語翻譯】現代漢語譯本此人勇猛強悍，能夠抵禦敵人，為人端正剛健，無所不能。他精通兵法，熟習六十四種奇謀，為眾人所敬重。他所到之處，沒有不得力的。他從所得的財物，轉而分給他人，心中歡喜。如果遇到其他事情，他會和父母妻子一同離去，經過險峻的道路，他會安慰親人說：『不要害怕，現在只是爲了躲避災難。』即使有仇敵來犯，他也能隨機應變，保護親人免受傷害，將他們送回故鄉，使宗族安康，怨恨也無法造成損害。之所以如此，是因為他精通各種巧妙的應變之法。此人勇猛而有智慧，能夠幻化，化作士兵。仇敵看到後感到恐懼，各自逃散。鄉里稱讚他的德行，沒有不歡喜的。這位開士大士（菩薩的別稱）對眾生施行大慈悲心，超越了應儀（根據情況採取行動）和出緣一覺地（菩薩修行的一個階段）。他安住于禪定之中，對眾生充滿憐憫，心中無所執著，因此不在此中求證，深入空性，不執著于應儀。他如此修行，朝著涅槃之門前進，心中沒有妄想，不入空性求證，就像鳥兒在空中飛行，沒有阻礙。他如此修行，即將到達空性，到達無想，卻不墮入空性或無想之中，而是想要圓滿佛陀的一切功德。譬如一個射箭的人，射向空中，后射的箭能擊中前射的箭，連續射擊，箭箭都能擊中。這個人想要讓箭落下，箭就會落下。如此修行，以明度（智慧）為引導，以變謀明慧（善巧方便的智慧）為護持，自己不在此地中道取證，不墮入二道（聲聞道和緣覺道）的修行。憑藉這種功德，最終證得無上正等正覺，成就佛果。在經文中，觀察到不取證的道理。善業（菩薩名）問佛說：『謙卑苦行的人如此學習，不中道取證。』佛說：『他們守護一切眾生，守住定向滅度的法門，心中分別思量。什麼是分別？就是守護空定（空性的禪定）的分別、無想定（無念的禪定）的分別，以變謀明慧護持，不中道取證。為什麼變謀明慧能夠護持？因為心中念著要守護眾生。保持這種念頭，就不會中道取證。』

【English Translation】 English version This person is brave and fierce, able to resist enemies, upright and vigorous, and capable of everything. He is proficient in military strategy, familiar with sixty-four kinds of ingenious tactics, and respected by all. Wherever he goes, he is always effective. He takes what he gains and distributes it to others, with joy in his heart. If other matters arise, he leaves with his parents and wife, passing through dangerous roads, and he comforts his family, saying, 'Do not be afraid, we are only avoiding disaster now.' Even if enemies come, he can adapt to protect his family from harm, sending them back to their homeland, ensuring the peace of their clan, and causing no damage from resentment. This is because he is skilled in all kinds of clever adaptations. This person is brave and wise, able to transform, appearing as soldiers. The enemies, seeing this, are terrified and scatter. The people of the village praise his virtue, and all are happy. This Bodhisattva (a being on the path to Buddhahood) practices great compassion for all beings, surpassing the practice of 'yingyi' (acting according to circumstances) and 'chuyuan yijuedi' (a stage of Bodhisattva practice). He abides in meditation, filled with compassion for all beings, without attachment in his heart, and therefore does not seek enlightenment in this state, but delves into emptiness, not clinging to 'yingyi'. He practices in this way, moving towards the gate of Nirvana, without delusion in his mind, not seeking enlightenment in emptiness, like a bird flying in the sky without obstruction. He practices in this way, about to reach emptiness, about to reach non-thought, but does not fall into emptiness or non-thought, but desires to perfect all the merits of the Buddha. For example, an archer shoots into the air, and the later arrows hit the earlier arrows, continuously shooting, each arrow hitting the previous one. If the archer wants the arrows to fall, they will fall. Practicing in this way, guided by 'mingdu' (wisdom), protected by 'bianmou minghui' (skillful wisdom), he does not seek enlightenment in the middle path, and does not fall into the practice of the two paths (the path of the Sravakas and the Pratyekabuddhas). With this merit, he finally attains Anuttara-samyak-sambodhi (supreme enlightenment), and becomes a Buddha. In the scriptures, the principle of not seeking enlightenment is observed. Shanye (a Bodhisattva's name) asked the Buddha, 'Those who practice humility and hardship learn in this way, not seeking enlightenment in the middle path.' The Buddha said, 'They protect all beings, guarding the path of directed liberation, and contemplate with their minds. What is contemplation? It is the contemplation of guarding 'kongding' (meditation on emptiness), the contemplation of 'wuxiangding' (meditation on non-thought), protected by 'bianmou minghui', not seeking enlightenment in the middle path. Why can 'bianmou minghui' protect? Because the mind is focused on protecting all beings. Holding this thought, one will not seek enlightenment in the middle path.'

。複次，深入觀苦空定向滅度門，用是故分別久遠以來人民所因緣想中求無上正真道，為說經。當使棄是因緣，守空定、無想定、無愿定，向滅度門，不中道取證。複次，闿士念久遠人民呼常有想、有我想、有好想，各各求。我作無上正真道時，有人民故，為說經，使斷是諸想，悉斷求。云何斷？是常非常，是樂皆苦，是身非身，是好皆丑。闿士思念，為變謀明慧守無愿定，向滅度門，不中道取證。若闿士大士心念：『眾生從久遠來求、因緣求、想求、欲求、聚想求、空想求。』闿士言：『我使眾生無斯想。』普慈弘至，故得變謀明慧。是法觀空、想、愿、識，無所從生、齊限，不中道取證法。當作是知。闿士云何求明度？曉習法中，心何緣求入守空定，向滅度門。守無想、無愿、無識、無所從生定，向滅度門。是闿士不得慧故，守空念——無想、無愿、無識、無所從生念定意。有來問者，不即持不可計心為解者，知是非不退轉闿士也。何故？不退轉闿士心，無央數悉知。用是行不具足知，未得不退轉之明矣。」

善業言：「不可計人求闿士道，少有能解者。」

佛言：「作是解者已受決，于功德中極殊。所知法，應儀、緣一覺、諸天人鬼龍質諒神所不能及。」◎

明度經卷第四大正藏第 08

{ "translations": [ "現代漢語譯本：再者，深入觀察苦、空，並以此為導向進入滅度之門。因此，要分辨清楚，長久以來人們所執著的因緣觀念，並從中尋求無上正真之道，為此宣說佛經。應當使他們捨棄這些因緣，守持空定、無想定、無愿定，趨向滅度之門，而不是在中途就證得果位。再者，開士（菩薩）考慮到長久以來人們執著于常有之想、有我之想、美好之想，各自追求。當我要成就無上正真道時，爲了這些眾生，我將宣說佛經，使他們斷除這些執著，徹底斷除追求。如何斷除呢？要讓他們明白，常並非真常，樂皆是苦，身體並非真我，美好皆是醜陋。開士思慮，爲了轉變謀略，以明慧守持無愿定，趨向滅度之門，而不是在中途就證得果位。如果開士大士心中想到：『眾生從久遠以來，執著于追求、因緣、妄想、慾望、聚集之想、空想。』開士說：『我要使眾生不再有這些執著。』以普遍的慈悲心弘揚佛法，因此才能轉變謀略，獲得明慧。這種法門是觀察空、想、愿、識，它們無所從來，也沒有界限，不是在中途就證得果位的法門。應當這樣理解。開士如何求得明度（智慧的彼岸）？在學習佛法的過程中，為何要執著于進入空定，趨向滅度之門？為何要執著于無想、無愿、無識、無所從來之定，趨向滅度之門？這是因為開士沒有獲得智慧，所以才執著于空念——無想、無愿、無識、無所從來之念的定意。如果有來請教的人，不能立即以不可思議的心為他們解答，那麼這個人就不是不退轉的開士。為什麼呢？不退轉的開士心中，無量無邊的道理都瞭然於心。因為他的修行不圓滿，所以還沒有獲得不退轉的智慧。」， "善業說：『不可計數的人都在尋求開士之道，但很少有人能夠理解。』", "佛說：『能夠這樣理解的人，已經得到了授記，在功德中極其殊勝。他所理解的法，是應合儀軌、緣起、覺悟的，是諸天、人、鬼、龍、質諒神所不能及的。』" ], "english_translations": [ "English version: Furthermore, deeply contemplate suffering and emptiness, and use this as a guide to enter the gate of extinction. Therefore, it is necessary to clearly distinguish the concept of conditions that people have clung to for a long time, and from this seek the unsurpassed true path, for which the scriptures are preached. They should be made to abandon these conditions, uphold the samadhi of emptiness, the samadhi of non-perception, and the samadhi of non-desire, and move towards the gate of extinction, instead of attaining enlightenment midway. Furthermore, the Bodhisattva considers that people have long clung to the idea of permanence, the idea of self, and the idea of goodness, each pursuing their own desires. When I am about to achieve the unsurpassed true path, for the sake of these beings, I will preach the scriptures, so that they can cut off these attachments and completely abandon their pursuits. How to cut them off? They must understand that permanence is not truly permanent, all pleasure is suffering, the body is not the true self, and all goodness is ugliness. The Bodhisattva contemplates, in order to transform strategies, to uphold the samadhi of non-desire with wisdom, and move towards the gate of extinction, instead of attaining enlightenment midway. If a Bodhisattva Mahasattva thinks: 'Beings have been clinging to pursuit, conditions, delusions, desires, the idea of gathering, and the idea of emptiness since a long time ago.' The Bodhisattva says: 'I will make beings no longer have these attachments.' By universally spreading compassion, one can transform strategies and gain wisdom. This Dharma is to observe emptiness, perception, desire, and consciousness, which have no origin and no limits, and is not a Dharma to attain enlightenment midway. This should be understood. How does a Bodhisattva seek enlightenment? In the process of learning the Dharma, why cling to entering the samadhi of emptiness and moving towards the gate of extinction? Why cling to the samadhi of non-perception, non-desire, non-consciousness, and no origin, and move towards the gate of extinction? This is because the Bodhisattva has not gained wisdom, so he clings to the thought of emptiness—the samadhi of non-perception, non-desire, non-consciousness, and no origin. If there is someone who comes to ask for guidance, and one cannot immediately answer them with an inconceivable mind, then this person is not a non-retrogressing Bodhisattva. Why? In the mind of a non-retrogressing Bodhisattva, countless principles are clear. Because his practice is not complete, he has not yet gained the wisdom of non-retrogression.", "Good Karma said: 'Countless people are seeking the path of the Bodhisattva, but few can understand it.'", "The Buddha said: 'Those who can understand this have already received the prediction of enlightenment, and are extremely outstanding in merit. The Dharma they understand is in accordance with the rules, dependent origination, and enlightenment, and is beyond the reach of gods, humans, ghosts, dragons, and the gods of quality and measure.'" ] }

冊 No. 0225 大明度經

大明度經卷第五

南吳月支國居士支謙譯遠離品善友品天帝釋品貢高品學品守行品強弱品累教品不盡品隨品

◎遠離品第十八

佛告善業：「夢中闿士大士不入應儀、緣一覺地，亦不教人入中。諸法夢中視，心志常在佛，當知是不退轉相。夢中與若干百千弟子共會坐說經，與除饉眾相隨最在前，如來說經悉見，是不退轉闿士相。夢中在虛空中坐，為諸除饉說經，還自見七尺光，自在變化于余處所作為，如佛說經。夢中不恐不怖不畏難。若見郡縣其中兵起展轉相攻，水火之災，虎狼師子毒蟲之害，見斬人首者，如是余變，勤苦困窮飢渴者，視諸厄難悉作是見，其心不恐。寤即起坐，念：『如夢中所見睹是三處，我作佛時，說經遍教。』當知是不退轉相。從何知是？闿士大士成作佛時，其境內一切無惡。正是時，夢中若見畜生相食、人民疾疫。其心稍稍生念：『使我界中一切無惡。』用是故知。于夢中寤已，若見城郭火起時便作是念：『可於夢中可見是相。』見之不怖，用是相行具足，是為不退轉闿士。今我審應是所向者，當無是異變。火起當滅，悉消去不復見。」

佛言：「假令火即滅，知已於往佛受尊決矣。假令火不滅，知未受決。設火神燒一

【現代漢語翻譯】現代漢語譯本《大明度經》卷第五

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◎遠離品第十八

佛告訴善業：『夢中菩薩不執著于應有的禮儀，只專注于覺悟之地，也不教導他人執著於此。將一切法都看作夢境，心志常在佛法上，應當知道這是不退轉的徵兆。夢中與成百上千的弟子一起集會，坐著講經，與清凈的僧眾一起走在最前面，如來所講的經文都能看見，這是不退轉菩薩的徵兆。夢中坐在虛空中，為清凈的僧眾講經，還能看見自己身上發出七尺光芒，自在地變化到其他地方做事，如同佛陀講經一樣。夢中不恐懼、不害怕、不畏懼困難。如果看見郡縣之中發生戰爭，互相攻打，水火之災，虎狼獅子毒蟲的侵害，看見被斬首的人，以及其他各種變故，勤勞困苦、飢渴的人，將這些災難都看作是這樣的景象，心中不感到恐懼。醒來后就坐起來，想：『如同夢中所見的三種景象，我成佛時，講經教化將遍及一切。』應當知道這是不退轉的徵兆。從何得知呢？菩薩成佛時，他的國土內一切都沒有邪惡。正是在這個時候，夢中如果看見畜生互相殘食、人民遭受疾病，心中稍微產生這樣的念頭：『讓我國土內一切都沒有邪惡。』因此可以知道。在夢中醒來后，如果看見城郭起火，就想：『這只是在夢中才能看到的景象。』看見了也不感到害怕，用這種方式修行圓滿，這就是不退轉的菩薩。現在我應當審視自己所追求的目標，應當沒有這些異變。火起應當熄滅，全部消失不再出現。』

佛說：『假如火立即熄滅，就知道已經在過去的佛那裡接受了授記。假如火不熄滅，就知道還沒有接受授記。假設火神燒燬一

【English Translation】 English version Chapter 5 of the Great Illumination Sutra

Translated by Layman Zhi Qian of the Yuezhi Kingdom in Southern Wu Chapter on Separation, Chapter on Good Friends, Chapter on Sakra, Chapter on Arrogance, Chapter on Learning, Chapter on Upholding Conduct, Chapter on Strength and Weakness, Chapter on Repeated Teachings, Chapter on the Inexhaustible, Chapter on Following

◎Chapter 18 on Separation

The Buddha told Good Karma: 'In a dream, a Bodhisattva does not adhere to proper etiquette, but focuses solely on the ground of enlightenment, nor does he teach others to adhere to it. He views all dharmas as dreams, and his mind is always on the Buddha. Know that this is a sign of non-retrogression. In a dream, he gathers with hundreds of thousands of disciples, sits and expounds the sutras, walks at the forefront with the pure sangha, and sees all the sutras spoken by the Tathagata. This is a sign of a non-retrogressing Bodhisattva. In a dream, he sits in the void, expounds the sutras for the pure sangha, and sees seven feet of light emanating from his own body. He freely transforms himself to other places to perform actions, just like the Buddha expounding the sutras. In a dream, he is not afraid, not terrified, and not daunted by difficulties. If he sees wars breaking out in counties, with mutual attacks, disasters of water and fire, harm from tigers, wolves, lions, and poisonous insects, sees people being beheaded, and other various changes, those who are diligent, suffering, hungry, and thirsty, he views all these calamities as such, and his heart does not feel fear. Upon waking, he sits up and thinks: 'Just like the three scenes I saw in the dream, when I become a Buddha, my sutra teachings will spread everywhere.' Know that this is a sign of non-retrogression. How is this known? When a Bodhisattva becomes a Buddha, there will be no evil in his land. At this very time, if in a dream he sees animals devouring each other, or people suffering from diseases, his mind will slightly generate this thought: 'May there be no evil in my land.' Therefore, it can be known. After waking from a dream, if he sees a city on fire, he will think: 'This is just a scene that can be seen in a dream.' Seeing it, he does not feel fear. By practicing in this way, he perfects his conduct, and this is a non-retrogressing Bodhisattva. Now I should examine the goal I am pursuing, and there should be no such changes. The fire should be extinguished, completely disappear, and not reappear.'

The Buddha said: 'If the fire immediately extinguishes, know that he has already received a prediction from the Buddhas of the past. If the fire does not extinguish, know that he has not yet received a prediction. Suppose a fire god burns one'

舍，置一舍。復起燒一里，置一里。知其家人前世時斷經所致。斯人之等，所作悉自見，宿所作惡，於是悉除。從是來，斷經餘殃悉盡，知是未得不退轉。用是視，持是相，當爲說令知之。或時男女為鬼神所取，作是念：『或我受決已，過去如來授我無上正真道，所念悉凈，卻應儀、緣一覺心，會當作佛。十方現在諸佛，無不知見證者。今如來悉知我所議念，鬼神當用我故去。不去者，未受決。』」

佛言：「其人審至誠者，弊邪往到前曰：『若本作是住，本字某，以受決。』欲以是語亂之。闿士言：『我真已受決者，鬼神即當去。』邪神唸曰：『我當使鬼去。』鬼即去。所以然者，天邪極尊，有威靈力，鬼不敢當。闿士反念：『用我威神故去耳。』便自貢高，輕易賢人，無所敬錄。言：『我於過去如來所受決已。』自可貢高，反起瞋恚，更生罪念，當墮兩道。以不成為成，當覺邪為。舍善友去，為邪所困，當覺是事。邪反覆往說昔受決事，並七世父母中外示家姓子。若在某國縣鄉生，今作是語，前世亦作是軟語。隨其人性行聰闇，吉兇窮達貴賤貧富，因扶獎𨁵言：『若前世亦爾。』闿士心念：『想我將爾。』邪復言：『若已受決得不退轉。』其人聞之，心大歡喜，自謂審然，便行形調輕易同學。用是字故，便

【現代漢語翻譯】現代漢語譯本：捨棄一處住所，再往前燒一里地，設定一處住所。知道這是因為這家人前世斷絕佛經所導致的。這樣的人，所作所為都會自己看到，過去所作的惡業，因此全部消除。從此以後，斷絕佛經的剩餘災禍全部消除，知道這是還沒有得到不退轉的境界。用這種方式觀察，保持這種認識，應當為他們解說讓他們明白。有時男女被鬼神附身，會這樣想：『或許我已經接受了授記，過去如來已經授予我無上正真之道，所想的都清凈了，應該按照儀軌、因緣覺悟一心，將來會成佛。十方現在諸佛，沒有不知道、看見並作證的。現在如來完全知道我所思所想，鬼神應當因為我的緣故離開。不離開的，就是沒有接受授記。』佛說：『如果這個人確實至誠，邪惡的鬼神會來到他面前說：『你本來是住在這裡的，本來的名字是某某，因為接受了授記。』想用這些話來擾亂他。修行人說：『我如果真的已經接受了授記，鬼神就應當離開。』邪神會想：『我應當讓鬼離開。』鬼就離開了。之所以這樣，是因為天上的邪神非常尊貴，有威靈的力量，鬼不敢抵抗。修行人反而會想：『是因為我的威神力量才離開的。』於是就自高自大，輕視賢人，不尊敬任何人。說：『我已經在過去如來那裡接受了授記。』自己可以貢高我慢，反而生起嗔恨，產生更多的罪念，應當墮入兩道。把沒有成就的當作成就，應當覺悟這是邪惡的行為。捨棄善友而去，被邪惡所困擾，應當覺悟這件事。邪惡的鬼神會反覆地說過去接受授記的事情，並說出七世父母的內外親屬的姓氏。如果在某個國家、縣、鄉出生，現在說這些話，前世也說過這些軟話。根據這個人的人性是聰明還是愚笨，是吉利還是兇險，是窮困還是發達，是富貴還是貧賤，就順著他的情況扶持著說：『前世也是這樣。』修行人心裡想：『我想我將要引導你。』邪神又說：『如果已經接受授記，就應該得到不退轉。』這個人聽到這些話，心裡非常歡喜，自認為確實如此，就開始行為放縱，輕視同學。因為這些話，就

【English Translation】 English version: Abandoning one dwelling, then burning one 'li' forward, setting up another dwelling. Knowing this is caused by this family severing the scriptures in their past lives. Such people, all their actions will be seen by themselves, the evil deeds done in the past, thus all are eliminated. From this point on, the remaining calamities of severing the scriptures are all eliminated, knowing this is not yet attaining the state of non-retrogression. Using this way of observing, maintaining this understanding, one should explain to them so they understand. Sometimes men and women are possessed by ghosts and spirits, they will think: 'Perhaps I have already received the prediction, the past Tathagata has already bestowed upon me the unsurpassed true path, all thoughts are purified, I should awaken one mind according to the rituals and conditions, and will become a Buddha in the future. The Buddhas of the ten directions in the present, there is none who does not know, see, and bear witness. Now the Tathagata fully knows what I think and intend, the ghosts and spirits should leave because of me. Those who do not leave, have not received the prediction.' The Buddha said: 'If that person is truly sincere, the evil spirits will come before him and say: 'You originally lived here, your original name was so-and-so, because you received the prediction.' They want to use these words to confuse him. The practitioner says: 'If I have truly received the prediction, the ghosts and spirits should leave.' The evil spirit will think: 'I should make the ghost leave.' The ghost then leaves. The reason for this is that the evil spirits in the heavens are very noble, they have the power of spiritual might, the ghosts dare not resist. The practitioner will instead think: 'It is because of my spiritual power that they left.' Thus he becomes arrogant, looks down on the virtuous, and respects no one. He says: 'I have already received the prediction from the past Tathagata.' He can be arrogant, instead he gives rise to anger, and generates more sinful thoughts, he should fall into the two paths. Taking what is not accomplished as accomplished, one should realize this is an evil act. Abandoning good friends and leaving, being troubled by evil, one should realize this matter. The evil spirits will repeatedly talk about the past receiving of the prediction, and mention the surnames of the seven generations of parents and relatives. If one was born in a certain country, county, or village, and now says these words, in the past life they also said these soft words. According to whether this person's nature is intelligent or foolish, whether it is auspicious or ominous, whether it is poor or prosperous, whether it is rich or poor, they will support him by saying: 'It was also like this in the past life.' The practitioner thinks in his heart: 'I think I will guide you.' The evil spirit says again: 'If one has already received the prediction, one should attain non-retrogression.' When this person hears these words, his heart is very happy, he thinks it is indeed so, and begins to act licentiously, looking down on his fellow practitioners. Because of these words, he then

失其本行，墮邪網，用受是字，故不覺邪為，自謂得無上正真道。邪復言：『若作佛時，當字某。』聞是名，心念言：『我得無然？我生本有斯志。』」

佛言：「是闿士于智中，少無變謀智慧，反作是念：『若邪天共作，是除饉為之所迷。』」

佛言：「我所署闿士，不教令作是念，遠離一切智，亡權德、遠大明，釋賢友、信兇愚。斯輩會墮兩道，若后久遠勤苦，乃復求佛耳。用明度恩故，當自致作佛。」

佛言：「是時發意受是字時，不即覺悔，如是當墮兩道。若有除饉教重禁四事法，若復他事所犯、毀是禁，不成沙門、不為佛子。是闿士言：『我于某國郡縣鄉生。』作是生念時，于除饉四事法，其罪最重。置是四事重法，是為五逆。當意生念，受其字意信之，其罪太重。當作是知。用是字故，為邪入深罪。邪復往作是語：『遠離法，正當爾，如來正覺所稱。』」

佛語善業：「我不作是說遠離，教闿士大士于樹間閑處止。」

善業白言：「云何，天中天！何所復有異遠離？」

佛言：「正使各有應儀隨是行念，緣一覺隨是行念，各有闿士大士于城外行遠離，一切惡不得犯。若當於獨處樹間閑止，了行闿士大士法。我樂使作是行，不使遠行到絕無人處於中止。持是遠離，當

【現代漢語翻譯】現代漢語譯本：他們失去了原本的修行，墮入了邪惡的羅網，因為接受了那個字號，所以不覺得邪惡，反而自認為得到了無上正真之道。邪惡之徒又說：『如果成佛時，應當用某某字號。』聽到這個名號，心中想：『我難道沒有得到嗎？我生來就有這樣的志向。』佛陀說：『這個修行者在智慧方面，缺少變化謀略的智慧，反而這樣想：『如果邪天共同作為，是被除饉（指外道）所迷惑。』佛陀說：『我所認可的修行者，不教導他們產生這樣的想法，要遠離一切智慧，喪失權宜之德、遠離大光明，捨棄賢良的朋友、相信兇險愚昧之人。這些人會墮入兩種惡道，如果以後長久勤苦修行，才能再次求得佛道。因為明白度化眾生的恩德，應當自己成就佛道。』佛陀說：『當他們發心接受這個字號時，如果不立即覺悟悔改，就會墮入兩種惡道。如果有除饉（外道）教導他們嚴禁的四件事，或者犯了其他事情、毀壞了這些禁戒，就不能成為沙門（出家人），不能成為佛子。這個修行者說：『我出生在某國某郡某縣某鄉。』當產生這樣的想法時，對於除饉（外道）的四件事禁戒，他的罪過最重。如果把這四件重罪放在一邊，就犯了五逆重罪。當心中產生念頭，接受那個字號的含義並相信它，他的罪過就太重了。應當知道這一點。因為接受這個字號，就深入了邪惡的深淵。邪惡之徒又會說：『遠離佛法，才是正確的，正如如來正覺所稱讚的。』佛陀對善業說：『我不是說要遠離，教導修行者大士在樹林間僻靜之處停止修行。』善業問道：『世尊，還有什麼不同的遠離呢？』佛陀說：『即使每個人都有相應的儀軌，隨著自己的修行念頭，緣於一個覺悟，隨著自己的修行念頭，每個修行者大士在城外修行遠離，一切惡行都不能犯。如果他們在獨處樹林間僻靜之處停止修行，瞭解修行者大士的修行方法。我樂意讓他們這樣做，而不是讓他們遠行到絕無人煙的地方停止修行。保持這種遠離，應當……』

【English Translation】 English version: They lost their original practice, fell into the net of evil, and because they accepted that title, they did not feel evil, but instead thought they had attained the unsurpassed true path. The evil one also said: 'If you become a Buddha, you should use the title of so-and-so.' Hearing this name, they thought in their hearts: 'Have I not attained it? I have had this aspiration since birth.' The Buddha said: 'This practitioner, in terms of wisdom, lacks the wisdom of changing strategies, and instead thinks: 'If the evil gods act together, they are deluded by the chujin (referring to non-Buddhist paths).' The Buddha said: 'The practitioners I approve of, I do not teach them to have such thoughts, they should stay away from all wisdom, lose the virtue of expediency, stay away from great light, abandon virtuous friends, and believe in the dangerous and foolish. These people will fall into two evil paths, and if they practice diligently for a long time in the future, they will be able to seek the path of Buddhahood again. Because they understand the grace of liberating sentient beings, they should achieve Buddhahood themselves.' The Buddha said: 'When they resolve to accept this title, if they do not immediately awaken and repent, they will fall into two evil paths. If the chujin (non-Buddhist paths) teach them four things that are strictly forbidden, or if they commit other things and break these precepts, they cannot become a shramana (monk), and cannot become a disciple of the Buddha. This practitioner says: 'I was born in such and such country, such and such prefecture, such and such county, such and such village.' When such a thought arises, regarding the four precepts of the chujin (non-Buddhist paths), his sin is the heaviest. If these four serious sins are put aside, then the five rebellious sins are committed. When a thought arises in the mind, accepting the meaning of that title and believing in it, his sin is too heavy. This should be known. Because of accepting this title, one enters the abyss of evil. The evil one will also say: 'Staying away from the Dharma is correct, just as the Tathagata's perfect enlightenment praises.' The Buddha said to Good Karma: 'I do not say to stay away, teaching the practitioner Bodhisattva to stop practicing in a quiet place among the trees.' Good Karma asked: 'World Honored One, what other kind of staying away is there?' The Buddha said: 'Even if everyone has corresponding rituals, following their own thoughts of practice, based on one enlightenment, following their own thoughts of practice, each practitioner Bodhisattva practices staying away outside the city, and all evil deeds must not be committed. If they stop practicing in a quiet place among the trees, they understand the practice methods of the practitioner Bodhisattva. I am happy for them to do this, rather than having them travel far to a deserted place to stop practicing. Maintaining this staying away, one should...'

晝夜勤行，是故言：『行遠離當於城傍。』我所說法如是。爾時弊邪當往教行遠離法，語之：『若當於獨處樹間止，當作是行。』隨邪教，便亡遠離法。邪語之言，道等耳，應儀、緣一覺等無異。」

佛言：「是闿士所愿未得，反隨其行。於法中未了，反自用輕余闿士，自貢高誰能過我者。輕城傍，明凈心所念，不入應儀、緣一覺法中住，所有惡不受，禪脫棄定，于定中還得，所愿悉具足度。」

佛言：「其無變謀明慧闿士，正使在空澤中禽獸羅剎所不至處，百千萬歲復過是，不知遠離法，會無所益。邪便飛在虛空中立言：『善哉，善哉，是真遠離法，如來所說。正當隨是遠離行，疾得無上正真道。』是人聞喜，便起到城傍，遠離成就有德高行，反輕言：『若所行法非。』」

佛言：「如是諸行者中，有正行呼非，反行呼是，不當敬者而敬之，當所敬者而恚慢之。邪語是闿士言：『我行遠離。有飛人來語我言：「善哉，善哉！」審是遠離法，正當隨是行，我故來相語。若在城傍行，誰當來語若？』」

佛言：「闿士有德人而反輕之如是，當作是知。如擔死人種，無所中直，反呼是闿士有短，是為闿士怨家。厭闿士高行，為天人大賊。正使如沙門被服處闿士之中，由亦是賊，無與從事交接言笑

【現代漢語翻譯】現代漢語譯本日夜勤勉修行，因此說：『修行遠離應該在城邊進行。』我所說的法就是這樣。那時，邪惡之徒會去教導修行遠離的方法，告訴他們：『如果要在僻靜的樹林間停留，就應該那樣修行。』跟隨邪惡的教導，就會失去遠離的修行方法。邪惡之徒所說的話，與正道相似，在應儀、緣一覺等方面沒有差別。佛陀說：『那些修行者所希望的沒有得到，反而跟隨邪惡的修行。對於佛法沒有理解，反而自以為是，輕視其他修行者，自高自大，認為沒有人能超過自己。輕視在城邊修行，內心清凈所想的，不進入應儀、緣一覺的修行方法中，所有惡行都不會接受，禪定脫離了定境，在定境中又重新獲得，所希望的都能圓滿實現。』佛陀說：『那些沒有改變主意、明智的修行者，即使在空曠的沼澤中，禽獸羅剎都無法到達的地方，經過百千萬年，甚至更久，如果不知道遠離的修行方法，最終也不會有任何益處。邪惡之徒會飛到空中說：『好啊，好啊！這才是真正的遠離修行方法，是如來所說的。應該跟隨這種遠離的修行，才能迅速獲得無上正真之道。』這個人聽了很高興，就跑到城邊，遠離修行成就了高尚的品德，反而輕視說：『如果所修行的法不是這樣。』佛陀說：『像這樣修行的人中，有把正行說成非正行，把非正行說成正行的，不應該尊敬的人反而尊敬，應該尊敬的人反而憎恨輕慢。邪惡之徒對修行者說：『我修行遠離。有飛人來告訴我：「好啊，好啊！」這確實是遠離的修行方法，應該跟隨這種方法修行，所以我來告訴你。如果在城邊修行，誰會來告訴你呢？』佛陀說：『修行者有德行反而輕視他們，應該知道是這樣的。就像揹著死人種地，毫無用處，反而說修行者有缺點，這是修行者的仇敵。厭惡修行者的高尚品德，是天人中的大賊。即使像沙門一樣穿著僧服，在修行者之中，也仍然是賊，不要與他們交往，不要和他們說話。』

【English Translation】 English version Practicing diligently day and night, therefore it is said: 『Practicing detachment should be done near the city.』 This is how I teach the Dharma. At that time, the evil ones will go and teach the method of practicing detachment, telling them: 『If you are to stay in a secluded forest, you should practice in that way.』 Following the evil teachings, one will lose the method of detachment. The words of the evil ones are similar to the true path, and there is no difference in terms of proper conduct, dependent origination, and single awakening. The Buddha said: 『Those practitioners have not attained what they wished for, and instead follow the evil practices. They do not understand the Dharma, but are self-righteous, belittling other practitioners, arrogant, and thinking that no one can surpass them. They despise practicing near the city, where the mind is pure, and do not enter the practice of proper conduct, dependent origination, and single awakening. They will not accept any evil, and their meditation will break free from the state of concentration, and then regain it in concentration, and all their wishes will be fulfilled.』 The Buddha said: 『Those wise practitioners who do not change their minds, even if they are in a vast swamp where beasts and rakshasas cannot reach, for hundreds of millions of years or even longer, if they do not know the method of detachment, they will ultimately gain nothing. The evil ones will fly into the sky and say: 『Excellent, excellent! This is the true method of detachment, as taught by the Tathagata. One should follow this practice of detachment to quickly attain the unsurpassed, true, and correct path.』 Upon hearing this, the person will be delighted and go to the city, having achieved high virtue through detachment, and will instead belittle others, saying: 『If the practice is not like this.』 The Buddha said: 『Among those who practice in this way, there are those who call the right practice wrong, and the wrong practice right. They respect those who should not be respected, and hate and despise those who should be respected. The evil ones say to the practitioners: 『I practice detachment. A flying person came and told me: 「Excellent, excellent!」 This is indeed the method of detachment, and one should follow this practice, so I came to tell you. If you practice near the city, who will come and tell you?』 The Buddha said: 『Practitioners who have virtue and are despised in this way, you should know that this is how it is. It is like carrying a dead person to plant seeds, which is useless, and instead they say that the practitioner has shortcomings. This is the enemy of the practitioner. They despise the high virtue of the practitioner and are great thieves among gods and humans. Even if they wear the robes of a shramana, among the practitioners, they are still thieves. Do not associate with them, do not talk or laugh with them.』

。何以故？多瞋恚怒越，敗人好心。當作是知。所當護法，常自堅持，當凈其心，立心所𠇺，習當諦持，常當正心，畏怖勤苦處。無得入彼壞器輩所在三處止。常當持慈心哀念，令安隱，愍傷之，自護所念：『使吾無生穢濁噁心，我設有不善，疾使棄之。』是闿士大士所行極上。當作如是知。

善友品第十九

「複次，善業！闿士大士盛志，欲得無上正真道最正覺，當與善友從事，恭敬三尊。」

善業問：「善友當何以知？」

佛言：「有為人說明度無極者，教人入是定，是闿士大士善友。六度無極是善友，是善德，是護，是將，是去，如來最正覺，當來今現在十方無稱數佛剎如來，皆從明成一切智道，用四事護眾生。何等四？一者佈施，二者勸樂，三者饒益，四者等與。是為四德。為父母、為舍、為臺、為度、為自歸、為導，是故六度為眾生之度。闿士大士學六度，用眾生故，都欲斷其根，學明度相。何所是明度相？無掛礙明度相，是相為得諸法。」

佛言：「如是無有相得明度，是所相得諸法。何以故？諸法各空，是相亦空，是為明度。」

善業問佛：「正使，天中天！諸法各空，何緣人民欲生無滅盡時？空無增時亦無休息，各虛空無形。無上正真道最正覺，不從是中。各

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為過多的嗔恚和憤怒會破壞他人的善心。應當明白這個道理。要守護佛法，常常自我堅持，應當凈化自己的內心，堅定自己的意志，學習並認真持守，常常端正自己的心念，畏懼那些充滿勤苦的地方。不要進入那些敗壞之人的所在之處，這有三處需要避免。應當常常懷有慈悲之心，哀憐眾生，使他們安穩，憐憫他們，自我守護自己的念頭：『使我不要生起污穢的噁心，我如果有了不善的念頭，要迅速拋棄它。』這是菩薩所修行的最高境界。應當這樣理解。

善友品第十九

『再者，善業！菩薩發大愿，想要獲得無上正等正覺，應當與善友交往，恭敬三寶。』

善業問：『如何才能知道誰是善友呢？』

佛說：『如果有人為你講解度無極（paramita，意為到達彼岸），教導你進入禪定，這個人就是菩薩的善友。六度無極（六種到達彼岸的方法）是善友，是善德，是守護，是引導，是去處，如來正等正覺，未來、現在十方無數佛剎的如來，都從明瞭一切智的道路成就，用四種方法守護眾生。是哪四種呢？第一是佈施，第二是勸導行善，第三是饒益眾生，第四是平等給予。這就是四種德行。他們是父母，是房屋，是高臺，是渡船，是依靠，是引導，所以六度是眾生得度的途徑。菩薩學習六度，是爲了眾生，想要徹底斷除煩惱的根源，學習明瞭度相。什麼是明瞭度相呢？就是沒有掛礙的明瞭度相，這個相可以使人獲得諸法。』

佛說：『像這樣沒有相可以獲得明度，這就是所獲得的諸法。為什麼呢？因為諸法各自是空的，這個相也是空的，這就是明度。』

善業問佛：『世尊！即使諸法各自是空的，為什麼人們還想要生，沒有滅盡的時候呢？空既沒有增加也沒有減少，也沒有休息，各自虛空沒有形體。無上正等正覺，不是從這裡產生的。』

【English Translation】 English version: Why is that? Because excessive anger and rage ruin the good intentions of others. One should understand this. One should protect the Dharma, always maintain self-discipline, purify one's own mind, strengthen one's will, learn and diligently uphold, always correct one's thoughts, and fear those places filled with hardship. Do not enter the places where those who are corrupt reside, these are three places to avoid. One should always hold a compassionate heart, pity sentient beings, make them peaceful, have compassion for them, and protect one's own thoughts: 'May I not give rise to defiled evil thoughts, and if I have unwholesome thoughts, may I quickly abandon them.' This is the highest practice of a Bodhisattva. One should understand it this way.

Chapter Nineteen on Good Friends

'Furthermore, Good Karma! A Bodhisattva with great aspiration, desiring to attain the unsurpassed, true, and complete enlightenment, should associate with good friends and respect the Three Jewels.'

Good Karma asked: 'How can one know who is a good friend?'

The Buddha said: 'If someone explains the paramita (perfection, meaning reaching the other shore) to you, and teaches you to enter into samadhi (meditative absorption), that person is a good friend of a Bodhisattva. The six paramitas (six ways to reach the other shore) are good friends, they are good virtues, they are protection, they are guidance, they are the destination, the Tathagata's (Buddha's) true and complete enlightenment, the Tathagatas of the countless Buddha-lands in the past, present, and future, all attain enlightenment from the path of understanding all wisdom, and they protect sentient beings with four methods. What are the four? First is giving, second is encouraging good deeds, third is benefiting sentient beings, and fourth is giving equally. These are the four virtues. They are parents, they are houses, they are high platforms, they are ferries, they are refuge, they are guides, therefore the six paramitas are the means for sentient beings to cross over. Bodhisattvas learn the six paramitas for the sake of sentient beings, wanting to completely cut off the root of afflictions, and learn to understand the nature of paramita. What is the nature of paramita? It is the nature of paramita without attachment, this nature enables one to attain all dharmas (teachings).'

The Buddha said: 'Like this, there is no nature to attain paramita, this is the nature of all dharmas that are attained. Why is that? Because all dharmas are empty in themselves, and this nature is also empty, this is paramita.'

Good Karma asked the Buddha: 'World Honored One! Even if all dharmas are empty in themselves, why do people still desire to be born, without an end? Emptiness neither increases nor decreases, nor does it rest, each is empty without form. The unsurpassed, true, and complete enlightenment does not arise from this.'

各虛空，不得無上正真道最正覺。云何，天中天！是法當何以知決？」

佛言：「爾群生勤苦望，欲得是因致是，作是求。爾見我得空不乎？」

善業言：「不，天中天！」

佛言：「自作是得是，是空不？」

對曰：「如空，天中天！」

佛言：「但用是故，若無解時？」

對曰：「如是，天中天！極安隱人民欲得是、因致是，勤苦無休。」

佛言：「人民所欲故便著。當作是知。人民所生，本從是中無所取，無所取者不作是無，是無滅盡時無生增益者。作是曉知，是闿士大士求明度。」

善業白佛言：「闿士為不求五陰，作是知曉？為求明度？為悉等求？諸應儀、緣一覺所不及。有德之人求巍巍之道，無能逮者，當作是行，晝夜疾近無上正真道最正覺。」

佛言：「云何，四天下群生都獲為人，當求無上正真，發意索佛道，各盡壽佈施與無上正真道。于善業意云何，其福寧多不？」

對曰：「甚多，天中天！」

佛言：「得明度凈定守一日，如中教，作是念行，是福過彼。何以故？眾生行無能及是慈者。斯高士深入智中，曉了是智悉具足，是世間勤苦，即興普慈，愍傷一切，道眼徹視見群生，成就具足高志，行無懈怠。以其不懈得是。彼闿

【現代漢語翻譯】現代漢語譯本：『各個虛空都不能獲得無上正真道最正覺（無上正等正覺）。天中天（佛的尊稱）啊！這個法應當如何理解和決斷呢？』佛說：『你們這些眾生勤勞辛苦地期望，想要通過這個因達到這個果，這樣去追求。你們看到我得到空（空性）了嗎？』善業（菩薩名）說：『沒有，天中天！』佛說：『自己做這個而得到這個，這難道不是空嗎？』回答說：『如同空一樣，天中天！』佛說：『只是因為這樣，如果不能理解的時候呢？』回答說：『是的，天中天！極其安穩的人民想要得到這個、通過這個達到這個，勤勞辛苦沒有停止。』佛說：『人民因為想要得到就執著。應當這樣理解。人民所生，本來是從這個（空性）中無所取，無所取的人不認為這是無，這個無滅盡的時候沒有生增益。這樣理解，是開士（菩薩）大士求得明度的途徑。』善業對佛說：『開士是不求五陰（色、受、想、行、識），這樣理解嗎？是爲了求得明度嗎？還是都平等地求？那些應有的儀軌、因緣，是覺悟所不能及的。有德之人追求巍巍之道，沒有能達到的，應當這樣修行，日夜快速接近無上正真道最正覺。』佛說：『怎麼樣，四天下（指整個世界）的眾生都獲得人身，應當追求無上正真，發願求佛道，各自盡一生布施給無上正真道。善業，你認為怎麼樣，他們的福報難道不多嗎？』回答說：『非常多，天中天！』佛說：『得到明度清凈的禪定守持一天，如同教導的那樣，這樣念行，這個福報超過他們。為什麼呢？眾生的行為沒有能比得上這種慈悲的。這位高士深入智慧之中，瞭解這個智慧全部具足，這個世間的勤勞辛苦，就興起普遍的慈悲，憐憫一切，用道眼徹底觀察看到眾生，成就具足高尚的志向，修行沒有懈怠。因為不懈怠而得到這個。那些開士』

【English Translation】 English version: 'Each void cannot attain the Unsurpassed Right and True Way, the Most Right Enlightenment. How, O Heavenly One among Heavenly Ones (a title for the Buddha)! Should this Dharma be understood and decided?' The Buddha said, 'You sentient beings diligently and laboriously hope, wishing to attain this result through this cause, seeking in this way. Do you see that I have attained emptiness (śūnyatā)?' Śubhakarma (a Bodhisattva's name) said, 'No, O Heavenly One among Heavenly Ones!' The Buddha said, 'To do this oneself and attain this, is this not emptiness?' He replied, 'It is like emptiness, O Heavenly One among Heavenly Ones!' The Buddha said, 'Just because of this, what if there is no understanding?' He replied, 'Yes, O Heavenly One among Heavenly Ones! The extremely peaceful people wish to attain this, to reach this through this, laboring without rest.' The Buddha said, 'People become attached because of what they desire. One should understand it this way. What people are born from, originally there is nothing to take from this (emptiness), those who take nothing do not consider it as nothing, when this nothingness is extinguished, there is no increase in birth. Understanding it this way is the path for a Bodhisattva, a great being, to seek enlightenment.' Śubhakarma said to the Buddha, 'Does a Bodhisattva not seek the five skandhas (form, feeling, perception, mental formations, consciousness), understanding it this way? Is it to seek enlightenment? Or are they all equally sought? Those proper rituals and conditions are beyond the reach of awakening. Virtuous people seek the majestic path, which no one can attain, one should practice in this way, day and night quickly approaching the Unsurpassed Right and True Way, the Most Right Enlightenment.' The Buddha said, 'How is it, if all sentient beings in the four continents (referring to the entire world) were to obtain human form, should seek the Unsurpassed Right and True, make a vow to seek the Buddha's path, each giving their entire life in alms to the Unsurpassed Right and True Way. Śubhakarma, what do you think, would their merit be great?' He replied, 'Very great, O Heavenly One among Heavenly Ones!' The Buddha said, 'To attain clear and pure samadhi (meditative absorption) and observe it for one day, as taught, practicing with this thought, this merit surpasses theirs. Why? The actions of sentient beings cannot compare to this compassion. This noble person delves deep into wisdom, understanding that this wisdom is fully complete, the labor and suffering of this world, then arises universal compassion, pitying all, using the eye of the path to thoroughly observe sentient beings, achieving and fulfilling noble aspirations, practicing without laziness. Because of this diligence, they attain this. Those Bodhisattvas'

士弘慈普至，不以斯相住，亦不用余住，其智大明，雖未住無上正真道，一切剎土皆共尊，舉正上真道終不還。若受供養衣服、飯食、床臥、醫藥，是明度心其中立，所受施除去近一切智，所食無罪，益於眾生悉示道住，無邊極處悉照明之，諸在牢獄中者悉度脫之，示其道眼——隨是行、莫念相，莫作異念持短，入明度中高行莫懈。譬如得明月珠已，覆亡之。大愁毒坐，起憂念想。如亡七寶，作是念：『云何我亡是寶？』欲索珍寶者，常堅持心，無得失一切智。何以故？明度虛空亦不增減。」

善業言：「虛空，云何闿士大士成就其行，近無上正真道？」

佛言：「闿士大士亦不增不減。經中說時，聞之不恐不怖。當知是高士即為求明度矣。」

善業言：「如是明度為空求乎？」

佛言：「不也。」

「有離明度得耶？」

佛言：「不也。」

善業言：「以五陰求？」

佛言：「不也。」

又問：「離五陰頗有所求？」

佛言：「不也。」

善業言：「云何求大明？」

佛言：「若見是法，何所法求明度？」

對曰：「不見，天中天！」

佛言：「云何，遍見是明度，何所闿士求之？」

對曰：「不見。」

佛

【現代漢語翻譯】現代漢語譯本士弘（菩薩名）以慈悲普度眾生，不執著于這種行為，也不執著于其他任何事物。他的智慧廣大光明，雖然尚未達到無上正真之道（anuttara-samyak-sambodhi），但一切國土都共同尊敬他。他所行持的正道最終不會退轉。如果接受供養的衣服、食物、床鋪、醫藥，這表明他心中確立了度化眾生的目標。他所接受的施捨是爲了去除一切障礙，接近一切智（sarvajñatā）。他所食用的食物沒有罪過，能利益眾生，並向他們展示正道。他的光明照耀無邊無際，能救度所有身處牢獄中的眾生，並向他們展示智慧之眼。要隨順正道而行，不要執著于表象，不要產生其他雜念，不要持有短視的觀點，要進入智慧的境界，精進修行，不要懈怠。譬如得到一顆明月寶珠后又丟失了，會感到極度悲傷，憂愁不已。又如丟失了七寶，會想：『我怎麼會丟失這些珍寶呢？』想要尋求珍寶的人，應當始終保持堅定的心，不要執著于得到或失去一切智。為什麼呢？因為智慧的境界如同虛空，不會增加也不會減少。善業（菩薩名）問道：『虛空，如何讓菩薩成就修行，接近無上正真之道呢？』佛陀說：『菩薩的修行不會增加也不會減少。經典中說，聽到這些道理時，不會感到恐懼或害怕。應當知道，這位高士就是在尋求智慧的境界。』善業問道：『那麼，這種智慧的境界是空無的嗎？』佛陀說：『不是的。』『有離開智慧的境界而得到的嗎？』佛陀說：『不是的。』善業問道：『是用五陰（pañca-skandha）來尋求嗎？』佛陀說：『不是的。』又問：『離開五陰，還有什麼可以尋求的嗎？』佛陀說：『不是的。』善業問道：『那麼，如何尋求大光明呢？』佛陀說：『如果見到這種法，還需要用什麼法來尋求智慧的境界呢？』善業回答說：『我沒有見到，天中天（devātideva）！』佛陀說：『那麼，既然遍見這種智慧的境界，菩薩還需要尋求什麼呢？』善業回答說：『我沒有見到。』

【English Translation】 English version Shi Hong (a Bodhisattva) universally extends compassion, not dwelling on this action, nor dwelling on anything else. His wisdom is vast and bright. Although he has not yet attained the unsurpassed, true, and perfect path (anuttara-samyak-sambodhi), all lands respect him. The true path he practices will never regress. If he accepts offerings of clothing, food, bedding, and medicine, it shows that he has established the goal of liberating beings in his heart. The offerings he receives are to remove all obstacles and approach all-knowing wisdom (sarvajñatā). The food he eats is without fault, benefits all beings, and shows them the right path. His light illuminates without limit, liberating all beings in prisons and showing them the eye of wisdom. Follow the path, do not cling to appearances, do not have other thoughts, do not hold short-sighted views, enter the realm of wisdom, practice diligently, and do not be lazy. For example, if one obtains a bright moon pearl and then loses it, one will feel extreme sadness and worry. Similarly, if one loses seven treasures, one will think, 'How did I lose these treasures?' Those who seek treasures should always maintain a firm mind, not clinging to gaining or losing all-knowing wisdom. Why? Because the realm of wisdom is like space, it neither increases nor decreases. Shanye (a Bodhisattva) asked, 'Space, how does a Bodhisattva accomplish his practice and approach the unsurpassed, true, and perfect path?' The Buddha said, 'A Bodhisattva's practice neither increases nor decreases. When it is said in the scriptures, hearing these principles, one will not feel fear or dread. Know that this noble person is seeking the realm of wisdom.' Shanye asked, 'Then, is this realm of wisdom empty?' The Buddha said, 'No.' 'Is there something obtained apart from the realm of wisdom?' The Buddha said, 'No.' Shanye asked, 'Is it sought with the five aggregates (pañca-skandha)?' The Buddha said, 'No.' He further asked, 'Apart from the five aggregates, is there anything to seek?' The Buddha said, 'No.' Shanye asked, 'Then, how does one seek great light?' The Buddha said, 'If one sees this Dharma, what Dharma is needed to seek the realm of wisdom?' Shanye replied, 'I have not seen it, Oh God of Gods (devātideva)!' The Buddha said, 'Then, since this realm of wisdom is seen everywhere, what does a Bodhisattva need to seek?' Shanye replied, 'I have not seen it.'

言：「設使遍見，法有所生處不？」

對曰：「不見。」

佛言：「是所闿士大士還得無所從生法樂，悉具足無所受決無上正真道最正覺，所至處無所復畏，悉作是護、是求、是行、是力，為還佛慧、極大慧、自在慧、一切智慧、如來慧。設作是，不得佛。」

佛言：「為有異。」

善業言：「設使諸法無所生，受決無上正真道？」

佛言：「不。」

善業言：「云何闿士大士得無上正真道？」

佛言：「見所當受決者乎？」

對曰：「不見法當作無上正真道。」

佛言：「如是！諸法無從中得。闿士不作是念：『持是法，當受決、不受決。』」

天帝釋品第二十

釋于眾中白佛言：「甚深明度無極，難了難知。天人德大，值說斯定。聞之，書持學者，其福甚大。」

佛語釋：「閻浮提人民皆持十戒，悉具足持，是功德百千萬億倍，不如是善人聞明度書持學者。」

時，座中有一除饉語釋：「出卿上去已。」

報言：「持心一念出我上，何況書持學，隨是法教，作是立者。明德逾三界群生之上，及至溝港、頻來、不還、應儀、緣一覺，復過是上。至闿士行佈施、戒、忍、精進、禪度無極，若失明度及變謀明慧，亦復過其上。

【現代漢語翻譯】現代漢語譯本問：『如果普遍觀察，法有產生的地方嗎？』答：『沒有看見。』佛說：『這位開悟的菩薩（Bodhisattva）因此獲得無所從來產生的法樂，完全具足，接受無上正真道（Anuttara-samyak-sambodhi）的決斷，達到最正覺（Samyak-sambuddha），所到之處不再有恐懼，完全做到守護、尋求、修行、努力，是爲了獲得佛的智慧、極大的智慧、自在的智慧、一切智慧、如來的智慧。即使這樣做，也無法成佛。』佛說：『難道有什麼不同嗎？』善業（Subhakarma）問：『如果諸法無所生，如何接受無上正真道的決斷？』佛說：『不能。』善業問：『那麼開悟的菩薩如何獲得無上正真道？』佛說：『你看到將要接受決斷的法嗎？』答：『沒有看到法會成為無上正真道。』佛說：『正是如此！諸法無從獲得。開悟的菩薩不應這樣想：』持有這個法，將接受決斷，或不接受決斷。』天帝釋品第二十釋提桓因（Śakra devānām indraḥ）在眾人中對佛說：『甚深明度（Prajñāpāramitā）無邊無際，難以理解，難以知曉。天人的德行廣大，有幸聽聞此法。聽聞、書寫、受持學習的人，他們的福報非常大。』佛告訴釋提桓因：『閻浮提（Jambudvīpa）的人民都持守十戒，完全具足地持守，這樣的功德百千萬億倍，也不如善人聽聞明度、書寫、受持學習的功德。』這時，座中有一位除饉（Kṣutkṣāma）對釋提桓因說：『你已經超越我了。』釋提桓因回答說：『持守一念之心就超越了我，何況是書寫、受持、學習，遵循這個法教，並以此為立足點的人。他們的德行超越三界（Trailokya）眾生之上，甚至超越須陀洹（Srotaāpanna）、斯陀含（Sakṛdāgāmin）、阿那含（Anāgāmin）、阿羅漢（Arhat）、辟支佛（Pratyekabuddha），又超越他們之上。至於開悟的菩薩修行佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）等無極的修行，如果失去明度，或者改變謀求明慧，也超越他們之上。』

【English Translation】 English version Asked: 'If one were to observe universally, is there a place where dharmas arise?' Answered: 'Not seen.' The Buddha said: 'This Bodhisattva (Bodhisattva) thus obtains the joy of dharma that arises from nowhere, is fully endowed, receives the determination of Anuttara-samyak-sambodhi (無上正真道), reaches the most perfect enlightenment (Samyak-sambuddha), has no fear in any place he goes, completely does the protection, seeking, practice, and effort, in order to obtain the wisdom of the Buddha, the great wisdom, the wisdom of freedom, all wisdom, the wisdom of the Tathagata. Even if one does this, one cannot become a Buddha.' The Buddha said: 'Is there any difference?' Subhakarma (善業) asked: 'If all dharmas do not arise from anywhere, how does one receive the determination of Anuttara-samyak-sambodhi?' The Buddha said: 'Cannot.' Subhakarma asked: 'Then how does an enlightened Bodhisattva obtain Anuttara-samyak-sambodhi?' The Buddha said: 'Do you see the dharma that is to receive the determination?' Answered: 'Not seen that a dharma will become Anuttara-samyak-sambodhi.' The Buddha said: 'It is so! Dharmas are obtained from nowhere. An enlightened Bodhisattva should not think like this: 'Holding this dharma, one will receive the determination, or not receive the determination.' Chapter Twenty: Śakra devānām indraḥ Śakra devānām indraḥ (釋提桓因) said to the Buddha in the assembly: 'The profound Prajñāpāramitā (甚深明度) is boundless, difficult to understand, and difficult to know. The virtues of the gods are great, and they are fortunate to hear this dharma. Those who hear, write, uphold, and study it, their merits are very great.' The Buddha told Śakra devānām indraḥ: 'If the people of Jambudvīpa (閻浮提) all uphold the ten precepts, and uphold them completely, their merits are a hundred million times less than the merits of a good person who hears, writes, upholds, and studies the Prajñāpāramitā.' At this time, a Kṣutkṣāma (除饉) in the assembly said to Śakra devānām indraḥ: 'You have already surpassed me.' Śakra devānām indraḥ replied: 'Holding a single thought of mind surpasses me, let alone those who write, uphold, and study, follow this dharma teaching, and take it as their foundation. Their virtues surpass all beings in the three realms (Trailokya), even surpassing Srotaāpanna (須陀洹), Sakṛdāgāmin (斯陀含), Anāgāmin (阿那含), Arhat (阿羅漢), Pratyekabuddha (辟支佛), and even surpass them. As for the enlightened Bodhisattva who practices the boundless practices of giving (Dāna), morality (Śīla), patience (Kṣānti), diligence (Vīrya), and meditation (Dhyāna), if they lose the Prajñāpāramitā, or change their pursuit of wisdom, they also surpass them.'

闿士大士求明度狎習中行，天人鬼龍含毒兇𦾨終不能勝。作是堅持，疾近一切智，不離如來，名佛坐不遠。懈怠不生，為學佛，不學應儀、緣一覺法。四天王當往問訊。疾學四部弟子，當於佛座作無上正真道，當作是學。四天王常自往問訊，何況余天子。」

阿難作是念：「是釋自持智說耶？持佛威神乎？」

釋知阿難心所念，語阿難言：「持佛威神。」

佛言：「是中，阿難！或時闿士大士深念求學明度，三千國土中邪，一切皆悉愁毒，欲共壞亂，使中道取證。」

貢高品第二十一

佛告阿難：「闿士隨時各學明度無極，隨法行之。是時一佛界邪，各驚念言：『我使闿士中道得應儀，莫使得無上正真。』弊邪見闿士習行明度，深為愁毒，四面放火，怖諸闿士念心一轉。」

佛言：「邪不身遍行亂。闿士若遠離善師，為邪所亂愁毒。以不深解明度，心狐疑念：『有之？無乎？昔所玩習而今惡聞，或結不知，將以何緣守明度乎？』疑網自蔽，邪得其便，教余闿士言：『若用是為寫學，我尚不了其事，若能了乎？』自言所行是，若所行非，所為顛倒。用是故，其人在地獄、禽獸、餓鬼中，其罪日增。如是邪大歡喜。若闿士與行應儀道諍，又與闿士共諍，時邪言兩，離佛遠矣。若未得

【現代漢語翻譯】現代漢語譯本開士（菩薩）爲了求得明度（智慧的彼岸），勤修中道，天人鬼龍等懷有毒害的兇惡之徒最終也不能戰勝他。如此堅持修行，迅速接近一切智（佛的智慧），不離如來（佛陀），被稱為佛的座位不遠。懈怠不會產生，爲了學習佛法，不學習應儀（小乘的修行方式），只專注於一覺法（大乘的修行方式）。四天王應當前往問候。迅速學習四部弟子（比丘、比丘尼、優婆塞、優婆夷），應當在佛座上成就無上正真道，應當這樣學習。四天王尚且常常親自前往問候，何況其他天子呢？」阿難心想：『這是釋迦牟尼佛自己憑藉智慧所說呢？還是憑藉佛的威神力呢？』釋迦牟尼佛知道阿難心中所想，告訴阿難說：『是憑藉佛的威神力。』佛說：『阿難，這裡，有時開士（菩薩）深切地思念求學明度（智慧的彼岸），三千國土中的邪惡勢力，一切都感到憂愁和毒害，想要共同破壞擾亂，使開士在中道上取得證悟。』貢高品第二十一佛告訴阿難：『開士（菩薩）隨時各自學習明度（智慧的彼岸）的無極，隨順佛法而行。這時，一個佛界中的邪惡勢力，各自驚恐地想：『我使開士（菩薩）在中道上得到應儀（小乘的修行方式），不要讓他得到無上正真道。』邪惡勢力看到開士（菩薩）修行明度（智慧的彼岸），內心深感憂愁和毒害，四面放火，恐嚇諸位開士（菩薩），使他們的念頭發生轉變。』佛說：『邪惡勢力不會親自到處擾亂。開士（菩薩）如果遠離善知識，就會被邪惡勢力擾亂而感到憂愁和毒害。因為不深入理解明度（智慧的彼岸），心中狐疑地想：『明度（智慧的彼岸）是存在呢？還是不存在呢？』以前所喜愛的修行，現在卻厭惡聽聞，或者因為迷惑而不知，將用什麼因緣來守護明度（智慧的彼岸）呢？』疑網遮蔽自己，邪惡勢力就趁機而入，教唆其他開士（菩薩）說：『如果用這種方式來學習，我尚且不瞭解其中的道理，你們又能瞭解嗎？』自己說自己所做的是對的，如果所做的是錯的，所作所為都是顛倒的。因為這樣，這個人就會在地獄、禽獸、餓鬼中，他的罪過日益增加。這樣，邪惡勢力就非常歡喜。如果開士（菩薩）與修行應儀（小乘的修行方式）的人爭論，又與開士（菩薩）互相爭論，這時邪惡勢力就會兩邊挑撥，使他們遠離佛陀。如果還沒有得到...

【English Translation】 English version When a Bodhisattva seeks to understand the perfection of wisdom (Mingdu), diligently practices the Middle Way, even the evil forces of gods, humans, ghosts, and dragons, filled with poison and malice, cannot ultimately defeat him. By maintaining this perseverance, he quickly approaches all-knowing wisdom (Buddha's wisdom), remains close to the Tathagata (Buddha), and is said to be not far from the Buddha's seat. Laziness does not arise; in order to learn the Buddha's teachings, he does not study the practices of the Hinayana (the 'appropriate conduct'), but focuses solely on the Dharma of enlightenment (the Mahayana path). The Four Heavenly Kings should go to inquire after him. He should quickly learn from the fourfold assembly of disciples (monks, nuns, laymen, and laywomen), and should attain the unsurpassed, true, and correct path at the Buddha's seat; this is how he should learn. The Four Heavenly Kings themselves often go to inquire after him, how much more so the other heavenly beings?」 Ananda thought: 'Is this what Shakyamuni Buddha speaks based on his own wisdom? Or is it based on the Buddha's divine power?' Shakyamuni Buddha, knowing what Ananda was thinking, told Ananda: 'It is based on the Buddha's divine power.' The Buddha said: 'Ananda, in this case, sometimes a Bodhisattva deeply contemplates seeking to learn the perfection of wisdom (Mingdu). The evil forces in the three thousand worlds all feel sorrow and malice, wanting to jointly destroy and disrupt, so that the Bodhisattva will attain enlightenment on the Middle Way.' Chapter 21: Arrogance The Buddha told Ananda: 'Bodhisattvas at all times each learn the boundless perfection of wisdom (Mingdu), and act in accordance with the Dharma. At this time, the evil forces in a Buddha-world each think in alarm: 'I will make the Bodhisattva attain the appropriate conduct (Hinayana practices) on the Middle Way, and not let him attain the unsurpassed, true, and correct path.' When the evil forces see the Bodhisattva practicing the perfection of wisdom (Mingdu), they feel deep sorrow and malice, and set fires in all directions, frightening the Bodhisattvas and causing their minds to change.' The Buddha said: 'Evil forces do not personally go everywhere to cause chaos. If a Bodhisattva distances himself from a good teacher, he will be disturbed by evil forces and feel sorrow and malice. Because he does not deeply understand the perfection of wisdom (Mingdu), he will doubt in his heart, thinking: 'Does the perfection of wisdom (Mingdu) exist? Or does it not exist?' What he used to enjoy practicing, he now dislikes hearing about, or because of confusion, he does not know, and what cause will he use to protect the perfection of wisdom (Mingdu)?' The net of doubt covers him, and the evil forces take the opportunity to enter, instigating other Bodhisattvas, saying: 'If you use this method to learn, I still do not understand the matter, how can you understand it?' He says that what he does is right, but if what he does is wrong, then all his actions are inverted. Because of this, that person will be in hell, among beasts, and among hungry ghosts, and his sins will increase daily. In this way, the evil forces are very happy. If a Bodhisattva argues with those who practice the appropriate conduct (Hinayana practices), and also argues with other Bodhisattvas, then the evil forces will sow discord between them, causing them to distance themselves from the Buddha. If he has not yet attained...

不退轉闿士與不退轉諍，隨念恚恨，心一轉念，轉卻一劫，雖有是惡，不捨一切智。劫數無極，始當從初發意起。」

阿難白佛言：「心所念惡，寧可悔不？乃當卻就爾所劫？」

佛言：「我法廣大，可得悔。若闿士念惡有恨，又喜以教彼，斯人不可使悔也。誤有恚罵，即慚悔過：『我當爲十方人作橋樑，令得泥洹。寧可有惡意與人諍耶？當如啞羊諸惡忍之。』心不當起恚為應儀道者。」

阿難白佛言：「闿士大士與相共止，法當云何？」

佛言：「相視當如視佛。心念，當言：『共一師、一船、一道，彼所學，我亦當學。』欲喜應儀、緣一覺道者，不與同願；其有忍苦欲求佛者，當與相隨。若此為一法學也。」

學品第二十二

善業白佛言：「闿士學無常，為學一切智？學無所生、學去淫妷、學滅度，為學一切智？」

佛告善業：「若所問：『學無常，為學一切智？』者，云何是如來本無隨因緣得？如來本無字，寧有盡時不？」

對曰：「不也。」

「如此為學一切智明度無極。如來地十種力、四無所畏，為悉學諸佛法。闿士大士作是學，邪及官屬不能中壞，疾得不退轉，為近佛樹下坐。為學佛道，為學習法。慈悲喜護普濟群生，學三合十二法輪為轉，學

【現代漢語翻譯】現代漢語譯本不退轉的菩薩與不退轉的菩薩爭論，心中隨念生起嗔恨，一個念頭轉變，就可能損耗一劫的功德。雖然有這樣的惡念，但他們不會捨棄對一切智慧的追求。劫數是無限的，最初的修行發心應當從最初開始。阿難問佛說：『心中所想的惡念，可以懺悔嗎？還是會因此損耗那麼多的劫數？』佛說：『我的佛法廣大，是可以懺悔的。如果菩薩心中有惡念和嗔恨，又喜歡用這些去教導他人，這樣的人是無法懺悔的。如果是不小心生氣謾罵，就應該慚愧悔過，並想：『我應當為十方眾生做橋樑，讓他們能夠到達涅槃。怎麼可以有惡意與人爭論呢？應當像啞羊一樣忍受一切惡行。』心中不應該生起嗔恨，這才是修行人應有的儀態。』阿難問佛說：『菩薩大士們在一起修行，應該如何相處呢？』佛說：『彼此相看應當像看待佛一樣。心中應當想：『我們同師、同船、同道，他所學的，我也應當學習。』如果有人喜歡符合儀軌、追求覺悟之道，但不與自己同願，就不要與他同行；如果有人能忍受苦難，追求成佛，就應當與他同行。這才是共同修學佛法的方法。』學品第二十二善業菩薩問佛說：『菩薩學習無常，是爲了學習一切智慧嗎？學習無所生、學習去除淫慾、學習滅度，是爲了學習一切智慧嗎？』佛告訴善業說：『如果問：『學習無常，是爲了學習一切智慧嗎？』那麼，什麼是如來本無，隨因緣而得？如來本無文字，難道有窮盡的時候嗎？』善業回答說：『沒有。』『如此學習，是爲了學習一切智慧的明度無極。如來具有十種力量、四種無所畏懼，是爲了學習諸佛的佛法。菩薩大士這樣學習，邪惡和官屬都不能破壞他，他能迅速獲得不退轉的境界，接近佛陀的菩提樹下。是爲了學習佛道，爲了學習佛法。慈悲喜捨，普遍救濟眾生，學習三合十二法輪的運轉，學習……』

【English Translation】 English version A Bodhisattva who does not regress argues with another Bodhisattva who does not regress. If they harbor resentment and hatred, a single thought can destroy the merit of an eon. Although they have such evil thoughts, they do not abandon the pursuit of all wisdom. The number of eons is infinite, and the initial aspiration for practice should begin from the very beginning. Ananda asked the Buddha, 'Can the evil thoughts in one's mind be repented? Or will they cause the loss of so many eons?' The Buddha said, 'My Dharma is vast and can be repented. If a Bodhisattva has evil thoughts and hatred, and also likes to use these to teach others, such a person cannot repent. If one accidentally gets angry and scolds, one should feel ashamed and repent, thinking: 'I should be a bridge for all beings in the ten directions, so that they can reach Nirvana. How can I have malicious intent and argue with others? I should endure all evil deeds like a dumb sheep.' One should not harbor anger in one's heart; this is the proper demeanor for a practitioner.' Ananda asked the Buddha, 'How should great Bodhisattvas interact when they practice together?' The Buddha said, 'They should look at each other as if they were looking at the Buddha. They should think in their hearts: 'We are with the same teacher, on the same boat, on the same path. What he learns, I should also learn.' If someone likes to follow the rules and pursue the path of enlightenment, but does not share the same aspirations, do not walk with him; if someone can endure suffering and seek Buddhahood, you should walk with him. This is the way to practice the Dharma together.' Chapter 22 on Learning The Bodhisattva Good Karma asked the Buddha, 'Does a Bodhisattva learn impermanence in order to learn all wisdom? Does learning non-arising, learning to eliminate lust, and learning extinction lead to learning all wisdom?' The Buddha told Good Karma, 'If you ask, 'Does learning impermanence lead to learning all wisdom?' then what is the Tathagata's original non-existence, which is obtained through conditions? The Tathagata's original non-existence of words, does it have an end?' Good Karma replied, 'No.' 'Such learning is to learn the immeasurable clarity of all wisdom. The Tathagata has ten powers and four fearlessnesses, in order to learn the Buddhadharma of all Buddhas. When a great Bodhisattva learns in this way, evil and officials cannot destroy him, and he can quickly attain the state of non-regression, and approach the Bodhi tree of the Buddha. It is to learn the Buddha's path, to learn the Dharma. Compassion, joy, and equanimity, universally saving all beings, learning the turning of the three combined twelve wheels of Dharma, learning...'

滅度十方人，為稍稍上至佛道，學入甘露法門。不懈怠之人乃能學是。作是學者，為學十方人導，死不入地獄、禽獸、餓鬼，終不生邊地愚癡貧窮中，不受眾痛之疾，不毀十戒，不從流俗淫祠，遠不持十戒人，不願生不想天上。從明度中出變謀明慧威神，入禪不隨禪、不隨禪法。闿士學如是，為得凈力、無所畏力、佛法凈力。」

善業白佛言：「諸法本皆凈，何等闿士為得法凈？」

佛言：「闿士學如斯，為學無所得凈法諸法凈。如是闿士行明度時，不悔不厭是為行。未得道者愚癡，不曉是法、不見其事。闿士用人故，常精進，人當效我，用是得力、精進、無所畏。作是學一切智者，若出金之地，其地少耳。又如索轉輪聖王之人少耳，小王者多。從是中多索應儀、緣一覺者，既有初發意者，闿士少有隨明度教得不退轉者。闿士當力學及不退轉。闿士行明度，不以恚意向人，不求人短，心無慳貪，不毀戒、懷恨、懈怠、迷亂，心無癡冥。學明度，為照明諸度，悉入其門，道德備足。如人言：『是我所。』便外著十二品。悉供養一佛界中人盡壽命，不如守明度凈定彈指頃。何以故？從是疾得無上正真道，能給視十方窮孤，求佛之境界，佛之智慧，如師子獨步。欲得佛處，當學明度。學明度者，為學諸法。」

【現代漢語翻譯】現代漢語譯本：度化十方眾生，是爲了讓他們逐漸提升至佛道，學習進入甘露法門。不懈怠的人才能學習這個法門。這樣做的人，是為引導十方眾生，死後不墮入地獄、畜生、餓鬼道，最終不會出生在邊地、愚癡貧窮的地方，不受各種痛苦的疾病，不違犯十戒，不追隨世俗的淫祠，遠離不持十戒的人，不希望昇天也不想往生天上。從明度（般若波羅蜜）中生出變化，謀求明慧威神，入禪時不執著于禪，不執著于禪法。修行人如此學習，是爲了獲得清凈的力量、無所畏懼的力量、佛法的清凈力量。善業菩薩問佛說：『諸法本來都是清凈的，什麼樣的修行人才能獲得法的清凈呢？』佛說：『修行人像這樣學習，是爲了學習無所得的清凈法，諸法的清凈。這樣的修行人在行明度（般若波羅蜜）時，不後悔也不厭倦，這就是修行。沒有得道的人愚癡，不瞭解這個法，看不到它的真實。修行人因為要利益他人，所以常常精進，人們應當傚法我，用這種方法獲得力量、精進、無所畏懼。像這樣學習一切智的人，如果出自金礦之地，那這個地方也太少了。又像尋找轉輪聖王的人一樣少，小國王卻很多。從這些人中尋找應儀、緣覺的人，已經有初發心的人，修行人中很少有隨明度（般若波羅蜜）教導而得不退轉的。修行人應當努力學習並且不退轉。修行人行明度（般若波羅蜜），不以嗔恨心對待他人，不求別人的短處，心中沒有慳吝貪婪，不毀犯戒律，不懷恨，不懈怠，不迷亂，心中沒有愚癡黑暗。學習明度（般若波羅蜜），是爲了照亮各種度，全部進入這些法門，道德圓滿具足。就像有人說：『這是我的。』就外在執著於十二品。即使用盡壽命供養一個佛界中的所有人，也不如守護明度（般若波羅蜜）的清凈禪定一彈指的時間。為什麼呢？因為從這裡可以快速獲得無上正真道，能夠救濟十方窮困孤獨的人，求得佛的境界，佛的智慧，像獅子一樣獨自行走。想要得到佛的境界，應當學習明度（般若波羅蜜）。學習明度（般若波羅蜜）的人，是爲了學習一切法。』

【English Translation】 English version: To liberate beings in the ten directions is to gradually elevate them to the path of Buddhahood, learning to enter the gate of the nectar dharma. Only those who are diligent can learn this. Those who do so are guiding beings in the ten directions, so that after death they will not fall into hell, the animal realm, or the realm of hungry ghosts. Ultimately, they will not be born in remote lands, in ignorance and poverty, nor suffer from various painful diseases. They will not violate the ten precepts, nor follow worldly, licentious cults. They will stay far from those who do not uphold the ten precepts, and they will not wish to be born in the heavens. From the perfection of wisdom (Prajnaparamita), they generate transformation, seeking wisdom, power, and divine might. When entering meditation, they do not cling to meditation, nor to the methods of meditation. A practitioner who learns in this way gains pure power, fearless power, and the pure power of the Buddha's dharma. The Bodhisattva Good Karma asked the Buddha, 'All dharmas are originally pure, what kind of practitioner can attain the purity of dharma?' The Buddha said, 'A practitioner who learns in this way is learning the pure dharma of non-attainment, the purity of all dharmas. When such a practitioner practices the perfection of wisdom (Prajnaparamita), they do not regret or tire of it; this is true practice. Those who have not attained the path are ignorant, they do not understand this dharma, nor do they see its reality. Because the practitioner wants to benefit others, they are always diligent. People should emulate me, using this method to gain strength, diligence, and fearlessness. Those who learn all-knowing wisdom in this way, if they come from a land of gold, that land is very rare. It is as rare as finding a universal monarch, while small kings are many. Among these people, finding those who are worthy of offerings and those who are Pratyekabuddhas, there are already those who have initially aspired to enlightenment. Among practitioners, few follow the teachings of the perfection of wisdom (Prajnaparamita) and attain non-retrogression. Practitioners should strive to learn and not regress. When a practitioner practices the perfection of wisdom (Prajnaparamita), they do not treat others with anger, do not seek others' faults, have no stinginess or greed in their hearts, do not violate precepts, do not harbor resentment, are not lazy, are not confused, and have no ignorance or darkness in their hearts. Learning the perfection of wisdom (Prajnaparamita) is to illuminate all perfections, to enter all these gates, and to have complete and perfect virtue. It is like someone saying, 'This is mine,' and then clinging to the twelve categories of things. Even if one were to make offerings to all beings in a Buddha-field for their entire lives, it would not be as beneficial as guarding the pure samadhi of the perfection of wisdom (Prajnaparamita) for the time it takes to snap one's fingers. Why? Because from this, one can quickly attain the unsurpassed, true, and correct path, and be able to help the poor and lonely in the ten directions, seeking the realm of the Buddha, the wisdom of the Buddha, walking alone like a lion. If you want to attain the realm of the Buddha, you should learn the perfection of wisdom (Prajnaparamita). Those who learn the perfection of wisdom (Prajnaparamita) are learning all dharmas.'

善業言：「闿士復學應儀法耶？」

佛言：「闿士學一切智，應儀功德不于中住。闿士學，十方人無能過者，於一切智中不壞不滅。若念持是明度當得一切智，為不行。明度無極，無相之行也。」

守行品第二十三

是時天帝釋在會中坐，作是念：「闿士行，十方人無能過者，豈況佛乎？人身難得，壽安又難，有一發意求佛者甚難，何況至心求佛道、欲為十方作明度導者乎？」

是時，釋化作甘香華以散佛上，作是說：「行闿士道者乃及於佛，所愿悉成，為護成佛諸經一切智，如來經法悉具足不退，轉法示人。有至心索佛，於是法一存念終不還：『我欲使人於法中益念，不厭生死之苦，以一切眾生苦故，當忍勤苦之行。』心作是念：『諸未度者吾當度之，恐怖者吾當安隱之，諸未滅度者吾當滅度之。』」

復問佛：「新發意闿士隨次第上至不退轉，至一生補處。人勸助其喜，得何等福？」

佛言：「須彌山尚可稱知；阿阇浮闿士行人，勸助歡喜，其福無極。一佛界中海水，取一發破為百分，從中取一分以取水，水儘可知幾渧；不退轉闿士行，勸助歡喜，其福不可量稱數。一佛剎虛空，持一斛半斛一斗半斗一升半升，可量知幾所；此勸助福，不可極。」

釋白佛言：

【現代漢語翻譯】現代漢語譯本善業菩薩問道：『菩薩再次學習時，還需要遵循儀軌法度嗎？』佛陀回答說：『菩薩學習一切智慧，儀軌功德不應成為他的束縛。菩薩所學，是十方眾生都無法超越的，在一切智慧中不生不滅。如果認為通過唸誦此明度（般若波羅蜜）就能獲得一切智慧，那就是沒有真正修行。明度是無邊無際、無相的修行。』守行品第二十三這時，天帝釋（Indra，天神之王）在法會中就坐，心中思忖：『菩薩的修行，十方眾生都無法超越，更何況是佛呢？人身難得，安穩的壽命也難得，能發心求佛的人已經非常稀少，更何況是真心求佛道、想要為十方眾生作明燈引導的人呢？』這時，帝釋天化作甘美的香花，散在佛陀身上，並說道：『修行菩薩道的人最終會成就佛果，所有願望都能實現，爲了護持成就佛果的諸經和一切智慧，如來的經法都圓滿具足，不會退轉，並能轉法輪教化眾生。真心求佛的人，一旦對這個法門生起一念信心，就永遠不會退轉：『我想要使眾生在佛法中增長信念，不厭倦生死的苦難，因為一切眾生都受苦，我應當忍受勤苦的修行。』心中這樣想：『對於那些尚未得度的眾生，我應當度化他們；對於那些恐懼的眾生，我應當使他們安穩；對於那些尚未滅度的眾生，我應當使他們滅度。』又問佛陀：『新發心的菩薩，按照次第修行，最終達到不退轉的境界，乃至一生補處（Ekajati-pratibaddha，指下一世將成佛的菩薩）。如果有人勸助他，使他歡喜，會得到什麼樣的福報呢？』佛陀回答說：『須彌山（Sumeru，佛教宇宙觀中的中心山）尚且可以稱量得知；而對於阿阇浮（Avivartika，不退轉）菩薩的修行人，勸助他並使他歡喜，其福報是無邊無際的。一個佛界中的海水，取一根頭髮破為一百份，再從其中取一份來取水，水滴的數量尚且可以知道；而不退轉菩薩的修行，勸助他並使他歡喜，其福報是無法衡量和計算的。一個佛剎（Buddha-ksetra，佛的國土）的虛空，用一斛、半斛、一斗、半斗、一升、半升來量，尚且可以知道有多少；而勸助菩薩的福報，是無法窮盡的。』帝釋天對佛陀說：

【English Translation】 English version Good Karma Bodhisattva asked: 'When a Bodhisattva studies again, should they still follow the rules of ritual practices?' The Buddha replied: 'A Bodhisattva studies all wisdom, and ritual merits should not become their bondage. What a Bodhisattva learns is something that beings in the ten directions cannot surpass, and in all wisdom, there is no birth or death. If one thinks that by reciting this clarity (Prajnaparamita) one can attain all wisdom, then one is not truly practicing. Clarity is boundless and formless practice.' Chapter 23: On Maintaining Practice At that time, Indra (the king of gods) was sitting in the assembly, thinking: 'The practice of a Bodhisattva is something that beings in the ten directions cannot surpass, let alone a Buddha. It is difficult to obtain a human body, and it is also difficult to have a stable life. It is already very rare for someone to aspire to Buddhahood, let alone someone who sincerely seeks the path of Buddhahood and wants to be a guiding light for beings in the ten directions?' At that time, Indra transformed into sweet-smelling flowers and scattered them on the Buddha, saying: 'Those who practice the Bodhisattva path will eventually attain Buddhahood, and all their wishes will be fulfilled. To protect the sutras and all wisdom that lead to Buddhahood, the Tathagata's teachings are complete and perfect, without regression, and can turn the Dharma wheel to teach beings. Those who sincerely seek Buddhahood, once they have a single thought of faith in this Dharma, will never regress: 'I want to increase the faith of beings in the Dharma, not to be weary of the suffering of birth and death, because all beings suffer, I should endure diligent practice.' Thinking in this way: 'For those who have not yet been liberated, I shall liberate them; for those who are fearful, I shall make them secure; for those who have not yet attained Nirvana, I shall lead them to Nirvana.' He further asked the Buddha: 'A newly aspiring Bodhisattva, who progresses step by step to the stage of non-regression, and even to the stage of Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in the next life), if someone encourages them and makes them happy, what kind of merit will they obtain?' The Buddha replied: 'Mount Sumeru (the central mountain in Buddhist cosmology) can still be measured; but for those who encourage and make happy an Avivartika (non-regressing) Bodhisattva, their merit is boundless. The seawater in a Buddha-field, if one takes a hair and breaks it into a hundred parts, and then takes one of those parts to scoop water, the number of water drops can still be known; but the merit of encouraging and making happy a non-regressing Bodhisattva is immeasurable and cannot be calculated. The space of a Buddha-ksetra (Buddha's land), if one uses a hu, half a hu, a dou, half a dou, a sheng, or half a sheng to measure it, one can still know how much there is; but the merit of encouraging a Bodhisattva is inexhaustible.' Indra said to the Buddha:

「邪及官屬從邪天來，聞斯定不助勸，將有緣乎？」

佛言：「發意索佛者，為壞邪界。心不離佛法，除饉眾如是，其助喜者為近佛。用是功德，世世所生，為人所敬養，未嘗有惡聲，不恐入三惡道，當生天上，在十方常尊。何以故？此勸助之德為等施群生矣。何以故？初發意人稍稍增多，自致作佛，滅度群生故。」

善業白佛言：「心譬如幻，何因得佛？」

佛言：「云何，若學見幻不？」

對曰：「不見化幻，亦不見幻心也。」

佛言：「不見化幻、幻心，見有異法，當得佛道不？」

對曰：「離化幻心、不離幻心，不見當來佛。無法無見，當說何等法得耶不得也。是法本無遠離，亦無若得不得也。本無所生，亦無作佛者。設不有是法，亦不得作佛。」

善業白佛言：「設爾明度離本無。」

對曰：「法本無對無證、無守無行。無法當有所得。何以故？離明度本無形故。本無遠離，何因當於明度中得佛？佛者離本無所有，何所離本無無所有當得佛者？」

佛言：「如爾所言，離本明度、離本一切智，俱無所有。雖離本，本亦無所從生。闿士當作是惟，深入守定，是故離本無所有得作佛。雖知離本明度無所有，是為不守明度、不具足行者，不得作佛。如善

【現代漢語翻譯】現代漢語譯本『如果邪惡及其黨羽從邪惡的天界而來，聽到這些教誨后不幫助勸導，他們會有什麼因緣呢？』佛陀說：『發願尋求佛道的人，是爲了摧毀邪惡的境界。心中不離佛法，像這樣消除飢餓的眾生，那些幫助並歡喜的人就接近了佛。憑藉這種功德，他們世世代代出生，都會受到人們的尊敬和供養，不會有惡名，不擔心墮入三惡道，應當往生天上，在十方世界常受尊崇。為什麼呢？因為這種勸助的功德等同於施予一切眾生。為什麼呢？因為最初發愿的人會逐漸增多，最終成就佛果，從而度化一切眾生。』善業菩薩對佛說：『心就像幻象一樣，如何才能成佛呢？』佛陀說：『怎麼樣，如果學習觀察幻象，你能看到幻象嗎？』善業菩薩回答說：『我既看不到幻象的變化，也看不到幻象的心。』佛陀說：『看不到幻象的變化和幻象的心，卻看到有不同的法，這樣能證得佛道嗎？』善業菩薩回答說：『既不執著于幻象的心，也不脫離幻象的心，這樣是看不到未來的佛的。因為法無所見，無從談起用什麼法才能證得或不能證得。法本來就沒有遠離，也沒有得到或得不到的說法。本來就沒有產生，也沒有成佛的人。即使沒有這種法，也不能成佛。』善業菩薩對佛說：『如果這樣，那麼您所說的明度（智慧的度量）就離開了本無。』佛陀回答說：『法本來就沒有對立，沒有證悟，沒有守護，沒有修行。沒有法，又怎麼會有所得呢？為什麼呢？因為明度離開了本無的形態。本來就沒有遠離，又怎麼能在明度中證得佛果呢？佛陀是離開了本無的所有，又怎麼能說離開了本無的無所有就能成佛呢？』佛陀說：『正如你所說，離開了本來的明度，離開了本來的所有智慧，都是一無所有。雖然離開了本，但本也無從產生。修行人應當這樣思考，深入並堅定地守住這種認識，因此離開了本無的所有才能成佛。雖然知道離開了本來的明度一無所有，但如果執著于明度，不圓滿修行，就不能成佛。就像善業菩薩一樣。』

【English Translation】 English version 'If evil and its retinue come from the evil heavens, and upon hearing these teachings, they do not help or encourage, what will be their fate?' The Buddha said, 'Those who aspire to seek Buddhahood do so to destroy the realm of evil. If their minds do not stray from the Dharma, and they eliminate the hunger of beings in this way, those who help and rejoice are close to the Buddha. Through this merit, in every life they are born, they will be respected and supported by people, they will not have a bad reputation, they will not fear falling into the three evil paths, they should be reborn in the heavens, and they will always be honored in the ten directions. Why is this? Because the merit of this encouragement is equal to giving to all beings. Why is this? Because those who initially aspire will gradually increase, eventually achieving Buddhahood, thereby liberating all beings.' Bodhisattva Good Karma asked the Buddha, 'The mind is like an illusion, how can one attain Buddhahood?' The Buddha said, 'What do you think, if you study to observe illusions, can you see the illusion?' Bodhisattva Good Karma replied, 'I see neither the changes of the illusion nor the mind of the illusion.' The Buddha said, 'If you do not see the changes of the illusion or the mind of the illusion, but you see a different Dharma, can you attain the path of Buddhahood?' Bodhisattva Good Karma replied, 'Neither clinging to the mind of illusion nor departing from the mind of illusion, one cannot see the future Buddha. Because the Dharma is without seeing, there is no way to talk about what Dharma can be attained or not attained. The Dharma has never been separated, nor is there a saying of attainment or non-attainment. It has never been produced, nor is there a person who becomes a Buddha. Even if this Dharma does not exist, one cannot become a Buddha.' Bodhisattva Good Karma said to the Buddha, 'If that is so, then the Brightness (measure of wisdom) you speak of has departed from the original non-existence.' The Buddha replied, 'The Dharma originally has no opposition, no enlightenment, no guarding, no practice. Without Dharma, how can there be any attainment? Why is this? Because Brightness has departed from the form of original non-existence. Originally there is no separation, so how can one attain Buddhahood in Brightness? The Buddha has departed from all of original non-existence, so how can one say that departing from the non-existence of original non-existence can attain Buddhahood?' The Buddha said, 'As you have said, departing from the original Brightness, departing from all original wisdom, is all nothingness. Although it has departed from the original, the original also has no origin. Practitioners should think in this way, deeply and firmly holding onto this understanding, therefore, departing from all of original non-existence can attain Buddhahood. Although one knows that departing from the original Brightness is nothingness, if one clings to Brightness and does not complete the practice, one cannot attain Buddhahood. Just like Bodhisattva Good Karma.'

業所言：『不用明故得佛。』雖爾，不可離明度得作佛。闿士所行勤苦深奧之法，不可取泥洹。如是所說事，闿士不為勤苦行。何以故？無作證者，無明度得證者，亦無經法得證者。闿士聞是，不恐不殆，是為行明度。雖作是行，亦不見行，是為行明度，近作佛。遠離應儀、緣一覺，不見不念，譬如虛空中無念有近遠者也。何以故？明度無形類。譬如幻所作人不作是念：『師離近，觀人離我遠。』譬如影現於水中或近或遠，不念近遠。何以故？影無形。明度如是，無是念：『應儀、緣一覺道為遠、佛道為近。』適無憎愛，無著無生。譬如匠工黠師刻作機關人，若作雜畜，不能自起居，因對搖。木人本不念言：『我當動搖屈申低仰，令觀者喜。』如海中大船作者欲度賈客，船不念言：『當度人。』如曠野之地萬物百穀草木皆生，其中地不念言：『我當生、不生也。』如明珠悉出諸寶，如日照於四天下，其明不言：『我當悉照。』如水如風無所不至，不念：『當有所至。』如須彌山上忉利天為莊嚴，山不念：『我以忉利天為莊嚴。』若大海悉出諸寶琦物，海不念：『當從中出珍寶。』明度無極出生諸經法，如是雖爾無形無念。譬如佛出生諸功德，慈悲喜護加諸群生，明度成諸凈法，其義亦然。」

強弱品第二十四

【現代漢語翻譯】現代漢語譯本：有人說：『不用通過智慧也能成佛。』雖然如此，但不能離開智慧的修行而成就佛果。菩薩所修行的勤苦深奧之法，不能執著于涅槃（Nirvana，佛教的最高境界，指脫離輪迴的狀態）。像這樣所說的事情，菩薩不是爲了勤苦修行而做。為什麼呢？因為沒有能證悟的主體，沒有通過智慧的修行而證悟的主體，也沒有通過經典教法而證悟的主體。菩薩聽到這些，不恐懼也不疑惑，這就是在修行智慧的彼岸（Prajnaparamita，般若波羅蜜多，指通過智慧達到解脫的境界）。雖然這樣修行，也不執著于修行，這就是在修行智慧的彼岸，接近成佛。遠離對儀軌的執著、對緣覺（Pratyekabuddha，獨自覺悟者）的執著，不執著也不思念，就像虛空中沒有遠近的概念一樣。為什麼呢？因為智慧的彼岸沒有固定的形態。就像幻術所變的人不會想：『老師離我近，觀眾離我遠。』就像影子在水中顯現，時近時遠，不會執著于遠近。為什麼呢？因為影子沒有實體。智慧的彼岸也是這樣，沒有這樣的念頭：『聲聞乘（Sravakayana，通過聽聞佛法而修行）和緣覺乘的道是遠的，佛道是近的。』只是沒有憎恨和愛戀，沒有執著，沒有生滅。就像工匠大師雕刻製作機關人，或者製作各種動物，它們不能自己行動，需要依靠機關來搖動。木頭人本身不會想：『我應當動搖、屈伸、低頭、仰頭，讓觀看的人高興。』就像造船的人想要運送商人過海，船不會想：『我應當運送人。』就像曠野之地，萬物、百穀、草木都生長，其中土地不會想：『我應當生長，或者不生長。』就像明珠能發出各種寶物，就像太陽照耀四天下，它的光明不會說：『我應當全部照耀。』就像水和風無所不至，不會想：『應當到達哪裡。』就像須彌山（Sumeru，佛教宇宙觀中的中心山）上的忉利天（Trayastrimsa，欲界六天之一）是須彌山的莊嚴，山不會想：『我以忉利天為莊嚴。』如果大海能產生各種珍寶，大海不會想：『應當從中產生珍寶。』智慧的彼岸無邊無際地產生各種經典教法，雖然如此，它沒有固定的形態，也沒有念頭。就像佛陀出生各種功德，慈悲喜捨加護眾生，智慧的彼岸成就各種清凈的法，它的道理也是這樣。第二十四品強弱

【English Translation】 English version: It is said, 'One does not need to understand to attain Buddhahood.' Although this is so, one cannot attain Buddhahood without the practice of wisdom. The diligent and profound practices of a Bodhisattva should not be attached to Nirvana (the ultimate state of liberation). As such, a Bodhisattva does not engage in diligent practice for the sake of diligent practice. Why is this? Because there is no one who attains enlightenment, no one who attains enlightenment through the practice of wisdom, and no one who attains enlightenment through the teachings of the scriptures. When a Bodhisattva hears this, they are neither afraid nor doubtful; this is the practice of the perfection of wisdom (Prajnaparamita, the perfection of wisdom that leads to liberation). Although they practice in this way, they do not cling to the practice; this is the practice of the perfection of wisdom, which is close to attaining Buddhahood. They are detached from rituals, detached from the Pratyekabuddha (a solitary enlightened one), without attachment or thought, just as in empty space there is no concept of near or far. Why is this? Because the perfection of wisdom has no fixed form. It is like a person created by illusion who does not think, 'The teacher is near me, the audience is far from me.' It is like a shadow appearing in water, sometimes near, sometimes far, without clinging to near or far. Why is this? Because a shadow has no substance. The perfection of wisdom is like this; it has no thought such as, 'The path of the Sravakayana (the path of those who hear the teachings) and the Pratyekabuddha is far, the path of Buddhahood is near.' It is simply without hatred or love, without attachment, without arising or ceasing. It is like a skilled craftsman who carves and makes a mechanical person, or makes various animals; they cannot move on their own, but rely on mechanisms to move. The wooden person itself does not think, 'I should move, bend, bow, and raise my head to make the viewers happy.' It is like a shipbuilder who wants to transport merchants across the sea; the ship does not think, 'I should transport people.' It is like the wilderness where all things, grains, grasses, and trees grow; the land does not think, 'I should grow or not grow.' It is like a bright pearl that emits various treasures, like the sun shining on the four continents; its light does not say, 'I should illuminate everything.' It is like water and wind that reach everywhere, without thinking, 'I should reach somewhere.' It is like the Trayastrimsa Heaven (one of the six heavens of the desire realm) on Mount Sumeru (the central mountain in Buddhist cosmology) that adorns the mountain; the mountain does not think, 'I am adorned by the Trayastrimsa Heaven.' If the great ocean can produce various treasures, the ocean does not think, 'I should produce treasures from within.' The perfection of wisdom endlessly produces various scriptures and teachings; although this is so, it has no fixed form and no thought. It is like the Buddha who gives rise to various merits, compassion, joy, and equanimity to protect all beings; the perfection of wisdom accomplishes all pure dharmas, and its meaning is also like this. Chapter 24: Strength and Weakness

秋露子問善業：「闿士大士行明度無極，為高行耶？」

報言：「我從佛聞，行明度為無高行。」

諸愛慾天念：「當爲十方發意為闿士道者作禮。何以故？行深明度闿士誓忍眾苦究竟佛業，不中取證寂滅度矣。」

善業語諸天：「雖不墮落中道取證，是不為難也；為十方眾生被法鎧，令得滅度，斯乃為難。斯人本無索不可得，作是念：『為欲度十方，欲度空。何以故。虛空無近無遠。人本亦爾。欲度人，為度空，為被法鎧。』如佛所說：『人本無其知，人本無所有，是為度人。』闿士聞斯不恐怖，斯為行明度。離人本無人，離五陰，離諸法，本無五陰及諸經法。闿士聞是不恐不懈。」

佛言：「何因不恐不懈？」

對曰：「本無故不恐，本凈故不懈。何以故？索懈怠本，本無有也。所因懈怠，亦復無有也。諸天釋梵皆為作禮。」

佛言：「不但諸釋梵，上至約凈天、遍凈天、無結愛諸天，皆為作禮。十方不可計現在諸佛，悉念擁護知是行明度闿士不退轉。恒沙佛剎中人悉使為邪，一邪者化作如恒沙官屬欲共害，不能中道壞得其便。有二事法行明度，邪不能中道得其便。何謂二事？一者視諸法皆空，不失本願。二者不捨十方人，諸佛悉護視。諸天往至闿士所，問深經，贊

【現代漢語翻譯】秋露子（Qiu Lu Zi）問善業（Shan Ye）: 『開士（Kai Shi，菩薩的另一種稱呼）大士（Da Shi，偉大的菩薩）修行明度（Ming Du，般若波羅蜜）無極（Wu Ji，無限），是高尚的修行嗎？』善業回答說：『我從佛陀那裡聽聞，修行明度並非是最高的修行。』諸愛慾天（Zhu Ai Yu Tian，欲界諸天）心想：『應當向十方發願行菩薩道的人致敬。為什麼呢？因為修行甚深明度的菩薩發誓忍受眾苦，最終成就佛業，而不中途證得寂滅涅槃。』善業告訴諸天：『雖然不墮落於中道而證得涅槃，這並不算難；爲了十方眾生披上法鎧，使他們得以解脫，這才是難事。這樣的人本來沒有什麼求而不得的，他們這樣想：『爲了度化十方，爲了度化虛空。為什麼呢？因為虛空無所謂近和遠。人本性也是如此。想要度化人，就是度化虛空，就是披上法鎧。』正如佛所說：『人本來沒有知覺，人本來一無所有，這就是度化人。』菩薩聽到這些不感到恐懼，這才是修行明度。遠離人本性無人，遠離五陰（Wu Yin，色、受、想、行、識），遠離諸法，本來就沒有五陰和諸經法。菩薩聽到這些不恐懼也不懈怠。』佛陀說：『是什麼原因使他不恐懼也不懈怠呢？』善業回答說：『因為本來就沒有，所以不恐懼；因為本來清凈，所以不懈怠。為什麼呢？追究懈怠的本源，本來就沒有。導致懈怠的原因，也同樣沒有。』諸天、釋提桓因（Shi Ti Huan Yin，帝釋天）、梵天（Fan Tian）都向他致敬。佛陀說：『不僅是諸釋梵，上至約凈天（Yue Jing Tian）、遍凈天（Bian Jing Tian）、無結愛諸天（Wu Jie Ai Zhu Tian），都向他致敬。十方不可計數的現在諸佛，都念誦擁護，知道這是修行明度而不退轉的菩薩。恒河沙數佛剎中的人，都使他成為邪惡，一個邪惡的人化作如恒河沙數般的官屬想要共同加害，也不能中途破壞他，不能得逞。有兩種法修行明度，邪惡不能中途得逞。哪兩種呢？一是看待諸法皆空，不失去本來的誓願。二是不捨棄十方眾生，諸佛都護視著他。』諸天前往菩薩所在之處，請問深奧的經典，讚歎他。

【English Translation】 Qiu Lu Zi asked Shan Ye: 'Is it a noble practice for a Kai Shi (Bodhisattva) Da Shi (Great Bodhisattva) to practice Ming Du (Prajnaparamita) Wu Ji (limitless)?' Shan Ye replied: 'I heard from the Buddha that practicing Ming Du is not the highest practice.' The Zhu Ai Yu Tian (desire realm gods) thought: 'We should pay homage to those who aspire to the Bodhisattva path in the ten directions. Why? Because Bodhisattvas who practice profound Ming Du vow to endure all suffering and ultimately achieve Buddhahood, without attaining Nirvana in the middle.' Shan Ye told the gods: 'Although not falling into the middle path and attaining Nirvana is not difficult; it is difficult to put on the Dharma armor for the beings of the ten directions and enable them to be liberated. Such people originally have nothing they cannot obtain, and they think: 'To liberate the ten directions, to liberate the void. Why? Because the void has no near or far. The nature of people is also like this. To liberate people is to liberate the void, is to put on the Dharma armor.' As the Buddha said: 'People originally have no awareness, people originally have nothing, this is to liberate people.' A Bodhisattva who hears this is not afraid, this is practicing Ming Du. Away from the inherent non-existence of people, away from the five skandhas (Wu Yin, form, feeling, perception, mental formations, consciousness), away from all dharmas, there are originally no five skandhas and no sutras. A Bodhisattva who hears this is neither afraid nor懈怠 (xie dai, negligent).' The Buddha said: 'What is the reason that he is neither afraid nor negligent?' Shan Ye replied: 'Because there is originally nothing, so he is not afraid; because it is originally pure, so he is not negligent. Why? Tracing the origin of negligence, there is originally none. The cause of negligence is also non-existent.' The gods, Shi Ti Huan Yin (Indra), and Fan Tian (Brahma) all paid homage to him. The Buddha said: 'Not only the Shis and Fans, but also the Yue Jing Tian (Pure Light Heaven), Bian Jing Tian (Universal Purity Heaven), and Wu Jie Ai Zhu Tian (Heaven of No Attachment), all pay homage to him. The countless Buddhas in the ten directions all recite and protect, knowing that this is a Bodhisattva who practices Ming Du and does not regress. People in the Ganges sand number of Buddha lands all make him evil, and one evil person transforms into as many officials as the Ganges sand to harm him, but they cannot destroy him midway and cannot succeed. There are two dharmas for practicing Ming Du, and evil cannot succeed midway. What are the two? One is to view all dharmas as empty, without losing the original vow. The second is not to abandon the beings of the ten directions, and all Buddhas protect him.' The gods go to the Bodhisattva's place, ask about profound scriptures, and praise him.

嘆善之，今作佛不久。當隨是教法立，諸困苦者皆得護，未得自歸者為得自歸，為人故作法舍，無目者得慧眼。」

佛語善業：「譬如我贊說羅蘭那枝頭佛，十方諸佛亦讚歎行明度闿士如是。」

佛言：「有行闿士道未得不退轉者，亦復讚歎。」

善業白佛：「行闿士何道，為佛所嘆？」

佛言：「闿士隨無怒佛前世為闿士時，及羅蘭那枝頭佛前世為闿士時，所行隨是教。用是故，十方諸佛讚歎之。闿士大士行明度諸經法，信本無所從生，尚未得無所從生法樂於中立，信諸法本空如滅度，尚未獲不退轉。隨是法教立者，疾得不退轉，有應是行者，諸佛讚歎之。是闿士為度應儀道，正向佛道地。闿士聞深明度，信不狐疑，念：『如佛說諦無異也。』卻後當於無怒佛所聞是法，為在不退轉地立。若聞者，其德甚大，何況隨法教立者，為疾入一切智。」

善業白佛言：「設離本本無法無所得，亦何所法有作佛者、有說經者？」

佛言：「如是！設離本無法無所得，何所法有作佛者，亦無說法者。是本無無本，何所有于本無中立者。」

釋白佛言：「明度甚深，闿士勤苦行乃自致成作佛。何以故？無字法，無所得。在本無中立者，亦無作佛者，無說經者。聞是不恐怖、不疑不厭。

【現代漢語翻譯】現代漢語譯本：佛陀讚歎道：『善哉！你很快就能成佛了。應當遵循這些教法，讓所有受苦的人都得到庇護，讓那些尚未皈依的人得以皈依，爲了他人而捨棄一切，讓沒有智慧的人獲得慧眼。』佛陀對善業說：『譬如我讚歎羅蘭那枝頭佛（過去佛名），十方諸佛也同樣讚歎那些修行明度（般若波羅蜜）的菩薩。』佛陀說：『那些修行菩薩道，尚未達到不退轉境界的菩薩，也同樣值得讚歎。』善業問佛：『菩薩修行什麼道，才能得到佛的讚歎呢？』佛陀說：『菩薩遵循無怒佛（過去佛名）前世為菩薩時，以及羅蘭那枝頭佛前世為菩薩時所修行的教法。因此，十方諸佛都讚歎他們。菩薩大士修行明度等諸經法，相信一切法本無所生，雖然尚未在無所生法中獲得法樂，相信諸法本性空寂如滅度，雖然尚未獲得不退轉的境界。如果能遵循這些教法，就能迅速獲得不退轉的境界。那些能夠這樣修行的人，諸佛都會讚歎他們。這樣的菩薩是爲了度化眾生而修行，正走在通往佛道的道路上。菩薩聽聞甚深的明度，深信不疑，心想：『佛所說的真理確實如此，沒有絲毫差異。』將來在無怒佛那裡聽聞此法，就能安住在不退轉的境界。如果有人聽聞此法，其功德非常巨大，更何況是那些遵循教法修行的人，他們將迅速證得一切智。』善業問佛：『如果一切法本無自性，無所得，那麼又是什麼法使得有人成佛，有人說法呢？』佛陀說：『確實如此！如果一切法本無自性，無所得，那麼就沒有什麼法能使人成佛，也沒有說法的人。一切法本無自性，又有什麼能在本無自性中建立呢？』釋（帝釋）對佛說：『明度非常深奧，菩薩需要勤苦修行才能最終成佛。為什麼呢？因為一切法無自性，無所得。在本無自性中建立，既沒有成佛的人，也沒有說法的人。聽聞這些道理，不感到恐懼、不懷疑、不厭倦，這才是真正的菩薩。』

【English Translation】 English version: The Buddha praised, 'Excellent! You will soon become a Buddha. You should follow these teachings, so that all who suffer may find protection, those who have not yet taken refuge may find refuge, and for the sake of others, give up everything, and those without wisdom may gain the eye of wisdom.' The Buddha said to Good Karma, 'For example, I praise the Buddha of the Branch of Rorana (a past Buddha), and the Buddhas of the ten directions also praise the Bodhisattvas who practice the Brightness of Wisdom (Prajnaparamita).' The Buddha said, 'Those who practice the Bodhisattva path and have not yet attained the stage of non-retrogression are also worthy of praise.' Good Karma asked the Buddha, 'What path do Bodhisattvas practice to receive the praise of the Buddha?' The Buddha said, 'Bodhisattvas follow the teachings practiced by the Buddha of No Anger (a past Buddha) when he was a Bodhisattva, and by the Buddha of the Branch of Rorana when he was a Bodhisattva. Therefore, the Buddhas of the ten directions praise them. Great Bodhisattvas practice the Brightness of Wisdom and other sutras, believing that all dharmas are originally without arising, although they have not yet attained the joy of the dharma in the unarisen dharma, believing that the nature of all dharmas is empty and like extinction, although they have not yet attained the stage of non-retrogression. If one can follow these teachings, one can quickly attain the stage of non-retrogression. Those who can practice in this way are praised by all Buddhas. Such Bodhisattvas practice to liberate all beings and are on the path to Buddhahood. Bodhisattvas who hear the profound Brightness of Wisdom, believe without doubt, and think, 「The truth spoken by the Buddha is indeed so, without any difference.」 In the future, when they hear this dharma from the Buddha of No Anger, they will be established in the stage of non-retrogression. If someone hears this dharma, their merit is immense, let alone those who follow the teachings and practice, they will quickly attain all-knowing wisdom.' Good Karma asked the Buddha, 'If all dharmas are originally without self-nature and without attainment, then what dharma makes someone become a Buddha and someone preach the dharma?' The Buddha said, 'Indeed! If all dharmas are originally without self-nature and without attainment, then there is no dharma that can make someone become a Buddha, nor is there anyone who preaches the dharma. All dharmas are originally without self-nature, so what can be established in the absence of self-nature?' Shakra (Indra) said to the Buddha, 'The Brightness of Wisdom is very profound, and Bodhisattvas need to practice diligently to finally become a Buddha. Why? Because all dharmas are without self-nature and without attainment. To establish oneself in the absence of self-nature, there is neither a Buddha nor a preacher of the dharma. To hear these truths without fear, doubt, or weariness, that is a true Bodhisattva.'

」

善業言：「如是，帝釋！闿士勤苦，聞是深法不疑不厭。諸經法皆空，何所有疑厭者。」

釋言：「如所說！一切為談空事、為無著，譬如射空也。善業所說經猶亦然矣。」

釋白佛：「如我所說，為隨佛法教耶？有增減也？」

佛言：「與佛說無異。如善業所說但說空事，善業亦不見明度、不見行者行，不見佛、不見得佛者。一切智如來，無所從生法，十種力、四無所畏，上尊諸凈法，都不睹有索得之者。所以然者，諸法本凈故為無得。斯為行明度也。眾應儀、緣一覺地所不及。欲為十方人特尊，當隨佛法教立。」

是時忉利天上數千萬天，化作甘香花散佛上，作是說言：「我曹亦隨法教。」

時，座中百六十比丘起，正衣服，為佛作禮已，手中各有化甘香花，持散佛上，言：「我曹亦當隨法教立。」

時，佛笑，口中出若干色，其明至十方佛國悉為其明，還繞佛三匝，從頂上入。阿難從坐起，正衣服，為佛作禮，長跪問佛：「佛不妄笑，愿說笑意。」

佛言：「是百六十比丘及諸天，甫當來世有劫名導，是比丘及諸天當於導劫作佛，皆同一字，字優那拘泥摩。作佛時，比丘僧數各等，其壽二萬歲。隨次作佛，壽各等。盡世雨五色花如是。」

累教品

【現代漢語翻譯】現代漢語譯本善業說：『是的，帝釋！修行人勤奮努力，聽聞如此深奧的佛法，不會疑惑也不會厭倦。因為一切經法都是空性的，有什麼可以疑惑和厭倦的呢？』帝釋說：『正如你所說！一切都是爲了談論空性，爲了不執著，就像射向空中的箭一樣。善業你所說的經文也是如此。』帝釋問佛：『我所說的，符合佛陀的教導嗎？有沒有增減呢？』佛說：『與佛所說沒有差別。正如善業所說，只是在談論空性，善業也看不到明度（般若波羅蜜），看不到修行的人在修行，看不到佛，也看不到證得佛果的人。一切智如來，沒有從哪裡生出的法，具有十種力量、四種無所畏懼，是至高無上的清凈法，都不認為有誰能獲得它。之所以如此，是因為諸法本來就是清凈的，所以無所得。這就是修行明度（般若波羅蜜）的道理。眾生的行為、因緣和覺悟的境界，都不是一般人所能企及的。想要成為十方眾生特別尊敬的對象，應當遵循佛陀的教導。』這時，忉利天上有數千萬的天人，化作芬芳的花朵散在佛的身上，並說道：『我們也遵循佛陀的教導。』當時，座中有百六十位比丘起身，整理好衣服，向佛行禮后，手中各自拿著化現的芬芳花朵，散在佛的身上，說道：『我們也應當遵循佛陀的教導。』這時，佛笑了，口中發出各種顏色的光芒，光芒照耀到十方佛國，然後又繞佛三圈，從佛的頭頂進入。阿難從座位上起身，整理好衣服，向佛行禮，長跪問佛：『佛陀不會無緣無故地笑，希望您能說出微笑的含義。』佛說：『這百六十位比丘和諸天，將來會在一個名為導的劫中成佛，他們的佛號都相同，名為優那拘泥摩（Una-kuni-nima）。他們成佛時，比丘僧的數量都相等，壽命都是兩萬歲。他們會依次成佛，壽命都相同。整個世界都會像這樣下起五色花雨。』累教品

【English Translation】 English version Subhakarma said, 'Yes, Shakra! Those who are diligent and hardworking, upon hearing this profound Dharma, will not doubt or be weary. Since all sutras and dharmas are empty, what is there to doubt or be weary of?' Shakra said, 'As you have said! Everything is for the sake of discussing emptiness, for non-attachment, just like shooting an arrow into the void. The sutras spoken by Subhakarma are also like this.' Shakra asked the Buddha, 'Is what I have said in accordance with the Buddha's teachings? Is there any addition or subtraction?' The Buddha said, 'There is no difference from what the Buddha has said. Just as Subhakarma has said, it is only discussing emptiness. Subhakarma also does not see the perfection of wisdom (Prajnaparamita), does not see the practitioner practicing, does not see the Buddha, and does not see the one who attains Buddhahood. The Tathagata, the All-Knowing One, has no dharma that arises from anywhere, possesses ten powers, four fearlessnesses, and is the supreme pure dharma, and does not perceive anyone who obtains it. The reason for this is that all dharmas are originally pure, hence there is nothing to be obtained. This is the practice of the perfection of wisdom. The conduct, conditions, and the state of enlightenment of beings are beyond the reach of ordinary people. If one wishes to be especially revered by beings in the ten directions, one should follow the Buddha's teachings.' At that time, tens of millions of devas in the Trayastrimsha Heaven transformed into fragrant flowers and scattered them upon the Buddha, saying, 'We also follow the Buddha's teachings.' Then, one hundred and sixty bhikshus in the assembly arose, adjusted their robes, bowed to the Buddha, and each held transformed fragrant flowers in their hands, scattering them upon the Buddha, saying, 'We also shall follow the Buddha's teachings.' At that time, the Buddha smiled, and from his mouth emanated various colors of light, which illuminated the Buddha lands in the ten directions, then circled the Buddha three times, and entered from the top of his head. Ananda arose from his seat, adjusted his robes, bowed to the Buddha, and knelt down, asking the Buddha, 'The Buddha does not smile without reason, I wish you would explain the meaning of your smile.' The Buddha said, 'These one hundred and sixty bhikshus and devas will, in the future, in a kalpa named 'Guiding', become Buddhas. Their Buddha names will all be the same, named Una-kuni-nima. When they become Buddhas, the number of bhikshus in their sangha will be equal, and their lifespans will be twenty thousand years. They will become Buddhas in succession, and their lifespans will all be the same. Throughout the world, there will be a rain of five-colored flowers like this.' The Chapter on Repeated Teachings

第二十五

佛告阿難：「作是立者，為如佛立。欲如一切智立，當隨明度教。應是行者，當知從人道或從兜術天上來，久聞明度或行。所以然者，佛滅度后，法於世間現，或於兜術天上現，有行若書者復轉教人，歡樂合福。知供養若干佛以來，不于應儀、緣一覺品中作功德。有受明度學之，若解中惠，是闿士如面見佛無異。其有斯德，用求應儀、緣一覺，會必得佛矣。行法常當遠離此二道。」

佛語阿難：「持是明度囑累若。我所說余經，若所受悉舍忘之，其過少耳。所從佛受明度，若忘舍之，其過甚多。諦學悉具足受，書字莫令缺減，往古來今佛經等無異。若有慈心於佛者，當受此法，敬禮供養，為供養三世佛，報佛恩備矣。若慈孝于佛，不如恭敬明度，慎莫忘失一句。囑累若，粗捔說耳。若有不欲離於經法、比丘僧、三世佛者，不當遠此法。三世諸佛皆由斯生。所以然？夫六度者乃諸闿士大士之母，佛不可盡經法之藏，若曰教人盡佛界中令得應儀道，雖有是教，尚未報佛恩。不如具足為闿士說明度，雖不能多一日可，不能一日食時可，若頃間，其福勝度爾所應儀。闿士大士思惟中慧得功德，出應儀、緣一覺上，會當復不退轉，不中道墮落。」

說是明度時，四部弟子及諸天至誠鬼神王，一佛界

【現代漢語翻譯】現代漢語譯本佛陀告訴阿難：『像這樣站立，是爲了像佛陀一樣站立。想要像獲得一切智慧那樣站立，應當遵循明度的教導。應當這樣修行的人，應當知道他們是從人道或者兜率天上來，很久以來就聽聞或修行明度。之所以這樣說，是因為佛陀滅度后，佛法在世間顯現，或者在兜率天上顯現，有修行的人如果書寫下來又轉教他人，就會獲得喜悅和福報。要知道他們從供養若干佛以來，沒有在相應的儀軌、緣覺品中做功德。如果有人接受明度的學習，如果理解了其中的智慧，那麼這個人就如同親眼見到佛陀一樣沒有差別。擁有這種德行的人，用它來尋求相應的儀軌、緣覺，最終必定能夠成佛。修行佛法的人應當常常遠離這兩種道路。』佛陀告訴阿難：『我把這明度囑託給你。我所說的其他經典，如果忘記或者捨棄，過失還算小。如果忘記或者捨棄從佛陀那裡接受的明度，過失就非常大。要認真學習，全部接受，書寫文字不要有缺失，從古至今的佛經都是一樣的。如果有人對佛陀有慈悲心，應當接受這個法，恭敬禮拜供養，這就是供養三世諸佛，報答佛恩就完備了。如果對佛陀有慈孝之心，不如恭敬明度，千萬不要忘記一句。我囑託你，只是粗略地說說而已。如果有人不想離開經法、比丘僧、三世佛，就不應當遠離這個法。三世諸佛都是由此而生。為什麼呢？因為六度是所有菩薩大士的母親，佛陀的教法是不可窮盡的寶藏。如果說教導人們在整個佛界中都獲得相應的儀軌之道，即使有這樣的教導，也尚未報答佛恩。不如完整地為菩薩說明明度，即使不能多，一天也可以，不能一天吃飯的時間也可以，哪怕是片刻，其福報也勝過修習那麼多的相應儀軌。菩薩大士通過思惟中慧獲得功德，超出應儀、緣覺之上，最終必定不會退轉，不會中途墮落。』在宣說明度的時候，四部弟子以及諸天、至誠鬼神王，充滿了一個佛界。

【English Translation】 English version The Buddha said to Ananda: 'To stand in this way is to stand like the Buddha. If one wishes to stand like one who has attained all wisdom, one should follow the teachings of the Perfection of Wisdom (明度, Mingdu). Those who practice in this way should know that they have come from the human realm or from the Tusita Heaven (兜術天, Doushu Tian), and have long heard or practiced the Perfection of Wisdom. The reason for this is that after the Buddha's Parinirvana, the Dharma appears in the world, or in the Tusita Heaven. If there are practitioners who write it down and then teach it to others, they will gain joy and merit. Know that since they have made offerings to many Buddhas, they have not done meritorious deeds in the corresponding rituals or in the Pratyekabuddha (緣覺, Yuanjue) path. If someone accepts the study of the Perfection of Wisdom, and if they understand the wisdom within it, then this person is no different from seeing the Buddha in person. Those who possess this virtue, using it to seek the corresponding rituals and the Pratyekabuddha path, will ultimately attain Buddhahood. Those who practice the Dharma should always stay away from these two paths.' The Buddha said to Ananda: 'I entrust this Perfection of Wisdom to you. If you forget or abandon the other sutras I have spoken, the fault is small. If you forget or abandon the Perfection of Wisdom received from the Buddha, the fault is very great. You must study diligently, accept it completely, and do not let the written words be missing. The Buddhist scriptures from ancient times to the present are all the same. If someone has compassion for the Buddha, they should accept this Dharma, respectfully bow and make offerings. This is to make offerings to the Buddhas of the three times, and repaying the Buddha's kindness is complete. If one has filial piety towards the Buddha, it is better to respect the Perfection of Wisdom, and never forget a single sentence. I entrust it to you, I am just speaking roughly. If someone does not want to be separated from the sutras, the Sangha of monks, and the Buddhas of the three times, they should not stay away from this Dharma. All the Buddhas of the three times are born from this. Why is that? Because the Six Perfections (六度, Liu Du) are the mother of all Bodhisattvas (闿士, Kaishi) and great beings, and the Buddha's teachings are an inexhaustible treasure. If it is said that one teaches people to attain the corresponding path of rituals in the entire Buddha realm, even if there is such teaching, it has not yet repaid the Buddha's kindness. It is better to fully explain the Perfection of Wisdom to the Bodhisattvas. Even if it cannot be much, one day is fine, even if it cannot be the time of one meal, even if it is just a moment, its merit is greater than practicing so many corresponding rituals. Bodhisattvas and great beings gain merit through contemplating the wisdom within, surpassing the path of rituals and Pratyekabuddhas, and will ultimately not regress, and will not fall halfway.' When the Perfection of Wisdom was being expounded, the fourfold assembly of disciples, as well as the gods and sincere spirit kings, filled a Buddha realm.

中持釋迦文威神，一切悉見無怒佛及比丘、應儀、諸闿士亦無央數，忽不復現。

佛語阿難：「譬如見國中人已不復見，無怒佛及諸闿士、應儀士，諸經索不見亦如是。法不見法，法不念法。何以故？諸經法無念無見亦無所益。」

佛語阿難：「諸經法皆空、無所持、不可念。譬如幻師化作人。諸經法亦然，無念無痛。何以故？無形故。闿士作是行、作是學，為行學明度。在學中最尊百千萬倍，是為安十方群生困厄者，為隨佛法學也。有應是學者，以手舉一佛剎，又復著故處，人無覺者。從是學成無礙惠法，十方三世無數諸佛悉從明度成佛，亦不增不減，是故不可盡，虛空亦不可盡。」◎

◎不盡品第二十六

是時善業念：「佛所說明度無極，義甚深，不可盡。譬如虛空。闿士當何緣思惟之？」

佛言：「五陰、十二因緣不可盡，當作是惟：『十二因緣適得其中。』闿士初坐樹下時，以不共法惟十二因緣，是時一切智智慧具足。闿士行明度時，惟十二因緣不盡者，出應儀、緣一覺道，正住佛道。不作是惟者，便中道得應儀、緣一覺道。不中還者，用惟行明度變謀明慧故，視十二因緣不可盡。所視法生滅者皆有因緣，法無作者。作是思惟十二因緣。不見五陰、不見佛界。無所因法當見佛

【現代漢語翻譯】現代漢語譯本：當時，（菩薩）們憑藉釋迦文佛的威神之力，都看見了無怒佛（指不嗔怒的佛）以及比丘、應儀（指應供的聖者）、諸闿士（指菩薩），數量無央無盡，忽然之間又都不再顯現。佛陀告訴阿難說：『譬如看見一個國家裡的人，之後又看不見了，無怒佛以及諸闿士、應儀士，在經文中尋找也看不見，也是這樣。法不能看見法，法也不能思念法。為什麼呢？因為諸經法沒有念想，沒有看見，也沒有任何益處。』佛陀告訴阿難說：『諸經法都是空性的，沒有可以執持的，也不可思念。譬如幻術師變幻出人。諸經法也是這樣，沒有念想，也沒有痛苦。為什麼呢？因為沒有形體。菩薩修行這樣的行為，學習這樣的法門，是爲了修行學習明度（指般若波羅蜜）。在修行學習中最為尊貴，勝過百千萬倍，這是爲了安頓十方眾生困厄的人，是爲了隨順佛法而學習。如果有應儀（指應供的聖者）是學習者，用手舉起一個佛剎，又放回原處，人們也不會察覺。從這樣的學習中成就無礙的智慧法，十方三世無數的諸佛都是從明度成就佛果，既不增加也不減少，所以是不可窮盡的，虛空也是不可窮盡的。』不盡品第二十六這時，善業（菩薩名）心想：『佛陀所說的明度是無邊無際的，意義非常深奧，不可窮盡，就像虛空一樣。菩薩應當如何思維它呢？』佛陀說：『五陰（指色、受、想、行、識）、十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是不可窮盡的，應當這樣思維：『十二因緣恰好處於其中。』菩薩最初在菩提樹下打坐時，用不共法（指佛獨有的法）思維十二因緣，這時一切智的智慧就具足了。菩薩修行明度時，思維十二因緣是不可窮盡的，就會證得出應儀（指應供的聖者）、緣一覺道（指緣覺的道），安住于佛道。不這樣思維的人，就會在中道證得應儀、緣一覺道。不中途返回的人，因為用思維修行明度而改變謀略智慧，所以看待十二因緣是不可窮盡的。所看待的法生滅都是有因緣的，法沒有作者。這樣思維十二因緣，就看不見五陰，看不見佛界。沒有所因的法，應當看見佛。'

【English Translation】 English version: Then, through the majestic power of Shakyamuni Buddha, all saw the No-Wrath Buddha (referring to the Buddha without anger), as well as the Bhikkhus, the worthy ones (referring to the saints worthy of offerings), and the Bodhisattvas, countless in number, and suddenly they were no longer visible. The Buddha said to Ananda, 'It is like seeing people in a country and then no longer seeing them. The No-Wrath Buddha and the Bodhisattvas, the worthy ones, cannot be found in the scriptures either. It is the same. Dharma cannot see Dharma, nor can Dharma contemplate Dharma. Why? Because the dharmas in the scriptures have no thought, no seeing, and no benefit.' The Buddha said to Ananda, 'All dharmas in the scriptures are empty, without anything to hold onto, and cannot be contemplated. It is like a magician transforming people. The dharmas in the scriptures are also like this, without thought or pain. Why? Because they have no form. Bodhisattvas practice such conduct, learn such teachings, in order to practice and learn the perfection of wisdom (referring to Prajna Paramita). In practice and learning, it is the most noble, surpassing hundreds of thousands of times, this is to settle the suffering of sentient beings in the ten directions, and to learn in accordance with the Buddha's teachings. If there is a worthy one (referring to a saint worthy of offerings) who is a learner, they can lift a Buddha-land with their hand and put it back in its place, and people will not notice. From such learning, one achieves unobstructed wisdom-dharma. Countless Buddhas in the ten directions and three times all attain Buddhahood through the perfection of wisdom, neither increasing nor decreasing, therefore it is inexhaustible, and space is also inexhaustible.' Chapter Twenty-Six on Inexhaustibility At this time, Good Karma (a Bodhisattva's name) thought, 'The perfection of wisdom spoken by the Buddha is boundless, its meaning is very profound, and inexhaustible, like space. How should a Bodhisattva contemplate it?' The Buddha said, 'The five aggregates (referring to form, feeling, perception, mental formations, and consciousness) and the twelve links of dependent origination (referring to ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are inexhaustible. One should contemplate thus: 'The twelve links of dependent origination are just in the middle.' When a Bodhisattva first sat under the Bodhi tree, using the unique dharma (referring to the Buddha's unique dharma) to contemplate the twelve links of dependent origination, at that time, the wisdom of all-knowingness was complete. When a Bodhisattva practices the perfection of wisdom, contemplating that the twelve links of dependent origination are inexhaustible, they will attain the worthy one (referring to a saint worthy of offerings), the path of a Pratyekabuddha (referring to the path of a self-enlightened one), and abide in the Buddha's path. Those who do not contemplate in this way will attain the worthy one and the path of a Pratyekabuddha in the middle way. Those who do not turn back halfway, because they use contemplation to practice the perfection of wisdom and change their strategy and wisdom, therefore they see the twelve links of dependent origination as inexhaustible. The arising and ceasing of the dharmas that are seen all have causes and conditions, and the dharmas have no maker. Contemplating the twelve links of dependent origination in this way, one will not see the five aggregates, nor will one see the Buddha-realm. When there is no dharma that is caused, one should see the Buddha.'

界，是為闿士行明度。當爾時，邪大愁毒，譬如喪親矣。」

善業白佛言：「一邪愁，余邪復然乎？」

佛言：「一佛界邪，各于所止不安。闿士隨教時，應行如是者，諸天世兇群生猛毒不能害之。欲求佛者當行明度，行明度者為具佈施、持戒、忍辱、精進、一心、變謀明慧。若邪事起，覺滅之。悉欲得變謀明慧諸度無極者，當守明度，思惟十方現在諸佛悉從明度出生。闿士作是念：『如諸佛悉得經法。』作是念如彈指頃，若有佈施具足如恒沙劫。不如是行者，為住不退轉地，為諸佛所念。終不還余道，會當得佛，不歸三惡道。闿士未嘗離佛時行，當如揵陀呵盡闿士。揵陀呵盡闿士在無怒佛國為第一。」

隨品第二十七

善業白佛言：「闿士何因隨明度無極教？」

佛言：「諸經法無能壞者，闿士隨教當然。虛空不可盡，五陰四大無形。沙羅伊擅六事本空無形，闿士隨教當然，發心求佛愿濟群生，其愿弘普，莫與為倫。佛有四事不護，各自異端德尊無極。闿士隨教當然，為眾生作慈護，是我所、非我所悉斷之。虛空之中音響無形。隨教當然，譬如大海不可斛量，如須彌巔琦寶各異，如釋梵各自有教，如月滿、如日明遍至。人本無形但字耳，本無所生與滅度等。闿士隨明度，當如幻化及

【現代漢語翻譯】『界』（境界），是爲了開士（菩薩）修行明度（般若波羅蜜）而設的。當那時，邪見會帶來巨大的憂愁和痛苦，就像失去了親人一樣。善業菩薩問佛：『如果一個邪見帶來憂愁，其他的邪見也會這樣嗎？』佛說：『一個佛的境界出現邪見，每個修行者都會因此感到不安。開士（菩薩）應當按照教導修行，這樣，諸天、世間的兇險和眾生的猛烈毒害都不能傷害他。想要成佛的人應當修行明度（般若波羅蜜），修行明度（般若波羅蜜）的人要具備佈施、持戒、忍辱、精進、一心、變謀（善巧方便）和明慧（智慧）。如果邪見生起，要覺察並滅除它。想要獲得變謀（善巧方便）和明慧（智慧）等諸度無極的人，應當守護明度（般若波羅蜜），思維十方現在諸佛都是從明度（般若波羅蜜）中出生的。開士（菩薩）應當這樣想：『諸佛都是通過修行佛法而成就的。』這樣想，就像彈指之間，如果有人佈施的功德如恒河沙數劫那樣多，也不如這樣修行的人。這樣修行的人，會安住于不退轉地，為諸佛所憶念。最終不會再墮入其他道，必定會成佛，不會墮入三惡道。開士（菩薩）修行時，不應離開佛的教導，應當像揵陀呵（香）一樣，薰染開士（菩薩）的一切。揵陀呵（香）薰染一切的開士（菩薩），在無怒佛國是第一。』隨品第二十七善業菩薩問佛：『開士（菩薩）為什麼應當隨順明度（般若波羅蜜）無極的教導？』佛說：『諸經法沒有能破壞的，開士（菩薩）隨順教導是理所當然的。虛空是不可窮盡的，五陰（色、受、想、行、識）和四大（地、水、火、風）是無形的。沙羅伊擅（六根）的六事（眼、耳、鼻、舌、身、意）本性是空無形的，開士（菩薩）隨順教導是理所當然的。發心求佛，愿救濟眾生，他的願望弘大普遍，沒有誰能與之相比。佛有四種不護（不執著），各自有不同的德行，尊貴無極。開士（菩薩）隨順教導是理所當然的，為眾生作慈悲的護佑，將『我所』和『非我所』都斷除。虛空中的聲音和響聲是無形的。隨順教導是理所當然的，譬如大海不可用斛來衡量，如須彌山頂的珍寶各不相同，如釋梵（帝釋天和梵天）各自有教導，如滿月、如日光普照。人本無形，只是一個名字而已，本來無生，與滅度相等。開士（菩薩）隨順明度（般若波羅蜜），應當像幻化和』

【English Translation】 'The realm' (jie, boundary), is established for the Bodhisattva (kaishi) to practice the perfection of wisdom (mingdu, Prajna Paramita). At that time, wrong views will bring great sorrow and pain, like losing a loved one. Good Karma Bodhisattva asked the Buddha: 'If one wrong view brings sorrow, will other wrong views also do the same?' The Buddha said: 'If a wrong view arises in the realm of a Buddha, each practitioner will feel uneasy. The Bodhisattva (kaishi) should practice according to the teachings, so that the dangers of the heavens and the world, and the fierce poisons of beings cannot harm him. Those who wish to become Buddhas should practice the perfection of wisdom (mingdu, Prajna Paramita). Those who practice the perfection of wisdom (mingdu, Prajna Paramita) should possess giving, morality, patience, diligence, one-pointedness, skillful means (bianmou), and wisdom (minghui). If wrong views arise, one should be aware of them and eliminate them. Those who wish to obtain the immeasurable perfections such as skillful means (bianmou) and wisdom (minghui) should guard the perfection of wisdom (mingdu, Prajna Paramita), and contemplate that all Buddhas of the ten directions are born from the perfection of wisdom (mingdu, Prajna Paramita). The Bodhisattva (kaishi) should think: 'All Buddhas have attained enlightenment through practicing the Dharma.' Thinking this way, even if one's merit of giving is as numerous as the sands of the Ganges for countless eons, it is not as good as the practice of such a person. Such a practitioner will abide in the stage of non-retrogression and be remembered by all Buddhas. Ultimately, they will not fall into other paths, will surely become a Buddha, and will not fall into the three evil realms. When the Bodhisattva (kaishi) practices, they should not leave the Buddha's teachings, and should be like the scent of Ghandha (Ghandha), permeating all of the Bodhisattva (kaishi). The Bodhisattva (kaishi) who is permeated by the scent of Ghandha is the foremost in the Land of the Buddha of No Anger.' Chapter 27: Following Good Karma Bodhisattva asked the Buddha: 'Why should the Bodhisattva (kaishi) follow the immeasurable teachings of the perfection of wisdom (mingdu, Prajna Paramita)?' The Buddha said: 'The teachings of the sutras cannot be destroyed, and it is natural for the Bodhisattva (kaishi) to follow the teachings. Space is inexhaustible, and the five aggregates (skandhas: form, feeling, perception, mental formations, consciousness) and the four great elements (earth, water, fire, wind) are formless. The six faculties (eye, ear, nose, tongue, body, mind) of Salara (Shadayatana) are inherently empty and formless. It is natural for the Bodhisattva (kaishi) to follow the teachings. Having aspired to seek Buddhahood and vowed to save all beings, their aspiration is vast and universal, and no one can compare to it. The Buddha has four non-attachments, each with different virtues, and is infinitely noble. It is natural for the Bodhisattva (kaishi) to follow the teachings, to act as a compassionate protector for all beings, and to cut off all notions of 'mine' and 'not mine'. The sounds and echoes in space are formless. It is natural to follow the teachings, just as the ocean cannot be measured by a bushel, like the various treasures on the summit of Mount Sumeru, like the teachings of Sakra (Indra) and Brahma, like the full moon, like the sun shining everywhere. Humans are inherently formless, just a name, originally without birth, and equal to Nirvana. The Bodhisattva (kaishi) should follow the perfection of wisdom (mingdu, Prajna Paramita), and be like an illusion and'

野馬，有名無形。如地水火風是四事無極，佛身相本無色，佛界本無界，佛諸經法本無無說無教。譬如眾鳥飛行空中，無足跡矣。五根、五力、七覺意、棄脫定，悉度諸欲，臨作佛時乃得行是。闿士隨教當然，經法無極量，無從生、無因出，臨作佛時諸經法悉具足，成滅度。虛空無所有，諸經法凈適無所因，佛所作為變化無極。一切無索闿士者，無得佛者，爾乃能度無央數人。闿士隨明度教當然，去離諛諂貢高強梁非法自用財富僥倖世事眾穢。棄身不惜壽命，適無所募，但唸佛業安慰群生。闿士行能然者，得佛不久，悉得一切智功德，當字為佛。何以故？今得佛不久。若有闿士以是教，甫當來世為得佛字。佛在世、若滅度后，亦當隨明度無極如是。」◎

明度經卷第五大正藏第 08 冊 No. 0225 大明度經

大明度經卷第六

南吳月支國居士支謙譯普慈闿士品法來闿士品囑累阿難品

◎普慈闿士品第二十八

佛告善業：「闿士疾欲得佛者，索明度無極當如普慈闿士。」

善業言：「今普慈所在？」

佛言：「在上方過六百三十億佛國，佛名香積，其剎名眾香。」

又言：「彼何因索明度？」

佛言：「前世積行功德追逮本願所致，前已供養

【現代漢語翻譯】現代漢語譯本：野馬（指難以駕馭的事物），有名而無形。如同地、水、火、風這四種事物是無邊無際的，佛的身相本來沒有顏色，佛的境界本來沒有界限，佛所說的經典教法本來是無所說、無所教的。譬如眾鳥在空中飛行，不留下足跡。五根（眼、耳、鼻、舌、身五種感覺器官）、五力（信、精進、念、定、慧五種力量）、七覺意（擇法、精進、喜、輕安、舍、定、念七種覺悟的因素）、捨棄解脫的禪定，全部是爲了度脫各種慾望，臨近成佛時才能做到這些。修行人隨順教導是理所當然的，經典教法是無邊無量的，沒有從哪裡產生，沒有因由而出，臨近成佛時各種經典教法都完全具備，成就涅槃。虛空什麼都沒有，各種經典教法清凈適宜，沒有因由，佛所作所為的變化是無邊無際的。一切不求索的修行人，才能成為得佛的人，這樣才能度化無數的人。修行人隨順明智的教導是理所當然的，要遠離虛偽諂媚、貢高我慢、強橫霸道、非法妄為、自以為是、貪圖財富、僥倖世事、各種污穢。捨棄身體不愛惜壽命，不求任何回報，只想著佛的事業，安慰眾生。修行人如果能這樣做，成佛就不遠了，將獲得一切智慧功德，應當被稱為佛。為什麼呢？因為現在成佛不遠了。如果有修行人按照這個教導，將來必定會獲得佛的稱號。佛在世時，或者滅度后，也應當隨順明智的教導，無邊無量，就是這樣。」《大明度經》卷第五大正藏第 08 冊 No. 0225 《大明度經》

《大明度經》卷第六

南吳月支國居士支謙譯《普慈闿士品》、《法來闿士品》、《囑累阿難品》

◎普慈闿士品第二十八

佛告訴善業：『修行人如果想快速成佛，應當像普慈闿士那樣尋求明度無極。』

善業問：『現在的普慈在哪裡？』

佛說：『在上方，經過六百三十億佛國，佛號香積（香氣積聚），他的佛國名為眾香（各種香氣）。』

又問：『他因何尋求明度？』

佛說：『前世積累的修行功德，追隨本來的願望所致，之前已經供養過

【English Translation】 English version: The wild horse (referring to something difficult to control), has a name but no form. Just as earth, water, fire, and wind are four things without limit, the Buddha's physical form originally has no color, the Buddha's realm originally has no boundaries, and the Buddha's teachings and doctrines originally have nothing to say or teach. It's like birds flying in the sky, leaving no footprints. The five roots (the five sense organs: eyes, ears, nose, tongue, and body), the five powers (faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharma, diligence, joy, tranquility, equanimity, concentration, and mindfulness), and abandoning the samadhi of liberation, all are for the sake of liberating from various desires, and only when approaching Buddhahood can these be achieved. It is natural for practitioners to follow the teachings, the scriptures and doctrines are boundless and limitless, they do not arise from anywhere, nor do they come from any cause, and when approaching Buddhahood, all scriptures and doctrines are fully equipped, achieving Nirvana. Emptiness has nothing, all scriptures and doctrines are pure and suitable, without cause, and the transformations of the Buddha's actions are boundless and limitless. All practitioners who do not seek, can become those who attain Buddhahood, and thus can liberate countless people. It is natural for practitioners to follow wise teachings, to stay away from hypocrisy and flattery, arrogance and pride, tyranny and violence, illegal and reckless behavior, self-righteousness, greed for wealth, opportunistic worldly affairs, and all kinds of defilements. Abandoning the body and not cherishing life, seeking no reward, but only thinking of the Buddha's work, comforting all beings. If practitioners can do this, Buddhahood is not far away, they will obtain all wisdom and merit, and should be called Buddha. Why? Because now Buddhahood is not far away. If there are practitioners who follow this teaching, they will surely obtain the title of Buddha in the future. Whether the Buddha is in the world or after his passing, one should also follow wise teachings, boundless and limitless, it is like this.' The Fifth Scroll of the 'Great Illumination Sutra' Taisho Tripitaka Volume 08, No. 0225, 'Great Illumination Sutra'

The Sixth Scroll of the 'Great Illumination Sutra'

Translated by Layman Zhi Qian of the Yuezhi Kingdom of Southern Wu: 'Chapter on Universal Compassion Bodhisattva', 'Chapter on Dharma-Coming Bodhisattva', 'Chapter on Entrusting Ananda'

◎Chapter Twenty-Eight: Universal Compassion Bodhisattva

The Buddha told Good Karma: 'If a practitioner wishes to quickly attain Buddhahood, they should seek the boundless illumination like the Universal Compassion Bodhisattva.'

Good Karma asked: 'Where is the current Universal Compassion?'

The Buddha said: 'Above, passing through six hundred and thirty billion Buddha lands, the Buddha is named Fragrant Accumulation (Xiangji), and his land is named All Fragrances (Zhongxiang).'

He also asked: 'Why does he seek illumination?'

The Buddha said: 'It is due to the accumulated merits of past lives, pursuing his original vows, and having previously made offerings to'

無央數佛。時闿士臥出，天人于夢中告曰：『若求大法，寤即求之。』求之不睹，其意惆悵，欲得佛聞大明法。時世無佛，國無闿士所行凈法，是故哀慟。如人有過，在國王所，財物悉沒，父母及身閉在牢獄。時忉利天人下觀，見闿士日哭，知有至心精進求道。天人即于其親屬中學字闿士。

「先是時，世有佛，名景法自穢來王，已滅度久，不睹佛、不聞經、不見比丘僧。時，復于夢中見忉利天人告之曰：『前有佛，字景法自穢來王。』

「夢聞佛字則寤，寤已大歡喜，則捐家入山投命棄身無所貪慕，而大啼哭，自念：『惡所致，不見佛、不聞經、不得闿士所行法。』

「是時，空中有聲言：『善士！止，無哀慟矣。有大法名明度，若有守志行之，其得佛疾。若當求是法，得聞守行者，佛功德身三十二相、八十種好，若當得之，亦當以經法教十方人。』

「問空中聲：『何緣得聞？當到何方索？作何方便？』

「空中聲報言：『從是東行，莫得休息。若行時，莫念左右前後上下行止，莫念恐怖歡喜食飲坐起行道中止，莫念淫怒癡，莫念守行有所得，莫念內外五陰眼耳鼻口身心地水火風空，莫念眾生吾我壽命、有空無空、有道無道、有經無經、生天上生世間。闿士！善惡一切念，斷適無

【現代漢語翻譯】現代漢語譯本：無量無數的佛陀出現於世。當時，有一位名叫闿士（意為『開悟的修行者』）的人，在睡夢中，天人告訴他：『如果想求得偉大的佛法，醒來后就去尋求吧。』他醒來后四處尋訪卻一無所獲，心中感到惆悵，渴望能夠聽聞佛陀宣講的大光明之法。當時世上沒有佛陀，也沒有闿士所修行的清凈之法，因此他感到非常悲傷。就像一個人犯了罪，被國王沒收了所有財產，父母和自己都被關進了監獄一樣。這時，忉利天（佛教欲界六天之一）的天人向下觀察，看到闿士每天都在哭泣，知道他真心精進地尋求佛道。天人便在闿士的親屬中學習文字，然後教給闿士。先前，世上曾有一位佛陀，名叫景法自穢來王（意為『以清凈之法來到世間的國王』），他已經涅槃很久了。闿士沒有見過佛陀，沒有聽聞佛法，也沒有見過比丘僧。這時，他又在夢中見到忉利天人告訴他：『以前有一位佛陀，名叫景法自穢來王。』夢中聽到佛陀的名號后，他便醒了過來，醒來后非常歡喜，於是捨棄家庭，進入山林，不顧性命，拋棄一切貪戀，大聲哭泣，心中想：『這是什麼原因導致的，我竟然見不到佛陀，聽不到佛法，得不到闿士所修行的法門。』這時，空中傳來聲音說：『善男子！停止哭泣吧，不要再悲傷了。有一種大法名為明度（意為『明智的度脫』），如果有人能堅守志向修行此法，很快就能成佛。如果能求得此法，聽聞並修行，就能獲得佛陀功德之身的三十二相、八十種好。如果能得到這些，也應當用佛法教化十方眾生。』闿士問空中的聲音：『要怎樣才能聽聞此法？應當到哪裡去尋找？要用什麼方法？』空中的聲音回答說：『從這裡向東走，不要停歇。行走時，不要想左右前後上下，不要想行走或停止，不要想恐懼或歡喜，不要想飲食坐臥，不要想修行或停止，不要想淫慾、嗔怒、愚癡，不要想修行有所得，不要想內外五陰（色、受、想、行、識），不要想眼耳鼻舌身意，不要想地水火風空，不要想眾生、我、壽命、有、空、無、道、無道、有經、無經、生天上、生世間。闿士！善惡一切念頭，都要斷除，適可而止。』

【English Translation】 English version: Countless Buddhas appeared in the world. At that time, there was a person named Kaishi (meaning 'enlightened practitioner'), who, in a dream, was told by a Deva (a celestial being): 'If you seek the great Dharma, seek it upon waking.' After waking, he searched everywhere but found nothing, feeling melancholy and longing to hear the Buddha preach the great illuminating Dharma. At that time, there was no Buddha in the world, nor was there the pure Dharma practiced by Kaishi, so he felt very sad. It was like a person who had committed a crime, whose property was confiscated by the king, and whose parents and himself were imprisoned. At this time, a Deva from Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) looked down and saw Kaishi crying every day, knowing that he was sincerely and diligently seeking the path. The Deva then learned the script from Kaishi's relatives and taught it to Kaishi. Previously, there was a Buddha in the world named Jingfa Zihui Laiwang (meaning 'the king who came to the world with pure Dharma'), who had already passed into Nirvana for a long time. Kaishi had not seen the Buddha, had not heard the Dharma, and had not seen the Bhikkhu Sangha (monastic community). At this time, he again saw the Deva from Trayastrimsa Heaven in a dream, who told him: 'There was a Buddha before, named Jingfa Zihui Laiwang.' Upon hearing the Buddha's name in the dream, he woke up, and after waking up, he was very happy. So he abandoned his family, entered the mountains, disregarding his life, abandoning all attachments, and cried loudly, thinking: 'What is the cause of this, that I cannot see the Buddha, cannot hear the Dharma, and cannot obtain the Dharma practiced by Kaishi?' At this time, a voice came from the sky, saying: 'Good man! Stop crying, do not be sad anymore. There is a great Dharma called Mingdu (meaning 'wise liberation'), if someone can uphold their aspiration and practice this Dharma, they will quickly attain Buddhahood. If you can seek this Dharma, hear it, and practice it, you will obtain the Buddha's meritorious body with the thirty-two marks and eighty minor characteristics. If you can obtain these, you should also use the Dharma to teach all beings in the ten directions.' Kaishi asked the voice in the sky: 'How can I hear this Dharma? Where should I go to find it? What method should I use?' The voice in the sky replied: 'Go east from here, do not rest. When walking, do not think about left, right, front, back, up, or down, do not think about walking or stopping, do not think about fear or joy, do not think about eating, drinking, sitting, or lying down, do not think about practicing or stopping, do not think about lust, anger, or ignorance, do not think about gaining anything from practice, do not think about the inner and outer five skandhas (form, feeling, perception, mental formations, consciousness), do not think about the eyes, ears, nose, tongue, body, and mind, do not think about earth, water, fire, wind, and space, do not think about sentient beings, self, lifespan, existence, emptiness, non-existence, the path, non-path, scriptures, non-scriptures, being born in heaven, or being born in the world. Kaishi! All thoughts of good and evil must be cut off, and be content with what is appropriate.'

所著。從是東行，作是行不毀者，今得明度不久。過去諸佛行闿士道，求之如此，得明度、隨其教、精進行，必早得佛。』

「闿士聞之，大歡喜言：『當隨天教。』

「報言：『莫失此教。』言畢不復聞聲。

「隨是教則東行，適無所念。行道中唸曰：『去是幾所乃當得明度？』復大哀慟。上方空中有化佛言：『善哉，善哉！若所索，得甚難。作是精進者，今得不久。』

「普慈闿士叉手仰視化佛——身金色，放十億光焰，三十二相——心大歡喜，叉手白佛言：『愿佛說法。我從佛聞，皆欲得之。』

「佛言：『受我教法，悉念持之。諸經法本無無恐懼，本凈無端緒，住諸經法無端緒，無所說住無所說教。如虛空無形住，如滅度無異。無所從生無形住，如幻如水中影，如夢中所見，其等無異。佛音聲如是，當隨經教殖志守凈。從是東行，去是二萬里，國名香凈，法王法治處。其國豐樂，人民眾多。其城縱廣四百八十里，皆以七寶作之。其城七重，間有七寶琦樹，上有雜寶羅縠帷幔以覆城矣。其間有寶交露垂鈴，城四門外有無極戲廬。繞城有七重池，水中有雜種青蓮及諸名花，其香薰國，光色遐耀。行者近華，身衣如之，皆在池中生。池間陸地有薝蔔花忍中花，琦華如是數百種。池中

【現代漢語翻譯】現代漢語譯本：他所著述的。從這裡向東走，按照這個修行而不毀壞，現在就能很快得到明度（智慧的彼岸）。過去的諸佛都是修行開士道（菩薩道），像這樣追求，得到明度，遵循教誨，精進修行，必定能早日成佛。開士（菩薩）聽了這些話，非常歡喜地說：『我應當遵循天神的教誨。』天神回答說：『不要忘記這個教誨。』說完，就再也聽不到聲音了。開士遵循這個教誨向東走，心中沒有其他雜念。在行進的途中，他心中想：『還要走多遠才能得到明度呢？』又感到非常悲傷。這時，上方的空中出現了一尊化佛說：『善哉，善哉！你所求的，非常難得。像這樣精進修行的人，現在就能很快得到。』普慈開士（菩薩）合掌仰視化佛——佛身金色，放出十億光焰，具足三十二相——心中非常歡喜，合掌對佛說：『愿佛為我說法。我從佛那裡聽到的，都想得到。』佛說：『接受我的教法，全部唸誦並持守。諸經的法本沒有恐懼，本來清凈沒有開端，安住于諸經的法中沒有開端，無所說，安住于無所說的教法。如同虛空沒有形狀，如同滅度沒有差別。沒有從哪裡產生，沒有形狀，如同幻象，如同水中的影子，如同夢中所見，它們之間沒有差別。佛的聲音也是如此，應當遵循經教，樹立志向，守護清凈。從這裡向東走，走二萬里，有一個國家名叫香凈，是法王（佛）以法治理的地方。那個國家富饒安樂，人民眾多。那座城池縱橫四百八十里，全部用七寶建造而成。城池有七重，中間有七寶奇樹，樹上有各種寶羅綢緞帷幔覆蓋著城池。其中有寶珠交錯垂掛的鈴鐺，城池的四門外有無數的戲樂場所。圍繞城池有七重池塘，水中生長著各種青蓮和名花，它們的香氣瀰漫整個國家，光彩照耀遠方。修行者靠近花朵，身上的衣服也會像花朵一樣，這些花都生長在池塘中。池塘間的陸地上有薝蔔花（一種香花）和忍冬花，奇花異草有數百種。池塘中

【English Translation】 English version: What he had written. From here, going east, practicing this way without destroying it, one will soon attain Mingdu (the other shore of wisdom). The Buddhas of the past practiced the Kaishi Dao (Bodhisattva path), seeking it in this way, attaining Mingdu, following the teachings, and practicing diligently, they were sure to attain Buddhahood early. The Kaishi (Bodhisattva) heard these words and was very happy, saying, 'I should follow the teachings of the gods.' The god replied, 'Do not lose this teaching.' After speaking, no sound was heard again. The Kaishi followed this teaching and went east, with no other thoughts in his mind. On the way, he thought, 'How much further must I go to attain Mingdu?' and felt great sorrow again. At this time, a manifested Buddha appeared in the sky above, saying, 'Excellent, excellent! What you seek is very difficult to obtain. Those who practice diligently like this will soon attain it.' The Puchi Kaishi (Bodhisattva) folded his hands and looked up at the manifested Buddha—the Buddha's body was golden, emitting ten billion rays of light, possessing the thirty-two marks—his heart was very joyful, and he folded his hands and said to the Buddha, 'May the Buddha preach the Dharma for me. What I hear from the Buddha, I wish to attain it all.' The Buddha said, 'Receive my teachings, recite and uphold them all. The Dharma of the scriptures has no fear, is originally pure without beginning, abiding in the Dharma of the scriptures without beginning, there is nothing to say, abiding in the teaching of nothing to say. Like the void without form, like Nirvana without difference. Not arising from anywhere, without form, like an illusion, like a reflection in water, like what is seen in a dream, there is no difference between them. The Buddha's voice is like this, one should follow the teachings of the scriptures, establish one's will, and guard purity. From here, going east for twenty thousand miles, there is a country named Xiangjing, where the Dharma King (Buddha) governs with Dharma. That country is rich and peaceful, with many people. The city is four hundred and eighty miles in length and width, all built with seven treasures. The city has seven layers, with seven precious and wondrous trees in between, and various precious silk curtains covering the city. There are jeweled bells hanging down, and outside the four gates of the city are countless places for entertainment. Surrounding the city are seven layers of ponds, in which grow various blue lotuses and famous flowers, their fragrance pervading the country, their light shining afar. Those who approach the flowers, their clothes will become like the flowers, all of which grow in the ponds. On the land between the ponds are Champak flowers (a fragrant flower) and honeysuckle flowers, with hundreds of such wondrous flowers and plants. In the ponds

有眾鳥，鳧雁鴛鴦異類之鳥數百種。有七寶船，其人乘船遊戲池中。羅列五色幢幡，雜色花蓋街巷周遍。譬如忉利天帝釋殿，懸幡之聲道德為本，晝夜不休聞者行進。如彼天上難檀洹戲廬音樂之聲，快樂不絕。城中皆是闿士，有成就者、有發意者，服飾炫熿珍琦無量。中有闿士字法來，眾聖中王，有六百八十萬玉女妻。諸闿士常敬之，於國中央施高座，隨次轉下黃金座、白銀座、琉璃座、水精座，其上皆布文繡綩綖，座間皆散雜種香華，上施寶蓋，中外周匝燒眾名香。法來闿士常于高座為諸闿士說明度，中有聽、有書、有學、有諷誦守者。若到彼所，當爲若說之。前數千億世常為若師，是若發意時師也。往至佛所時，若所聞見，慎莫疑殆。何以故？若未曉變謀明慧，當諦覺邪事。善士慎于邪教，莫念師在深宮以之懈怠，敬當如佛。用經法故莫念財利，無貪為寶，當貢所尊慈孝于師。作是行者，今得大法矣。』

「闿士從化佛聞是教，其善忘身，入見十方佛定。諸佛皆遙嘆言：『善哉，善哉！善士！我曹本求闿士道時，用精進故獲明度，成為一切智、三十二相、八十好、十種力、四無所畏、四事不護、十八不共，亦復得諸佛所嘆。若尋佛跡，當則吾等。作斯行者闿士功德。若當具足得之。』

「普慈闿士從

【現代漢語翻譯】現代漢語譯本有各種鳥類，如野鴨、大雁、鴛鴦等不同種類的鳥有數百種。有七寶裝飾的船隻，人們乘船在池中嬉戲。五顏六色的旗幟和各種顏色的花蓋遍佈街巷。這景象如同忉利天（Trayastrimsa）帝釋天（Indra）的宮殿，懸掛的旗幟發出聲響，以道德為根本，日夜不停，聽到的人都會奮發向上。如同天上難檀洹（Nandana）嬉戲園的音樂聲，快樂不絕。城中都是開士（Bodhisattva），有已經成就的，有剛剛發心的，他們的服飾華麗耀眼，珍寶無數。其中有一位開士名叫法來（Dharmagata），是眾聖中的王者，有六百八十萬玉女為妻。諸位開士常常尊敬他，在國家的中央設定高座，依次是黃金座、白銀座、琉璃座、水晶座，上面都鋪著繡花的精美坐墊，座位之間散佈著各種香花，上面覆蓋著寶蓋，內外四周都燃燒著各種名貴的香。法來開士常常在高座上為諸位開士講解佛法，有人聽講，有人記錄，有人學習，有人諷誦並守護。如果到了那個地方，應當為你們講述這些。在過去數千億世中，我常常是你們的老師，是你們發心時的老師。前往佛所時，你們所聽所見，千萬不要疑惑。為什麼呢？如果你們不明白變化和智慧，應當仔細覺察邪惡之事。善士應當謹慎對待邪教，不要因為老師在深宮而懈怠，應當像尊敬佛一樣尊敬老師。因為佛經的緣故，不要貪圖財利，無貪才是真正的寶藏，應當尊敬老師，對老師慈愛孝順。這樣做的人，現在就能得到大法。' 開士從化佛那裡聽到這些教誨，他們善於忘卻自身，進入見到十方佛的禪定。諸佛都遙遠地讚歎說：『善哉，善哉！善士！我們當初求開士道時，因為精進的緣故獲得了明度，成就了一切智、三十二相、八十種好、十種力、四無所畏、四事不護、十八不共法，也獲得了諸佛的讚歎。如果追尋佛的足跡，就應當像我們一樣。這樣做的人就是開士的功德。如果能夠完全做到，就能得到這些功德。』普慈開士從...

【English Translation】 English version There are various birds, such as ducks, geese, and mandarin ducks, hundreds of different kinds. There are ships adorned with seven treasures, and people play in the ponds on these ships. Colorful banners and various flower canopies are spread throughout the streets and alleys. This scene is like the palace of Indra (帝釋, the ruler of Trayastrimsa heaven) in Trayastrimsa (忉利天), where the sound of the hanging banners, based on morality, continues day and night, inspiring those who hear it to advance. It is like the music of the Nandana (難檀洹) pleasure garden in heaven, where happiness never ceases. The city is full of Bodhisattvas (闿士), some who have already achieved enlightenment, and some who have just begun their practice, their attire is dazzling and adorned with countless jewels. Among them is a Bodhisattva named Dharmagata (法來), the king among the saints, who has six million eight hundred thousand jade maidens as wives. The Bodhisattvas always respect him, and in the center of the country, a high seat is set up, followed by seats of gold, silver, lapis lazuli, and crystal, all covered with embroidered cushions. Various fragrant flowers are scattered among the seats, and jeweled canopies are placed above, with various precious incenses burning all around. Bodhisattva Dharmagata often sits on the high seat to explain the Dharma to the Bodhisattvas. Some listen, some record, some study, and some recite and protect the teachings. If you go to that place, these things should be told to you. In the past billions of lifetimes, I have often been your teacher, the teacher when you first aspired to enlightenment. When you go to the Buddha's place, what you hear and see, do not doubt. Why? If you do not understand change and wisdom, you should carefully discern evil things. Good people should be cautious about false teachings, and do not be lazy because the teacher is in a deep palace. You should respect the teacher as you would respect the Buddha. Because of the Buddhist scriptures, do not be greedy for wealth and profit. Non-greed is the true treasure. You should respect your teacher and be kind and filial to them. Those who do this will now obtain the great Dharma.' The Bodhisattvas, having heard these teachings from the manifested Buddha, are skilled in forgetting themselves and enter the samadhi of seeing the Buddhas of the ten directions. All the Buddhas praise from afar, saying: 'Excellent, excellent! Good people! When we initially sought the Bodhisattva path, we obtained clarity because of our diligence, achieving omniscience, the thirty-two marks, the eighty minor marks, the ten powers, the four fearlessnesses, the four unprotecteds, and the eighteen unshared qualities, and also received the praise of the Buddhas. If you follow the footsteps of the Buddha, you should be like us. Those who do this possess the merits of a Bodhisattva. If you can fully accomplish this, you will obtain these merits.' Bodhisattva Universal Compassion from...

定寤，作是念：『諸佛本何所來？去何所？』作是惟已，便復哀慟，念：『佛教我至法來所。』便從是去。中道得一國，國名邪所樂。城外園中止宿，自念：『佛法寶難得聞，我當盡力供養于師。今我一身加復貧窮，無珍寶及香花供養于師。』作是念已，則入城街里自炫云：『誰欲買我者？』

「是時邪在城外戲，與萬婇女共遊戲。邪聞闿士自炫聲，便念：『闿士自賣身，欲供養法來，志存索佛，當出我界，度人眾多。今當壞子，令一國人皆不見其形、不聞其聲。』如是，城中人悉不聞見其形聲。

「闿士賣身不售，便自宛轉臥地啼哭，呼曰：『吾賣身以奉師，都無買我者。當云何乎？』

「帝釋遙見闿士精進乃爾，來下試之，知為至誠索佛道？但諛諂乎？便化作梵志問言：『高士！將欲何求，勤苦乃爾？用何等故，宛轉哭乎？』

「報言：『不須問也。』

「又問至三：『所欲敕使愿語，我意今欲相助。』

「闿士報言：『我自賣身以供養師。』

「梵志曰：『吾欲大祠，欲得人血、肉、髓、心。卿能與我者，我益與卿寶。』

「闿士聞之，心大歡喜。即取刀自刺兩臂，以血與之。復割兩髀肉，又破骨以髓與之。適欲刺其胸，時樓上有長者女，遙見大愍傷之，與

【現代漢語翻譯】現代漢語譯本他醒來后，心中思忖：『諸佛究竟從何而來？又往何處而去？』這樣思索之後，他再次悲痛起來，心想：『佛陀教導我到達法之所來之處。』於是他便從那裡出發。途中，他來到一個國家，國名叫邪所樂（邪惡所喜好的地方）。他在城外的園林中過夜，心中思量：『佛法珍寶難以聽聞，我應當盡力供養我的老師。如今我自身貧窮，沒有珍寶和香花來供養老師。』這樣想著，他便進入城中的街道，自誇道：『誰想買我？』當時，邪（魔王）正在城外嬉戲，與成千上萬的婇女一同玩樂。邪聽到闿士（求道者）自賣自身的聲音，便想：『闿士自賣其身，想要供養法，他的志向在於尋求佛法，他將會超出我的界限，度化眾多的人。現在我應當破壞他，讓全國的人都看不見他的身影，聽不見他的聲音。』就這樣，城中的人全都聽不見也看不見他的身影和聲音。闿士賣身無人問津，便在地上翻滾啼哭，呼喊道：『我賣身是爲了供養老師，卻沒有人買我。這該如何是好？』帝釋（天帝）遙見闿士如此精進，便下凡來試探他，想知道他是真心求佛道，還是隻是虛情假意。於是他化作梵志（婆羅門），問道：『高士！你想要尋求什麼，如此勤苦？又為何如此翻滾哭泣？』闿士回答說：『不必問了。』梵志又問了三次：『你想要什麼就說出來，我願意幫助你。』闿士回答說：『我自賣自身是爲了供養老師。』梵志說：『我想要舉行大型祭祀，需要人的血、肉、骨髓和心。如果你能給我，我就給你更多的珍寶。』闿士聽了，心中大喜。立刻拿起刀刺破自己的兩臂，把血給他。又割下兩腿的肉，又破開骨頭把骨髓給他。正要刺向胸膛時，樓上有一位長者的女兒，遠遠看見，非常憐憫他，

【English Translation】 English version Awakening, he thought: 'Where do all Buddhas come from? Where do they go?' After contemplating this, he was filled with sorrow again, thinking: 'The Buddha taught me to reach the origin of the Dharma.' So he set out from there. On the way, he came to a country named Evil-Pleasure. He stayed overnight in a garden outside the city, thinking: 'The Dharma treasure is hard to hear, I should do my best to make offerings to my teacher. Now I am poor, without jewels or fragrant flowers to offer to my teacher.' Thinking this, he entered the city streets, proclaiming: 'Who wants to buy me?' At that time, Evil (Mara) was playing outside the city, enjoying himself with thousands of concubines. Evil heard the voice of Kaishi (seeker of the Way) selling himself, and thought: 'Kaishi is selling himself to make offerings to the Dharma, his aspiration is to seek Buddhahood, he will go beyond my realm and liberate many people. Now I should destroy him, so that the people of the whole country cannot see his form or hear his voice.' Thus, the people in the city could neither hear nor see his form or voice. Kaishi, unable to sell himself, rolled on the ground crying, shouting: 'I am selling myself to make offerings to my teacher, but no one will buy me. What should I do?' Indra (the king of gods), seeing Kaishi's diligence from afar, came down to test him, to see if he was sincerely seeking the Buddha's path or just flattering. So he transformed into a Brahmin and asked: 'Noble one! What do you seek, that you are so diligent? And why are you rolling around crying?' Kaishi replied: 'There is no need to ask.' The Brahmin asked three times: 'Tell me what you desire, I am willing to help you.' Kaishi replied: 'I am selling myself to make offerings to my teacher.' The Brahmin said: 'I want to perform a great sacrifice, and I need human blood, flesh, marrow, and heart. If you can give them to me, I will give you more treasures.' Kaishi, hearing this, was overjoyed. He immediately took a knife and pierced both his arms, giving him the blood. He then cut off the flesh from both his thighs, and broke his bones to give him the marrow. Just as he was about to pierce his chest, a wealthy man's daughter on the upper floor saw him from afar, and felt great pity for him,

諸妓女五百人下至闿士所，問言：『高士年尚幼少，端正如是。何以自割截身體乃爾乎？』

「報言：『我出血割肉取髓賣之，以供養師。』

「女問：『設供養師者，能得何等？師名為誰？在何方止？』

「闿士報言：『在東方，字法來，當爲我說明度。聞者當守凈行，可疾得佛身三十二相、十種力、四無所畏、四事不護、十八不共，得法輪，轉度十方人。』

「女聞之喜，曰：『如所言，天上天下無比。卿何其自苦乃爾乎？我足子名寶，身與眾女愿從子行，供養明師，欲聞深經。』

「闿士言：『甚善。』

「梵志言：『善哉，善哉！闿士高行精進難及。吾非梵志也，是天王釋矣，故來試子。子欲何求，我悉與子。』

「報言：『天王哀我者，使身平復。』

「愿則如舊，瘡愈身強，力氣逾前。釋即自去。

「長者女語普慈言：『愿見吾親，索寶辭去。』闿士睹彼女親，女具陳之，親曰：『甚善！吾亦有志，傷年西垂，體違心願矣。若欲所得，便自說之。』

「女言：『我欲得珍寶琦物。』

「父母言：『自恣取之。』女便取琦物織成栴檀名香及雜諸寶，五百乘車悉載自重。

「五百侍女、自副諸女啟長者女親：『欲侍貴女隨闿士行

【現代漢語翻譯】現代漢語譯本於是，那五百人來到闿士（kaishi，人名）所在的地方，問道：『高士（指闿士）年紀還小，容貌端正如此。為何要如此割截自己的身體呢？』闿士回答說：『我出血割肉，取出骨髓賣掉，用來供養我的老師。』女子問：『如果供養老師，能得到什麼好處？你的老師叫什麼名字？住在哪裡？』闿士回答說：『他在東方，名字叫法來（falai，人名），他會為我說明解脫之道。聽到他教誨的人應當遵守清凈的行為，可以迅速獲得佛的三十二相、十種力量、四種無所畏懼、四種不守護、十八種不共法，得到法輪，轉動法輪度化十方眾生。』女子聽了非常高興，說：『像你所說的，天上天下沒有能比得上的。你為何如此自苦呢？我名叫寶，我願意和眾姐妹一起跟隨你，供養這位明師，想要聽聞深奧的佛經。』闿士說：『很好。』梵志（brahman，婆羅門）說：『太好了，太好了！闿士的高尚品行和精進努力難以企及。我不是梵志，而是天王釋（shì，帝釋天），特意來試探你。你想要什麼，我都會給你。』闿士回答說：『天王如果憐憫我，就讓我的身體恢復原樣。』他的願望立刻實現，傷口痊癒，身體強壯，力氣比以前更大。釋天王隨即離去。長者的女兒對普慈（pǔcí，人名）說：『我想要見我的父母，索要財寶然後離開。』闿士見到她的父母，女兒把事情都告訴了他們，父母說：『很好！我們也有這個心願，只是年老體衰，心有餘而力不足。如果你們想要什麼，就自己說吧。』女兒說：『我想要珍寶和奇異的物品。』父母說：『你們自己隨意拿取。』女兒就拿取了奇異的物品，織成栴檀（zhāntán，一種香木）名香和各種珍寶，用五百輛車裝載，都裝得滿滿的。五百名侍女和副侍女對長者的女兒的父母說：『我們想要侍奉貴女，跟隨闿士修行。』

【English Translation】 English version Then, those five hundred people went to where Kaishi (a personal name) was and asked: 『Noble one (referring to Kaishi), you are still young, and your appearance is so dignified. Why do you cut your body like this?』 Kaishi replied: 『I shed blood, cut flesh, and take out the marrow to sell, in order to support my teacher.』 The woman asked: 『If one supports a teacher, what benefits can one obtain? What is your teacher』s name? Where does he reside?』 Kaishi replied: 『He is in the east, his name is Falai (a personal name), and he will explain the path to liberation for me. Those who hear his teachings should observe pure conduct, and they can quickly attain the Buddha』s thirty-two marks, ten powers, four fearlessnesses, four unprotecteds, and eighteen unshared qualities, obtain the Dharma wheel, and turn the Dharma wheel to liberate beings in all directions.』 The woman was very pleased to hear this and said: 『As you say, there is nothing comparable in heaven and earth. Why do you inflict such suffering on yourself? My name is Bao, and I am willing to follow you with my sisters to support this wise teacher, and I want to hear the profound Buddhist scriptures.』 Kaishi said: 『Very good.』 The Brahman (brahman, a member of the priestly caste) said: 『Excellent, excellent! Kaishi』s noble conduct and diligent efforts are hard to match. I am not a Brahman, but the heavenly king Shi (shì, Indra), who came to test you. Whatever you want, I will give it to you.』 Kaishi replied: 『If the heavenly king has compassion for me, please restore my body to its original state.』 His wish was immediately fulfilled, his wounds healed, his body became strong, and his strength was greater than before. The heavenly king Shi then departed. The elder』s daughter said to Puci (a personal name): 『I want to see my parents, ask for treasures, and then leave.』 Kaishi met her parents, and the daughter told them everything. The parents said: 『Very good! We also have this wish, but we are old and weak, and our hearts are willing but our bodies are not able. If you want anything, just say it.』 The daughter said: 『I want precious jewels and rare items.』 The parents said: 『Take whatever you want.』 The daughter then took rare items, wove sandalwood (zhāntán, a fragrant wood) incense and various treasures, and loaded them onto five hundred carts, all of which were fully loaded. Five hundred maids and sub-maids said to the elder』s daughter』s parents: 『We want to serve the noble lady and follow Kaishi to practice.』

。』親許即行。

「以漸進路，遙見香凈國。七寶城郭，幢幡光色，眾寶交露，鐘鈴樂音，寶樹戲廬，車步諸妓，香風四出。譬如天上。闿士及諸女遙見如斯，欣豫無喻。唸曰：『吾等義當下車步行入城。』共從西門入，問路人曰：『彼何等臺？七寶服飾姝好乃爾乎？』路人曰：『賢者不知耶？有闿士，字法來，人中最尊，無不供養作禮者。是闿士用明度故，作是臺。其中有七寶函，以紫磨黃金為素，書明度著函中。有若干百種名香，法來闿士日日供養——持雜花名香，然燈懸幡花蓋雜寶，正音道樂，盡禮供養——余闿士亦然。忉利天人晝夜各三，持天名花供養明度。』

「普慈闿士及諸女聞之大喜，俱以雜香金縷織成雜衣有散上作幡、毾壁敷地者。畢，俱至法來闿士高座會所相去不遠，遙見在高座上，為人幼少顏貌端正光耀徹射，為巨億萬人說明度。與法來相見，持雜種香若干寶衣以上師矣。作禮繞八百匝，自歸言：『愿吾等進高行、獲尊經。』

「法來闿士慰勞之曰：『多賀來到，得無疲倦？他所敕使、所欲得者，莫自疑難。我是度人之師，適無所愛惜。』

「普慈闿士言：『我本索明度時，于山中哀慟。空中有化佛，身有三十二相、紫磨金色、十億光焰出。佛嘆我言：「善哉，善哉！

【現代漢語翻譯】現代漢語譯本『允許之後就立即行動。』

『沿著逐漸前進的道路，遠遠地看見香凈國。那裡有七寶構成的城郭，旗幟飄揚，光彩奪目，各種寶物交相輝映，鐘鈴發出悅耳的樂音，寶樹下有嬉戲的房屋，車馬和歌妓往來，香風四處飄散，如同天界一般。闿士（指修行者）和眾女子遠遠地看到這樣的景象，欣喜之情難以言表。他們心想：『我們應該下車步行進入城中。』於是，他們一起從西門進入，向路人問道：『那是什麼樣的臺？上面的七寶裝飾如此精美？』路人回答說：『賢者您不知道嗎？那裡有一位闿士，名叫法來，是人中最受尊敬的，沒有人不供養他、向他頂禮。是這位闿士因為修習明度（指智慧的修行）的緣故，建造了這座臺。臺中有七寶製成的盒子，用紫磨黃金做底，將明度寫在盒子裡。還有數百種名貴的香，法來闿士每天都供養——他手持各種鮮花和名香，點燃燈火，懸掛幡旗和花蓋，擺放各種寶物，演奏純正的音樂，以最隆重的禮節進行供養——其他的闿士也是如此。忉利天（指欲界六天之一）的人們每天晝夜三次，也拿著天上的名花來供養明度。』

普慈闿士（指修行者）和眾女子聽到這些話后非常高興，他們一起用各種香和金線織成各種衣服，有的散開作為幡旗，有的鋪在地上作為毯子。完畢之後，他們一起來到法來闿士的高座會所，距離不遠，遠遠地看見法來闿士坐在高座上，他看起來年輕而容貌端正，光芒四射，正在為億萬人講解明度。他們與法來相見后，將各種香和寶衣獻給了上師。他們向法來頂禮，繞行八百圈，然後自願歸依，說道：『愿我們能夠精進修行，獲得尊貴的經典。』

法來闿士安慰他們說：『歡迎你們的到來，你們沒有感到疲倦吧？你們有什麼需要我做的，或者想要得到的，都不要猶豫。我是度化眾生的導師，沒有什麼東西是捨不得的。』

普慈闿士說：『我當初尋求明度的時候，在山中哀號痛哭。空中出現了一尊化佛，他身具三十二相，呈現紫磨金色，散發出十億光芒。佛讚歎我說：「善哉，善哉！』

【English Translation】 English version 'Once permission was granted, they immediately set off.'

'Following a gradual path, they saw the Fragrant Pure Land from afar. There were cities and walls made of seven treasures, banners and flags with brilliant colors, various treasures intermingling, the sounds of bells and chimes, playhouses under jeweled trees, carriages and courtesans coming and going, and fragrant breezes blowing in all directions, like the heavens. The Kaishi (practitioners) and the women, seeing such a sight from afar, were overjoyed beyond measure. They thought: 'We should get off the carriages and walk into the city.' So, they entered through the west gate together and asked a passerby: 'What is that platform? The seven-treasure decorations on it are so exquisite?' The passerby replied: 'Venerable ones, do you not know? There is a Kaishi named Fa Lai, the most respected among people, whom everyone reveres and pays homage to. It is because this Kaishi practices Mingdu (the practice of wisdom) that he built this platform. Inside the platform is a box made of seven treasures, with a base of purple-gold, on which Mingdu is written. There are also hundreds of kinds of precious incense, which Kaishi Fa Lai offers daily—holding various flowers and precious incense, lighting lamps, hanging banners and flower canopies, displaying various treasures, and playing pure music, making offerings with the utmost respect—other Kaishi do the same. The people of Trayastrimsha Heaven (one of the six heavens of the desire realm) also come three times each day and night, bringing heavenly flowers to offer to Mingdu.'

Kaishi Pu Ci (practitioner) and the women were overjoyed upon hearing this. Together, they used various incenses and gold threads to weave various garments, some of which were spread out as banners, and others laid on the ground as carpets. After completing this, they went together to the high seat of Kaishi Fa Lai, not far away. From afar, they saw Kaishi Fa Lai sitting on the high seat, looking young and with a dignified appearance, radiating light, and explaining Mingdu to billions of people. After meeting Fa Lai, they offered various incenses and precious garments to the master. They bowed to Fa Lai, circumambulated him eight hundred times, and then took refuge, saying: 'May we advance in noble practice and obtain the venerable scriptures.'

Kaishi Fa Lai comforted them, saying: 'Welcome to you all, are you not tired? Do not hesitate to ask for anything you need or desire. I am a guide who liberates beings, and I do not hold anything back.'

Kaishi Pu Ci said: 'When I was initially seeking Mingdu, I was wailing and crying in the mountains. A manifested Buddha appeared in the sky, with thirty-two marks, a purple-gold color, and emitting ten billion rays of light. The Buddha praised me, saying: 「Excellent, excellent!」'

索明度當爾。從是東行二萬餘里，其國名香凈，中有闿士，字法來，人中最尊，常反覆教人。若至彼聞，當得明度。前巨億萬劫常為若師，斯若初發意時師也。」我聞師名，心大歡喜不自勝。用歡喜故，即得悉見十方佛定。是時諸佛讚歎我言：「善哉，善哉！我曹求佛索明度亦然，自致成佛。」寤則不見。我自念言：「佛為從何所來？去至何所？」愿師為我說。』

「法來言：『賢者！善聽。空、不願、無想，本無所從來，去亦無所至。佛亦爾，無處、無所生、無形，幻化野馬夢中人。滅度想像，無生無長、無所適。經界本端無所從來，去亦無所至。欲知佛亦爾。』

「普慈闿士聞深法如是比不可量，即于座上得六萬定門。何等為定門？無處所定，脫諸邪中不恐定，脫于愛慾之本定，脫出患難定，不可計諸法句入定，譬若海水不可量多少慧所入定，莊須彌山功德莊嚴定，五陰四大六衰無形觀定，悉見諸佛定，闿士定，道諸經無形見說定，珍寶莊飾定悉觀珍寶入定，悉念諸佛定，闿士上高座定，真不退轉及法輪為轉定，莊佛功德定，所聞眾事無瑕穢悉及凈定，所聞眾事如海定，無所獲無過定，樂經音聲遍至定，經法章顯旗旛定，如來身無形入定，諸經無形遍見定，闿士印定，如來目見定，照明境界定，佛界

【現代漢語翻譯】現代漢語譯本：索明度（求取智慧的人）應當這樣。從這裡向東走二萬多里，有一個國家叫香凈，那裡有一位開士（菩薩），名叫法來，是人中最受尊敬的，他經常反覆教導人們。如果能到那裡聽到他的教誨，就能獲得智慧。他過去無數劫以來常常是你的老師，是你最初發菩提心時的老師。」我聽到老師的名字，心中非常歡喜，無法自持。因為歡喜的緣故，我立刻能夠看到十方諸佛的禪定。這時，諸佛讚歎我說：『善哉，善哉！我們求佛，求取智慧也是這樣，最終成就佛果。』醒來后就什麼都看不見了。我心中想：『佛是從哪裡來的？又到哪裡去了？』希望老師能為我解說。法來說：『賢者！好好聽著。空、不願、無想，本來就沒有從哪裡來，去也沒有到哪裡去。佛也是這樣，沒有處所，沒有出生，沒有形體，就像幻化的野馬和夢中的人一樣。滅度只是一個想像，沒有生，沒有長，也沒有去處。經界的本源沒有從哪裡來，去也沒有到哪裡去。想要了解佛也是這樣。』普慈開士（菩薩）聽到如此深奧的佛法，深不可測，當即在座位上獲得了六萬種禪定法門。什麼是禪定法門呢？無處所的禪定，脫離一切邪見的無畏禪定，脫離愛慾根本的禪定，脫離患難的禪定，不可計數諸法句的入定，譬如海水不可測量的智慧入定，莊嚴須彌山功德的莊嚴禪定，五陰、四大、六衰無形觀的禪定，能夠看到一切諸佛的禪定，開士的禪定，講述諸經無形見說的禪定，珍寶莊嚴的禪定能夠看到一切珍寶的入定，能夠憶念一切諸佛的禪定，開士登上高座的禪定，真實不退轉以及法輪轉動的禪定，莊嚴佛的功德的禪定，所聽聞的一切事物沒有瑕疵都清凈的禪定，所聽聞的一切事物如大海的禪定，沒有獲得也沒有過失的禪定，喜歡經文音聲遍佈的禪定，經法章節顯現旗旛的禪定，如來身體無形入定的禪定，一切經文無形遍見的禪定，開士的印定，如來眼睛所見的禪定，照明境界的禪定，佛的境界

【English Translation】 English version: 'Somingdu (one who seeks wisdom) should be like this. Traveling eastward for more than twenty thousand miles, there is a country named Xiangjing (Fragrant Purity), where there is a Kaishi (Bodhisattva) named Falai (Dharma Come), the most revered among people, who constantly teaches people. If you go there and hear his teachings, you will gain wisdom. He has been your teacher for countless eons, your teacher when you first aspired to Bodhi.' Upon hearing the teacher's name, my heart was filled with great joy, beyond self-control. Because of this joy, I immediately saw the samadhi of the Buddhas of the ten directions. At that time, the Buddhas praised me, saying, 'Excellent, excellent! We also sought Buddhahood and wisdom in this way, and eventually attained Buddhahood.' When I awoke, I could see nothing. I thought to myself, 'Where do the Buddhas come from? And where do they go?' I wish the teacher would explain this to me. Falai said, 'Virtuous one! Listen carefully. Emptiness, non-desire, and non-thought have no origin and no destination. The Buddha is also like this, without a place, without birth, without form, like a phantom wild horse and a person in a dream. Nirvana is just an idea, without birth, without growth, and without a destination. The origin of the sutra realm has no origin and no destination. If you want to understand the Buddha, it is like this.' Upon hearing such profound and immeasurable Dharma, the Bodhisattva Puchi Kaishi (Universal Compassion Bodhisattva) immediately attained sixty thousand samadhi gates while seated. What are these samadhi gates? Samadhi without a place, fearless samadhi that escapes all wrong views, samadhi that escapes the root of desire, samadhi that escapes suffering, samadhi of entering countless Dharma phrases, samadhi of entering wisdom like the immeasurable ocean, samadhi of adorning the merits of Mount Sumeru, samadhi of observing the formlessness of the five aggregates, four elements, and six decays, samadhi of seeing all Buddhas, samadhi of Kaishi, samadhi of speaking the formless teachings of the sutras, samadhi of adorning with treasures and seeing all treasures, samadhi of remembering all Buddhas, samadhi of Kaishi ascending the high seat, samadhi of true non-retrogression and turning the Dharma wheel, samadhi of adorning the merits of the Buddha, samadhi of all things heard without flaw and pure, samadhi of all things heard like the ocean, samadhi of no gain and no loss, samadhi of enjoying the sound of the sutras spreading everywhere, samadhi of the sutra chapters manifesting like banners, samadhi of the Tathagata's formless body entering samadhi, samadhi of seeing all sutras formlessly, samadhi of Kaishi's seal, samadhi of the Tathagata's eyes seeing, samadhi of illuminating realms, the realm of the Buddha

所愿具足定，解十方難定，臨成佛莊嚴定，種種雜花異色定，多珍寶定，法輪常轉定，諸音聲遠聞入要定，入十方人本定，諸三界悉遍至定，成佛諸功德定，無能過六度闿士樹下坐時定，壞餘外道羅網定，如來見飛定，無量功德莊嚴定，諸珍寶智慧功德定，一切智地定，悉凈自定，悉遍照明定，悉入十方人因坻定，根智慧出中定，三世悉等定。如是比，普慈闿士得六萬定。

「爾時，法來闿士起入宮中。

法來闿士品第二十九

「是時，普慈闿士安隱從定覺起，與諸婇女共至法來宮門外立，自念言：『我用經法故來。師今在內，我無宜坐臥矣。須師出，上高座說明度無極，爾乃坐矣。』諸女亦效立。

「是時，法來適教中宮諸婇女。說經道已，沐浴澡洗，更著新衣，上明度臺坐惟諸定。如斯七歲，不動不搖。普慈闿士及諸女，亦復經行七歲，不坐不臥。後天人于空中語之言：『卻後七日，法來闿士當從定起。』

「聞天人語聲，自念言：『我當爲師敷座，掃灑令凈。』皆到說經處，特為師施高座，諸女各取著身衣服敷座上。

「是時，邪自念言：『未嘗有是，闿士今施高座，用敬索佛故，精進勇健、無休懈時，得道者當出我界，度脫眾生無量。吾當壞子。』邪悉壞諸闿士座，皆

【現代漢語翻譯】現代漢語譯本所愿具足定（能滿足一切願望的禪定），解十方難定（能解脫十方困境的禪定），臨成佛莊嚴定（臨近成就佛果時所入的莊嚴禪定），種種雜花異色定（能顯現各種雜色花朵的禪定），多珍寶定（能顯現眾多珍寶的禪定），法輪常轉定（能使佛法之輪常轉的禪定），諸音聲遠聞入要定（能使各種聲音遠播並深入要義的禪定），入十方人本定（能進入十方眾生本性的禪定），諸三界悉遍至定（能使禪定遍及三界的禪定），成佛諸功德定（能成就佛果一切功德的禪定），無能過六度闿士樹下坐時定（在菩薩于菩提樹下坐時，沒有任何禪定能超越的禪定），壞餘外道羅網定（能摧毀其他外道羅網的禪定），如來見飛定（如來所見的飛行禪定），無量功德莊嚴定（以無量功德莊嚴的禪定），諸珍寶智慧功德定（能產生珍寶和智慧功德的禪定），一切智地定（能達到一切智慧之地的禪定），悉凈自定（能完全清凈自身的禪定），悉遍照明定（能完全照亮一切的禪定），悉入十方人因坻定（能完全進入十方眾生因緣之地的禪定），根智慧出中定（能從根源生出智慧的禪定），三世悉等定（能使過去、現在、未來三世平等的禪定）。像這樣的禪定，普慈菩薩獲得了六萬種禪定。那時，法來菩薩起身進入宮中。法來菩薩品第二十九這時，普慈菩薩安穩地從禪定中醒來，與眾婇女一同來到法來宮門外站立，心中想道：『我爲了求取佛法而來。老師現在在宮內，我不應該坐臥。必須等老師出來，登上高座宣講度無極之法，我才能坐下。』眾婇女也效仿站立。這時，法來菩薩正在教導宮中的眾婇女。講完經法后，沐浴洗漱，換上新衣，登上明度臺，入于各種禪定。如此過了七年，不動不搖。普慈菩薩和眾婇女也經行了七年，不坐不臥。後來，天人在空中告訴他們說：『七天之後，法來菩薩將從禪定中起身。』聽到天人的聲音，普慈菩薩心想：『我應當為老師鋪設座位，打掃乾淨。』他們都來到講經的地方，特意為老師設定高座，眾婇女各自取下身上的衣服鋪在座位上。這時，魔王心想：『從未有過這樣的事，菩薩現在設定高座，是爲了恭敬求佛，精進勇猛、不懈怠，得道之人將要超出我的境界，度脫無量眾生。我應當破壞他們的好事。』魔王破壞了菩薩們的所有座位，都

【English Translation】 English version The Samadhi of Perfect Fulfillment of Wishes (samadhi that fulfills all wishes), the Samadhi of Resolving Difficulties in the Ten Directions (samadhi that resolves difficulties in all directions), the Samadhi of Adorning Buddhahood (samadhi entered when approaching Buddhahood), the Samadhi of Various Mixed-Color Flowers (samadhi that manifests various mixed-color flowers), the Samadhi of Many Treasures (samadhi that manifests many treasures), the Samadhi of the Dharma Wheel Constantly Turning (samadhi that keeps the Dharma wheel turning), the Samadhi of Hearing All Sounds Far and Wide and Entering the Essentials (samadhi that allows all sounds to be heard far and wide and to penetrate the essentials), the Samadhi of Entering the Original Nature of Beings in the Ten Directions (samadhi that enters the original nature of beings in all directions), the Samadhi of Reaching All Three Realms (samadhi that pervades all three realms), the Samadhi of Accomplishing All Merits of Buddhahood (samadhi that accomplishes all merits of Buddhahood), the Samadhi of No One Surpassing the Six Perfections When the Bodhisattva Sits Under the Tree (samadhi that no other samadhi can surpass when the Bodhisattva sits under the Bodhi tree), the Samadhi of Destroying the Nets of Other Heretics (samadhi that destroys the nets of other heretics), the Samadhi of the Tathagata Seeing Flight (samadhi of flight seen by the Tathagata), the Samadhi of Adornment with Immeasurable Merits (samadhi adorned with immeasurable merits), the Samadhi of Merits of Treasures and Wisdom (samadhi that generates merits of treasures and wisdom), the Samadhi of the Ground of Omniscience (samadhi that reaches the ground of omniscience), the Samadhi of Complete Self-Purification (samadhi that completely purifies oneself), the Samadhi of Complete Illumination (samadhi that completely illuminates everything), the Samadhi of Completely Entering the Causal Ground of Beings in the Ten Directions (samadhi that completely enters the causal ground of beings in all directions), the Samadhi of Wisdom Arising from the Root (samadhi that generates wisdom from the root), the Samadhi of Equality in the Three Times (samadhi that makes the past, present, and future equal). Like these, the Bodhisattva Universal Compassion attained sixty thousand samadhis. At that time, the Bodhisattva Dharma Come arose and entered the palace. Chapter Twenty-Nine: The Bodhisattva Dharma Come At this time, the Bodhisattva Universal Compassion peacefully awoke from samadhi and, together with the palace women, stood outside the gate of the Dharma Come palace, thinking to himself: 'I have come seeking the Dharma. The teacher is now inside, and I should not sit or lie down. I must wait for the teacher to come out, ascend the high seat, and explain the Dharma of Limitless Crossing, then I will sit down.' The palace women also followed suit and stood. At this time, the Bodhisattva Dharma Come was teaching the palace women in the inner palace. After finishing the discourse, he bathed and washed, changed into new clothes, ascended the Bright Crossing Platform, and entered various samadhis. He remained in this state for seven years, unmoving and unshaken. The Bodhisattva Universal Compassion and the palace women also walked for seven years, neither sitting nor lying down. Later, a deva in the sky told them: 'In seven days, the Bodhisattva Dharma Come will arise from samadhi.' Upon hearing the deva's voice, the Bodhisattva Universal Compassion thought: 'I should prepare a seat for the teacher and sweep it clean.' They all went to the place where the Dharma was taught and specially set up a high seat for the teacher. The palace women each took off their clothes and spread them on the seat. At this time, Mara thought: 'This has never happened before. The Bodhisattvas are now setting up a high seat to respectfully seek Buddhahood, and they are diligent, courageous, and unceasing. Those who attain the Way will surpass my realm and liberate countless beings. I must destroy their efforts.' Mara destroyed all the Bodhisattvas' seats, and

令繚綟，雨沙礫石荊蕀枯骨污座。

「普慈及諸女，見地輒沙礫荊蕀枯骨在其座間。自念言：『今師當坐說經，及諸弟子皆當來聽，我更掃除整頓坐席。』整已，地輒有塵土來坌師及諸闿士，今當灑之。即行索水。邪令水竭。唸曰：『我曹索水不得。當云何？當取身血以灑之。』時普慈及諸女各取刀，處處刺身出血灑地，用慈於法故。

「時，釋自念言：『今世乃有是人，精進恭敬慈孝于師。』贊言：『善哉，善哉！賢者誠難及。今聞明度，不久會當得佛。賢者！今他所敕使，愿相告矣。有如賢者輩，我當護，所欲得者悉當與之。』

「普慈報言：『我欲所得者，自當知之。』

「是時，釋化地悉使作水精、琉璃，其上有金沙。使普慈及諸女，身體瘡瘢悉平復如故。座四面化作琉璃水池，周匝皆有珍寶欄楯，及四寶池俠陛兩邊有七寶樹若干百種，行列殊好。闿士及女人為諸闿士儲水。天雨眾花——光色耀國，甘香四被，聞者心軟——凡四千石。釋上普慈闿士語之言：『持是花供養明度，及散法來諸闿士上。以天衣五百領，法來在座，以衣敷上。』普慈即悉受之，便為咒愿。

「是時，法來闿士七歲以後從定覺，起到高座，與二百億闿士共坐。於前坐者甚眾多。是時普慈及諸女皆共散花

【現代漢語翻譯】現代漢語譯本地面上佈滿了碎石、沙礫、荊棘、枯骨，污穢不堪。普慈（菩薩名）和眾女看到地面上到處是沙礫、荊棘、枯骨，散落在座位之間。她們心想：『現在老師要坐在這裡講經，還有許多弟子要來聽法，我應該先打掃整理一下座位。』整理完畢后，地上又揚起塵土，弄髒了老師和各位聽法的人，現在應該灑水。於是她們就去取水，但邪惡的力量使水都乾涸了。她們心想：『我們取不到水，該怎麼辦呢？不如用自己的血來灑地吧。』當時，普慈和眾女各自拿起刀，在身上到處刺傷，讓血流出來灑在地上，這是因為她們對佛法的虔誠和慈悲。這時，釋（帝釋天）心想：『如今世上竟然有這樣的人，對老師如此精進、恭敬、慈愛和孝順。』他讚歎道：『太好了，太好了！賢者真是難以企及。現在聽聞了明度的教誨，不久將來一定會成佛。賢者！現在我奉命來此，希望你能告訴我你的願望。像你們這樣的人，我一定會保護，你們想要什麼都會給你們。』普慈回答說：『我想要什麼，自己會知道的。』這時，釋將地面全部變成水晶和琉璃，上面鋪著金沙。他使普慈和眾女身上的瘡疤全部平復如初。座位四周變成琉璃水池，周圍都有珍寶欄桿，四寶池的臺階兩旁有各種七寶樹，排列得非常漂亮。聽法的人和婦女們為聽法的人準備水。天空中下起了各種鮮花——光彩照耀著整個國家，香氣瀰漫四方，聞到的人都心生柔軟——總共有四千石。釋對普慈說：『拿著這些花供養明度，並散在前來聽法的各位身上。用五百件天衣，鋪在前來聽法的人的座位上。』普慈全部接受了，並開始祈願。這時，前來聽法的修行者們，七歲以後從禪定中醒來，起身來到高座，與兩百億修行者一同就坐。坐在前面的人非常多。這時，普慈和眾女一起散花。

【English Translation】 English version The ground was covered with pebbles, gravel, thorns, withered bones, and was filthy. Pucí (a Bodhisattva) and the women saw that the ground was full of gravel, thorns, and withered bones, scattered among the seats. They thought: 'Now the teacher will sit here to preach the Dharma, and many disciples will come to listen. I should first clean up and tidy the seats.' After tidying up, dust rose from the ground, soiling the teacher and all those who came to listen. Now we should sprinkle water. So they went to fetch water, but evil forces caused the water to dry up. They thought: 'We cannot get water, what should we do? We should use our own blood to sprinkle the ground.' At that time, Pucí and the women each took a knife and stabbed themselves all over, letting their blood flow to sprinkle on the ground, because of their devotion and compassion for the Dharma. At this time, Shì (Indra) thought: 'Now there are such people in the world, so diligent, respectful, compassionate, and filial towards their teacher.' He praised: 'Excellent, excellent! The virtuous ones are truly unattainable. Now having heard the teachings of Mingdu, they will soon attain Buddhahood. Virtuous ones! Now I am here by command, I hope you can tell me your wishes. I will protect people like you, and I will give you whatever you want.' Pucí replied: 'I will know what I want myself.' At this time, Shì transformed the ground into crystal and lapis lazuli, covered with gold sand. He made the scars on Pucí and the women's bodies completely healed. The area around the seats became lapis lazuli pools, surrounded by precious railings. On both sides of the steps of the four precious pools were various kinds of seven-jeweled trees, arranged very beautifully. The listeners and women prepared water for the listeners. Various flowers rained down from the sky—their light illuminated the entire country, and their fragrance permeated all directions, softening the hearts of those who smelled them—a total of four thousand shi. Shì said to Pucí: 'Take these flowers to offer to Mingdu, and scatter them on all those who come to listen to the Dharma. Use five hundred celestial garments to spread on the seats of those who come to listen to the Dharma.' Pucí accepted everything and began to pray. At this time, the practitioners who came to listen to the Dharma, after the age of seven, awoke from meditation and rose to the high seat, sitting with two hundred billion practitioners. There were many people sitting in front. At this time, Pucí and the women scattered flowers together.

，並持旃檀搗香及名雜香諸珍寶散法來諸闿士上，前以頭面著足，起繞三匝卻住。以微意視法來大會，方四十里，滿其中人。法來闿士四向視來會者，用經法故，即為說明度言：『善士！且聽。諸經法本端悉等，如來智慧無所掛礙，如幻無形，如風本端不可計，明度亦然。一切我所悉斷本本凈，明度亦本凈。譬如野馬、像人本無，如夢中有欲其欲本無，如所名人本無，如應儀滅度空無所生，明度亦然。如來滅度亦等無異，明度本等。譬如然火則時滅之，本無所從來，去亦無所至。如夢中見須彌山本無，如佛現飛本無所有，明度亦然。前于欲中相娛，計之無所有。如人名聲無所有，如來無於前見者。念所作因見明度，念所作本無所有，如幻師化作像本無所有，如虛空適無所住，如幻師學無所不示。往古來今亦不可合為一，明度者亦無三世，當作是知。名計本無形，罷字有形，明度無不至、無不入。何以故？空本無色。明度譬如虛空，無不至、無不入，入于地水火風空，入于彼此五陰，入人壽命有德無德，入于欲不欲、有無、有想無想、愿無愿，入于生中，入于日月星宿、質諒神、龍、鬼王、執樂神、似人形神、脅臆行、神蛇軀神，亦入禽獸、餓鬼、地獄、蜎飛蠕動蚑行喘息，入于貧賤富貴、賢者聖智仙人、溝港、頻來、

【現代漢語翻譯】現代漢語譯本：他們手持旃檀搗成的香和各種名貴的雜香，以及各種珍寶，散佈在前來聽法的開士（菩薩）們身上。然後，他們以頭面觸地，禮拜開士們的雙足，起身繞行三圈後站定。他們以專注的目光注視著前來聽法的集會，這個集會方圓四十里，擠滿了人。這些前來聽法的開士們環顧四周的聽眾，爲了宣講佛法，便開始為他們開示，說道：『善士們！請聽。一切佛經的根本道理都是相同的，如來的智慧沒有任何障礙，就像幻象一樣沒有固定的形態，又像風一樣，其根本來源無法計算，明度（般若波羅蜜）也是如此。一切我所執著的概念，其本質都是清凈的，明度（般若波羅蜜）的本質也是清凈的。譬如野馬、人像，其本質都是虛幻的，就像夢中想要滿足慾望，但慾望的本質是虛幻的，就像所說的人名，其本質是虛幻的，就像應儀（佛陀的教誨）滅度后，空無所生，明度（般若波羅蜜）也是如此。如來的滅度也是平等無異的，明度（般若波羅蜜）的本質也是平等的。譬如點燃的火焰，當它熄滅時，並沒有從哪裡來，也沒有到哪裡去。就像夢中見到須彌山，其本質是虛幻的，就像佛陀顯現飛行，其本質也是虛幻的，明度（般若波羅蜜）也是如此。之前在慾望中相互娛樂，仔細想想，其實什麼都沒有。就像人的名聲，其本質是虛幻的，如來並沒有在眼前顯現。念頭所產生的因，使我們看到明度（般若波羅蜜），念頭所產生的本質是虛幻的，就像幻術師變出的幻象，其本質是虛幻的，就像虛空一樣，沒有固定的住所，就像幻術師學習各種幻術，無所不顯。過去和現在都不能合為一體，明度（般若波羅蜜）也沒有過去、現在、未來三世之分，應當這樣理解。名號的本質沒有固定的形態，文字有固定的形態，明度（般若波羅蜜）無所不至，無所不入。為什麼呢？因為空性本來就沒有顏色。明度（般若波羅蜜）就像虛空一樣，無所不至，無所不入，它進入地、水、火、風、空，進入彼此的五陰（色、受、想、行、識），進入人的壽命、有德無德，進入慾望和無慾、有和無、有想和無想、愿和無愿，進入生命之中，進入日月星辰、質諒神（一種神）、龍、鬼王、執樂神（一種神）、似人形神（一種神）、脅臆行（一種神）、神蛇軀神（一種神），也進入禽獸、餓鬼、地獄、蜎飛蠕動蚑行喘息的生物，進入貧賤富貴、賢者聖智仙人、溝港、頻來（一種神）等各種境界。』現代漢語譯本：他們手持旃檀搗成的香和各種名貴的雜香，以及各種珍寶，散佈在前來聽法的開士（菩薩）們身上。然後，他們以頭面觸地，禮拜開士們的雙足，起身繞行三圈後站定。他們以專注的目光注視著前來聽法的集會，這個集會方圓四十里，擠滿了人。這些前來聽法的開士們環顧四周的聽眾，爲了宣講佛法，便開始為他們開示，說道：『善士們！請聽。一切佛經的根本道理都是相同的，如來的智慧沒有任何障礙，就像幻象一樣沒有固定的形態，又像風一樣，其根本來源無法計算，明度（般若波羅蜜）也是如此。一切我所執著的概念，其本質都是清凈的，明度（般若波羅蜜）的本質也是清凈的。譬如野馬、人像，其本質都是虛幻的，就像夢中想要滿足慾望，但慾望的本質是虛幻的，就像所說的人名，其本質是虛幻的，就像應儀（佛陀的教誨）滅度后，空無所生，明度（般若波羅蜜）也是如此。如來的滅度也是平等無異的，明度（般若波羅蜜）的本質也是平等的。譬如點燃的火焰，當它熄滅時，並沒有從哪裡來，也沒有到哪裡去。就像夢中見到須彌山，其本質是虛幻的，就像佛陀顯現飛行，其本質也是虛幻的，明度（般若波羅蜜）也是如此。之前在慾望中相互娛樂，仔細想想，其實什麼都沒有。就像人的名聲，其本質是虛幻的，如來並沒有在眼前顯現。念頭所產生的因，使我們看到明度（般若波羅蜜），念頭所產生的本質是虛幻的，就像幻術師變出的幻象，其本質是虛幻的，就像虛空一樣，沒有固定的住所，就像幻術師學習各種幻術，無所不顯。過去和現在都不能合為一體，明度（般若波羅蜜）也沒有過去、現在、未來三世之分，應當這樣理解。名號的本質沒有固定的形態，文字有固定的形態，明度（般若波羅蜜）無所不至，無所不入。為什麼呢？因為空性本來就沒有顏色。明度（般若波羅蜜）就像虛空一樣，無所不至，無所不入，它進入地、水、火、風、空，進入彼此的五陰（色、受、想、行、識），進入人的壽命、有德無德，進入慾望和無慾、有和無、有想和無想、愿和無愿，進入生命之中，進入日月星辰、質諒神（一種神）、龍、鬼王、執樂神（一種神）、似人形神（一種神）、脅臆行（一種神）、神蛇軀神（一種神），也進入禽獸、餓鬼、地獄、蜎飛蠕動蚑行喘息的生物，進入貧賤富貴、賢者聖智仙人、溝港、頻來（一種神）等各種境界。』

【English Translation】 English version: They held sandalwood pounded into incense, various precious mixed fragrances, and all sorts of jewels, scattering them upon the Bodhisattvas who had come to hear the Dharma. Then, they bowed with their heads to the ground, touching the feet of the Bodhisattvas, rose, circled three times, and stood still. With focused gazes, they observed the assembly that had come to hear the Dharma, a gathering that stretched forty miles in all directions, filled with people. These Bodhisattvas who had come to hear the Dharma looked around at the audience, and for the sake of expounding the Dharma, they began to instruct them, saying: 'Good people! Listen. The fundamental principles of all Sutras are the same. The wisdom of the Tathagata is without any hindrance, like an illusion without a fixed form, and like the wind, whose origin cannot be calculated. So too is Prajna Paramita (Perfection of Wisdom). All concepts that I cling to are fundamentally pure, and the essence of Prajna Paramita is also pure. For example, wild horses and human figures are fundamentally illusory, just as in a dream one desires to fulfill desires, but the essence of desire is illusory, just as the names of people are illusory, just as after the extinction of the Dharma (Buddha's teachings), there is nothing born from emptiness, so too is Prajna Paramita. The extinction of the Tathagata is also equal and without difference, and the essence of Prajna Paramita is also equal. For example, when a fire is lit, when it is extinguished, it does not come from anywhere, nor does it go anywhere. Just as seeing Mount Sumeru in a dream is fundamentally illusory, just as the Buddha appears to fly, it is fundamentally illusory, so too is Prajna Paramita. Previously, we entertained each other in desires, but upon reflection, there is nothing there. Just like a person's reputation, it is fundamentally illusory, and the Tathagata does not appear before us. The cause produced by thought makes us see Prajna Paramita, but the essence of what is produced by thought is illusory, just like the illusion created by a magician, which is fundamentally illusory, just like space, which has no fixed abode, just as a magician learns all kinds of illusions, revealing everything. The past and the present cannot be combined into one, and Prajna Paramita also has no three times of past, present, and future. This is how it should be understood. The essence of names has no fixed form, while words have fixed forms. Prajna Paramita is omnipresent and penetrates everything. Why is this so? Because emptiness has no color. Prajna Paramita is like space, omnipresent and penetrating everything. It enters earth, water, fire, wind, and space, it enters the five skandhas (form, feeling, perception, mental formations, and consciousness), it enters the lifespan of people, whether they are virtuous or not, it enters desire and non-desire, existence and non-existence, thought and non-thought, wish and non-wish, it enters life, it enters the sun, moon, stars, the gods of quality and measure, dragons, ghost kings, the gods of music, the gods in human form, the gods who move sideways, the gods with serpent bodies, it also enters birds and beasts, hungry ghosts, hells, and all creatures that fly, crawl, and breathe, it enters poverty and wealth, the wise, the sages, the immortals, ditches, harbors, and the frequent visitors (a type of god), and all other realms.' English version: They held sandalwood pounded into incense, various precious mixed fragrances, and all sorts of jewels, scattering them upon the Bodhisattvas who had come to hear the Dharma. Then, they bowed with their heads to the ground, touching the feet of the Bodhisattvas, rose, circled three times, and stood still. With focused gazes, they observed the assembly that had come to hear the Dharma, a gathering that stretched forty miles in all directions, filled with people. These Bodhisattvas who had come to hear the Dharma looked around at the audience, and for the sake of expounding the Dharma, they began to instruct them, saying: 'Good people! Listen. The fundamental principles of all Sutras are the same. The wisdom of the Tathagata is without any hindrance, like an illusion without a fixed form, and like the wind, whose origin cannot be calculated. So too is Prajna Paramita (Perfection of Wisdom). All concepts that I cling to are fundamentally pure, and the essence of Prajna Paramita is also pure. For example, wild horses and human figures are fundamentally illusory, just as in a dream one desires to fulfill desires, but the essence of desire is illusory, just as the names of people are illusory, just as after the extinction of the Dharma (Buddha's teachings), there is nothing born from emptiness, so too is Prajna Paramita. The extinction of the Tathagata is also equal and without difference, and the essence of Prajna Paramita is also equal. For example, when a fire is lit, when it is extinguished, it does not come from anywhere, nor does it go anywhere. Just as seeing Mount Sumeru in a dream is fundamentally illusory, just as the Buddha appears to fly, it is fundamentally illusory, so too is Prajna Paramita. Previously, we entertained each other in desires, but upon reflection, there is nothing there. Just like a person's reputation, it is fundamentally illusory, and the Tathagata does not appear before us. The cause produced by thought makes us see Prajna Paramita, but the essence of what is produced by thought is illusory, just like the illusion created by a magician, which is fundamentally illusory, just like space, which has no fixed abode, just as a magician learns all kinds of illusions, revealing everything. The past and the present cannot be combined into one, and Prajna Paramita also has no three times of past, present, and future. This is how it should be understood. The essence of names has no fixed form, while words have fixed forms. Prajna Paramita is omnipresent and penetrates everything. Why is this so? Because emptiness has no color. Prajna Paramita is like space, omnipresent and penetrating everything. It enters earth, water, fire, wind, and space, it enters the five skandhas (form, feeling, perception, mental formations, and consciousness), it enters the lifespan of people, whether they are virtuous or not, it enters desire and non-desire, existence and non-existence, thought and non-thought, wish and non-wish, it enters life, it enters the sun, moon, stars, the gods of quality and measure, dragons, ghost kings, the gods of music, the gods in human form, the gods who move sideways, the gods with serpent bodies, it also enters birds and beasts, hungry ghosts, hells, and all creatures that fly, crawl, and breathe, it enters poverty and wealth, the wise, the sages, the immortals, ditches, harbors, and the frequent visitors (a type of god), and all other realms.'

不還、應儀、緣一覺，入于闿士，入于佛，入于滅度、四意止、四意斷、四神足、五根、五力、七覺意、八道行、有智無智十種力、四無所畏、四事不護、十八不共、佛經世經巫祝，入于宿命所行展轉生死中有苦無苦、自在不自在，度脫好不好、善不善、智不智、明不明、往古來今可見不可見教法、所有無所有、一切有形無形，無不入矣。』」

佛告善業：「法來闿士為普慈說明度所入處，如是具說晝夜七日。是時人聽經，呼如飯頃。何以故？法來闿士威神力恩。普慈闿士聞大歡喜，諸女共持天衣及八百石雜寶供養法來闿士。釋復持天上名花以散法來及諸闿士上，以增功德。是時一佛界中樹木花樹果諸雜寶樹，悉傾曲躬為法來闿士作禮，雨蜜香之花，其花香聞一佛剎中。一切人聞是花之香，各遙見法來闿士在高座上說經，並見普慈及諸女心皆樂之柔弱歡喜，皆遙作禮。其國中悉震動。是時巨億萬人悉得無數經法，不可復計闿士皆得不退轉。

「時，諸女前白普慈言：『我等愿以身命自歸為給使，並五百乘車珍寶以上歸。師為我等忍大眾苦，以歸當佛，今蒙大恩，乃得聞尊經，無絲髮之疑。今我等為師給使巨億萬劫，尚未能報須臾之恩。』

「普慈受之，前白法來闿士言：『今以身及諸女眾珍寶以上

【現代漢語翻譯】現代漢語譯本：『不還（Anagamin，佛教修行果位之一，指不再返回欲界受生的聖者）、應儀（Arhat，指斷盡煩惱，證得最高果位的聖者）、緣一覺（Pratyekabuddha，指不需他人教導，獨自覺悟的聖者），入于闿士（Kshatriya，指古印度社會中的剎帝利階層），入于佛（Buddha，指覺悟者），入于滅度（Nirvana，指解脫生死輪迴的境界）、四意止（Sati Patthana，指四種觀禪修方法）、四意斷（Sammappadhana，指四種正勤）、四神足（Iddhipada，指四種成就神通的修行方法）、五根（Indriya，指五種控制心性的能力）、五力（Bala，指五種增強修行力量的能力）、七覺意（Bojjhanga，指七種覺悟的要素）、八道行（Ariya Atthangika Magga，指八正道）、有智無智十種力（Dasabala，指佛陀的十種力量，包括智力與非智力）、四無所畏（Vesārajja，指佛陀的四種無畏）、四事不護（Arakkhaniya，指佛陀不需守護的四種特質）、十八不共（Avenika-dhamma，指佛陀獨有的十八種功德）、佛經世經巫祝（指佛陀的教義、世俗的經典和巫術），入于宿命所行展轉生死中有苦無苦、自在不自在，度脫好不好、善不善、智不智、明不明、往古來今可見不可見教法、所有無所有、一切有形無形，無不入矣。』佛告訴善業：『法來闿士爲了普慈（Prajapati，指一位菩薩的名字）說明度脫的去處，像這樣詳細地說了七天七夜。當時人們聽經，就像吃一頓飯的時間一樣短暫。為什麼呢？因為法來闿士的威神力和恩德。普慈闿士聽了非常歡喜，眾女一起拿著天衣和八百石雜寶供養法來闿士。釋（Sakra，指帝釋天）又拿著天上的名花散在法來和眾闿士的身上，以增加功德。這時，一個佛界中的樹木、花樹、果樹和各種雜寶樹，都彎下身子向法來闿士作禮，下起蜜香的花雨，花香傳遍一個佛剎。所有的人聞到這花香，都遙見法來闿士在高座上說法，並看到普慈和眾女的心都柔和歡喜，都遙向他作禮。他們的國家都震動了。當時，有巨億萬人得到了無數的經法，不可計數的闿士都得到了不退轉的境界。『當時，眾女走到普慈面前說：『我們願意以身命歸順，作為您的侍者，並獻上五百輛車子的珍寶。老師您爲了我們忍受大眾的苦難，以求證得佛果，現在蒙受您的大恩，才得以聽聞如此尊貴的經典，沒有一絲一毫的疑惑。現在我們為老師您做侍者，即使經過巨億萬劫，也無法報答您須臾的恩德。』普慈接受了她們的請求，走到法來闿士面前說：『現在我將自己和眾女以及珍寶都獻給您。』

【English Translation】 English version: 'The non-returner (Anagamin), the worthy one (Arhat), the solitary enlightened one (Pratyekabuddha), entering into the Kshatriya (warrior class), entering into the Buddha (the awakened one), entering into Nirvana (the state of liberation), the four foundations of mindfulness (Sati Patthana), the four right exertions (Sammappadhana), the four paths to power (Iddhipada), the five faculties (Indriya), the five powers (Bala), the seven factors of enlightenment (Bojjhanga), the eightfold path (Ariya Atthangika Magga), the ten powers of wisdom and non-wisdom (Dasabala), the four confidences (Vesārajja), the four grounds of non-protection (Arakkhaniya), the eighteen unique qualities of a Buddha (Avenika-dhamma), the Buddhist scriptures, worldly scriptures, and incantations, entering into the past lives, the cycle of birth and death, whether there is suffering or not, whether there is freedom or not, whether there is liberation or not, whether there is good or not, whether there is wisdom or not, whether there is clarity or not, the teachings of the past, present, and future, whether visible or invisible, whether there is existence or non-existence, everything with form and without form, all are entered into.' The Buddha told Good Karma: 'Dharma-come Kshatriya, for the sake of Prajapati, explained the place of liberation, speaking in detail for seven days and nights. At that time, people listened to the scriptures as briefly as the time it takes to eat a meal. Why? Because of the majestic power and grace of Dharma-come Kshatriya. Prajapati Kshatriya listened with great joy, and the women together offered heavenly garments and eight hundred stones of various treasures to Dharma-come Kshatriya. Sakra (Indra) also scattered heavenly flowers on Dharma-come and the Kshatriyas, to increase their merit. At that time, the trees, flower trees, fruit trees, and various treasure trees in a Buddha-field all bowed down to Dharma-come Kshatriya, raining down honey-scented flowers, the fragrance of which spread throughout a Buddha-field. All the people who smelled the fragrance of the flowers saw Dharma-come Kshatriya speaking the scriptures on a high seat, and saw that the hearts of Prajapati and the women were gentle and joyful, and they all bowed to him from afar. Their country was shaken. At that time, billions of people received countless scriptures, and countless Kshatriyas attained the state of non-retrogression.' 'At that time, the women went before Prajapati and said: 'We are willing to dedicate our lives to serve you, and offer five hundred chariots of treasures. Teacher, you endured the suffering of the masses for us, in order to attain Buddhahood. Now we have received your great grace, and are able to hear such noble scriptures, without a single doubt. Now we will serve you as teachers for billions of kalpas, and still not be able to repay your kindness for even a moment.' Prajapati accepted their request, and went before Dharma-come Kshatriya and said: 'Now I offer myself, the women, and the treasures to you.'

大師，師哀我等，愿受之，使我得其功德。』

「法來闿士欲使普慈成其功德，故悉受之，反遺普慈，言：『以是諸女可為給使，諸車珍寶可自給。』

「忉利天上諸天人各嘆言：『善哉，善哉！普慈！眾寶悉以施師，是意難得。』

「時有巨億萬人共到法來所聽經，普慈歡喜，即于座上得六萬定門。何等為定？愿樂定，威儀定，歡德定，月盛滿定，日光焰定，如來行定，悉唸佛定，闿士生生定，樂智慧定，度脫堅住定，諸境界中無所住定，國土種種嚴入定，如來相入無想定，十方人無形印封定，如來出生定，無所畏樂定，棄捐珍寶定，如來力莊嚴定，諸經法明樂定，諸法無所從來解事定，凈如梵天定，三世悉等入定，嚴佛藏定，佛音聲悉成定。如是定輩，得六萬門。闿士從定覺，悉得智慧力，入諸經法中。

「普慈白言：『愿師為我說，佛聲當何以知之？』

「法來曰：『賢者！明聽。譬如箜篌，不以一事成。有柱、有弦、有人搖手鼓之，其音乃同，自在欲作何等曲。欲知佛聲音亦然。闿士有本發意、累世作功德、教授問佛事，合會是事，乃得佛身。音聲亦爾。其法皆從因緣起，不從闿士行得、不離行得，不從佛身得、不離佛身得。賢者！欲知佛身音聲，合會是事乃得佛聲耳。複次

【現代漢語翻譯】『大師，請您憐憫我們，願意接受這些供養，使我們獲得功德。』『法來（Dharmāgata，佛名）菩薩想要使普慈（Pucí，菩薩名）成就功德，所以全部接受了供養，反而將這些供養回贈給普慈，說：『這些女子可以作為你的侍女，這些車乘珍寶可以供你使用。』忉利天（Trāyastriṃśa，欲界六天之一）上的諸天人各自讚嘆說：『太好了，太好了！普慈！你將所有珍寶都用來供養老師，這種心意真是難得。』當時有數億萬人一同來到法來菩薩處聽經，普慈菩薩非常歡喜，當即在座位上獲得了六萬種禪定之門。這些禪定是什麼呢？有愿樂定、威儀定、歡德定、月盛滿定、日光焰定、如來行定、悉唸佛定、菩薩生生定、樂智慧定、度脫堅住定、在一切境界中無所住定、國土種種莊嚴入定、如來相入無想定、十方人無形印封定、如來出生定、無所畏樂定、捨棄珍寶定、如來力莊嚴定、諸經法明樂定、諸法無所從來解事定、清凈如梵天定、三世悉等入定、莊嚴佛藏定、佛音聲悉成定。像這樣的禪定種類，獲得了六萬種。菩薩從禪定中醒來，全部獲得了智慧力，進入了各種經法之中。普慈菩薩說道：『愿老師為我解說，佛的聲音應當如何才能知曉？』法來菩薩說：『賢者！仔細聽。譬如箜篌（一種樂器），不是由一個因素就能構成。它有柱、有弦、有人搖手彈奏，它的聲音才能和諧，可以隨意演奏各種樂曲。想要了解佛的聲音也是如此。菩薩有最初的發心、累世所作的功德、請教佛法，這些因素聚合在一起，才能成就佛身。佛的聲音也是這樣。佛法都是從因緣而生起，不是從菩薩的修行中得到，也不能離開修行而得到；不是從佛身得到，也不能離開佛身而得到。賢者！想要了解佛身的聲音，必須這些因素聚合在一起才能得到佛的聲音。』

【English Translation】 'Master, have compassion on us, and may you accept these offerings, so that we may obtain merit.' 'Dharmāgata (法來, a Buddha's name), the Bodhisattva, wished to enable Pucí (普慈, a Bodhisattva's name) to achieve merit, so he accepted all the offerings, and in turn, gave them back to Pucí, saying: 'These women can be your attendants, and these carriages and treasures can be for your own use.' The gods and humans in the Trāyastriṃśa Heaven (忉利天, one of the six heavens in the desire realm) each exclaimed: 'Excellent, excellent! Pucí! You have used all your treasures to make offerings to the teacher; this intention is truly rare.' At that time, hundreds of millions of people came together to where Dharmāgata Bodhisattva was teaching the sutras. Pucí Bodhisattva was very happy, and immediately attained sixty thousand gates of samadhi (定, meditative concentration) while seated. What are these samadhis? They are: the samadhi of aspiration, the samadhi of dignified conduct, the samadhi of joyful virtue, the samadhi of the full moon, the samadhi of the sun's radiance, the samadhi of the Tathāgata's conduct, the samadhi of complete mindfulness of the Buddha, the samadhi of the Bodhisattva's continuous rebirths, the samadhi of delight in wisdom, the samadhi of steadfast liberation, the samadhi of non-abiding in all realms, the samadhi of entering the adornments of various lands, the samadhi of entering the formless contemplation of the Tathāgata, the samadhi of the seal of formlessness of people in the ten directions, the samadhi of the Tathāgata's birth, the samadhi of fearlessness and joy, the samadhi of abandoning treasures, the samadhi of the Tathāgata's power and adornment, the samadhi of delight in the clarity of all sutras, the samadhi of understanding that all dharmas have no origin, the samadhi of purity like the Brahma Heaven, the samadhi of entering the three times equally, the samadhi of adorning the Buddha's treasury, and the samadhi of the Buddha's voice becoming complete. These kinds of samadhis, he attained sixty thousand gates. The Bodhisattva awoke from samadhi and obtained the power of wisdom, entering into all the sutras. Pucí Bodhisattva said: 'May the teacher explain to me, how should one know the Buddha's voice?' Dharmāgata Bodhisattva said: 'Virtuous one! Listen carefully. For example, a konghou (箜篌, a type of harp) is not made of one single element. It has pillars, strings, and someone to move their hands and play it; only then can its sound be harmonious, and it can freely play various melodies. To understand the Buddha's voice is also like this. The Bodhisattva has the initial aspiration, the merits accumulated over many lifetimes, and the inquiry into the Buddha's teachings; these factors come together to achieve the Buddha's body. The Buddha's voice is also like this. The Dharma arises from causes and conditions; it is not obtained from the Bodhisattva's practice, nor can it be obtained apart from practice; it is not obtained from the Buddha's body, nor can it be obtained apart from the Buddha's body. Virtuous one! To understand the Buddha's voice, these factors must come together to obtain the Buddha's voice.'

，賢者！譬如吹笙師，其音調好，與歌相入，笙者以竹為本，有人工吹，合會是事其聲乃悲。如來身不以一事二事成，以若干事累世作功德，教人入道，本願所致，用是故，佛身相及種好悉見如是。譬如佛滅度后，有人作佛形像，端正姝好如佛無異。人見莫不稱歎，持花香繒彩供養者。賢者謂佛，神在其像中耶？』

「對曰：『不也。所以作像者，但欲使人系意敬、自警修、得其福耳。亦不用一事二事成，有金、有智人、若有見佛時人，佛滅度后，唸佛故作像，欲使十方供養，得其福。』

「法來報言：『如賢者言，成佛身不用一事二事。有闿士之行，有本索佛時人，若有常見佛作功德，用是故成佛身，智慧變化飛行，及諸種好，乃成佛身。譬如鼓，有竹木、革桴、有人擊之，其聲乃出。欲知佛身亦爾，用若干百千事乃成之耳。有初發意、有六度無極行、曉知本無無所從生之事、坐于樹下降伏邪官屬、諸經法當知如幻無異，以是成佛身。譬如畫師，有壁、彩筆、手畫之，乃成畫人。佛身亦爾，用數千事，有佈施、持戒不犯十惡、常隨善師、等心哀眾，無能壞者，世世見佛。闿士聞行，堅持無忘，守真不諂，常行至誠。又譬如無結愛天所止觀第，光耀天上，端正姝好。是天第舍不自作、不有來作者，本無所

【現代漢語翻譯】現代漢語譯本：『賢者啊！譬如吹笙的樂師，他的音調優美，與歌聲和諧相融。笙這種樂器以竹子為根本，需要人工吹奏，各種因素聚合在一起，才能發出動聽的聲音。如來的身體不是由一兩件事成就的，而是由無數世積累功德，教導人們進入正道，以及本願所致。因此，佛的身相和各種美好特徵才能如此顯現。譬如佛陀滅度后，有人塑造佛的形象，端正美好，與佛陀無異。人們見到后無不稱讚，並用鮮花、香料、絲綢等供養。賢者，你認為佛的神識在佛像中嗎？』回答說：『不是的。之所以塑造佛像，只是爲了使人們心生敬意，自我警醒修行，從而獲得福報。佛像的成就也不是一兩件事就能完成的，需要有黃金、有智慧的人，或者曾經見過佛陀的人，在佛陀滅度后，因為思念佛陀而塑造佛像，希望十方眾生供養，從而獲得福報。』法來回應說：『正如賢者所說，成就佛身不是一兩件事就能完成的。需要有開悟者的行為，有最初發愿尋求佛道的人，或者經常見到佛陀修行功德的人，因此才能成就佛身，擁有智慧、變化、飛行等能力，以及各種美好的特徵，最終成就佛身。譬如鼓，需要有竹木、皮革鼓槌，有人敲擊，才能發出聲音。要知道佛身也是如此，需要無數的因素才能成就。有最初的發心，有六度波羅蜜的修行，明白萬法本無自性、無所從來，在菩提樹下降伏魔眾，明白一切經法如夢幻泡影，因此才能成就佛身。譬如畫師，需要有墻壁、彩筆、手繪，才能完成一幅畫作。佛身也是如此，需要數千件事，有佈施、持戒不犯十惡、常隨善師、平等慈悲對待眾生，沒有能破壞的，世世都能見到佛陀。開悟者聽聞修行，堅持不忘，保持真誠不諂媚，常行至誠。又譬如無結愛天所居住的宮殿，光耀天上，端正美好。這個天宮不是自己建造的，也不是由別人建造的，本來就無所從來。』

【English Translation】 English version: 'Wise one! It is like a musician playing a sheng (a Chinese mouth organ), whose tune is beautiful and blends with the song. The sheng is made of bamboo, and it requires human breath to play. When all these elements come together, a beautiful sound is produced. The body of the Tathagata is not formed by one or two things, but by accumulating merits over countless lifetimes, teaching people to enter the path, and by the original vows. Therefore, the physical form and the various excellent characteristics of the Buddha are manifested in this way. For example, after the Buddha's parinirvana, someone creates an image of the Buddha, which is upright and beautiful, no different from the Buddha. People who see it cannot help but praise it and offer flowers, incense, and silk. Wise one, do you think the Buddha's spirit is in the image?' The answer was: 'No. The reason for making the image is only to make people feel respect, self-reflect on their practice, and gain blessings. It is also not accomplished by one or two things. There must be gold, wise people, or people who have seen the Buddha. After the Buddha's parinirvana, they make the image out of remembrance of the Buddha, hoping that people from all directions will make offerings and gain blessings.' Dharma came back and said: 'As the wise one said, the Buddha's body is not formed by one or two things. There must be the actions of an enlightened one, those who initially vowed to seek Buddhahood, or those who often saw the Buddha practicing merits. Therefore, the Buddha's body is formed, possessing wisdom, transformation, the ability to fly, and various excellent characteristics, ultimately achieving Buddhahood. For example, a drum needs bamboo, wood, leather drumsticks, and someone to strike it to produce sound. Know that the Buddha's body is also like this, formed by countless factors. There is the initial aspiration, the practice of the six paramitas, understanding that all dharmas have no inherent nature and come from nowhere, subduing the evil forces under the Bodhi tree, and understanding that all sutras are like illusions. Therefore, the Buddha's body is formed. For example, a painter needs a wall, colored brushes, and hands to create a painting. The Buddha's body is also like this, requiring thousands of things, including giving, upholding precepts without committing the ten evils, always following good teachers, treating all beings with equal compassion, and being indestructible, seeing the Buddha in every lifetime. The enlightened one hears and practices, perseveres without forgetting, maintains truthfulness without flattery, and always acts with sincerity. Furthermore, it is like the palace where the Devas of the No-Attachment Heaven reside, shining brightly in the sky, upright and beautiful. This heavenly palace is not self-made, nor is it made by others; it originally comes from nowhere.'

從來，去亦無所至，因緣所生，其人前世作德所致，用佈施眾生故，得生彼第舍中止。賢者！欲知佛身，因緣所生，用世人慾見佛、其人前世有功德、遠離八惡處、生慧信于佛。佛所以現身者，欲度眾生故。如山中響，不用一事二事，有山、有呼、人有耳，聽乃聞。佛本無形亦無所著，因緣所生，世世習行空，生死因緣佛悉曉之，本無生死亦無滅度，作是示現、作是說。譬如幻師化作轉輪王，慈化潤眾，聞者皆喜。人索珍寶所愛被服，悉恣與之。王在眾中，坐起行步容儀安諦，人有見者莫不敬禮。不以一事二事成，有師、有咒、有聚人，隨所喜化現之。有黠者知為化矣，斯幻人無所從來，去亦無所至，本空、化所作。黠者知因緣所由。佛身亦然，用眾事有功德、有歡德，念群生使安隱，具闿士愿，分佈經法、教授使行，棄定思惟分別，為人說經使學。諸天人民莫不歡喜。中有自貢高者、不知慚者、淫亂慳貪者、強梁自用者、喜斗不可諫者、淫怒癡所覆者、行惡不可計者。佛在眾人中端正殊好，坐起行步法儀安諦，眾惡已盡唯有諸德，使人得安，亦自行佛事。本空無著，如幻師所作。闿士見佛身如是，雖爾不著無諸想念，雖知本空，恭敬作禮供養無極，往古來今諸佛皆從眾事，各有緣生。闿士作是念：「守行者得佛疾。

【現代漢語翻譯】現代漢語譯本：從來處，去處也無所至，都是因緣和合而生。這個人之所以能出生在這樣的地方，是因為他前世積德的緣故，他曾佈施眾生，所以才能出生在這裡的宅舍之中。賢者啊！想要了解佛身，要知道佛身也是因緣所生。因為世人想要見到佛，而這個人前世又有功德，遠離了八種惡處，對佛產生了智慧和信仰。佛之所以顯現身形，是爲了度化眾生。就像山中的迴響一樣，不是因為一件事或兩件事就能產生，而是因為有山、有呼喊、有人耳，才能聽到迴響。佛的本體本無形相，也沒有任何執著，也是因緣和合而生。佛世世修行空性，對生死的因緣都瞭然於心，本來沒有生死，也沒有滅度，只是爲了教化眾生而示現，而宣說。譬如幻術師變化出轉輪王（擁有統治世界的理想君主），用慈悲教化潤澤大眾，聽到的人都非常歡喜。人們向他索要珍寶和喜愛的衣物，他都隨意給予。轉輪王在眾人之中，坐立行走都莊嚴安詳，人們見到他沒有不恭敬禮拜的。這不是一件事兩件事就能成就的，而是因為有老師、有咒語、有聚集的人，才能隨人們的喜好變化顯現。有智慧的人知道這是幻化，知道這個幻化的人無所從來，也無所去，本來是空無的，只是幻化所作。有智慧的人知道這是因緣所生。佛身也是如此，因為有各種功德、有歡喜的德行，想著讓眾生安穩，具足開悟者的願望，分佈經法、教導人們修行，捨棄固定的思維分別，為人們講經說法，使人們學習。諸天和人民沒有不歡喜的。其中有自高自大的人、不知羞愧的人、慳吝貪婪的人、強橫專斷的人、喜歡爭鬥不聽勸告的人、被淫慾、嗔怒、愚癡所矇蔽的人、作惡多端的人。佛在眾人之中，端正殊妙，坐立行走都莊嚴安詳，一切惡習都已斷盡，只有各種功德，使人們得到安穩，也自行佛事。佛的本體本空無所執著，就像幻術師所作的幻化一樣。開悟者見到佛身是這樣的，雖然如此，也不會執著，沒有各種妄想雜念，雖然知道佛身本空，仍然恭敬禮拜供養，沒有窮盡。從古至今，諸佛都是從各種因緣和合而生。開悟者這樣想：『堅守修行的人，很快就能成佛。』 English version: From where it comes, there is nowhere it goes; it arises from conditions. The reason this person is born in this place is due to the merits they accumulated in their past life. They gave to sentient beings, and thus they are born in this dwelling. Wise one! If you wish to understand the Buddha's body, know that it too arises from conditions. It is because people wish to see the Buddha, and this person had merits in their past life, stayed away from the eight evil places, and developed wisdom and faith in the Buddha. The reason the Buddha manifests a body is to liberate sentient beings. It is like an echo in the mountains; it does not arise from one or two things, but because there is a mountain, a call, and ears to hear. The Buddha's essence has no form and no attachment; it arises from conditions. The Buddha has practiced emptiness in life after life, understands the causes of birth and death, and has no birth or death, nor does he pass away. He only shows and speaks for the sake of teaching. For example, a magician transforms into a Chakravartin King (an ideal ruler who governs the world), who teaches with compassion, and all who hear are delighted. People ask him for treasures and beloved clothes, and he gives them freely. The king sits, stands, and walks with dignified composure, and all who see him bow with respect. This is not achieved by one or two things, but because there is a teacher, a mantra, and a gathering of people, he can manifest according to their wishes. The wise know that this is an illusion, that this illusionary person comes from nowhere and goes nowhere, that it is fundamentally empty, and that it is created by illusion. The wise know the cause of the conditions. The Buddha's body is the same; it is because of various merits, joyful virtues, the thought of bringing peace to sentient beings, fulfilling the wishes of the enlightened, distributing the teachings, instructing people to practice, abandoning fixed thoughts and discriminations, and teaching the Dharma to people so they can learn. Gods and people are all delighted. Among them are the arrogant, the shameless, the stingy and greedy, the domineering and self-willed, those who love to fight and cannot be persuaded, those who are covered by lust, anger, and ignorance, and those who commit countless evils. The Buddha, among the people, is upright and wonderful, sitting, standing, and walking with dignified composure. All evil habits have been eradicated, and only virtues remain, bringing peace to people and performing the Buddha's work. The Buddha's essence is empty and without attachment, like the illusion created by a magician. The enlightened see the Buddha's body as such, and although they see it, they do not become attached, nor do they have any deluded thoughts. Although they know it is fundamentally empty, they still respectfully bow and make offerings without end. From ancient times to the present, all Buddhas have arisen from various conditions. The enlightened think, 'Those who uphold practice will quickly attain Buddhahood.'

【English Translation】 From whence it comes, there is nowhere it goes; it arises from conditions. The reason this person is born in this place is due to the merits they accumulated in their past life. They gave to sentient beings, and thus they are born in this dwelling. Wise one! If you wish to understand the Buddha's body, know that it too arises from conditions. It is because people wish to see the Buddha, and this person had merits in their past life, stayed away from the eight evil places, and developed wisdom and faith in the Buddha. The reason the Buddha manifests a body is to liberate sentient beings. It is like an echo in the mountains; it does not arise from one or two things, but because there is a mountain, a call, and ears to hear. The Buddha's essence has no form and no attachment; it arises from conditions. The Buddha has practiced emptiness in life after life, understands the causes of birth and death, and has no birth or death, nor does he pass away. He only shows and speaks for the sake of teaching. For example, a magician transforms into a Chakravartin King (an ideal ruler who governs the world), who teaches with compassion, and all who hear are delighted. People ask him for treasures and beloved clothes, and he gives them freely. The king sits, stands, and walks with dignified composure, and all who see him bow with respect. This is not achieved by one or two things, but because there is a teacher, a mantra, and a gathering of people, he can manifest according to their wishes. The wise know that this is an illusion, that this illusionary person comes from nowhere and goes nowhere, that it is fundamentally empty, and that it is created by illusion. The wise know the cause of the conditions. The Buddha's body is the same; it is because of various merits, joyful virtues, the thought of bringing peace to sentient beings, fulfilling the wishes of the enlightened, distributing the teachings, instructing people to practice, abandoning fixed thoughts and discriminations, and teaching the Dharma to people so they can learn. Gods and people are all delighted. Among them are the arrogant, the shameless, the stingy and greedy, the domineering and self-willed, those who love to fight and cannot be persuaded, those who are covered by lust, anger, and ignorance, and those who commit countless evils. The Buddha, among the people, is upright and wonderful, sitting, standing, and walking with dignified composure. All evil habits have been eradicated, and only virtues remain, bringing peace to people and performing the Buddha's work. The Buddha's essence is empty and without attachment, like the illusion created by a magician. The enlightened see the Buddha's body as such, and although they see it, they do not become attached, nor do they have any deluded thoughts. Although they know it is fundamentally empty, they still respectfully bow and make offerings without end. From ancient times to the present, all Buddhas have arisen from various conditions. The enlightened think, 'Those who uphold practice will quickly attain Buddhahood.'

」』

「法來闿士說佛身時，四萬八千闿士即解盡信之行，百億闿士得無掛礙，問皆能報，四百億闿士得不退轉，八百億闿士皆得阿阇浮住法。

「是時，天持名花來，雨散法來及諸闿士上。持法來威神，都一佛界諸有音樂皆自作聲，數千萬天從虛空中散天衣，作音樂共樂法來及諸闿士，衣皆行列覆一佛界。諸天燒雜香，其香分散亦遍一佛界。地悉震動。闿士普見諸佛。諸佛皆遙嘆法來言：『善哉，善哉！』是時諸佛授普慈闿士決：『后當作佛，字內摩迦祇陀頗羅耶如來無所著正真道最正覺。』諸女即化為男，世世所生不離諸佛，常以大明教授十方以求作佛。」

佛告善業：「闿士疾欲得佛者，索明度無極，精進恭敬如普慈闿士。」

囑累阿難品第三十

佛告阿難：「以明度無極經囑累汝。諦持唸了取，字句莫使缺減左右顧望。此是無盡經藏鎮，諸法悉從中出。無量經卷種種異慧，所見人民若干種所喜、所行道經、所入慧，一切皆從是明度藏中出。若干種所見相、種種所行，若干種根癡種、慧種。人民所求盡所求慧，如來悉知從明度中出。是經，如來無所著正真道最正覺母，是慧眼並我身，皆從是出生。」

佛言：「阿難！若敬我所說法，為敬事我。若自敬身，有慈孝于佛，持

【現代漢語翻譯】現代漢語譯本當法來（Dharmākara）菩薩講述佛身時，四萬八千菩薩立即理解並實踐了信行，百億菩薩獲得了無礙的智慧，能夠回答所有問題，四百億菩薩獲得了不退轉的境界，八百億菩薩都獲得了阿阇浮住法（Avinivartanīya-dharma，不退轉法）。這時，天人手持名花前來，像雨一樣散落在法來和眾菩薩身上。憑藉法來的威神力，整個佛界的各種音樂都自動響起，數千萬天人從虛空中散下天衣，演奏音樂，共同歡慶法來和眾菩薩，天衣排列覆蓋了整個佛界。諸天焚燒各種香，香氣也散佈遍及整個佛界。大地都震動起來。菩薩們普遍見到諸佛。諸佛都遙遠地讚歎法來說：『善哉，善哉！』這時，諸佛為普慈菩薩授記：『你將來會成佛，佛號為內摩迦祇陀頗羅耶如來（Naimakagītā-prabhāsa-tathāgata），無所著正真道最正覺。』所有女性立即化為男性，生生世世不離諸佛，常常以大光明教導十方眾生，以求成佛。佛告訴善業菩薩：『菩薩如果想快速成佛，就應當尋求明度無極（Prajñāpāramitā，般若波羅蜜多），像普慈菩薩一樣精進恭敬。』囑累阿難品第三十佛告訴阿難：『我將明度無極經囑託給你。你要仔細持念，領會其中的含義，字句不要有任何缺失，不要左顧右盼。這是無盡的經藏寶庫，一切法都從中產生。無量的經卷，各種不同的智慧，人們所見到的各種不同的喜好、所修行的道、所進入的智慧，一切都從這個明度藏中產生。各種不同的所見之相、各種不同的修行，各種不同的根器、愚癡的種子、智慧的種子。人們所尋求的一切智慧，如來都知道是從明度中產生的。這部經，是如來無所著正真道最正覺之母，是慧眼，也是我的身體，都由此而生。』佛說：『阿難！如果尊敬我所說的法，就是尊敬我。如果尊敬自己，對佛有慈愛孝順之心，就應當持誦這部經。』

【English Translation】 English version When Dharmākara (法來) Bodhisattva spoke about the Buddha's body, forty-eight thousand Bodhisattvas immediately understood and practiced the conduct of faith; one hundred billion Bodhisattvas attained unobstructed wisdom, able to answer all questions; four hundred billion Bodhisattvas attained the state of non-retrogression; and eight hundred billion Bodhisattvas all attained the Avinivartanīya-dharma (阿阇浮住法, the Dharma of non-retrogression). At that time, heavenly beings came holding precious flowers, scattering them like rain upon Dharmākara and the Bodhisattvas. Through the majestic power of Dharmākara, all kinds of music in the entire Buddha-field played spontaneously; tens of millions of heavenly beings scattered heavenly garments from the void, playing music, and jointly celebrating Dharmākara and the Bodhisattvas. The garments were arranged to cover the entire Buddha-field. The heavenly beings burned various incenses, and the fragrance also spread throughout the entire Buddha-field. The earth shook. The Bodhisattvas universally saw all the Buddhas. All the Buddhas remotely praised Dharmākara, saying, 'Excellent, excellent!' At that time, the Buddhas bestowed a prophecy upon the Bodhisattva Universal Compassion (普慈): 'In the future, you will become a Buddha, named Naimakagītā-prabhāsa-tathāgata (內摩迦祇陀頗羅耶如來), the Tathāgata of Unattached, True, Right, and Perfect Enlightenment.' All the women immediately transformed into men, and in every lifetime, they would not be separated from the Buddhas, always teaching the ten directions with great light, seeking to become Buddhas. The Buddha told the Bodhisattva Good Karma (善業): 'If a Bodhisattva wishes to quickly attain Buddhahood, they should seek the Prajñāpāramitā (明度無極, Perfection of Wisdom), and be as diligent and respectful as the Bodhisattva Universal Compassion.' Chapter Thirty: Entrusting to Ananda (囑累阿難品) The Buddha told Ananda: 'I entrust the Prajñāpāramitā Sutra to you. You must carefully uphold it, understand its meaning, and not let any words or phrases be missing, and do not look left or right. This is the inexhaustible treasury of the Sutras, from which all Dharmas arise. The immeasurable Sutras, various different wisdoms, the various different preferences that people see, the paths they practice, the wisdom they enter, all arise from this treasury of Prajñā. The various different appearances seen, the various different practices, the various different capacities, the seeds of ignorance, the seeds of wisdom. All the wisdom that people seek, the Tathagata knows that it arises from Prajñā. This Sutra is the mother of the Tathagata's Unattached, True, Right, and Perfect Enlightenment, it is the eye of wisdom, and it is also my body, all of which are born from it.' The Buddha said: 'Ananda! If you respect the Dharma that I have spoken, you are respecting me. If you respect yourself, and have compassion and filial piety towards the Buddha, you should uphold this Sutra.'

是奉事明度，悉為供養諸佛已。若身口心有慈孝于佛，不言無孝。若常得佛儀，常如法，心常凈，無瑕穢。若見佛，不言不見。如是悉為報佛恩已。我語若，阿難！是明度中忘一句一字，舍之不書，若為不見我、不敬于佛，為無供養，為背佛恩。」

佛言：「阿難！若諦受諦念明度，用慈孝于佛故。承用教故，此乃往古來今佛天中天之所施教也。用是供養者，若於眾生為大慈，為以親近持佛藏。佛滅度后，若當護是經，莫令減少。我手付若，當受闿士大士。闿士大士持是所致，諸勤苦生死牢獄悉破壞，諸無智者為癡所繫著悉得放解，諸邪官屬無不降伏，諸所欲法悉除去，上佛座作無上正真道。人民無目者、愚癡者，悉與闿士與正法，第一大道無兩正法，無上正真道最正覺慧，是為明度決。我滅度后，三千國土其中人民，若悉教入法中，悉令成就得應儀道，曰教示乃爾所人。如是一劫若百劫為說經，令得滅度。雖爾，尚不足為承事我。不如持一句教闿士，為具供養佛已。」

佛言：「我今於是稱譽若，囑累明度，至一劫百劫不能竟，粗捔說耳。」

佛從袈裟中出臂，舉右手著阿難頭上摩頭，又以著阿難肩上：「云何，阿難！若慈于佛不？」

阿難言：「佛天中天自當知之。」如是至三。

【現代漢語翻譯】現代漢語譯本：如果奉行明度（Prajnaparamita，般若波羅蜜多），就是已經供養了諸佛。如果身口意對佛有慈愛和孝順，就不能說沒有孝順。如果能常常遵循佛的儀軌，常常如法修行，內心常常清凈，沒有瑕疵污穢。如果見到佛，就不能說沒有見到。這樣就是已經報答了佛的恩德。我告訴你，阿難！在明度中如果遺忘一句一字，捨棄而不記錄，就是沒有見到我、不尊敬佛，就是沒有供養，就是背棄佛的恩德。佛說：『阿難！如果真誠地接受和憶念明度，用慈愛和孝順對待佛，承用佛的教誨，這就是過去、現在和未來諸佛所施教的。用這種方式供養，就是對眾生懷有大慈悲，就是親近並持有佛的法藏。佛滅度后，如果能夠守護這部經，不要讓它減少。我親手交付給你，你應當接受併成為開士（Bodhisattva，菩薩）。開士持有這部經所帶來的功德，就能摧毀一切勤苦、生死牢獄，讓被愚癡束縛的無智者得到解脫，讓一切邪惡的勢力都降伏，讓一切不好的法都去除，登上佛座成就無上正真道。對於那些沒有智慧的人、愚癡的人，開士應當給予他們正法，第一大道是無二的正法，無上正真道是最正覺的智慧，這就是明度的決斷。我滅度后，三千國土中的人民，如果都能被教導進入佛法，都能成就並得到相應的道，教化的人數如此之多。即使用一劫或百劫的時間來說經，讓他們得到解脫，即使這樣，還不足以報答我的恩德。不如持守一句教導開士的話，這才是真正供養了佛。』佛說：『我現在在這裡稱讚你，囑託你明度，即使說一劫或百劫也說不完，只是粗略地說說罷了。』佛從袈裟中伸出手臂，舉起右手放在阿難的頭上摩頂，又放在阿難的肩上：『怎麼樣，阿難！你對佛有慈愛嗎？』阿難說：『佛天中天自己應當知道。』這樣說了三次。

【English Translation】 English version: If one practices the Prajnaparamita (明度), it is as if one has already made offerings to all the Buddhas. If one's body, speech, and mind have loving-kindness and filial piety towards the Buddha, it cannot be said that there is no filial piety. If one can always follow the Buddha's conduct, always practice according to the Dharma, and one's mind is always pure, without flaws or defilements. If one sees the Buddha, one cannot say that one has not seen him. This is how one has already repaid the Buddha's kindness. I tell you, Ananda! If in the Prajnaparamita, one forgets a single phrase or word, abandons it and does not record it, it is as if one has not seen me, does not respect the Buddha, has not made offerings, and has betrayed the Buddha's kindness. The Buddha said, 'Ananda! If one sincerely accepts and remembers the Prajnaparamita, uses loving-kindness and filial piety towards the Buddha, and upholds the Buddha's teachings, this is what all the Buddhas of the past, present, and future have taught. To make offerings in this way is to have great compassion for all beings, to be close to and hold the Buddha's Dharma treasury. After the Buddha's Parinirvana, if one can protect this sutra and not let it diminish, I hand it over to you, and you should accept it and become a Bodhisattva (開士). The merit brought by the Bodhisattva holding this sutra can destroy all hardships, the prison of birth and death, liberate the ignorant who are bound by delusion, subdue all evil forces, remove all bad dharmas, and ascend the Buddha's seat to achieve the unsurpassed, true, and right path. For those who lack wisdom and are ignorant, the Bodhisattva should give them the true Dharma. The first great path is the unique true Dharma. The unsurpassed, true, and right path is the most correct wisdom of enlightenment. This is the determination of the Prajnaparamita. After my Parinirvana, if all the people in the three thousand worlds can be taught to enter the Dharma, and all can achieve and obtain the corresponding path, the number of people taught would be so many. Even if one were to speak the sutra for one kalpa or a hundred kalpas to liberate them, even then, it would not be enough to repay my kindness. It is better to hold onto a single phrase that teaches the Bodhisattva, for this is truly making offerings to the Buddha.' The Buddha said, 'I am now here praising you and entrusting the Prajnaparamita to you. Even if I were to speak for one kalpa or a hundred kalpas, I would not be able to finish. I am just speaking roughly.' The Buddha extended his arm from his robe, raised his right hand and placed it on Ananda's head, stroking it, and then placed it on Ananda's shoulder: 'How is it, Ananda! Do you have loving-kindness towards the Buddha?' Ananda said, 'The Buddha, the Lord of Gods, should know it himself.' He said this three times.

佛復問：「云何，若孝于佛不？」復三。

阿難言：「佛天中天自當知之。」

佛言：「若以弘慈報恩備矣，尊奉明法恭矣。受經義句當令分明，心所念，余棄之。一心於是中書經，正字畫、治句逗，取時、持時、學時、當諦受。與闿士，令經上下句逗相得，書時好筆好素上。當自歸，承事作禮，供養花香搗香燒香澤香繒蓋幡。譬如天上所有潔凈香，著麻油中好燈炷。自歸，頭面著地，卻然炷加敬，作禮承事。」

佛說明度無極時，在王舍雞山中眾弟子，諸闿士中央坐。佛年三十，得佛十二月十五日過食后，說經畢。諸弟子、闿士，諸天、質諒神、龍、鬼王、人民，皆大歡喜，前為佛作禮而去。

佛說明度經卷第六

【現代漢語翻譯】現代漢語譯本：佛陀再次問道：『怎麼樣，如果對佛陀盡孝道呢？』重複問了三次。阿難回答說：『佛陀，天中之天，您自然知道。』佛陀說：『如果以弘揚慈悲來報答恩情，就足夠了；如果以尊敬奉行佛法，就足夠了。接受經文的意義和語句時，應當使其清晰明瞭，心中所想的，其餘的都應捨棄。一心一意地書寫經文，端正字跡筆畫，整理語句的停頓，把握時機、堅持時機、學習時機，應當認真接受。與開悟之人一起，使經文的上下句停頓相互協調，書寫時用好筆好紙。應當自我歸依，承事禮拜，供養鮮花、搗香、燒香、澤香、絲綢傘蓋和幡。譬如天上所有潔凈的香，放在麻油中做成好的燈芯。自我歸依，頭面著地，點燃燈芯更加恭敬，作禮承事。』佛陀在王舍城的雞山中，向眾弟子和開悟之人宣講《明度無極經》時，他們都坐在中央。佛陀三十歲時，在十二月十五日過午之後，講經完畢。眾弟子、開悟之人、諸天、質諒神（一種神）、龍、鬼王、人民，都非常歡喜，上前向佛陀作禮后離去。《佛說明度經》卷第六

【English Translation】 English version: The Buddha further asked: 'How is it, if one is filial to the Buddha?' He asked this three times. Ananda replied: 'Buddha, the Heaven of Heavens, you naturally know.' The Buddha said: 'If one repays kindness by propagating great compassion, it is sufficient; if one reverently upholds the clear Dharma, it is sufficient. When receiving the meaning and sentences of the scriptures, one should make them clear and distinct, and whatever is in the mind, all else should be discarded. With a single mind, one should write the scriptures, correct the strokes of the characters, arrange the pauses in the sentences, seize the time, persist in the time, and learn in the time, and should receive them diligently. Together with the enlightened ones, make the pauses of the upper and lower sentences of the scriptures harmonize with each other, and when writing, use good pens and good paper. One should take refuge in oneself, serve with reverence, and offer flowers, pounded incense, burning incense, scented oil, silk canopies, and banners. It is like all the pure incense in the heavens, placed in sesame oil to make a good lamp wick. Taking refuge in oneself, with one's head and face to the ground, light the wick with even more respect, and serve with reverence.' When the Buddha was explaining the 'Ming Du Wu Ji Jing' (Scripture of Infinite Enlightenment) in the Chicken Mountain of Rajagriha, the disciples and the enlightened ones were sitting in the center. The Buddha, at the age of thirty, after noon on the fifteenth day of the twelfth month, finished explaining the scripture. The disciples, the enlightened ones, the devas, the Jizhiliang Shen (a kind of deity), the dragons, the ghost kings, and the people were all very happy, and they went forward to pay homage to the Buddha and then departed. The Sixth Scroll of the 'Buddha Speaks of the Ming Du Jing'