T08n0231_勝天王般若波羅蜜經
大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
No. 231 [No. 220(6)]
勝天王般若波羅蜜經卷第一
陳優禪尼國王子月婆首那譯
通達品第一
如是我聞：
一時婆伽婆在王舍大城耆阇崛山，與大比丘眾四萬二千人俱——皆是阿羅漢，諸漏永盡所作已辦，舍諸重擔逮得己利，盡諸有結心善解脫，善得自在猶如大龍；唯阿難在學地須陀洹果——其名曰：凈命阿若憍陳如、摩訶迦葉、憍梵波提、薄拘羅、離波多、畢陵伽婆蹉、大智舍利弗、摩訶目乾連、須菩提、富樓那彌多羅尼子、阿尼樓陀、摩訶迦栴延、優波離、羅睺羅，如是等四萬二千人俱。菩薩摩訶薩七萬二千人俱——悉已通達甚深法性，調順易化，善行平等，一切眾生真善知識，得無礙陀羅尼，能轉不退法輪，已曾供養無量諸佛，從他佛土為法來集一生補處，護持法藏不斷三寶種，法王真子紹佛轉法輪，通達如來甚深境界，雖現世間世法不染——其名曰：寶相菩薩、寶掌菩薩、寶印菩薩、寶冠菩薩、寶髻菩薩、寶積菩薩、寶海菩薩、寶焰菩薩、寶幢菩薩、金剛藏菩薩、金藏菩薩、寶藏菩薩、德藏菩薩、凈藏菩薩、如來藏菩薩、智藏菩薩、日藏菩薩、定藏菩薩、蓮華藏菩薩、解脫
【現代漢語翻譯】 現代漢語譯本 《勝天王般若波羅蜜經》第一卷 陳優禪尼國王子月婆首那譯 通達品第一 如是我聞： 一時，婆伽婆（世尊）在王舍大城耆阇崛山，與四萬二千大比丘眾在一起——他們都是阿羅漢，諸煩惱已盡，所作已辦，捨棄了一切重擔，獲得了自身的利益，斷盡了一切有結，心已得到善解脫，善得自在，猶如大龍；只有阿難還在學地，證得須陀洹果——他們的名字是：凈命阿若憍陳如、摩訶迦葉、憍梵波提、薄拘羅、離波多、畢陵伽婆蹉、大智舍利弗、摩訶目乾連、須菩提、富樓那彌多羅尼子、阿尼樓陀、摩訶迦旃延、優波離、羅睺羅，像這樣等四萬二千人在一起。還有七萬二千菩薩摩訶薩在一起——他們都已通達甚深法性，調柔順從，容易教化，善於實行平等，是一切眾生的真正善知識，得到了無礙陀羅尼，能夠轉動不退的法輪，曾經供養過無量諸佛，從其他佛土爲了佛法而來集會，是一生補處菩薩，護持佛法寶藏，使三寶的種子不斷絕，是法王的真子，繼承佛陀轉法輪的事業，通達如來甚深的境界，雖然顯現在世間，卻不被世俗的法所污染——他們的名字是：寶相菩薩、寶掌菩薩、寶印菩薩、寶冠菩薩、寶髻菩薩、寶積菩薩、寶海菩薩、寶焰菩薩、寶幢菩薩、金剛藏菩薩、金藏菩薩、寶藏菩薩、德藏菩薩、凈藏菩薩、如來藏菩薩、智藏菩薩、日藏菩薩、定藏菩薩、蓮華藏菩薩、解脫藏菩薩。
【English Translation】 English version The Sutra of the Perfection of Wisdom of King Surpassing Heaven, Volume 1 Translated by Prince Yueposhuna of Ujjayini, Chen Dynasty Chapter 1: Understanding Thus have I heard: At one time, the Bhagavan (World-Honored One) was in the city of Rajagriha, on Mount Gridhrakuta, together with a great assembly of forty-two thousand Bhikshus—all of whom were Arhats, their outflows completely exhausted, their tasks accomplished, having laid down all heavy burdens, having attained their own benefit, having completely severed all fetters, their minds well liberated, having attained perfect freedom like great dragons; only Ananda was still in the stage of learning, having attained the fruit of Srotapanna—their names were: Pure Life Ajnata Kaundinya, Mahakasyapa, Gavampati, Bakula, Revata, Pilindavatsa, Great Wisdom Sariputra, Mahamaugalyayana, Subhuti, Purna Maitrayaniputra, Anuruddha, Mahakatyayana, Upali, Rahula, and so on, forty-two thousand in all. There were also seventy-two thousand Bodhisattva Mahasattvas—all of whom had thoroughly understood the profound nature of Dharma, were gentle and compliant, easy to teach, skilled in practicing equality, were true good teachers for all sentient beings, had attained unobstructed Dharani, were able to turn the irreversible wheel of Dharma, had previously made offerings to countless Buddhas, had come from other Buddha lands to gather for the Dharma, were Bodhisattvas in their last life before Buddhahood, protected the treasury of Dharma, ensuring the continuity of the Three Jewels, were true sons of the Dharma King, inheriting the Buddha's task of turning the wheel of Dharma, had thoroughly understood the profound realm of the Tathagata, although appearing in the world, they were not defiled by worldly dharmas—their names were: Bodhisattva Jewel Appearance, Bodhisattva Jewel Palm, Bodhisattva Jewel Seal, Bodhisattva Jewel Crown, Bodhisattva Jewel Crest, Bodhisattva Jewel Accumulation, Bodhisattva Jewel Ocean, Bodhisattva Jewel Flame, Bodhisattva Jewel Banner, Bodhisattva Vajra Treasury, Bodhisattva Gold Treasury, Bodhisattva Jewel Treasury, Bodhisattva Virtue Treasury, Bodhisattva Pure Treasury, Bodhisattva Tathagata Treasury, Bodhisattva Wisdom Treasury, Bodhisattva Sun Treasury, Bodhisattva Samadhi Treasury, Bodhisattva Lotus Treasury, Bodhisattva Liberation Treasury.
月菩薩、普賢菩薩、觀世音菩薩、觀月菩薩、普音菩薩、普眼菩薩、蓮華眼菩薩、廣眼菩薩、普行菩薩、普戒菩薩、智意菩薩、蓮花意菩薩、勝意菩薩、上意菩薩、金剛意菩薩、師子游戲菩薩、師子吼菩薩、大音王菩薩、妙音菩薩、無染菩薩、月光菩薩、日光菩薩、智光菩薩、智德菩薩、賢德菩薩、華德菩薩、文殊師利菩薩。十六賢士，跋陀婆羅菩薩為上首；賢劫菩薩，彌勒菩薩為上首；四天王天，四王為上首；三十三天，帝釋為上首；夜摩諸天，須夜摩王為上首；兜率陀天，𦙽兜率陀王為上首；化樂天，善化王為上首；他化自在天，自在王為上首；諸梵天，大梵王為上首；首陀婆娑天，摩醯首羅為上首。復有諸阿修羅王：娑利阿修羅王、羅睺阿修羅王，如是等無量百千諸大阿修羅王。復有諸龍王——阿耨大池龍王、摩那斯龍王、娑伽羅龍王、婆修吉龍王、德叉迦龍王——各將眷屬無量百千，耆阇崛山縱廣四十由旬，地及虛空靡有間隙。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一心合掌恭敬如來。
爾時世尊，百千大眾前後圍繞，供養恭敬、尊重讚歎。如來面門放大光明，遍照十方無量世界，還至佛所，右繞三匝從面門入。
東方去此過十恒河沙佛世界，有佛國土名曰莊
【現代漢語翻譯】 現代漢語譯本：月菩薩（象徵清凈的菩薩）、普賢菩薩（象徵行愿的菩薩）、觀世音菩薩（象徵慈悲的菩薩）、觀月菩薩（觀察月亮的菩薩）、普音菩薩（普聞佛法的菩薩）、普眼菩薩（普觀一切的菩薩）、蓮華眼菩薩（以蓮花為眼的菩薩）、廣眼菩薩（具有廣大智慧的菩薩）、普行菩薩（實踐一切善行的菩薩）、普戒菩薩（持守一切戒律的菩薩）、智意菩薩（具有智慧的菩薩）、蓮花意菩薩（具有蓮花般清凈意念的菩薩）、勝意菩薩（具有殊勝意念的菩薩）、上意菩薩（具有至高意念的菩薩）、金剛意菩薩（具有金剛般堅定意念的菩薩）、師子游戲菩薩（如獅子般自在遊戲的菩薩）、師子吼菩薩（如獅子吼般宣說佛法的菩薩）、大音王菩薩（聲音洪亮的菩薩）、妙音菩薩（聲音美妙的菩薩）、無染菩薩（不受污染的菩薩）、月光菩薩（如月光般清涼的菩薩）、日光菩薩（如日光般光明的菩薩）、智光菩薩（具有智慧光明的菩薩）、智德菩薩（具有智慧功德的菩薩）、賢德菩薩（具有賢善功德的菩薩）、華德菩薩（具有如花般美好功德的菩薩）、文殊師利菩薩（象徵智慧的菩薩）。十六賢士，以跋陀婆羅菩薩（賢護菩薩）為首；賢劫菩薩，以彌勒菩薩（未來佛）為首；四天王天，以四王為首；三十三天，以帝釋（天主）為首；夜摩諸天，以須夜摩王為首；兜率陀天，以𦙽兜率陀王為首；化樂天，以善化王為首；他化自在天，以自在王為首；諸梵天，以大梵王為首；首陀婆娑天，以摩醯首羅（大自在天）為首。還有諸阿修羅王：娑利阿修羅王、羅睺阿修羅王，像這樣無量百千的大阿修羅王。還有諸龍王——阿耨大池龍王、摩那斯龍王、娑伽羅龍王、婆修吉龍王、德叉迦龍王——各自帶領著無量百千的眷屬，耆阇崛山（靈鷲山）縱橫四十由旬（古印度長度單位），地面和虛空中沒有一絲空隙。天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，一心合掌恭敬如來。 爾時世尊，被百千大眾前後圍繞，供養恭敬、尊重讚歎。如來面門放出大光明，遍照十方無量世界，然後回到佛的所在，右繞三圈從面門進入。 東方從這裡過去，經過十個恒河沙數佛世界，有一個佛國土名叫莊嚴。
【English Translation】 English version: Moon Bodhisattva (Bodhisattva symbolizing purity), Samantabhadra Bodhisattva (Bodhisattva symbolizing vows and practices), Avalokiteśvara Bodhisattva (Bodhisattva symbolizing compassion), Moon-Gazing Bodhisattva (Bodhisattva who observes the moon), Universal Sound Bodhisattva (Bodhisattva who universally hears the Dharma), Universal Eye Bodhisattva (Bodhisattva who universally sees all), Lotus Eye Bodhisattva (Bodhisattva with lotus-like eyes), Wide Eye Bodhisattva (Bodhisattva with vast wisdom), Universal Practice Bodhisattva (Bodhisattva who practices all good deeds), Universal Precept Bodhisattva (Bodhisattva who upholds all precepts), Wisdom Intent Bodhisattva (Bodhisattva with wisdom), Lotus Intent Bodhisattva (Bodhisattva with lotus-like pure intent), Superior Intent Bodhisattva (Bodhisattva with superior intent), Supreme Intent Bodhisattva (Bodhisattva with supreme intent), Vajra Intent Bodhisattva (Bodhisattva with vajra-like firm intent), Lion's Play Bodhisattva (Bodhisattva who plays freely like a lion), Lion's Roar Bodhisattva (Bodhisattva who proclaims the Dharma like a lion's roar), Great Sound King Bodhisattva (Bodhisattva with a loud voice), Wonderful Sound Bodhisattva (Bodhisattva with a beautiful voice), Untainted Bodhisattva (Bodhisattva who is not tainted), Moonlight Bodhisattva (Bodhisattva who is as cool as moonlight), Sunlight Bodhisattva (Bodhisattva who is as bright as sunlight), Wisdom Light Bodhisattva (Bodhisattva with the light of wisdom), Wisdom Virtue Bodhisattva (Bodhisattva with the merit of wisdom), Virtuous Virtue Bodhisattva (Bodhisattva with virtuous merit), Flower Virtue Bodhisattva (Bodhisattva with flower-like beautiful merit), Manjushri Bodhisattva (Bodhisattva symbolizing wisdom). The sixteen virtuous ones, with Bhadrapala Bodhisattva (Guardian of the Virtuous) as their leader; the Bodhisattvas of the Bhadra Kalpa, with Maitreya Bodhisattva (Future Buddha) as their leader; the Four Heavenly Kings, with the Four Kings as their leaders; the Thirty-three Heavens, with Indra (Lord of the Gods) as their leader; the Yama Heavens, with King Suyāma as their leader; the Tuṣita Heavens, with King Tuṣita as their leader; the Nirmāṇarati Heavens, with King Sunirmita as their leader; the Paranirmitavaśavartin Heavens, with King Vaśavartin as their leader; the Brahma Heavens, with Great Brahma as their leader; the Śuddhāvāsa Heavens, with Maheśvara (Great Lord) as their leader. There were also the Asura Kings: King Sali Asura, King Rahu Asura, and so on, countless hundreds of thousands of great Asura Kings. There were also the Dragon Kings—King Anavatapta Dragon, King Manasvin Dragon, King Sagara Dragon, King Vasuki Dragon, King Takshaka Dragon—each leading countless hundreds of thousands of attendants. Mount Gṛdhrakūṭa (Vulture Peak Mountain) was forty yojanas (ancient Indian unit of length) in length and breadth, and there was no space left on the ground or in the sky. Gods, dragons, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demigods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent deities), humans, and non-humans, all with one mind, joined their palms and respectfully honored the Tathagata. At that time, the World Honored One was surrounded by hundreds of thousands of people, who were offering, respecting, and praising him. The Tathagata emitted great light from his face, which illuminated countless worlds in the ten directions, and then returned to the Buddha's place, circling three times to the right and entering through his face. To the east, passing ten Ganges sands of Buddha worlds from here, there is a Buddha land called Adornment.
嚴，佛號普光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在世，為諸菩薩摩訶薩說一乘正法。彼佛國土尚無聲聞、辟支佛名，況復修其法者。諸菩薩眾皆不退轉阿耨多羅三藐三菩提，其土眾生不因飲食，但資禪定。日月星光皆悉不現，唯佛光明照曜其國。無諸山陵，地平如掌。有一菩薩名曰離障，與百千菩薩至其佛所，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！以何因緣，有斯光明照此國土？」
時普光如來告離障菩薩摩訶薩言：「善男子！西方去此過十恒河沙世界，有佛國土名曰娑婆，佛號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今欲為諸菩薩說摩訶般若波羅蜜，以是因緣放此光明。」
時離障菩薩白彼佛言：「我今欲往娑婆世界，禮敬供養釋迦如來，聽受正法。」
彼佛告言：「善男子！今正是時。」
爾時離障菩薩蒙佛聽許，即與無量菩薩眷屬來娑婆世界，至耆阇崛山，頂禮佛足，右繞三匝退坐一面。
南方去此過十恒河沙世界，有佛國土名清凈華，佛名日光，十號具足，菩薩名日藏。西方去此過十恒河沙世界，國名寶華，佛名功德光明，十號具足，菩薩
【現代漢語翻譯】 現代漢語譯本：當時，有一位佛，佛號是普光如來（Puguang Rulai，普遍光明的如來）、應供（Yinggong，值得供養的）、正遍知（Zheng Bianzhi，完全正確的知曉）、明行足（Mingxingzu，智慧和行為都圓滿）、善逝（Shanshi，善於逝去，到達涅槃）、世間解（Shijianjie，瞭解世間一切）、無上士（Wushangshi，無上的人）、調御丈夫（Tiaoyuzhangfu，能夠調御眾生的人）、天人師（Tianrenshi，天人和人類的導師）、佛（Fo，覺悟者）、世尊（Shizun，世間尊貴的人），現在正在世間，為諸位菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）宣說一乘正法（Yicheng Zhengfa，唯一佛乘的正確教法）。那個佛的國土甚至沒有聲聞（Shengwen，聽聞佛法而修行的人）、辟支佛（Pizhi Fo，獨自覺悟的人）的名字，更何況是修習這些法的人。所有的菩薩眾都不會退轉于阿耨多羅三藐三菩提（Anuoduolasanmiaosanputi，無上正等正覺），他們國土的眾生不依靠飲食，只依靠禪定。日月星辰的光芒都完全不顯現，只有佛的光明照耀著那個國家。沒有山陵，地面平坦如手掌。有一位菩薩名叫離障（Lizhang，遠離障礙），和成百上千的菩薩來到佛的住所，袒露右肩，右膝著地，合掌向佛頭面作禮，然後對佛說：『世尊！因為什麼因緣，有這樣的光明照耀這個國土？』 當時，普光如來告訴離障菩薩摩訶薩說：『善男子！西方距離這裡經過十個恒河沙數的世界，有一個佛的國土名叫娑婆（Suopo，堪忍），佛號是釋迦牟尼如來（Shijiamouni Rulai，釋迦族的聖人）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在想要為諸位菩薩宣說摩訶般若波羅蜜（Mohe Bore Boluomi，偉大的智慧到達彼岸），因為這個因緣才放出這樣的光明。』 當時，離障菩薩對那位佛說：『我現在想要前往娑婆世界，禮敬供養釋迦如來，聽受正法。』 那位佛告訴他說：『善男子！現在正是時候。』 那時，離障菩薩得到佛的允許，就和無數的菩薩眷屬來到娑婆世界，到達耆阇崛山（Qishe Jueshan，靈鷲山），頂禮佛足，右繞三圈，退到一邊坐下。 南方距離這裡經過十個恒河沙數的世界，有一個佛的國土名叫清凈華（Qingjing Hua，清凈的蓮花），佛號是日光（Riguang，太陽的光芒），十號具足，菩薩名叫日（Ri，太陽）。方距離這裡經過十個恒河沙數的世界，國土名叫寶華（Baohua，珍貴的蓮花），佛號是功德光明（Gongde Guangming，功德的光明），十號具足，菩薩
【English Translation】 English version: At that time, there was a Buddha, whose name was Puguang Rulai (Universal Light Tathagata), Yinggong (Worthy of Offerings), Zheng Bianzhi (Perfectly and Universally Knowing), Mingxingzu (Perfect in Wisdom and Conduct), Shanshi (Well-Gone, having reached Nirvana), Shijianjie (Understanding the World), Wushangshi (Unsurpassed One), Tiaoyuzhangfu (Tamer of Men), Tianrenshi (Teacher of Gods and Humans), Fo (Buddha, the Awakened One), Shizun (World Honored One), now present in the world, speaking the One Vehicle Dharma (Yicheng Zhengfa, the correct teaching of the One Buddha Vehicle) for all the Bodhisattva Mahasattvas (Great Bodhisattvas). In that Buddha's land, there are not even the names of Sravakas (Hearers, those who practice by hearing the Dharma) or Pratyekabuddhas (Solitary Buddhas, those who awaken on their own), let alone those who practice these teachings. All the Bodhisattvas there do not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and the beings in their land do not rely on food, but only on meditation. The light of the sun, moon, and stars is completely absent, only the light of the Buddha illuminates that country. There are no mountains or hills, the ground is as flat as the palm of a hand. There was a Bodhisattva named Lizhang (Free from Obstacles), who, along with hundreds of thousands of Bodhisattvas, came to the Buddha's abode, bared his right shoulder, knelt on his right knee, put his palms together, bowed his head to the Buddha, and then said to the Buddha: 'World Honored One! For what reason is there such light illuminating this land?' At that time, Puguang Rulai told the Bodhisattva Mahasattva Lizhang: 'Good man! To the west, passing through ten Ganges River sands of worlds, there is a Buddha's land called Saha (Endurance), the Buddha's name is Shakyamuni Rulai (Sage of the Shakya Clan), Yinggong, Zheng Bianzhi, Mingxingzu, Shanshi, Shijianjie, Wushangshi, Tiaoyuzhangfu, Tianrenshi, Fo, Shizun, now wanting to speak the Maha Prajna Paramita (Great Wisdom that has reached the other shore) for all the Bodhisattvas, and it is for this reason that this light is emitted.' At that time, the Bodhisattva Lizhang said to that Buddha: 'I now wish to go to the Saha world, to pay homage and make offerings to Shakyamuni Rulai, and to listen to the correct Dharma.' That Buddha told him: 'Good man! Now is the right time.' At that time, the Bodhisattva Lizhang, having received the Buddha's permission, came with countless Bodhisattva retinue to the Saha world, arrived at Mount Gridhrakuta (Vulture Peak), bowed at the Buddha's feet, circumambulated three times to the right, and retreated to sit on one side. To the south, passing through ten Ganges River sands of worlds, there is a Buddha's land called Qingjing Hua (Pure Lotus), the Buddha's name is Riguang (Sunlight), possessing all ten titles, and the Bodhisattva's name is Ri (Sun). To the * direction, passing through ten Ganges River sands of worlds, the land is called Baohua (Precious Lotus), the Buddha's name is Gongde Guangming (Merit Light), possessing all ten titles, and the Bodhisattva
名功德藏。北方去此過十恒河沙世界，國名清凈，佛號自在王，菩薩名廣聞。東南方去此過十恒河沙世界，國名火焰，佛號甘露王，菩薩名不退轉。西南方去此過十恒河沙世界，國名功德清凈，佛號智炬，菩薩名大慧。西北方去此過十恒河沙世界，國名悅意，佛號妙音王，菩薩名功德聚。東北方去此過十恒河沙世界，國名慧莊嚴，佛名智上，菩薩名常喜。上方去此過十恒河沙世界，國名不動，佛號金剛相，菩薩名寶幢。下方去此過十恒河沙世界，國名月光明，佛號金剛寶莊嚴王，菩薩名寶信。皆亦如是。
爾時眾中有一天王，名缽婆羅，即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！我今欲問，若蒙佛許乃敢陳疑。」
爾時，佛告勝天王言：「大王！如來、應供、正遍知，隨所疑問，當爲解說。」
爾時，勝天王歡喜踴躍，得未曾有，即白佛言：「世尊！云何菩薩摩訶薩修學一法通達一切法？」
佛告勝天王言：「大王！善哉，善哉！快問。諦聽，諦聽！善思念之。如王所問，當分別釋。」
「善哉，世尊！唯然愿聞。」
佛告勝天王言：「大王！菩薩摩訶薩修學一法通達一切法者，所謂般若波羅蜜。菩薩摩訶薩修學般若波羅蜜，則能通達檀那波羅蜜、
尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜、優波憍舍羅波羅蜜、尼坻波羅蜜、婆羅波羅蜜、阇那波羅蜜。
「大王！云何菩薩摩訶薩學般若波羅蜜行檀波羅蜜？菩薩摩訶薩以清凈心無所希望，為他說法不求名利但令滅苦，不見我說、不見聽者，無二無別，自性離故，是名菩薩摩訶薩學般若波羅蜜行法檀波羅蜜。菩薩摩訶薩學般若波羅蜜行無畏檀波羅蜜——觀諸眾生猶如父母兄弟親戚，令一切眾咸親附我。何以故？無始世來流轉六道皆為親戚。若有眾生在怖畏難，菩薩摩訶薩尚以身命而救拔之，況應加惱？不見我施無畏、不見受者，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行資生檀波羅蜜——隨諸眾生資養之物，種種佈施令受十善，不見我施善及他受施，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行不望報檀波羅蜜——凡行施時不望果報，菩薩法爾自應佈施，不見我行、不見施報，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行大悲檀波羅蜜——見諸眾生貧窮老疾無救濟者，起大悲心而發誓愿：『我得阿耨多羅三藐三菩提，為諸眾生作歸依處。』以少善根迴向菩提，為眾生故，亦不分別我能救濟及受救者，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行恭敬檀波羅蜜——
【現代漢語翻譯】 現代漢語譯本 尸羅波羅蜜（戒律的圓滿）、羼提波羅蜜（忍辱的圓滿）、毗梨耶波羅蜜（精進的圓滿）、禪那波羅蜜（禪定的圓滿）、般若波羅蜜（智慧的圓滿）、優波憍舍羅波羅蜜（方便善巧的圓滿）、尼坻波羅蜜（願力的圓滿）、婆羅波羅蜜（力量的圓滿）、阇那波羅蜜（智識的圓滿）。
『大王！』，菩薩摩訶薩如何學習般若波羅蜜而行佈施波羅蜜呢？菩薩摩訶薩以清凈的心，不求任何回報，為他人說法，不求名利，只為令眾生滅除痛苦。他們不執著于『我說』，也不執著于『聽者』，沒有二元對立的分別，因為自性本空。這被稱為菩薩摩訶薩學習般若波羅蜜而行法佈施波羅蜜。菩薩摩訶薩學習般若波羅蜜而行無畏佈施波羅蜜——他們視一切眾生如同父母兄弟親戚，使一切眾生都親近自己。為什麼呢？因為從無始以來，眾生在六道中輪迴，都曾是親戚。如果有眾生處於恐懼和危難之中，菩薩摩訶薩甚至會犧牲自己的生命去救拔他們，更何況是去傷害他們呢？他們不執著于『我施與無畏』，也不執著于『接受者』，沒有二元對立的分別，因為自性本空。菩薩摩訶薩學習般若波羅蜜而行資生布施波羅蜜——他們隨順眾生所需的資養之物，以各種方式佈施，使眾生受持十善。他們不執著于『我施與善』，也不執著于『他人接受佈施』，沒有二元對立的分別，因為自性本空。菩薩摩訶薩學習般若波羅蜜而行不望回報的佈施波羅蜜——凡是行佈施時，不期望任何果報。菩薩的本性就是應當佈施，他們不執著于『我行佈施』，也不執著于『佈施的果報』，沒有二元對立的分別，因為自性本空。菩薩摩訶薩學習般若波羅蜜而行大悲佈施波羅蜜——他們看到眾生貧窮、年老、疾病，沒有救濟的人，就生起大悲心，併發誓願：『我若證得阿耨多羅三藐三菩提（無上正等正覺），將為一切眾生作歸依之處。』他們以少許的善根迴向菩提，爲了眾生的緣故，也不分別『我能救濟』和『接受救濟者』，沒有二元對立的分別，因為自性本空。菩薩摩訶薩學習般若波羅蜜而行恭敬佈施波羅蜜——
【English Translation】 English version Śīla pāramitā (perfection of discipline), kṣānti pāramitā (perfection of patience), vīrya pāramitā (perfection of diligence), dhyāna pāramitā (perfection of meditation), prajñā pāramitā (perfection of wisdom), upāya kauśalya pāramitā (perfection of skillful means), praṇidhāna pāramitā (perfection of vows), bala pāramitā (perfection of power), jñāna pāramitā (perfection of knowledge).
'Great King!', how does a Bodhisattva Mahāsattva learn the Prajñāpāramitā while practicing the Dāna pāramitā? A Bodhisattva Mahāsattva, with a pure mind and without any expectations, teaches the Dharma to others, not seeking fame or gain, but only to eliminate suffering. They do not cling to 'I speak,' nor to 'the listener,' without duality or distinction, because their nature is empty. This is called a Bodhisattva Mahāsattva learning the Prajñāpāramitā while practicing the Dharma Dāna pāramitā. A Bodhisattva Mahāsattva learns the Prajñāpāramitā while practicing the fearlessness Dāna pāramitā—they view all beings as parents, siblings, and relatives, causing all beings to draw near to them. Why is this? Because from beginningless time, beings have been relatives in the six realms of existence. If there are beings in fear and difficulty, a Bodhisattva Mahāsattva would even sacrifice their own life to rescue them, let alone harm them. They do not cling to 'I give fearlessness,' nor to 'the receiver,' without duality or distinction, because their nature is empty. A Bodhisattva Mahāsattva learns the Prajñāpāramitā while practicing the material Dāna pāramitā—they provide beings with the necessities they need, giving in various ways, causing beings to uphold the ten virtues. They do not cling to 'I give good,' nor to 'others receiving the gift,' without duality or distinction, because their nature is empty. A Bodhisattva Mahāsattva learns the Prajñāpāramitā while practicing the non-expectant Dāna pāramitā—whenever they give, they do not expect any reward. It is the nature of a Bodhisattva to give, they do not cling to 'I give,' nor to 'the reward of giving,' without duality or distinction, because their nature is empty. A Bodhisattva Mahāsattva learns the Prajñāpāramitā while practicing the great compassion Dāna pāramitā—seeing beings who are poor, old, sick, and without help, they generate great compassion and make the vow: 'If I attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), I will be a refuge for all beings.' They dedicate their small roots of virtue to Bodhi, for the sake of all beings, and do not distinguish between 'I can save' and 'those who are saved,' without duality or distinction, because their nature is empty. A Bodhisattva Mahāsattva learns the Prajñāpāramitā while practicing the respectful Dāna pāramitā—
隨他所須，菩薩摩訶薩身自取物，不令彼倦，敬心授與，不見我能敬、不見彼受敬，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行尊重檀波羅蜜——于諸眾生，悉起師僧及父母想，以尊重心合掌恭敬，若無財物惠以善言，不見我能尊重、他可重者，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行供養檀波羅蜜——若見寺塔，則應香華燈油掃灑供養，若見尊像毀壞正法缺損，則應治葺，若見眾僧四事供養，不見我能供養、彼可供者，無二無別，自性離故。菩薩摩訶薩學般若波羅蜜行無依止檀波羅蜜——不作是念：『以此佈施，愿得生天或求天王，愿得生人若求人王。』乃至阿耨多羅三藐三菩提亦不希取，無所得故，是名菩薩摩訶薩學般若波羅蜜通達檀那波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行屍羅波羅蜜，作是思惟：『佛阿含教及毗尼中說波羅提木叉，菩薩摩訶薩應學，不見戒相及我能持，不著戒，不著見、不著我。』菩薩摩訶薩學般若波羅蜜，作是思惟：『阿耨多羅三藐三菩提不止以持戒得，應當遍學菩薩戒行，戒性清涼寂靜不生，自性離故。』菩薩摩訶薩學般若波羅蜜，作是思惟：『云何持戒能斷煩惱？煩惱三種：貪、恚、愚癡；又各三品，謂上、中、下。須知對治——貪慾重者修不凈觀，具足
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大修行者）隨眾生所需，親自取物，不讓對方勞累，以恭敬心給予，不認為自己能恭敬，也不認為對方受恭敬，兩者無二無別，因為自性本空。菩薩摩訶薩修學般若波羅蜜（以智慧到達彼岸的修行），行尊重檀波羅蜜（以尊重心佈施的修行）——對於一切眾生，都生起如同對待師長、僧侶和父母一樣的想法，以尊重心合掌恭敬。如果沒有財物，就用善言勸慰。不認為自己能尊重，也不認為對方值得尊重，兩者無二無別，因為自性本空。菩薩摩訶薩修學般若波羅蜜，行供養檀波羅蜜（以供養心佈施的修行）——如果見到寺廟佛塔，就應該用香、花、燈油等進行清掃供養；如果見到佛像毀壞、正法缺失，就應該修繕；如果見到僧眾，就應該以四事供養（衣食住藥）。不認為自己能供養，也不認為對方值得供養，兩者無二無別，因為自性本空。菩薩摩訶薩修學般若波羅蜜，行無依止檀波羅蜜（不執著的佈施修行）——不生起這樣的念頭：『以此佈施，希望能夠昇天，或者求得天王之位；希望能夠轉生為人，或者求得人王之位。』乃至對於阿耨多羅三藐三菩提（無上正等正覺）也不希求，因為一切皆不可得。這叫做菩薩摩訶薩修學般若波羅蜜，通達檀那波羅蜜（佈施的修行）。 大王！菩薩摩訶薩修學般若波羅蜜，行屍羅波羅蜜（持戒的修行），這樣思惟：『佛陀在阿含教（早期佛教經典）和毗尼（戒律）中說的波羅提木叉（別解脫戒），菩薩摩訶薩應該學習，不執著于戒相，也不認為自己能持戒，不執著于戒，不執著于見解，不執著於我。』菩薩摩訶薩修學般若波羅蜜，這樣思惟：『阿耨多羅三藐三菩提不僅僅通過持戒就能獲得，應當普遍學習菩薩戒行，戒的本性清涼寂靜，不生不滅，因為自性本空。』菩薩摩訶薩修學般若波羅蜜，這樣思惟：『如何持戒才能斷除煩惱？煩惱有三種：貪、嗔、癡；每種又分上、中、下三品。必須知道對治的方法——貪慾心重的人，應當修不凈觀，具足
【English Translation】 English version: A Bodhisattva Mahasattva (a great being among Bodhisattvas), according to the needs of beings, personally takes things, not letting them be weary, and gives them with a respectful heart, not seeing that they are capable of respect, nor seeing that the other is receiving respect, without duality or difference, because their self-nature is empty. A Bodhisattva Mahasattva, learning Prajna Paramita (the perfection of wisdom), practices Dana Paramita (the perfection of giving) with respect—towards all beings, they arise the thought of treating them like teachers, monks, and parents, with a respectful heart, joining their palms in reverence. If they have no material possessions, they comfort with kind words. They do not see that they are capable of respect, nor that the other is worthy of respect, without duality or difference, because their self-nature is empty. A Bodhisattva Mahasattva, learning Prajna Paramita, practices the offering Dana Paramita—if they see temples and stupas, they should offer incense, flowers, lamp oil, and cleaning; if they see Buddha images damaged or the Dharma lacking, they should repair them; if they see the Sangha, they should offer the four requisites (clothing, food, shelter, and medicine). They do not see that they are capable of offering, nor that the other is worthy of offering, without duality or difference, because their self-nature is empty. A Bodhisattva Mahasattva, learning Prajna Paramita, practices non-attachment Dana Paramita—they do not give rise to such thoughts: 『By this giving, I hope to be born in heaven, or seek the position of a heavenly king; I hope to be reborn as a human, or seek the position of a human king.』 Even for Anuttara Samyak Sambodhi (supreme perfect enlightenment), they do not aspire, because all is unattainable. This is called a Bodhisattva Mahasattva learning Prajna Paramita, understanding Dana Paramita. Great King! A Bodhisattva Mahasattva, learning Prajna Paramita, practices Sila Paramita (the perfection of morality), thinking thus: 『The Pratimoksha (code of monastic discipline) spoken of by the Buddha in the Agamas (early Buddhist scriptures) and Vinaya (monastic rules), a Bodhisattva Mahasattva should learn, not clinging to the characteristics of precepts, nor thinking that they are capable of upholding precepts, not clinging to precepts, not clinging to views, not clinging to self.』 A Bodhisattva Mahasattva, learning Prajna Paramita, thinks thus: 『Anuttara Samyak Sambodhi is not attained solely through upholding precepts, one should universally learn the Bodhisattva precepts, the nature of precepts is cool and peaceful, not arising or ceasing, because their self-nature is empty.』 A Bodhisattva Mahasattva, learning Prajna Paramita, thinks thus: 『How can upholding precepts cut off afflictions? Afflictions are of three kinds: greed, hatred, and ignorance; each further divided into three grades: superior, middle, and inferior. One must know the antidotes—those with strong greed should practice the contemplation of impurity, fully
觀身三十六物；瞋恚多者修慈悲觀；多愚癡者修因緣觀。不見能觀及所觀法，無二無別，自性離故。』菩薩摩訶薩學般若波羅蜜，復作是念：『云何菩薩摩訶薩離不正思惟？菩薩摩訶薩不生是心：「我行寂靜行、離行、空；諸餘沙門婆羅門在喧撓中，不樂空行。」見不二別，知自性離，即滅邪念。』菩薩摩訶薩學般若波羅蜜，雖知諸法離而深畏罪業，如佛所說應持凈戒，修習功德乃至般若波羅蜜，少不善法不與共居，世尊所說：『譬如毒藥，多少皆害。』菩薩摩訶薩學般若波羅蜜，常生怖畏，信行相應。菩薩摩訶薩于空曠處獨行無侶，或有沙門婆羅門等，赍持金、銀、琉璃、真珠、瑪瑙、虎珀、珊瑚、車𤦲、白玉以寄菩薩，不起貪著，無有取心，作是思惟：『世尊所說：「寧自割身取肉而食，於他之財不與弗取。」』菩薩摩訶薩學般若波羅蜜持戒堅固，若魔及魔眷屬以妙色形逼試菩薩，心不動搖，作是思惟：『世尊所說：「一切諸法，如夢幻化。」無二無別，自性離故。』菩薩摩訶薩學般若波羅蜜，雖勤持戒，不求生人若作人王，不求生天若作天王，身離三失，無口四過，意免三愆。如此持戒，不見我能持、不見戒相，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達尸羅波羅蜜。
「大王！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 觀察身體的三十六種不凈之物；如果嗔恚心重，就修習慈悲觀；如果愚癡心重，就修習因緣觀。不執著于能觀察的心和所觀察的法，因為它們無二無別，自性本空。菩薩摩訶薩修學般若波羅蜜時，又這樣想：『菩薩摩訶薩如何才能遠離不正思惟呢？』菩薩摩訶薩不生起這樣的念頭：『我修行寂靜行、離欲行、空性行；其他沙門婆羅門在喧鬧之中，不樂於空性修行。』認識到不二的差別，知道自性本空，就能滅除邪念。菩薩摩訶薩修學般若波羅蜜，雖然知道諸法皆空，但仍然深深畏懼罪業，如同佛陀所說，應當持守清凈的戒律，修習功德乃至般若波羅蜜，不與任何微小的惡法同處。世尊說過：『譬如毒藥，無論多少都會害人。』菩薩摩訶薩修學般若波羅蜜，常常心懷畏懼，並以信心與修行相應。菩薩摩訶薩在空曠之處獨自行走，沒有同伴，或者有沙門婆羅門等人，拿著金、銀、琉璃、珍珠、瑪瑙、琥珀、珊瑚、硨磲、白玉等物寄託給菩薩，菩薩也不會生起貪著，沒有佔有的心，而是這樣思惟：『世尊說過：「寧可自己割肉吃，也不取他人不給予的財物。」』菩薩摩訶薩修學般若波羅蜜，持戒堅定，如果魔及其眷屬以美妙的色相來誘惑菩薩，菩薩的心也不會動搖，而是這樣思惟：『世尊說過：「一切諸法，如夢幻泡影。」』無二無別，自性本空。菩薩摩訶薩修學般若波羅蜜，雖然勤奮持戒，但不求生為人，不做人王，不求生為天人，不做天王，身離三失，口無四過，意免三愆。如此持戒，不認為是我在持戒，也不執著于戒相，因為它們無二無別，自性本空。這叫做菩薩摩訶薩修學般若波羅蜜，通達尸羅波羅蜜（戒波羅蜜）。 「大王！菩薩摩訶薩
【English Translation】 English version Contemplate the thirty-six impurities of the body; if anger is prevalent, cultivate loving-kindness meditation; if ignorance is prevalent, cultivate the contemplation of dependent origination. Do not cling to the observer or the observed, for they are non-dual and their nature is empty. A Bodhisattva Mahasattva, while learning Prajna Paramita, further contemplates: 『How does a Bodhisattva Mahasattva detach from incorrect thinking?』 A Bodhisattva Mahasattva does not give rise to the thought: 『I practice the path of tranquility, detachment, and emptiness; while other Shramanas and Brahmins are in the midst of noise, not enjoying the practice of emptiness.』 Seeing the non-duality, knowing the self-nature is empty, one extinguishes wrong thoughts. A Bodhisattva Mahasattva, while learning Prajna Paramita, although knowing all dharmas are empty, deeply fears sinful actions, and as the Buddha said, should uphold pure precepts, cultivate merits up to Prajna Paramita, and not dwell with even the slightest unwholesome dharma. The World Honored One said: 『Like poison, no matter how little, it is harmful.』 A Bodhisattva Mahasattva, while learning Prajna Paramita, always has fear and acts in accordance with faith. A Bodhisattva Mahasattva, walking alone in an empty place without companions, or if there are Shramanas, Brahmins, or others who entrust gold, silver, lapis lazuli, pearls, agate, amber, coral, tridacna, or white jade to the Bodhisattva, the Bodhisattva does not give rise to greed, nor have a mind to take, but thinks: 『The World Honored One said: 「Rather cut off one's own flesh to eat, than take what is not given by others.」』 A Bodhisattva Mahasattva, while learning Prajna Paramita, firmly upholds the precepts. If Mara and his retinue tempt the Bodhisattva with beautiful forms, the Bodhisattva's mind does not waver, but thinks: 『The World Honored One said: 「All dharmas are like dreams and illusions.」』 Non-dual and their nature is empty. A Bodhisattva Mahasattva, while learning Prajna Paramita, although diligently upholding the precepts, does not seek to be reborn as a human, nor to be a human king, does not seek to be reborn in heaven, nor to be a heavenly king, the body is free from three faults, the mouth from four transgressions, and the mind from three errors. Upholding the precepts in this way, one does not see oneself as the one who upholds, nor cling to the form of the precepts, for they are non-dual and their nature is empty. This is called a Bodhisattva Mahasattva learning Prajna Paramita, and mastering Sila Paramita (the perfection of morality). 「Great King! A Bodhisattva Mahasattva
學般若波羅蜜行羼提波羅蜜。菩薩摩訶薩于其內心常能生忍，憂悲苦惱皆悉不隨；亦學外忍，若他打罵終不生瞋；亦學法忍，如世尊說：『甚深實性，無人無法，不生、寂靜即是涅槃。』聞如此說，心不驚怖，作是思惟：『不學是法，云何能得阿耨多羅三藐三菩提？』深觀三毒，如是貪瞋於何處起？何因緣生？何因緣滅？作是觀察，不見有生及可生法，不見能滅及所滅法。如是忍心相續不斷，於六時中無有間隙，不擇境界——父母國王我則須忍，余可以威即便加惡。菩薩行忍不為報恩、名利、仁義、慚恥、怖畏，菩薩摩訶薩法應行忍，若人加害撾打罵辱，心不傾動。菩薩摩訶薩若作國王王等，有貧賤人罵詈恥辱，不示威刑，云：『我是王，法應治剪。』即作是念：『我于往昔諸世尊前發大誓願：「一切眾生我皆濟拔，令得阿耨多羅三藐三菩提。」今若起瞋則違本誓。譬如良醫發如是誓：「世間盲𪾼我悉治癒。」若自失明，豈療他疾？如是菩薩為除眾生無明黑暗，自起瞋恚安能救彼？』不見我能忍、不見可忍，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達羼提波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行毗梨耶波羅蜜，未滅令滅，未度令度，未脫令脫，未安令安，未學令學。菩薩如是行精進時，有諸
【現代漢語翻譯】 現代漢語譯本 學習般若波羅蜜（智慧到彼岸）時，也要修行羼提波羅蜜（忍辱到彼岸）。菩薩摩訶薩（偉大的菩薩）在內心深處常常能夠生起忍耐，憂愁、悲傷、痛苦都不會隨之而來；也學習外在的忍耐，如果他人打罵，最終也不會生起嗔恨；也學習法忍，就像世尊（佛陀）所說：『甚深的實相，沒有能執著的人，也沒有能執著的法，不生不滅、寂靜就是涅槃（解脫）。』聽到這樣的話，內心不會驚慌恐懼，會這樣思考：『不學習這樣的法，怎麼能夠得到阿耨多羅三藐三菩提（無上正等正覺）呢？』深入觀察貪、嗔、癡這三種毒害，它們在何處生起？因何種因緣而生？又因何種因緣而滅？這樣觀察，就看不到有生起和可以生起的法，也看不到有能滅和所滅的法。像這樣忍耐的心相續不斷，在一天六個時段中沒有間斷，不選擇對像——父母、國王我則必須忍耐，其餘的人就可以用威嚴來對待，甚至可以加害。菩薩修行忍辱不是爲了報恩、名利、仁義、慚愧、恐懼，菩薩摩訶薩的法應當修行忍辱，如果有人加害、毆打、謾罵、侮辱，內心也不會動搖。菩薩摩訶薩如果作為國王或者其他統治者，有貧窮的人謾罵、侮辱，不應該施加刑罰，說：『我是國王，依法應當懲治。』應該這樣想：『我過去在諸位世尊面前發過大誓願：「一切眾生我都要救拔，讓他們得到阿耨多羅三藐三菩提。」現在如果生起嗔恨，就違背了原來的誓願。』譬如良醫發這樣的誓願：『世間的盲人我都要治好。』如果自己失明，怎麼能治療他人的疾病呢？同樣的道理，菩薩爲了消除眾生的無明黑暗，自己卻生起嗔恨，又怎麼能救度他們呢？』看不到有能忍的我，也看不到有可忍的對象，沒有二者之分，自性本來就是空寂的。這叫做菩薩摩訶薩學習般若波羅蜜，通達羼提波羅蜜。 『大王！菩薩摩訶薩學習般若波羅蜜，修行毗梨耶波羅蜜（精進到彼岸），對於沒有滅除的煩惱，令其滅除；對於沒有度脫的眾生，令其度脫；對於沒有解脫的眾生，令其解脫；對於沒有安穩的眾生，令其安穩；對於沒有學習的眾生，令其學習。菩薩像這樣修行精進的時候，會有各種
【English Translation】 English version When practicing Prajna Paramita (Perfection of Wisdom), one should also practice Kshanti Paramita (Perfection of Patience). A Bodhisattva Mahasattva (great Bodhisattva) should always cultivate patience in their heart, so that worries, sorrows, and sufferings do not arise; they should also practice external patience, so that if others strike or scold them, they will not become angry; they should also practice Dharma patience, as the World Honored One (Buddha) said: 『The profound true nature is that there is no person to grasp, nor any Dharma to grasp, non-arising, stillness, is Nirvana (liberation).』 Upon hearing this, their heart will not be startled or afraid, and they will think: 『If I do not learn this Dharma, how can I attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)?』 They deeply contemplate the three poisons of greed, anger, and ignorance, where do they arise? What are the causes and conditions for their arising? And what are the causes and conditions for their cessation? Upon such observation, they see no arising and no Dharma that can arise, and they see no cessation and no Dharma that can cease. Such a mind of patience continues without interruption, at all six times of the day, without choosing the object—parents, the king, I must be patient, others can be treated with authority, even with harm. A Bodhisattva practices patience not for repaying kindness, fame, profit, righteousness, shame, or fear. A Bodhisattva Mahasattva should practice patience, if someone harms, strikes, scolds, or insults them, their heart will not be moved. If a Bodhisattva Mahasattva is a king or ruler, and poor people scold or insult them, they should not inflict punishment, saying: 『I am the king, and according to the law, I should punish them.』 They should think: 『In the past, before all the World Honored Ones, I made a great vow: 「I will save all sentient beings and lead them to Anuttara Samyak Sambodhi.」 If I become angry now, I will violate my original vow.』 For example, a good doctor makes this vow: 『I will cure all the blind people in the world.』 If they themselves lose their sight, how can they cure others? In the same way, if a Bodhisattva wants to remove the darkness of ignorance from sentient beings, but they themselves become angry, how can they save them?』 They see no 『I』 who can be patient, and no object that can be tolerated, there is no duality, their nature is originally empty. This is called a Bodhisattva Mahasattva learning Prajna Paramita and attaining Kshanti Paramita. 『Great King! A Bodhisattva Mahasattva, learning Prajna Paramita, practices Virya Paramita (Perfection of Diligence), for those afflictions that have not been extinguished, they cause them to be extinguished; for those beings who have not been liberated, they cause them to be liberated; for those beings who have not been freed, they cause them to be freed; for those beings who have not been made secure, they cause them to be secure; for those beings who have not learned, they cause them to learn. When a Bodhisattva practices diligence in this way, there are various
惡魔為作留難，謂菩薩言：『善男子！莫修此法，空受勤苦。何以故？我往昔時曾修此法，未滅令滅，未度令度，未脫令脫，未安令安，未學令學，空受勤苦都無實利。我從昔來多見菩薩，修學此行並皆退轉。汝可迴心，以取聲聞、辟支佛乘而自滅度。』菩薩摩訶薩即便覺知，告言惡魔：『汝複道去，我心如金剛，非汝能壞。汝若作障礙，自得長夜苦。』魔即不現。若余菩薩修五波羅蜜，未得般若波羅蜜者，菩薩摩訶薩如是精進，設百千劫亦能超過，況復聲聞、辟支佛乘。菩薩摩訶薩行般若波羅蜜，成就佛法，眾惡悉離。雖行精進，不疾不遲而發大愿：『使我得身與世尊等，眉間白毫、頂上肉髻，佛轉法輪，我亦如是。』譬如真金、眾寶瑩飾則為嚴凈，菩薩精進亦復如是，遠離垢穢——所謂懶惰、懈怠、疲極、不自覺知、不正思惟，離此垢穢，即獲清凈智慧功德而共莊嚴，身不疲勞，心無厭怠，障道惡法一切不善皆悉滅除，其有助道向涅槃法悉令增長，少惡不起何況其多。假使十方恒沙世界，滿中大火如阿鼻獄，此世界外有一眾生可度脫者，菩薩摩訶薩能從中過，況多眾生。可作是念：『無上菩提不易可得。』菩薩修行如救頭燃，百千萬劫如此重擔難可荷負。作是思惟：『過現諸佛皆修此行，成阿耨多羅三藐三菩提。
我亦如是正應修習，寧百千劫處地獄中使眾生度，終不棄捨速取涅槃。』如是精進，心不自高、於他不下，不見我能行及所行法，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達毗梨耶波羅蜜。
「大王。菩薩摩訶薩學般若波羅蜜行禪波羅蜜深種善根，于大乘中世世生生多習妙行，近善知識；不生貧賤，常在婆羅門、剎利大姓；正信三寶；增長善法。因宿善根，作如是念：『眾生長夜流轉六道，苦輪不息皆由貪愛。』菩薩摩訶薩起厭離心，知從虛妄分別而有，修多羅中方便種種說欲過患，如槊、如𥍽、如刀、如蛇、如泡，臭穢不凈，無常。云何智人貪著此法？即剃鬚發出家修道。未見令見，未得令得，未證令證。聞說受持，若世諦、第一義諦，如實修行，如法觀察，所謂正見、正分別、正精進、正語、正業、正命、正念、正定。遠離喧雜，不求名聞，供養恭敬，身心精進常無休息。思惟此心多行何境，若善、若惡、無記境界。若行善境，則勤精進增長善根，三十七品以治諸惡不善之法。惡不善者，貪、恚、愚癡。貪慾三品，謂上、中、下。其上品者，若聞欲名，遍身戰動。心踴歡悅，不觀欲過、厭離不生、無慚無愧。何謂無慚？經游獨行，恒思欲境，心心相續，唯見妙好不知過患。若其父母及余尊長呵
【現代漢語翻譯】 現代漢語譯本：我應當這樣精進修習，寧願在百千劫中處於地獄，也要度化眾生，最終不捨棄快速證得涅槃（Nirvana，佛教的最高境界）。』像這樣精進，內心不自高自大，也不輕視他人，不認為自己能修行以及所修行的法，兩者沒有差別，因為它們的自性是空性的。這叫做菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）學習般若波羅蜜（Prajnaparamita，智慧的完美）通達毗梨耶波羅蜜（Viriyaparamita，精進的完美）。 大王，菩薩摩訶薩學習般若波羅蜜，修行禪波羅蜜（Dhyanaparamita，禪定的完美），深深種下善根，在大乘（Mahayana，佛教的一個主要流派）中，世世代代多次修習殊勝的修行，親近善知識；不出生在貧賤之家，常常出生在婆羅門（Brahmana，印度教的祭司階層）、剎利（Kshatriya，印度教的武士階層）等大姓人家；對三寶（佛、法、僧）有正信；增長善法。因為宿世的善根，產生這樣的念頭：『眾生在漫長的黑夜裡流轉於六道（六種輪迴的境界），苦難的輪轉不停止，都是因為貪愛。』菩薩摩訶薩生起厭離之心，知道這一切都是從虛妄分別而產生的，在修多羅（Sutra，佛經）中，用種種方便講述慾望的過患，如同長矛、如同毒箭、如同刀劍、如同毒蛇、如同泡沫，臭穢不凈，無常。有智慧的人怎麼會貪著這些呢？於是就剃除鬚髮，出家修道。對於沒有見到的，令其見到；對於沒有得到的，令其得到；對於沒有證悟的，令其證悟。聽聞佛法后受持，無論是世俗諦（Samvriti-satya，相對真理）還是第一義諦（Paramartha-satya，絕對真理），都如實修行，如法觀察，也就是所謂的正見（Samyag-drsti，正確的見解）、正分別（Samyak-samkalpa，正確的思維）、正精進（Samyag-vyayama，正確的努力）、正語（Samyag-vac，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyag-ajiva，正確的謀生）、正念（Samyak-smrti，正確的覺知）、正定（Samyak-samadhi，正確的禪定）。遠離喧鬧雜亂，不追求名聲，供養恭敬，身心精進，常常沒有休息。思考這個心常常在什麼境界中活動，是善的、惡的，還是無記的境界。如果行於善的境界，就勤奮精進，增長善根，用三十七道品（三十七種修行方法）來對治各種惡和不善的法。惡和不善的法，就是貪、嗔、癡。貪慾有三種品類，上、中、下。其中上品者，如果聽到慾望的名字，就會全身戰慄，內心歡喜雀躍，不觀察慾望的過患，厭離心不生，沒有慚愧之心。什麼叫做沒有慚愧？經常獨自遊蕩，心中恒常思念慾望的境界，心心相續，只看到美好的事物，不知道其中的過患。如果父母以及其他長輩呵斥
【English Translation】 English version: 『I should cultivate diligently in this way, and would rather remain in hell for hundreds of thousands of kalpas (aeons) to liberate sentient beings, and ultimately not abandon the quick attainment of Nirvana (the ultimate state of enlightenment).』 With such diligence, the mind is neither arrogant nor does it look down on others, not seeing that 『I』 can practice and the Dharma (teachings) that is practiced are different, because their nature is empty. This is called a Bodhisattva Mahasattva (a great Bodhisattva) learning Prajnaparamita (the perfection of wisdom) and attaining Viriyaparamita (the perfection of diligence). Great King, a Bodhisattva Mahasattva, learning Prajnaparamita and practicing Dhyanaparamita (the perfection of meditation), deeply plants roots of goodness. In the Mahayana (a major branch of Buddhism), in life after life, they repeatedly practice sublime conduct, and are close to virtuous teachers; they are not born into poverty, but are often born into great families of Brahmins (the priestly class in Hinduism) and Kshatriyas (the warrior class in Hinduism); they have right faith in the Three Jewels (Buddha, Dharma, Sangha); and they increase good dharmas. Because of past good roots, they have this thought: 『Sentient beings wander in the six realms (six realms of reincarnation) for a long night, and the wheel of suffering does not cease, all because of craving and attachment.』 The Bodhisattva Mahasattva generates a mind of renunciation, knowing that all of this arises from false discrimination. In the Sutras (Buddhist scriptures), various skillful means are used to describe the faults of desire, like spears, like arrows, like swords, like snakes, like bubbles, foul and impure, impermanent. How can a wise person be attached to these things? Thus, they shave their heads and beards, and leave home to practice the Way. For those who have not seen, they cause them to see; for those who have not attained, they cause them to attain; for those who have not realized, they cause them to realize. Having heard the Dharma, they uphold it, whether it is the conventional truth (Samvriti-satya) or the ultimate truth (Paramartha-satya), they practice accordingly, observing in accordance with the Dharma, which is called right view (Samyag-drsti), right thought (Samyak-samkalpa), right effort (Samyag-vyayama), right speech (Samyag-vac), right action (Samyak-karmanta), right livelihood (Samyag-ajiva), right mindfulness (Samyak-smrti), and right concentration (Samyak-samadhi). They stay away from noise and confusion, do not seek fame, offer respect and reverence, and are diligent in body and mind, without rest. They contemplate what realm this mind often engages in, whether it is a good, bad, or neutral realm. If it engages in a good realm, then they diligently increase good roots, using the thirty-seven factors of enlightenment (thirty-seven practices) to counteract all evil and unwholesome dharmas. The evil and unwholesome dharmas are greed, hatred, and delusion. Greed has three categories: superior, middling, and inferior. The superior category, if they hear the name of desire, their whole body trembles, their heart leaps with joy, they do not observe the faults of desire, renunciation does not arise, and they have no shame or remorse. What is meant by having no shame? They wander alone, constantly thinking of the realm of desire, thought after thought, only seeing the beautiful things, not knowing the faults within. If their parents or other elders scold
彼所欲，于所尊前不覺起諍，是名無慚。此人命終當生惡趣。中品欲者，若離境界不恒生心。下品欲者，但共言笑欲情即歇。瞋亦三品。上品瞋者，憤恚若發，心惛目亂，或造五逆、若謗正法，及大重罪五逆之惡，于百分中不及其一。中品瞋者，以瞋恚故而造諸惡，即生悔心。下品瞋者，心無嫌恨，但口呵毀，隨生悔過。癡亦如是。雖作是觀，知一切法如幻、夢、響、乾闥婆城，虛妄不實，顛倒故見。滅外境界，內心寂靜，不見我能行及所行法，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達禪波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行般若波羅蜜，正智觀色、受、想、行、識，不見色生、不見色集、不見色滅，受、想、行、識亦復如是。何以故？自性皆空，無有真實，但虛名字。而行般若波羅蜜化諸眾生，終不為說無業果報。一切諸法如夢、如幻，無我、無人、無眾生、無壽者、無養育，而說有業果報。菩薩摩訶薩如是修行般若波羅蜜，惡魔不能得便。何以故？近善知識，成助菩提離世間法。于諸如來甚深正法，歡喜讚歎。若天、若魔、沙門、婆羅門，除佛正智無及菩薩。不見我能行及所行法，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達般若波羅蜜。
「大王！菩薩摩訶薩學
【現代漢語翻譯】 現代漢語譯本 那些人，在他們所尊敬的人面前不知不覺地發起爭執，這叫做無慚（不知羞恥）。這種人命終後會墮入惡道。中等程度的慾望，如果離開外在的境界，就不會持續產生貪戀之心。下等程度的慾望，只是和人說說笑笑，慾望的情緒就消退了。嗔恨也分為三種。上等程度的嗔恨，憤怒一旦爆發，就會心神昏亂，眼睛發花，甚至會造作五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的罪行，或者誹謗正法，以及其他重大的罪過。五逆的罪惡，在百分之一中都比不上。中等程度的嗔恨，因為嗔恨而造作各種惡行，隨即會產生悔恨之心。下等程度的嗔恨，心中沒有怨恨，只是口頭上呵斥譭謗，隨後會產生悔過之心。愚癡也是如此。雖然這樣觀察，知道一切法都如幻象、夢境、迴響、乾闥婆城（海市蜃樓），虛妄不實，因為顛倒而產生錯誤的見解。滅除外在的境界，內心寂靜，不見有能行之『我』以及所行之法，沒有二者之別，因為自性是遠離的。這叫做菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），通達禪波羅蜜（禪定到彼岸）。 『大王！菩薩摩訶薩學習般若波羅蜜，修行般若波羅蜜，以正智觀察色、受、想、行、識（五蘊），不見色生、不見色集、不見色滅，受、想、行、識也是如此。為什麼呢？因為它們的自性都是空，沒有真實的存在，只是虛假的名字。雖然如此，他們修行般若波羅蜜來教化眾生，最終不會說沒有業果報應。一切諸法都如夢境、如幻象，沒有我、沒有人、沒有眾生、沒有壽者、沒有養育者，但仍然說有業果報應。菩薩摩訶薩這樣修行般若波羅蜜，惡魔就不能得逞。為什麼呢？因為他們親近善知識，成就助菩提（幫助覺悟）的修行，遠離世間法。對於諸如來甚深的正法，他們歡喜讚歎。無論是天、魔、沙門、婆羅門，除了佛的正智，沒有人能比得上菩薩。他們不見有能行之『我』以及所行之法，沒有二者之別，因為自性是遠離的。這叫做菩薩摩訶薩學習般若波羅蜜，通達般若波羅蜜。 『大王！菩薩摩訶薩學習
【English Translation】 English version Those who, in the presence of those they respect, unknowingly engage in disputes, are called shameless. Such people, upon death, will be reborn in evil realms. Those with moderate desires, if they are separated from external objects, will not constantly generate craving. Those with inferior desires, merely by talking and laughing, will have their desires subside. Anger is also of three types. Those with superior anger, when their rage erupts, will become mentally confused and have blurred vision, and may even commit the five heinous offenses (killing one's father, mother, an Arhat, disrupting the Sangha, or shedding the blood of a Buddha), or slander the true Dharma, and other grave sins. The evil of the five heinous offenses is not even one percent of the total. Those with moderate anger, due to their anger, commit various evil deeds, and then immediately feel remorse. Those with inferior anger, have no resentment in their hearts, but only verbally scold and criticize, and then feel remorse. Ignorance is also the same. Although they observe in this way, knowing that all dharmas are like illusions, dreams, echoes, Gandharva cities (mirages), unreal and false, they see them due to their inverted views. By extinguishing external objects, the mind becomes tranquil, and they do not see a 'self' that can act, nor the dharmas that are acted upon, there is no duality, because their nature is detached. This is called a Bodhisattva Mahasattva learning Prajna Paramita (perfection of wisdom), and attaining the perfection of Dhyana Paramita (perfection of meditation). 'Great King! Bodhisattva Mahasattvas, learning Prajna Paramita and practicing Prajna Paramita, with right wisdom observe form, feeling, perception, mental formations, and consciousness (the five aggregates), they do not see the arising of form, do not see the gathering of form, do not see the cessation of form, and the same is true for feeling, perception, mental formations, and consciousness. Why is this so? Because their nature is all empty, without any real existence, they are merely false names. Although this is so, they practice Prajna Paramita to teach sentient beings, and ultimately will not say that there is no karmic retribution. All dharmas are like dreams, like illusions, without a self, without a person, without sentient beings, without a life span, without a nurturer, yet they still say there is karmic retribution. Bodhisattva Mahasattvas, practicing Prajna Paramita in this way, cannot be taken advantage of by demons. Why is this so? Because they are close to good teachers, they accomplish the practice that aids enlightenment, and they are detached from worldly dharmas. Towards the profound true Dharma of all Tathagatas, they rejoice and praise. Whether it be gods, demons, Shramanas, or Brahmins, except for the right wisdom of the Buddha, no one can compare to a Bodhisattva. They do not see a 'self' that can act, nor the dharmas that are acted upon, there is no duality, because their nature is detached. This is called a Bodhisattva Mahasattva learning Prajna Paramita, and attaining Prajna Paramita. 'Great King! Bodhisattva Mahasattvas learning
般若波羅蜜行優波憍舍羅波羅蜜，菩薩摩訶薩善巧迴向阿耨多羅三藐三菩提，若見華果，日夜六時供養諸佛及菩薩眾，以此善根迴向菩提；華樹果樹亦復如是。若聞如來修多羅中說甚深義，信樂受持，為眾生說，以此善根迴向菩提。若見如來塔廟、形像，香華供養，令諸眾生離破戒香，獲得如來清凈戒香；掃灑塗地，令諸眾生威儀齊整；華蓋覆罩，令諸眾生皆離惱熱。入僧伽藍，愿諸眾生悉入涅槃；若出伽藍，愿諸眾生出魔境界。開伽藍門，作如是愿：『以出世智，為諸眾生啟未開門。』若見關閉，愿為眾生關閉惡趣及以三有。坐時念言：『愿諸眾生坐菩提座。』若右脅臥，愿諸眾生皆得涅槃。起時念言：『愿諸眾生起離諸惑。』若洗腳足，愿諸眾生遠離塵垢。禮佛旋塔，愿諸眾產生天人師。若有外道邪見難化，即自念言：『我為彼師，必不肯信。且作同學，或為弟子。』雖處彼眾，戒行，多聞勝諸外道，因爾降伏，尊重為師，言必信受。毀其邪法，為說涅槃，令入正教，精修梵行，禪定三昧得諸神通。見多欲者，化為女人第一端正，令彼愛著，倏忽之頃示現無常，色變膀脹爛壞臭處，使其增惡，起厭離心。即複本形，為菩薩像而為說法，令發阿耨多羅三藐三菩提心，成無上果。見大乘人離善知識，學二乘道不得其果
，唐失大乘，觀彼根性，即為說法入無上道。未發心者化令發心，已發心者教使堅固。見持戒人犯少輕罪，不解懺悔，懈退憂愁不復修道，即為說法對治懺除，令道勝進。菩薩摩訶薩少欲知足，唯求法利，為眾生說供養如來，成就六波羅蜜說法供養，是為檀波羅蜜；行不違言，是尸波羅蜜；若天、若魔不能壞亂，是羼提波羅蜜；心心相續不覺疲倦，是毗梨耶波羅蜜；專心一念不緣異境，是禪波羅蜜；說法供養不見我、我所，是般若波羅蜜。不見我能行及所行法，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達方便波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行尼坻波羅蜜，菩薩發願不為有樂出離三界求二乘道，作大愿言：『一切眾生、眾生所攝皆入涅槃，然後我身乃成正覺。未發心者即令發心，已發心者令其修行，已修行者令得菩提。得菩提者請轉法輪，乃至分身舍利起塔供養。』復作愿言：『若有世界，諸佛成道，悉無天魔。愿自智慧發無上心，不由外緣。又愿我身常在世間，一切眾生悉令成就。愿新發意諸菩薩等，若聞如來說甚深法，心不驚怖。無邊佛道，無邊佛境，無邊大悲，愿諸眾生皆悉通達。又愿我身常生穢國，不生凈土。何以故？譬如病人乃須醫藥，無疾不須。不見我能行及所行法，無二
【現代漢語翻譯】 現代漢語譯本：唐朝時期，大乘佛教的修行者，觀察眾生的根性，就為他們宣說佛法，引導他們進入無上的菩提之道。對於尚未發菩提心的人，就教化他們發起菩提心；對於已經發菩提心的人，就教導他們使菩提心更加堅定。如果看到持戒的人犯了輕微的罪過，不明白如何懺悔，因而懈怠退縮、憂愁不樂，不再繼續修行，就為他們宣說佛法，對治他們的罪過，使他們懺悔清凈，在道業上更加精進。菩薩摩訶薩（偉大的菩薩）少欲知足，只求佛法利益，爲了眾生宣說供養如來，成就六波羅蜜（六種到達彼岸的方法）的法門，以說法來供養，這就是檀波羅蜜（佈施的到達彼岸）；行為不違背自己的諾言，這就是尸波羅蜜（持戒的到達彼岸）；如果天魔都不能擾亂他的心，這就是羼提波羅蜜（忍辱的到達彼岸）；心念相續不斷，不覺得疲倦，這就是毗梨耶波羅蜜（精進的到達彼岸）；專心一念，不攀緣其他境界，這就是禪波羅蜜（禪定的到達彼岸）；以說法來供養，不執著于『我』和『我所』，這就是般若波羅蜜（智慧的到達彼岸）。不執著于能行和所行的法，沒有二元對立的分別，因為其自性是空性的。這就是菩薩摩訶薩學習般若波羅蜜，通達方便波羅蜜的修行方法。 大王！菩薩摩訶薩學習般若波羅蜜，修行尼坻波羅蜜（不退轉的到達彼岸），菩薩發願不是爲了自己得到安樂而脫離三界，去追求二乘（聲聞乘和緣覺乘）的道果，而是發下大愿說：『一切眾生以及與眾生相關的，都進入涅槃之後，我才成就正等正覺。』對於尚未發菩提心的人，就讓他們發起菩提心；對於已經發菩提心的人，就讓他們修行；對於已經修行的人，就讓他們證得菩提。對於已經證得菩提的人，就請他們轉法輪（宣說佛法），乃至分身舍利，建立佛塔供養。又發願說：『如果有的世界，諸佛成道，都沒有天魔的干擾，愿我能以自己的智慧發起無上的菩提心，不依賴外在的因緣。又愿我的身體常在世間，使一切眾生都能成就。愿新發菩提心的菩薩們，如果聽到如來說甚深的佛法，內心不會感到驚恐。無邊的佛道，無邊的佛境，無邊的大悲，愿一切眾生都能通達。又愿我的身體常生在污穢的國土，不生在清凈的佛土。為什麼呢？譬如病人需要醫藥，沒有疾病的人就不需要。』不執著于能行和所行的法，沒有二元對立的分別
【English Translation】 English version: During the Tang Dynasty, Mahayana practitioners, observing the dispositions of beings, would preach the Dharma to them, guiding them onto the unsurpassed path of Bodhi. For those who had not yet generated the Bodhi mind, they would teach them to generate it; for those who had already generated it, they would instruct them to make it more firm. If they saw a precept-holder commit a minor offense, not understanding how to repent, and thus becoming lax, retreating, and sorrowful, no longer continuing their practice, they would preach the Dharma to them, counteracting their offenses, enabling them to repent and purify themselves, and to advance further on the path. Bodhisattva Mahasattvas (great Bodhisattvas) are content with few desires, seeking only the benefit of the Dharma. For the sake of sentient beings, they preach the offering to the Tathagata, accomplishing the six Paramitas (six perfections), offering through the Dharma, which is Dana Paramita (perfection of giving); acting without contradicting their words, which is Sila Paramita (perfection of morality); if neither gods nor demons can disturb their minds, which is Ksanti Paramita (perfection of patience); with continuous mindfulness, not feeling fatigue, which is Virya Paramita (perfection of diligence); with focused concentration, not clinging to other realms, which is Dhyana Paramita (perfection of meditation); offering through the Dharma, without attachment to 'self' and 'what belongs to self,' which is Prajna Paramita (perfection of wisdom). Not clinging to the act of doing and the object of doing, without duality or distinction, because their nature is emptiness. This is how Bodhisattva Mahasattvas learn Prajna Paramita, and understand the means of Upaya Paramita. Great King! Bodhisattva Mahasattvas, learning Prajna Paramita, practice Nidana Paramita (perfection of non-regression). Bodhisattvas make vows not for their own sake to seek liberation from the three realms and pursue the path of the two vehicles (Sravakayana and Pratyekabuddhayana), but make great vows saying: 'After all sentient beings and what is related to them have entered Nirvana, then I will attain complete and perfect enlightenment.' For those who have not yet generated the Bodhi mind, they will cause them to generate it; for those who have already generated it, they will cause them to practice; for those who have already practiced, they will cause them to attain Bodhi. For those who have attained Bodhi, they will request them to turn the Dharma wheel (preach the Dharma), and even to divide their relics and build stupas for offering. They also make vows saying: 'If there are worlds where Buddhas attain enlightenment without the interference of demons, may I generate the unsurpassed Bodhi mind through my own wisdom, not relying on external conditions. May my body always remain in the world, enabling all sentient beings to achieve enlightenment. May newly aspiring Bodhisattvas, if they hear the Tathagata preach the profound Dharma, not be frightened in their hearts. May all sentient beings understand the boundless Buddha path, the boundless Buddha realms, and the boundless great compassion. May my body always be born in impure lands, not in pure Buddha lands. Why? Because, like a sick person needs medicine, those without illness do not need it.' Not clinging to the act of doing and the object of doing, without duality or distinction.
無別，自性離故。』是名菩薩摩訶薩學般若波羅蜜通達愿波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行婆羅波羅蜜，菩薩摩訶薩能伏天魔，摧諸外道，具足功德、智慧、力故；一切佛法，無不修行、無不證見；以神通力，用一毛髮能舉閻浮提，乃至四天下、三千大千世界，乃至無量百千世界；能于空中取種種寶，施諸眾生；十方無量無邊世界，諸佛說法無不聞持。不見我能行及所行法，無二無別，自性離故。是名菩薩摩訶薩學般若波羅蜜通達力波羅蜜。
「大王！菩薩摩訶薩學般若波羅蜜行阇那波羅蜜，菩薩摩訶薩觀五陰，生不見實生，滅非實滅，作是思惟：『此五陰，空、無我、無人、無眾生、無壽者、無養育。凡夫眾生虛妄著我。五陰非我，陰中無我，我非五陰，我中無陰。凡夫愚惑不如實知，流轉生死如旋火輪。一切諸法，自性本空，無生無滅，緣合謂生、緣散為滅。自性非無是故不生，自性非有是故無滅。菩薩摩訶薩，一切境界，無有一法不通達者，修行如是智波羅蜜，二乘外道不能掩蔽，以智觀察，從初發心至入涅槃，皆悉明瞭。能以一法知一切境，一切境界即是一法。何以故？如如一故。不見我能修及所修法，無二無別，自性離故。』是名菩薩摩訶薩行般若波羅蜜通達智波羅蜜。」
【現代漢語翻譯】 現代漢語譯本 『沒有差別，因為自性是空性的。』這被稱為菩薩摩訶薩學習般若波羅蜜，通達愿波羅蜜（願力到達彼岸）。 『大王！菩薩摩訶薩學習般若波羅蜜，修行力波羅蜜（力量到達彼岸），菩薩摩訶薩能夠降伏天魔，摧毀各種外道，因為他們具足功德、智慧和力量；一切佛法，沒有不修行、沒有不證見的；憑藉神通力，用一根毫毛就能舉起閻浮提（我們所居住的這個世界），乃至四大洲、三千大千世界，乃至無量百千世界；能夠在空中取出各種珍寶，佈施給眾生；十方無量無邊的世界，諸佛說法沒有不聽聞和受持的。他們不認為自己能修行以及所修行的法，沒有二元對立，沒有差別，因為自性是空性的。這被稱為菩薩摩訶薩學習般若波羅蜜，通達力波羅蜜。 『大王！菩薩摩訶薩學習般若波羅蜜，修行智波羅蜜（智慧到達彼岸），菩薩摩訶薩觀察五陰（色、受、想、行、識），看到生不是真實的生，滅不是真實的滅，這樣思維：『這五陰，是空性的，無我，無人，無眾生，無壽者，無養育。凡夫眾生虛妄地執著於我。五陰不是我，陰中沒有我，我不是五陰，我中沒有陰。凡夫愚昧迷惑，不能如實地知道，在生死中流轉，就像旋轉的火輪。一切諸法，自性本來是空性的，沒有生滅，因緣聚合就說是生，因緣離散就說是滅。自性不是無，所以不生；自性不是有，所以無滅。菩薩摩訶薩，對於一切境界，沒有一法不通達的，修行這樣的智波羅蜜，二乘（聲聞乘和緣覺乘）和外道不能遮蔽，用智慧觀察，從最初發心到進入涅槃，都完全明瞭。能夠用一個法知道一切境界，一切境界就是一個法。為什麼呢？因為如如（真如）是一樣的。他們不認為自己能修行以及所修行的法，沒有二元對立，沒有差別，因為自性是空性的。』這被稱為菩薩摩訶薩修行般若波羅蜜，通達智波羅蜜。』
【English Translation】 English version 'There is no difference, because their self-nature is empty.' This is called a Bodhisattva Mahasattva learning Prajna Paramita, attaining the Paramita of Vow (the perfection of aspiration). 'Great King! When a Bodhisattva Mahasattva learns Prajna Paramita and practices the Paramita of Power (the perfection of strength), the Bodhisattva Mahasattva is able to subdue the heavenly demons and destroy all the external paths, because they are endowed with merit, wisdom, and power; all the Buddha-dharma, there is nothing they do not practice, nothing they do not realize; with supernatural powers, they can lift Jambudvipa (the world we live in) with a single hair, even the four continents, the three thousand great thousand worlds, and even countless hundreds of thousands of worlds; they can take various treasures from the sky and give them to sentient beings; in the immeasurable worlds of the ten directions, they hear and uphold all the Buddhas' teachings. They do not see themselves as capable of practicing or the dharma they practice, there is no duality, no difference, because their self-nature is empty. This is called a Bodhisattva Mahasattva learning Prajna Paramita, attaining the Paramita of Power. 'Great King! When a Bodhisattva Mahasattva learns Prajna Paramita and practices the Paramita of Wisdom (the perfection of wisdom), the Bodhisattva Mahasattva observes the five skandhas (form, feeling, perception, mental formations, and consciousness), seeing that birth is not real birth, and cessation is not real cessation, thinking thus: 'These five skandhas are empty, without self, without person, without sentient being, without life span, without nurturer. Ordinary beings falsely cling to a self. The five skandhas are not the self, there is no self in the skandhas, the self is not the five skandhas, there are no skandhas in the self. Ordinary beings are ignorant and confused, not knowing the truth, and they transmigrate in samsara like a spinning fire wheel. All dharmas, their self-nature is originally empty, without birth or death, when conditions come together it is called birth, when conditions disperse it is called cessation. Self-nature is not non-existent, therefore there is no birth; self-nature is not existent, therefore there is no cessation. A Bodhisattva Mahasattva, regarding all realms, there is not a single dharma they do not understand, practicing such wisdom paramita, the two vehicles (Sravakas and Pratyekabuddhas) and external paths cannot obscure it, observing with wisdom, from the initial aspiration to entering Nirvana, they are completely clear. They can know all realms with one dharma, and all realms are one dharma. Why? Because Suchness (Tathata) is the same. They do not see themselves as capable of practicing or the dharma they practice, there is no duality, no difference, because their self-nature is empty.' This is called a Bodhisattva Mahasattva practicing Prajna Paramita, attaining the Paramita of Wisdom.'
勝天王般若波羅蜜經顯相品第二
爾時，勝天王即從座起，偏袒右肩，右膝著地，合掌向佛，頭面作禮，而白佛言：「世尊！是般若波羅蜜甚深。何者是般若波羅蜜相？」
佛告勝天王言：「如地、水、火、風相，般若波羅蜜相亦復如是。」
「世尊！云何地相？」
佛言：「普遍廣大，難可度量，是為地相。般若波羅蜜相亦復如是。何以故？如如普遍廣大，難思量故。大王！一切藥草皆依地生；一切善法皆依般若波羅蜜生。又如土地，增之不喜、減之不瞋，離我、我所，無二相故；般若波羅蜜亦復如是，讚歎不增、毀呰不減，離我、我所，無二相故。世間行來，舉足下足悉依于地；若求善道趣向涅槃，應當依是般若波羅蜜。又如大地出種種寶；般若波羅蜜亦復如是，生出世間種種功德。又如大地，蟲蟻蚊虻種種諸苦不能傾動；般若波羅蜜亦復如是，離我、我所，不可傾動。又如大地，若聞師子、龍象之聲，終無驚怖；般若波羅蜜亦復如是，天魔、外道不能恐懼。何以故？不見有人、不見有法，自性空故。
「又如水大從高赴下；一切善法皆向般若波羅蜜。又如水大，能潤草木，得生華果；般若波羅蜜亦復如是，潤諸三昧，生助道法，成一切智樹，得佛法果，利益眾生。又如水大漬
【現代漢語翻譯】 現代漢語譯本 《勝天王般若波羅蜜經·顯相品》第二
那時，勝天王（一位菩薩）即從座位上站起，袒露右肩，右膝跪地，合掌向佛，頭面觸地行禮，然後對佛說：『世尊！這般若波羅蜜（智慧的完美）非常深奧。什麼是般若波羅蜜的相狀呢？』
佛告訴勝天王說：『如同地、水、火、風的相狀一樣，般若波羅蜜的相狀也是如此。』
勝天王問：『世尊！什麼是地的相狀呢？』
佛說：『普遍廣大，難以度量，這就是地的相狀。般若波羅蜜的相狀也是如此。為什麼呢？因為它如同普遍廣大，難以思量。大王！一切藥草都依賴土地生長；一切善法都依賴般若波羅蜜產生。又如土地，增加它不會歡喜，減少它不會嗔怒，因為它沒有「我」和「我所」的執著，沒有對立的兩種相狀；般若波羅蜜也是如此，讚歎它不會增加，譭謗它不會減少，因為它沒有「我」和「我所」的執著，沒有對立的兩種相狀。世間行走，抬腳落腳都依賴於地；如果想要尋求善道，趨向涅槃（解脫），就應當依賴這般若波羅蜜。又如大地能生出各種珍寶；般若波羅蜜也是如此，能生出世間種種功德。又如大地，蟲蟻蚊虻等種種痛苦都不能動搖它；般若波羅蜜也是如此，因為它沒有「我」和「我所」的執著，不可動搖。又如大地，如果聽到獅子、龍象的聲音，終究不會驚恐；般若波羅蜜也是如此，天魔、外道不能使它恐懼。為什麼呢？因為它不見有人，不見有法，自性是空的。』
『又如水大從高處流向低處；一切善法都趨向般若波羅蜜。又如水大，能夠滋潤草木，使其生長開花結果；般若波羅蜜也是如此，滋潤各種三昧（禪定），生出助道之法，成就一切智慧之樹，得到佛法之果，利益眾生。又如水大浸潤』
【English Translation】 English version The Second Chapter on Manifestations of the Prajnaparamita Sutra of King Surpassing Heaven
At that time, King Surpassing Heaven (a Bodhisattva) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, bowed his head to the ground, and said to the Buddha: 'World Honored One! This Prajnaparamita (perfection of wisdom) is very profound. What is the characteristic of Prajnaparamita?'
The Buddha said to King Surpassing Heaven: 'Just like the characteristics of earth, water, fire, and wind, the characteristic of Prajnaparamita is also like that.'
King Surpassing Heaven asked: 'World Honored One! What is the characteristic of earth?'
The Buddha said: 'It is universally vast and difficult to measure, this is the characteristic of earth. The characteristic of Prajnaparamita is also like that. Why? Because it is universally vast and difficult to conceive. Great King! All herbs and plants rely on the earth to grow; all good dharmas rely on Prajnaparamita to arise. Also, like the earth, it does not rejoice when increased, nor does it become angry when decreased, because it is free from the attachment of 'I' and 'mine', and has no dualistic characteristics; Prajnaparamita is also like that, it does not increase when praised, nor does it decrease when slandered, because it is free from the attachment of 'I' and 'mine', and has no dualistic characteristics. In worldly walking, lifting and placing the feet rely on the earth; if one seeks the path of goodness and strives towards Nirvana (liberation), one should rely on this Prajnaparamita. Also, like the earth produces various treasures; Prajnaparamita is also like that, it produces various merits of the world. Also, like the earth, various sufferings from insects, ants, mosquitoes, and gnats cannot shake it; Prajnaparamita is also like that, because it is free from the attachment of 'I' and 'mine', it cannot be shaken. Also, like the earth, if it hears the sound of lions and dragons, it will not be frightened; Prajnaparamita is also like that, heavenly demons and external paths cannot frighten it. Why? Because it does not see a person, does not see a dharma, its self-nature is empty.'
'Also, like the great water flows from high to low; all good dharmas tend towards Prajnaparamita. Also, like the great water, it can moisten plants and trees, causing them to grow flowers and bear fruit; Prajnaparamita is also like that, it moistens various samadhis (meditative states), produces the aids to the path, accomplishes the tree of all wisdom, obtains the fruit of the Buddha's dharma, and benefits sentient beings. Also, like the great water soaks'
草木根，能使傾拔，隨流而去；般若波羅蜜亦復如是，一切諸見煩惱習氣，根本悉滅永不復生。又如水大，性本清凈無垢不濁；般若波羅蜜亦復如是，體無煩惱故名清凈，離諸惑故名為無垢，一相非異故名不濁。如人夏熱，遇水清涼；熱惱眾生，聞般若波羅蜜亦即清涼。如人患渴，得水乃止；求出世法，得般若波羅蜜，思愿亦止。又如水泉甚深難入；般若波羅蜜亦復如是，諸佛境界甚深難入。又如坑坎之處，水悉平等；般若波羅蜜亦復如是，一切聲聞、辟支佛及諸凡夫，皆悉平等。又如水能洗地悉得清凈；菩薩摩訶薩通達般若波羅蜜，離諸煩惱即得清凈。何以故？自性清凈，離諸惑故。
「又如火大能燒一切樹木藥草，不作是念：『我能燒物。』般若波羅蜜亦復如是，能滅一切煩惱習氣，亦不作念：『我能除滅。』又譬如火，悉能成熟一切諸物；般若波羅蜜亦能成就一切佛法。又譬如火，悉能幹竭一切濕物；般若波羅蜜亦復如是，竭諸漏流，永不復起。假使火聚在雪山頂，若一由旬至十由旬，皆悉能照，而無是念：『我能照遠。』般若波羅蜜亦復如是，皆悉能照聲聞、緣覺及以菩薩，亦不作念：『我能照彼。』又如禽獸，夜見火光恐怖遠避；薄福凡夫及以二乘，若聞般若波羅蜜，恐懼舍離。般若波羅蜜聞名尚難
【現代漢語翻譯】 現代漢語譯本 草木的根，能夠被連根拔起，隨水流而去；般若波羅蜜（Prajnaparamita，智慧的完美）也是如此，一切諸見、煩惱和習氣，從根本上徹底滅除，永遠不再產生。又如水大（四大元素之一，指水元素），其本性清凈無垢不濁；般若波羅蜜也是如此，其本體沒有煩惱所以稱為清凈，遠離各種迷惑所以稱為無垢，其一相沒有差異所以稱為不濁。如同人在夏天感到炎熱，遇到水就感到清涼；被熱惱困擾的眾生，聽到般若波羅蜜也會立即感到清涼。如同人感到口渴，得到水就止渴；尋求出世間法的人，得到般若波羅蜜，其願望也得以止息。又如泉水非常深，難以進入；般若波羅蜜也是如此，諸佛的境界非常深，難以進入。又如坑洼之處，水都一樣平；般若波羅蜜也是如此，一切聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）以及所有凡夫，都一律平等。又如水能夠洗凈地面，使其清凈；菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）通達般若波羅蜜，遠離各種煩惱，就能獲得清凈。為什麼呢？因為其自性清凈，遠離各種迷惑的緣故。 又如火大（四大元素之一，指火元素）能夠燃燒一切樹木藥草，不會產生這樣的念頭：『我能燃燒物體。』般若波羅蜜也是如此，能夠滅除一切煩惱習氣，也不會產生這樣的念頭：『我能除滅。』又譬如火，能夠成熟一切事物；般若波羅蜜也能夠成就一切佛法。又譬如火，能夠使一切潮濕的東西乾涸；般若波羅蜜也是如此，使各種煩惱的流失乾涸，永遠不再產生。假設火堆在雪山頂上，即使從一由旬（Yojana，古印度長度單位）到十由旬，都能夠照亮，而不會產生這樣的念頭：『我能照亮遠方。』般若波羅蜜也是如此，能夠照亮聲聞、緣覺（Pratyekabuddha，獨自覺悟的人）以及菩薩，也不會產生這樣的念頭：『我能照亮他們。』又如禽獸，在夜晚看到火光會感到恐懼而遠遠躲避；福報淺薄的凡夫以及二乘（聲聞和緣覺），如果聽到般若波羅蜜，也會感到恐懼而捨棄。般若波羅蜜，僅僅是聽到名字都很難。
【English Translation】 English version The roots of grasses and trees, when uprooted, are carried away by the stream; so too is Prajnaparamita (Perfection of Wisdom), all views, afflictions, and habitual tendencies are completely eradicated from their roots, never to arise again. Furthermore, like the element of water (one of the four great elements), which is inherently pure, stainless, and unpolluted; so too is Prajnaparamita, its essence is without afflictions, hence it is called pure, it is free from all delusions, hence it is called stainless, and its single nature is without difference, hence it is called unpolluted. Just as a person feels cool when encountering water in the summer heat; so too, beings tormented by afflictions, upon hearing Prajnaparamita, immediately feel cool. Just as a thirsty person is quenched upon obtaining water; so too, those seeking the transcendental Dharma, upon obtaining Prajnaparamita, their desires are also quenched. Furthermore, like a spring that is very deep and difficult to enter; so too is Prajnaparamita, the realm of the Buddhas is very deep and difficult to enter. Furthermore, like water that is equally level in pits and hollows; so too is Prajnaparamita, all Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and all ordinary beings are equally treated. Furthermore, just as water can wash the ground clean; so too, a Bodhisattva-mahasattva (great Bodhisattva) who understands Prajnaparamita, upon being free from all afflictions, attains purity. Why is this so? Because its self-nature is pure, and it is free from all delusions. Furthermore, like the element of fire (one of the four great elements), which can burn all trees and herbs, without thinking, 'I can burn things'; so too is Prajnaparamita, which can extinguish all afflictions and habitual tendencies, without thinking, 'I can eliminate them.' Furthermore, like fire, which can ripen all things; so too, Prajnaparamita can accomplish all the Buddha's teachings. Furthermore, like fire, which can dry up all wet things; so too is Prajnaparamita, which dries up the flow of all defilements, never to arise again. Suppose a fire is on the top of a snow mountain, even if it is from one Yojana (an ancient Indian unit of distance) to ten yojanas away, it can illuminate everything, without thinking, 'I can illuminate far away.' So too is Prajnaparamita, which can illuminate Sravakas, Pratyekabuddhas, and Bodhisattvas, without thinking, 'I can illuminate them.' Furthermore, like birds and beasts that are terrified and flee far away upon seeing firelight at night; so too, ordinary beings with little merit and the two vehicles (Sravakas and Pratyekabuddhas), upon hearing Prajnaparamita, are terrified and abandon it. Prajnaparamita, even hearing its name is difficult.
，況復修學。如夜遠行，迷失道路，若見火光即生歡喜，知有聚落疾往投趣，至則安隱永無怖畏；生死曠野有福德人，若聞般若波羅蜜，生大歡喜歸趣受持，永離煩惱心得安樂。如世間火，貴賤共同；般若波羅蜜亦復如是，凡聖等有。又如婆羅門、剎利咸供養火；諸佛菩薩咸皆供養般若波羅蜜。又如小火，能燒三千大千世界；般若波羅蜜亦復如是，若聞一句，則能焚燒無量煩惱。
「大王！般若波羅蜜，離垢無著，寂靜無邊，無邊智慧，等達法性，猶如虛空性無所住，離相境界，過諸覺觀，心、心數法無有分別，無生無滅，自性離故。
「大王！菩薩摩訶薩行般若波羅蜜，世間希有；利益眾生，猶如日月，一切受用。又譬如月能除熱惱；般若波羅蜜亦復如是，能除一切煩惱熱毒。又譬如月，世間樂見；般若波羅蜜亦復如是，一切聖人之所樂見。又如初月日日增長；菩薩摩訶薩親近般若波羅蜜，從初發心乃至菩提，漸次增長，如黑分月日日漸盡。菩薩摩訶薩修行般若波羅蜜，煩惱結使次第滅盡。如世間月，婆羅門，剎利咸所讚歎；若善男子、善女人親近般若波羅蜜，一切世間天、人、阿修羅皆所讚歎。如月遊行遍四天下；般若波羅蜜亦復如是，若色、若心無處不遍。如世間月，常自莊嚴；般若波羅蜜亦復如
【現代漢語翻譯】 現代漢語譯本 更何況是修行學習呢。就像在夜晚遠行，迷失了道路，如果見到火光就會非常歡喜，知道那裡有村落就趕緊前去投奔，到達后就安穩了，永遠沒有恐懼；在生死曠野中，有福德的人，如果聽聞《般若波羅蜜》（智慧到彼岸），就會生起極大的歡喜，歸向它並受持，永遠脫離煩惱，內心得到安樂。就像世間的火，無論貴賤都可以使用；《般若波羅蜜》也是這樣，凡夫和聖人都可以擁有。又像婆羅門（古印度祭司）和剎利（古印度武士）都供養火；諸佛菩薩也都供養《般若波羅蜜》。又像小小的火，能燒燬三千大千世界；《般若波羅蜜》也是這樣，如果聽聞一句，就能焚燒無量的煩惱。 「大王！《般若波羅蜜》是清凈無垢、沒有執著的，寂靜無邊，擁有無邊的智慧，平等通達諸法的本性，就像虛空一樣沒有固定的住所，是超越一切表象的境界，超越了所有的感覺和觀念，心和心所法（心理活動）之間沒有分別，不生不滅，因為它的自性是遠離一切的。 「大王！菩薩摩訶薩（偉大的菩薩）修行《般若波羅蜜》，在世間是稀有的；它利益眾生，就像日月一樣，一切眾生都可以受用。又比如月亮能消除熱惱；《般若波羅蜜》也是這樣，能消除一切煩惱的熱毒。又比如月亮，世間的人都喜歡見到；《般若波羅蜜》也是這樣，一切聖人都喜歡見到。又像初生的月亮每天都在增長；菩薩摩訶薩親近《般若波羅蜜》，從最初發心直到成佛，逐漸增長，就像黑夜的月亮每天都在減少。菩薩摩訶薩修行《般若波羅蜜》，煩惱和束縛會次第滅盡。就像世間的月亮，婆羅門和剎利都讚歎它；如果善男子、善女人親近《般若波羅蜜》，一切世間的天人、阿修羅（非天神）都會讚歎。就像月亮的光輝遍照四天下；《般若波羅蜜》也是這樣，無論是物質還是精神，沒有哪個地方不遍及。就像世間的月亮，常常自我莊嚴；《般若波羅蜜》也是這樣，常常自我莊嚴。
【English Translation】 English version How much more so is it to cultivate and learn. Like traveling far at night, losing one's way, if one sees a light, one is filled with joy, knowing there is a settlement, one quickly goes to seek refuge. Upon arriving, one is safe and free from fear forever. In the wilderness of birth and death, a person with merit, upon hearing the Prajna Paramita (Perfection of Wisdom), will generate great joy, turn towards it, and uphold it, forever departing from afflictions and finding peace of mind. Like fire in the world, which is shared by the noble and the humble; the Prajna Paramita is also like this, available to both ordinary beings and sages. Furthermore, just as Brahmins (ancient Indian priests) and Kshatriyas (ancient Indian warriors) all make offerings to fire; all Buddhas and Bodhisattvas also make offerings to the Prajna Paramita. Moreover, like a small fire that can burn down the three thousand great thousand worlds; the Prajna Paramita is also like this, if one hears even a single phrase, it can burn away immeasurable afflictions. 「Great King! The Prajna Paramita is pure, without defilement or attachment, tranquil and boundless, possessing boundless wisdom, equally penetrating the nature of all dharmas, like space, which has no fixed abode, a realm beyond all appearances, transcending all perceptions and concepts, with no distinction between mind and mental functions, neither arising nor ceasing, because its nature is inherently detached. 「Great King! A Bodhisattva Mahasattva (great Bodhisattva) practicing the Prajna Paramita is rare in the world; it benefits sentient beings, like the sun and moon, which all can utilize. Furthermore, just as the moon can dispel heat and vexation; the Prajna Paramita is also like this, able to dispel all the heat and poison of afflictions. Moreover, like the moon, which the world delights to see; the Prajna Paramita is also like this, which all sages delight to see. Furthermore, like the new moon that grows daily; a Bodhisattva Mahasattva, drawing near to the Prajna Paramita, from the initial aspiration until Buddhahood, gradually increases, just as the dark half of the moon gradually diminishes. A Bodhisattva Mahasattva practicing the Prajna Paramita, the bonds of afflictions are gradually extinguished. Like the moon in the world, which Brahmins and Kshatriyas all praise; if good men and good women draw near to the Prajna Paramita, all the gods, humans, and Asuras (demi-gods) in the world will praise it. Like the moon's light that pervades the four continents; the Prajna Paramita is also like this, pervading everywhere, whether in form or mind. Like the moon in the world, which is always self-adorned; the Prajna Paramita is also like this, always self-adorned.
是，性自莊嚴。何以故？不生不滅，性本清凈，遍一切法，自性離故。如世間日破一切暗，而不作念：『我能破暗。』般若波羅蜜亦復如是，能破無始一切煩惱，亦不作念：『我破煩惱。』又譬如日開敷蓮華，而不作念：『我開蓮花。』般若波羅蜜亦復如是，能開菩薩，亦無是念。又譬如日遍照十方，不作是念：『我能遍照。』般若波羅蜜亦復如是，能照無邊，而無照相。又如見東方赤，則知日出不久；若聞般若波羅蜜，當知去佛不遠。如閻浮提人，若見日出生大歡喜；若世間中有般若波羅蜜名字，一切聖人皆大歡喜。又如日出，月及星宿光悉不現；菩薩摩訶薩行般若波羅蜜，二乘、外道德亦不現。又如日出，方見坑坎高下之處；菩薩摩訶薩行般若波羅蜜，世間乃知邪正之道。何以故？般若波羅蜜自相平等，不生不滅，性是離故。
「大王！菩薩摩訶薩行般若波羅蜜，多修空行，無所住著，修道離障，遠惡知識，親近諸佛，心心相續唸佛不斷，通達平等隨順法界，神通遊戲十方國土，于其本處都不動搖，見諸佛法猶如現前。雖處世間世法不染，猶如蓮花生在淤泥。菩薩摩訶薩雖處生死，以般若波羅蜜方便力故而不染著。何以故？般若波羅蜜，不生不滅，自相平等，不見不著，性是離故。又如蓮華不停水滴；菩薩
【現代漢語翻譯】 現代漢語譯本：是的，（佛性）其本性就是莊嚴的。為什麼呢？因為它不生不滅，本性清凈，遍及一切法，自性是離一切相的。就像世間的太陽能破除一切黑暗，卻不會想：『我能破除黑暗。』般若波羅蜜（prajnaparamita，智慧的完美）也是如此，能破除無始以來的所有煩惱，也不會想：『我破除了煩惱。』又比如太陽能使蓮花開放，卻不會想：『我使蓮花開放。』般若波羅蜜也是如此，能開啟菩薩的智慧，也沒有這樣的想法。又比如太陽能照耀十方，不會想：『我能照耀一切。』般若波羅蜜也是如此，能照耀無邊，卻沒有照耀的相。又如見到東方發紅，就知道太陽快要出來了；如果聽到般若波羅蜜，就應當知道離成佛不遠了。就像閻浮提（Jambudvipa，我們所居住的這個世界）的人，見到太陽升起會非常歡喜；如果世間有般若波羅蜜的名字，一切聖人都會非常歡喜。又如太陽出來，月亮和星宿的光芒都會消失；菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，二乘（聲聞乘和緣覺乘）和外道的修行也都會黯然失色。又如太陽出來，才能看到坑洼高低的地方；菩薩摩訶薩修行般若波羅蜜，世間才能知道邪正的道路。為什麼呢？因為般若波羅蜜的自性是平等的，不生不滅，本性是離一切相的。 大王！菩薩摩訶薩修行般若波羅蜜，大多修習空性之行，沒有執著，修道遠離障礙，遠離惡知識，親近諸佛，心中唸唸相續不斷地憶念佛，通達平等隨順法界，以神通遊戲於十方國土，在自己的本處卻不動搖，見到諸佛的法就像在眼前一樣。雖然身處世間，卻不被世間法所污染，就像蓮花生長在淤泥中一樣。菩薩摩訶薩雖然處於生死輪迴中，因為般若波羅蜜的方便力而不被染著。為什麼呢？因為般若波羅蜜不生不滅，自性平等，不被見也不被執著，本性是離一切相的。又如蓮花不會停留水滴；菩薩
【English Translation】 English version: Yes, its nature is self-adorned. Why? Because it is unborn and undying, its nature is pure, pervades all dharmas, and its self-nature is detached. Just as the sun in the world breaks all darkness, yet does not think, 'I can break the darkness,' so too is prajnaparamita (the perfection of wisdom); it can break all beginningless afflictions, yet does not think, 'I break afflictions.' Again, just as the sun causes lotuses to bloom, yet does not think, 'I cause lotuses to bloom,' so too is prajnaparamita; it can awaken bodhisattvas, yet has no such thought. Again, just as the sun shines in all ten directions, yet does not think, 'I can shine everywhere,' so too is prajnaparamita; it can illuminate the boundless, yet has no appearance of illumination. Again, just as seeing the east turn red indicates the sun will soon rise, so too, if one hears of prajnaparamita, one should know that one is not far from Buddhahood. Just as the people of Jambudvipa (the world we live in) are greatly delighted to see the sun rise, so too, if the name of prajnaparamita exists in the world, all sages will be greatly delighted. Again, just as when the sun rises, the light of the moon and stars disappears, so too, when a bodhisattva-mahasattva (a great bodhisattva) practices prajnaparamita, the practices of the two vehicles (sravakayana and pratyekabuddhayana) and external paths also fade away. Again, just as when the sun rises, one can see the pits and unevenness of the ground, so too, when a bodhisattva-mahasattva practices prajnaparamita, the world can know the paths of right and wrong. Why? Because the self-nature of prajnaparamita is equal, unborn and undying, and its nature is detached. Great King! When a bodhisattva-mahasattva practices prajnaparamita, they mostly cultivate the practice of emptiness, without attachment, cultivating the path away from obstacles, staying far from evil friends, drawing near to all Buddhas, with their minds continuously remembering the Buddha, understanding equality and conforming to the dharma realm, using their spiritual powers to roam the ten directions, yet remaining unmoving in their original place, seeing the dharmas of all Buddhas as if they were right before them. Although they are in the world, they are not defiled by worldly dharmas, just as a lotus flower grows in mud. Although a bodhisattva-mahasattva is in samsara (the cycle of birth and death), they are not defiled because of the expedient power of prajnaparamita. Why? Because prajnaparamita is unborn and undying, its self-nature is equal, it is neither seen nor attached to, and its nature is detached. Again, just as a lotus flower does not hold water droplets; a bodhisattva
摩訶薩行般若波羅蜜，一不善法不得暫住。又如蓮華所在悉香；菩薩摩訶薩行般若波羅蜜，若在城邑聚落，人間天上悉具戒香。又如蓮華體性清凈，婆羅門、剎利長者居士之所愛重；菩薩摩訶薩行般若波羅蜜，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，菩薩，諸佛咸所愛敬。又如蓮華始欲敷啟，能悅眾心；菩薩摩訶薩行般若波羅蜜，面門常笑，曾無顰蹙，能悅眾生。又如世人，夢見蓮花亦是吉相；一切人、天，乃至夢中聞見菩薩行般若波羅蜜，亦是吉祥，況當真見。又如蓮華初始生時，若人、非人之所愛護；菩薩摩訶薩始學般若波羅蜜，諸佛、菩薩、釋梵諸天之所衛護。菩薩摩訶薩行般若波羅蜜，興如是心，如理通達諸波羅蜜，滿足佛法，教化眾生，坐菩提樹，成就阿耨多羅三藐三菩提，轉正法輪——世間沙門、婆羅門、天、魔、釋、梵所不能轉——化度十方無邊世界一切眾生，平等濟拔于生死海，皆悉安置般若波羅蜜中。無歸無依無救護者，為作救護；欲見佛者，即為示之；作師子吼；神通遊戲；嘆佛功德；令眾渴仰。其心清凈而不轉移，意無諂曲遠離邪念，所謂不念聲聞、辟支佛法，盡諸垢穢無復煩惱，身無偽行離邪威儀，口無巧言如實而說，受恩常感輕恩重報，心不懷憾口恒軟語。
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（智慧的完美），連一丁點不善的念頭都不會停留。又像蓮花所在之處都散發香氣一樣；菩薩摩訶薩修行般若波羅蜜，無論身處城鎮鄉村，人間天上，都自然具備戒律的芬芳。又像蓮花本身清凈無染，為婆羅門（祭司）、剎利（貴族）、長者（富人）、居士（在家信徒）所喜愛和尊重；菩薩摩訶薩修行般若波羅蜜，天龍（天上的龍）、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等，菩薩，以及諸佛都喜愛和尊敬。又像蓮花初開時，能使人心生喜悅；菩薩摩訶薩修行般若波羅蜜，臉上常帶笑容，從不皺眉，能使眾生感到愉悅。又像世人夢見蓮花也是吉祥的象徵；一切人、天，乃至在夢中聽聞或見到菩薩修行般若波羅蜜，也是吉祥的，更何況是真實見到。又像蓮花初生時，為人或非人所愛護；菩薩摩訶薩初學般若波羅蜜時，諸佛、菩薩、釋梵諸天都會加以護衛。菩薩摩訶薩修行般若波羅蜜，生起這樣的心念，如理通達諸波羅蜜，圓滿佛法，教化眾生，坐在菩提樹下，成就阿耨多羅三藐三菩提（無上正等正覺），轉動正法輪——這是世間的沙門（出家人）、婆羅門、天、魔、釋（帝釋天）、梵（梵天）所不能轉動的——化度十方無邊世界的一切眾生，平等地從生死苦海中救拔出來，都安置在般若波羅蜜中。對於無所歸依、無所救護的人，成為他們的救護；想要見到佛的人，就為他們示現；發出獅子吼；展現神通遊戲；讚歎佛的功德；使眾生渴求仰慕。他們的心清凈而不動搖，意念沒有諂媚和虛偽，遠離邪念，所謂不念聲聞（小乘修行者）、辟支佛（獨覺者）的法，清除一切污垢，不再有煩惱，身體沒有虛假的言行，遠離不正的威儀，口中沒有巧言，如實而說，受人恩惠常懷感恩，輕微的恩惠也以重報，心中不懷怨恨，口中常說柔和的話語。
【English Translation】 English version A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita (perfection of wisdom) does not allow even a single unwholesome thought to linger. Just as a lotus flower exudes fragrance wherever it is; a Bodhisattva Mahasattva practicing Prajna Paramita, whether in cities, villages, the human realm, or the heavens, naturally possesses the fragrance of moral discipline. Just as a lotus flower is pure in nature, and is loved and respected by Brahmins (priests), Kshatriyas (nobles), elders (wealthy people), and householders (lay practitioners); a Bodhisattva Mahasattva practicing Prajna Paramita is loved and revered by Devas (gods), Nagas (dragons), Yakshas (guardians), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical birds), Kinnaras (celestial singers), Mahoragas (great serpents), humans, non-humans, Bodhisattvas, and all Buddhas. Just as a lotus flower, when it first begins to bloom, can delight the hearts of all; a Bodhisattva Mahasattva practicing Prajna Paramita always has a smile on their face, never frowning, and can bring joy to all beings. Just as people consider it auspicious to dream of a lotus flower; for all humans and Devas, even to hear or see a Bodhisattva practicing Prajna Paramita in a dream is auspicious, let alone seeing them in reality. Just as a lotus flower is cherished by humans and non-humans when it first appears; when a Bodhisattva Mahasattva first begins to learn Prajna Paramita, they are protected by all Buddhas, Bodhisattvas, Shakra (Indra), Brahma, and all the Devas. A Bodhisattva Mahasattva practicing Prajna Paramita generates such a mind, thoroughly understanding all the Paramitas according to the Dharma, fulfilling the Buddha's teachings, educating all beings, sitting under the Bodhi tree, attaining Anuttara Samyak Sambodhi (supreme perfect enlightenment), turning the wheel of the Dharma—which cannot be turned by the world's Shramanas (ascetics), Brahmins, Devas, Maras (demons), Shakra, or Brahma—transforming and liberating all beings in the boundless worlds of the ten directions, equally rescuing them from the sea of birth and death, and placing them all within Prajna Paramita. For those who have no refuge, no protection, they become their refuge; for those who wish to see the Buddha, they reveal the Buddha to them; they roar the lion's roar; they display miraculous powers; they praise the virtues of the Buddha; they make all beings yearn and aspire. Their minds are pure and unwavering, their intentions are without flattery or deceit, they are free from evil thoughts, they do not dwell on the teachings of Shravakas (Hinayana practitioners) or Pratyekabuddhas (solitary realizers), they eliminate all defilements, they have no more afflictions, their bodies are free from false actions, they are free from improper conduct, their mouths are free from deceitful words, they speak truthfully, they are always grateful for kindness received, they repay even small kindnesses with great rewards, they do not harbor resentment in their hearts, and they always speak gentle words.
如是修習清凈之心，不見能污、不見可染，無二無別，自性離故。
「大王！菩薩摩訶薩行般若波羅蜜，能信如來三種清凈，作是思惟：『修多羅說，如來法身、寂靜身、無等等身、無量身、不共身、金剛身。』於此決定，心無疑惑。是名能信如來身凈。複次思惟：『修多羅說，如來口凈，如為凡夫受作佛記，亦為菩薩授記成佛。』信如是言，不相違背。何以故？如來永離一切過失，無諸垢穢，無有煩惱，寂靜清凈。若天、若魔、沙門、婆羅門、若梵，能得如來口業失者，無有是處。是名能信如來口凈。複次，修多羅說，如來意凈。諸佛世尊心所思事，若聲聞、辟支佛、菩薩，一切天、人，無能知者。何以故？如來之心甚深難入，非諸覺觀，離思量境，無有邊量，同虛空界。如是信知，心不疑惑。是名能信如來意凈。複次，菩薩摩訶薩行般若波羅蜜，作是思惟：『如佛所說，菩薩摩訶薩為諸眾生，不怖不疲，荷負重擔。』其心堅固曾無退轉，次第修習諸波羅蜜，成就佛法無有障礙，無邊無等不共之法，所言決定，其性勇猛，成就如來廣大之事。菩薩摩訶薩於是事中，不疑不惑，深心信受。菩薩摩訶薩行般若波羅蜜，作是思惟：『菩薩摩訶薩行般若波羅蜜，坐道場時，能得無礙清凈天眼、天耳、他心智、宿命智、
【現代漢語翻譯】 現代漢語譯本：如此修習清凈之心，便不會看到能污染的事物，也不會看到會被染污的事物，兩者無二無別，因為其自性本就遠離污染。 『大王！菩薩摩訶薩在修行般若波羅蜜時，能夠相信如來的三種清凈，並這樣思考：『經文說，如來具有法身、寂靜身、無等等身、無量身、不共身、金剛身。』對此深信不疑，心中沒有疑惑。這稱為能相信如來的身清凈。又進一步思考：『經文說，如來的口清凈，例如為凡夫授記成佛，也為菩薩授記成佛。』相信這些話語，不會覺得矛盾。為什麼呢？因為如來永遠遠離一切過失，沒有污垢，沒有煩惱，寂靜清凈。無論是天、魔、沙門、婆羅門、還是梵天，都無法找到如來口業的過失，這是不可能的。這稱為能相信如來的口清凈。再進一步，經文說，如來的意清凈。諸佛世尊心中所想的事情，無論是聲聞、辟支佛、菩薩，還是所有天人，都無法知曉。為什麼呢？因為如來的心深不可測，難以進入，不是通過感覺和觀察可以理解的，超越了思量的境界，沒有邊際，如同虛空一般。如此相信並瞭解，心中沒有疑惑。這稱為能相信如來的意清凈。再進一步，菩薩摩訶薩在修行般若波羅蜜時，這樣思考：『正如佛所說，菩薩摩訶薩爲了眾生，不畏懼不疲憊，承擔重擔。』他們的心堅定不移，從不退轉，依次修習各種波羅蜜，成就佛法，沒有任何障礙，擁有無邊無等不共的功德，所說的話語堅定不移，其性情勇猛，成就如來廣大的事業。菩薩摩訶薩對於這些事情，不懷疑不迷惑，內心深信不疑。菩薩摩訶薩在修行般若波羅蜜時，這樣思考：『菩薩摩訶薩在修行般若波羅蜜，坐在道場時，能夠獲得無礙清凈的天眼、天耳、他心智、宿命智、』
【English Translation】 English version: Thus, when cultivating a pure mind, one does not see what can defile, nor does one see what can be defiled. There is no duality, as their nature is inherently free from defilement. 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, they can believe in the three purities of the Tathagata, thinking thus: 『The Sutras say that the Tathagata has a Dharma body, a tranquil body, an unequaled body, an immeasurable body, a unique body, and a Vajra body.』 They are resolute in this, with no doubt in their mind. This is called believing in the purity of the Tathagata』s body. Furthermore, they think: 『The Sutras say that the Tathagata』s speech is pure, such as when giving predictions of Buddhahood to ordinary beings, and also giving predictions of Buddhahood to Bodhisattvas.』 They believe these words without contradiction. Why? Because the Tathagata is forever free from all faults, without any defilements, without any afflictions, tranquil and pure. Whether it be gods, demons, Shramanas, Brahmins, or Brahma, none can find fault in the Tathagata』s speech; this is impossible. This is called believing in the purity of the Tathagata』s speech. Furthermore, the Sutras say that the Tathagata』s mind is pure. The thoughts of the Buddhas, the World Honored Ones, cannot be known by Shravakas, Pratyekabuddhas, Bodhisattvas, or all gods and humans. Why? Because the Tathagata』s mind is profound and difficult to enter, not within the realm of perception and observation, beyond the realm of thought, without boundaries, like the realm of space. Believing and understanding this, there is no doubt in the mind. This is called believing in the purity of the Tathagata』s mind. Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they think: 『As the Buddha said, Bodhisattva Mahasattvas, for the sake of all beings, are not afraid or weary, bearing heavy burdens.』 Their minds are firm and never retreat, they cultivate the various Paramitas in sequence, achieve the Buddha Dharma without any obstacles, possess boundless, unequaled, and unique merits, their words are resolute, their nature is courageous, and they accomplish the great deeds of the Tathagata. The Bodhisattva Mahasattva has no doubt or confusion about these things, and deeply believes in them. When a Bodhisattva Mahasattva practices Prajna Paramita, they think: 『When a Bodhisattva Mahasattva practices Prajna Paramita and sits in the Bodhimanda, they can attain unobstructed and pure divine eyes, divine ears, the knowledge of others』 minds, the knowledge of past lives,』
漏盡智，於一念中通達三世平等智。』如實觀察一切世間，如是眾生具身惡行、口惡行、意惡行，譭謗聖人，邪見造邪業，身壞命終當墮惡道。如是眾生具身善行、口善行、意善行，不謗聖人，正見正業，身壞命終當生善道。如實觀察眾生界已，作如是念：『我昔發願行菩薩道，自覺覺他，此愿應滿。』菩薩摩訶薩行般若波羅蜜，于如是事不疑不惑，如實信受。
「大王！菩薩成佛所名為覺處，自覺名正覺，成就眾生名正遍覺。
「大王！如是菩薩摩訶薩行般若波羅蜜，信知如來出興於世。
「大王！菩薩摩訶薩行般若波羅蜜，聞說一乘即便信受。何以故？諸佛所說真實不虛，種種余乘皆佛乘出。如閻浮提，種種城邑聚落別名，並屬此洲；如是諸乘種種名說，皆屬佛乘。復作是念：『如來世尊善巧方便，種種說法皆實不虛。何以故？世尊說法隨眾根性，是故分別說有三乘，其實一道。』菩薩摩訶薩行般若波羅蜜，復作是念：『如來說法深遠音聲，真實不虛。何以故？釋梵天等以少功德，尚復能有深遠音聲，何況如來無量億劫積習功德。』菩薩摩訶薩行般若波羅蜜，作如是念：『如來說法不違眾根，若上中下，皆使成就。眾生各謂獨為我說，諸佛本來無說無示。』菩薩摩訶薩于如此事不疑信解。
【現代漢語翻譯】 現代漢語譯本：『漏盡智（Asravaksaya-jnana，斷絕煩惱的智慧），在一念之間通達三世（過去、現在、未來）平等的智慧。』如實觀察一切世間，像這樣，眾生具有身惡行、口惡行、意惡行，誹謗聖人，持邪見造作邪業，身壞命終后將墮入惡道。像這樣，眾生具有身善行、口善行、意善行，不誹謗聖人，持正見造作正業，身壞命終后將往生善道。如實觀察眾生界后，產生這樣的念頭：『我過去發願修行菩薩道，自覺覺他，這個願望應該實現。』菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，以智慧到達彼岸），對於這樣的事情不懷疑不迷惑，如實地信受。 『大王！菩薩成佛的地方稱為覺處，自覺稱為正覺（Samyak-sambuddha，完全正確的覺悟），成就眾生稱為正遍覺（Samyak-sambuddha，普遍正確的覺悟）。』 『大王！像這樣的菩薩摩訶薩修行般若波羅蜜，相信如來（Tathagata，佛的稱號）會出現在世間。』 『大王！菩薩摩訶薩修行般若波羅蜜，聽到說一乘（Ekayana，唯一的解脫之道）就立即信受。為什麼呢？諸佛所說的真實不虛，種種其他的乘（Yana，教法）都出自佛乘。就像閻浮提（Jambudvipa，我們所居住的這個世界），種種城邑聚落有不同的名稱，都屬於這個洲；像這樣，種種乘有不同的名稱，都屬於佛乘。又這樣想：『如來世尊善巧方便，種種說法都是真實不虛的。為什麼呢？世尊說法是隨著眾生的根性，所以分別說有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），其實只有一道。』菩薩摩訶薩修行般若波羅蜜，又這樣想：『如來說法深遠的聲音，真實不虛。為什麼呢？釋梵天（Sakra-Brahma，天神）等以少許功德，尚且能夠有深遠的聲音，何況如來無量億劫積累的功德。』菩薩摩訶薩修行般若波羅蜜，產生這樣的念頭：『如來說法不違背眾生的根性，無論是上根、中根、下根，都能使他們成就。眾生各自認為佛是單獨為自己說法，諸佛本來沒有說也沒有示。』菩薩摩訶薩對於這樣的事情不懷疑，並深信理解。
【English Translation】 English version: 『The knowledge of the extinction of outflows (Asravaksaya-jnana), in a single moment, comprehends the wisdom of equality in the three times (past, present, and future).』 Observing all the worlds as they truly are, thus, beings who engage in evil actions of body, evil actions of speech, and evil actions of mind, who slander the noble ones, hold wrong views and create wrong karma, will fall into evil realms after the dissolution of their bodies and the end of their lives. Thus, beings who engage in good actions of body, good actions of speech, and good actions of mind, who do not slander the noble ones, hold right views and create right karma, will be reborn in good realms after the dissolution of their bodies and the end of their lives. Having observed the realm of beings as it truly is, one thinks thus: 『I made a vow in the past to practice the Bodhisattva path, to awaken myself and awaken others; this vow should be fulfilled.』 A Bodhisattva-Mahasattva, practicing Prajnaparamita (perfection of wisdom), has no doubt or confusion about such matters, and accepts them with true faith. 『Great King! The place where a Bodhisattva attains Buddhahood is called the place of awakening; self-awakening is called Samyak-sambuddha (perfectly awakened); accomplishing the awakening of beings is called Samyak-sambuddha (universally perfectly awakened).』 『Great King! Such a Bodhisattva-Mahasattva, practicing Prajnaparamita, believes that the Tathagata (the thus-gone one, an epithet of the Buddha) will appear in the world.』 『Great King! A Bodhisattva-Mahasattva, practicing Prajnaparamita, upon hearing of the One Vehicle (Ekayana, the single path to liberation), immediately accepts it. Why? Because what the Buddhas say is true and not false; all the various other vehicles (Yana, teachings) come from the Buddha Vehicle. Just as in Jambudvipa (the world we inhabit), various cities and villages have different names, yet all belong to this continent; similarly, the various vehicles have different names, yet all belong to the Buddha Vehicle. Furthermore, one thinks thus: 『The Tathagata, the World-Honored One, is skillful in means; all the various teachings are true and not false. Why? Because the World-Honored One teaches according to the capacities of beings, therefore, he speaks of the three vehicles (Triyana, Sravaka, Pratyekabuddha, and Bodhisattva vehicles) separately, but in reality, there is only one path.』 A Bodhisattva-Mahasattva, practicing Prajnaparamita, thinks thus: 『The deep and far-reaching voice of the Tathagata』s teachings is true and not false. Why? Because Sakra-Brahma (a deity) and others, with little merit, are still able to have a deep and far-reaching voice, how much more so the Tathagata, who has accumulated merit over countless eons.』 A Bodhisattva-Mahasattva, practicing Prajnaparamita, thinks thus: 『The Tathagata』s teachings do not contradict the capacities of beings; whether they are of superior, middling, or inferior capacity, he enables them all to achieve. Each being thinks that the Buddha is teaching solely for them, but the Buddhas originally have nothing to say or show.』 A Bodhisattva-Mahasattva has no doubt about such matters and believes and understands them deeply.
「大王！菩薩摩訶薩行般若波羅蜜，得心微細，作是思惟：『世間熾然大火之聚，所謂貪慾火，瞋恚煙，愚癡暗。云何當令一切眾生皆得出離？若能通達諸法平等，名為出離。如實知法猶如幻相，善觀因緣而不分別。』菩薩摩訶薩行般若波羅蜜，作是思惟：『諸法無本而有業報，諸佛菩薩凡所發言，我知其意，既知意已即思量義，思量義已即見真實，見真實已濟度眾生。』
「大王！菩薩摩訶薩行般若波羅蜜，善巧方便為眾說法，所謂一切諸法皆悉無我、無眾生、無養育、無人、無作者、無覺者、無生者、無見者，空無所有，非自在性，虛妄分別因和合生。
「大王！若說諸法皆悉無我乃至無見者，為稱理說空無所有，乃至生緣亦復如是。
「大王！夫其說法隨順法相，是名稱理。不違法相，與法相應，得入平等，顯現義理，名巧說法。
「大王！菩薩摩訶薩行般若波羅蜜，得無礙辯才，所謂無著辯才、無盡辯才、相續辯才、不斷辯才、不怯弱辯才、不驚怖辯才、不共辯才、天人所重辯才、無邊辯才。菩薩摩訶薩行般若波羅蜜，得清凈辯才，所謂不嘶喝辯才、不迷亂辯才、不怖畏辯才、不高慢辯才、義具足辯才、味具足辯才、不拙澀辯才、應時節辯才。
「大王！菩薩摩訶薩行般
【現代漢語翻譯】 現代漢語譯本 『大王！菩薩摩訶薩（Mahasattva，偉大的菩薩）修行般若波羅蜜（Prajnaparamita，智慧的完美），獲得精微的心，這樣思惟：『世間如同熾盛的大火堆，所謂的貪慾（tanha），嗔恚（dvesha）的煙，愚癡（moha）的黑暗。如何才能讓一切眾生都得以解脫？如果能夠通達諸法平等，就稱為解脫。如實地知曉諸法如同幻象，善於觀察因緣而不加以分別。』菩薩摩訶薩修行般若波羅蜜，這樣思惟：『諸法沒有本體卻有業報，諸佛菩薩凡所說的話，我都知道其含義，既知道含義后就思量其意義，思量其意義后就見到真實，見到真實后就救度眾生。』 『大王！菩薩摩訶薩修行般若波羅蜜，善用方便為眾生說法，所謂一切諸法都沒有我（atman）、沒有眾生（sattva）、沒有養育者、沒有人（pudgala）、沒有作者、沒有覺者、沒有生者、沒有見者，空無所有，不是自在的本性，是虛妄分別因和合而生。 『大王！如果說諸法都沒有我，乃至沒有見者，這是符合真理的說法，是空無所有，乃至生起的因緣也是如此。 『大王！所說的法如果隨順法的實相，這就稱為符合真理。不違背法的實相，與法相應，得以進入平等，顯現義理，這稱為善巧說法。 『大王！菩薩摩訶薩修行般若波羅蜜，獲得無礙的辯才，所謂無著的辯才、無盡的辯才、相續的辯才、不斷的辯才、不怯弱的辯才、不驚怖的辯才、不共的辯才、天人所尊重的辯才、無邊的辯才。菩薩摩訶薩修行般若波羅蜜，獲得清凈的辯才，所謂不嘶啞的辯才、不迷亂的辯才、不怖畏的辯才、不高慢的辯才、義理具足的辯才、味道具足的辯才、不笨拙的辯才、應時節的辯才。 『大王！菩薩摩訶薩修行般
【English Translation】 English version 'Great King! A Bodhisattva Mahasattva (a great Bodhisattva) practicing Prajnaparamita (the perfection of wisdom), attains a subtle mind, and thinks thus: 『The world is like a blazing fire, with greed (tanha) as its flames, anger (dvesha) as its smoke, and ignorance (moha) as its darkness. How can all sentient beings be liberated? If one can understand the equality of all dharmas, that is called liberation. To truly know that dharmas are like illusions, to observe causes and conditions without discrimination.』 A Bodhisattva Mahasattva practicing Prajnaparamita thinks thus: 『Dharmas have no inherent nature but have karmic results. Whatever the Buddhas and Bodhisattvas say, I know their meaning. Having known the meaning, I contemplate the significance. Having contemplated the significance, I see the truth. Having seen the truth, I liberate sentient beings.』 'Great King! A Bodhisattva Mahasattva practicing Prajnaparamita, skillfully uses expedient means to teach the Dharma to sentient beings, saying that all dharmas are without self (atman), without sentient beings (sattva), without a nurturer, without a person (pudgala), without a maker, without a perceiver, without a birth, without a seer, empty of all things, not of an independent nature, arising from the combination of false discriminations.』 'Great King! If it is said that all dharmas are without self, even without a seer, this is a truthful statement, that they are empty of all things, and the same is true of the conditions for arising.』 'Great King! When the Dharma is taught in accordance with the true nature of Dharma, it is called truthful. Not violating the true nature of Dharma, being in accordance with Dharma, attaining equality, revealing the meaning, this is called skillful teaching.』 'Great King! A Bodhisattva Mahasattva practicing Prajnaparamita, attains unobstructed eloquence, namely, eloquence without attachment, inexhaustible eloquence, continuous eloquence, uninterrupted eloquence, fearless eloquence, unperturbed eloquence, unique eloquence, eloquence respected by gods and humans, boundless eloquence. A Bodhisattva Mahasattva practicing Prajnaparamita, attains pure eloquence, namely, eloquence without hoarseness, eloquence without confusion, eloquence without fear, eloquence without arrogance, eloquence complete in meaning, eloquence complete in flavor, eloquence without clumsiness, eloquence appropriate to the time.』 'Great King! A Bodhisattva Mahasattva practicing Praj'
若波羅蜜，離大眾威德畏故不嘶喝，堅住不怯智故不迷亂，菩薩處眾如師子王故無怖畏，離諸煩惱故不高慢，不說無義通達法相故義具足，善解書論文字世智故味具足，無量劫來習巧便語故不拙澀。如是說法，隨順四時，春如春說，秋冬亦爾。應前說者不中后說，應后說者不前中說，應中說者不前後說，善知時故。
「大王！菩薩摩訶薩行般若波羅蜜，所得辯才令眾歡喜，所謂愛語，面門常笑不曾顰蹙，發辭有義，能稱如實，所說決定，不欺侮人，種種樂說。以柔軟言令眾歡喜，顏色寬和使他親附，隨義而說聞者悟解，稱法相說為利益故，平等為說心無偏黨，作決定說無虛妄言，種種樂說隨眾根性，令得歡喜。
「大王！菩薩摩訶薩行般若波羅蜜，成大威德。何以故？非器不聞故。」
爾時，勝天王即白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，其心平等，云何不為非器者說？」
佛告勝天王言：「大王！般若波羅蜜性自平等，不見器、不見非器，不見能說及以所說。眾生虛妄，見說不說。何以故？般若波羅蜜，不生不滅，無相分別，猶如虛空一切遍滿；眾生亦爾，不生不滅；聲聞、辟支佛、菩薩及佛亦復如是。無名字法，假立名字，云是眾生，云是般若，云有能說，云有所說，云有聽者，
【現代漢語翻譯】 現代漢語譯本：若菩薩行般若波羅蜜（智慧的完美），因為不畏懼大眾的威嚴和力量而不大聲呵斥，因為堅守不退縮的智慧而不迷亂，菩薩處在眾人之中如同獅子王一樣無所畏懼，因為遠離各種煩惱而不驕傲自大，不說沒有意義的話，因為通達法相所以所說的話都具有意義，因為善於理解書論文字和世俗的智慧所以所說的話都具有趣味，因為無量劫以來習慣於巧妙方便的言語所以說話不笨拙生澀。像這樣說法，順應四時，春天像春天那樣說，秋天冬天也像那樣說。應該先說的就不在中間或後面說，應該後面說的就不在前面或中間說，應該中間說的就不在前面或後面說，因為善於瞭解時機。 『大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜，所獲得的辯才能夠使大眾歡喜，這就是所謂的愛語，臉上常常帶著笑容而不曾皺眉，所說的話有意義，能夠符合真實情況，所說的話是確定的，不欺騙侮辱他人，用各種令人喜悅的方式來說法。用柔軟的語言使大眾歡喜，臉色寬容和藹使他人親近依附，隨著義理而說使聽者領悟理解，符合法相而說爲了利益眾生，平等地說法心中沒有偏袒，作出確定的說法沒有虛妄的言語，用各種令人喜悅的方式說法順應眾生的根性，使他們得到歡喜。 『大王！菩薩摩訶薩修行般若波羅蜜，成就大威德。為什麼呢？因為不是適合的器皿就聽不到（佛法）。』 這時，勝天王就對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，他們的心是平等的，為什麼不為不適合的器皿說法呢？』 佛告訴勝天王說：『大王！般若波羅蜜的本性是平等的，不分別什麼是適合的器皿，什麼是不適合的器皿，不分別誰是能說的人，誰是所說的話。眾生是虛妄的，所以才會有說與不說的分別。為什麼呢？般若波羅蜜不生不滅，沒有相狀和分別，就像虛空一樣遍滿一切；眾生也是這樣，不生不滅；聲聞（佛陀的弟子）、辟支佛（獨覺者）、菩薩以及佛也是這樣。沒有名字的法，只是假立名字，說這是眾生，說這是般若，說有能說的人，說有所說的話，說有聽法的人。
【English Translation】 English version: If a Bodhisattva practices Prajna Paramita (perfection of wisdom), they do not shout because they are not afraid of the power and majesty of the crowd, they are not confused because they hold firm to unwavering wisdom, a Bodhisattva in the midst of the crowd is like a lion king, fearless, they are not arrogant because they are free from all afflictions, they do not speak meaningless words, because they understand the characteristics of the Dharma, their words are meaningful, because they are good at understanding scriptures, texts, and worldly wisdom, their words are interesting, because they have been accustomed to skillful and expedient speech for countless kalpas, their speech is not clumsy or awkward. When teaching the Dharma in this way, they follow the four seasons, speaking like spring in spring, and like autumn and winter in autumn and winter. What should be said first is not said in the middle or at the end, what should be said at the end is not said at the beginning or in the middle, what should be said in the middle is not said at the beginning or at the end, because they are good at understanding the timing. 'Great King! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita, the eloquence they gain makes the crowd happy, this is what is called loving speech, their face is always smiling and never frowning, their words are meaningful, they can conform to the truth, their words are definite, they do not deceive or insult others, they teach the Dharma in various pleasing ways. They use gentle words to make the crowd happy, their countenance is tolerant and kind, making others feel close and attached, they speak according to the meaning, enabling listeners to understand, they speak in accordance with the Dharma for the benefit of sentient beings, they speak equally without partiality, they make definite statements without false words, they teach the Dharma in various pleasing ways according to the nature of the audience, making them happy.' 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, they achieve great power and virtue. Why? Because those who are not suitable vessels do not hear (the Dharma).' At that time, King Sheng Tian said to the Buddha: 'World Honored One! When Bodhisattva Mahasattvas practice Prajna Paramita, their minds are equal, why do they not teach the Dharma to those who are not suitable vessels?' The Buddha said to King Sheng Tian: 'Great King! The nature of Prajna Paramita is equal, it does not distinguish between what is a suitable vessel and what is not a suitable vessel, it does not distinguish between who is the speaker and what is being said. Sentient beings are illusory, therefore there is the distinction between speaking and not speaking. Why? Prajna Paramita is neither born nor does it die, it has no form or distinction, it is like the void, pervading everything; sentient beings are also like this, neither born nor do they die; Sravakas (Buddha's disciples), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas are also like this. There is no Dharma with a name, names are only provisionally established, saying this is a sentient being, this is Prajna, there is a speaker, there is something being said, there are listeners.'
第一義中同是一相，所謂無相。菩薩摩訶薩行是甚深般若波羅蜜，威德重故，非器不聞。
「大王！般若波羅蜜不為非器眾生說，不為外道說，不為不尊重者說，不為不正信者說，不為求法貿易者說，不為貪利養者說，不為嫉妒者說，不為盲聾啞者說。何以故？菩薩摩訶薩行般若波羅蜜時，心無慳吝，不秘深法，非於眾生無大慈悲，不捨眾生。眾生宿世善根，得見如來及聞正法。諸佛如來本無說心為此為彼，但障重者，雖覆在近而不見聞。」
爾時，勝天王白佛言：「世尊！何等眾生堪聞諸佛菩薩說法？」
佛告勝天王言：「大王！具正信者，諸佛菩薩即為說法。根性純熟堪為法器，於過去佛曾種善根，心無諂曲，威儀齊整，不求名利，親近善友。利根性人，說文知義，為法精進，不違佛旨。
「大王！諸佛菩薩為如是等眾生說法。
「大王！菩薩摩訶薩行般若波羅蜜，能作法師，善巧說法。云何巧說說法。為利益佛法，而說佛法竟不可見；雖說波羅蜜，而波羅蜜竟不可得；雖說菩提，而說菩提竟不可得；雖斷煩惱，而說煩惱竟不可得；雖為涅槃，而說涅槃竟不可得；雖為須陀洹向、須陀洹果乃至阿羅漢向、阿羅漢果，而四果向竟不可得；雖為辟支佛果，而辟支佛果竟不可得；斷除我
【現代漢語翻譯】 現代漢語譯本：在第一義諦（paramārtha satya）中，一切都歸於同一個相，那就是無相。菩薩摩訶薩（bodhisattva mahāsattva）修行這甚深的般若波羅蜜（prajñāpāramitā），由於其威德深重，不是合適的根器就無法聽聞。 『大王！般若波羅蜜不為沒有根器的眾生說，不為外道說，不為不尊重的人說，不為不正信的人說，不為把求法當作交易的人說，不為貪圖供養的人說，不為嫉妒的人說，不為盲、聾、啞的人說。為什麼呢？菩薩摩訶薩修行般若波羅蜜時，心中沒有吝嗇，不隱藏深奧的佛法，並非對眾生沒有大慈大悲，不捨棄眾生。眾生宿世有善根，才能見到如來並聽聞正法。諸佛如來本來沒有爲了這個或那個而說法的心，只是因為障礙深重的人，即使身處近處也無法見到和聽聞。』 這時，勝天王（Vijaya-rāja）向佛陀說道：『世尊！什麼樣的眾生堪能聽聞諸佛菩薩說法呢？』 佛陀告訴勝天王說：『大王！具有正信的人，諸佛菩薩就會為他們說法。根性純熟，堪為法器，在過去佛那裡曾經種下善根，心中沒有諂媚和虛偽，威儀整齊，不求名利，親近善友。利根性的人，聽聞文字就能理解含義，爲了佛法精進修行，不違背佛的教誨。 『大王！諸佛菩薩為這樣的眾生說法。 『大王！菩薩摩訶薩修行般若波羅蜜，能夠成為法師，善巧地說法。如何善巧地說法呢？爲了利益佛法而說佛法，但佛法最終是不可見的；雖然說波羅蜜，但波羅蜜最終是不可得的；雖然說菩提（bodhi），但菩提最終是不可得的；雖然斷除煩惱，但煩惱最終是不可得的；雖然爲了涅槃（nirvāṇa），但涅槃最終是不可得的；雖然爲了須陀洹（srotaāpanna）向、須陀洹果，乃至阿羅漢（arhat）向、阿羅漢果，但四果向最終是不可得的；雖然爲了辟支佛（pratyekabuddha）果，但辟支佛果最終是不可得的；斷除我執（ātman）』
【English Translation】 English version: In the ultimate reality (paramārtha satya), all things are of one single characteristic, which is no-characteristic. A Bodhisattva Mahasattva (bodhisattva mahāsattva) who practices this profound Prajñāpāramitā (prajñāpāramitā), due to its great power and virtue, cannot be heard by those who are not suitable vessels. 'Great King! The Prajñāpāramitā is not spoken for beings who are not vessels, not for non-Buddhists, not for those who are disrespectful, not for those who lack right faith, not for those who treat seeking the Dharma as a trade, not for those who are greedy for offerings, not for those who are jealous, not for those who are blind, deaf, or mute. Why is that? When a Bodhisattva Mahasattva practices Prajñāpāramitā, their mind has no stinginess, they do not hide the profound Dharma, they are not without great compassion for beings, and they do not abandon beings. Beings with good roots from past lives are able to see the Tathagata and hear the true Dharma. The Buddhas and Tathagatas originally have no intention to speak for this or that, but those with heavy obstructions, even if they are nearby, cannot see or hear.' At that time, King Vijaya (Vijaya-rāja) said to the Buddha, 'World Honored One! What kind of beings are capable of hearing the Dharma spoken by the Buddhas and Bodhisattvas?' The Buddha said to King Vijaya, 'Great King! For those who have right faith, the Buddhas and Bodhisattvas will speak the Dharma. Those whose roots are mature and are suitable vessels for the Dharma, who have planted good roots with past Buddhas, whose minds are without flattery and deceit, whose conduct is proper, who do not seek fame or gain, and who associate with good friends. Those with sharp faculties, who understand the meaning upon hearing the words, who are diligent in practicing the Dharma, and who do not violate the Buddha's teachings. 'Great King! The Buddhas and Bodhisattvas speak the Dharma for such beings. 'Great King! A Bodhisattva Mahasattva who practices Prajñāpāramitā can become a Dharma teacher and skillfully expound the Dharma. How does one skillfully expound the Dharma? To benefit the Buddha Dharma, one speaks the Buddha Dharma, yet the Buddha Dharma is ultimately invisible; although one speaks of Pāramitā, Pāramitā is ultimately unattainable; although one speaks of Bodhi (bodhi), Bodhi is ultimately unattainable; although one cuts off afflictions, afflictions are ultimately unattainable; although it is for Nirvana (nirvāṇa), Nirvana is ultimately unattainable; although it is for the path of a Srotaāpanna (srotaāpanna), the fruit of a Srotaāpanna, and even the path of an Arhat (arhat), the fruit of an Arhat, the paths of the four fruits are ultimately unattainable; although it is for the fruit of a Pratyekabuddha (pratyekabuddha), the fruit of a Pratyekabuddha is ultimately unattainable; cutting off self (ātman)'
見，而說我見竟不可得；說有業報；而說業報竟不可得。何以故？名字所得，非是實法。法非名字，非言境界，法非可議，非心所量。名字非法，法非名字，但以世諦虛妄假名有說，無名字法說為名字。名字是空，空無所有，無所有者非第一義，非第一義即是虛妄凡夫之法。大王！是名菩薩摩訶薩善巧說法。菩薩摩訶薩行般若波羅蜜，以方便力得無礙辯才，隨眾生根性說是甚深般若波羅蜜。」
勝天王般若波羅蜜經卷第一 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第二
陳優禪尼國王子月婆首那譯
法界品第三
爾時，勝天王即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！云何菩薩摩訶薩學般若波羅蜜通達甚深法界？」
爾時，佛贊勝天王言：「善哉，大王！諦聽，諦聽！善思念之。」
勝天王白佛言：「世尊！唯然愿聞。」
佛告勝天王言：「大王！菩薩摩訶薩有般若故，近善知識，勤修精進，離諸障惑，心得清凈，恭敬尊重，樂習空行，遠離諸見，修如實道，能達法界。
「大王！菩薩摩訶薩有般若故，近善知識。歡喜恭敬猶如佛想，以親近故不得懈怠，滅一切惡諸不善法，生長
【現代漢語翻譯】 現代漢語譯本 （佛說）見到（我）說有『我見』，但『我見』終究是不可得的；（佛說）有業報，但業報終究是不可得的。為什麼呢？因為名字所指代的，並非真實存在的法。法不是名字，不是言語所能達到的境界，法不可思議，也不是心所能度量的。名字不是法，法也不是名字，只是爲了適應世俗的真理，用虛妄的假名來表達，沒有名字的法被說成名字。名字是空性的，空性一無所有，一無所有不是第一義諦，不是第一義諦就是虛妄凡夫的法。大王！這叫做菩薩摩訶薩善巧說法。菩薩摩訶薩修行般若波羅蜜，以方便之力獲得無礙辯才，隨眾生的根性宣說這甚深的般若波羅蜜。
《勝天王般若波羅蜜經》卷第一 大正藏第 08 冊 No. 0231 《勝天王般若波羅蜜經》
《勝天王般若波羅蜜經》卷第二
陳優禪尼國王子月婆首那譯
法界品第三
這時，勝天王即從座位上站起，袒露右肩，右膝跪地，合掌向佛，頭面頂禮，然後對佛說：『世尊！菩薩摩訶薩如何學習般若波羅蜜，通達甚深的法界呢？』
這時，佛讚歎勝天王說：『善哉，大王！仔細聽，仔細聽！好好思考。』
勝天王對佛說：『世尊！我願意聽聞。』
佛告訴勝天王說：『大王！菩薩摩訶薩因為有般若的緣故，親近善知識，勤奮修行精進，遠離各種障礙和迷惑，使心得到清凈，恭敬尊重，樂於修習空性之行，遠離各種見解，修習如實之道，就能通達法界。
『大王！菩薩摩訶薩因為有般若的緣故，親近善知識。歡喜恭敬，如同對待佛一樣，因為親近的緣故，不會懈怠，滅除一切惡和不善法，增長
【English Translation】 English version Seeing, it is said that there is a 'self-view,' but ultimately, this 'self-view' is unattainable; it is said that there is karmic retribution, but ultimately, karmic retribution is unattainable. Why is this so? Because what is obtained through names is not a real dharma. Dharma is not a name, not a realm of words, dharma is inconceivable, and not measurable by the mind. Names are not dharma, and dharma is not names, but for the sake of worldly truth, they are expressed using false names. The dharma without names is called a name. Names are empty, emptiness is nothing, and nothing is not the ultimate truth; not the ultimate truth is the dharma of deluded ordinary beings. Great King! This is called the Bodhisattva Mahasattva's skillful teaching. The Bodhisattva Mahasattva practices Prajna Paramita, and through the power of skillful means, attains unobstructed eloquence, and expounds this profound Prajna Paramita according to the capacities of sentient beings.
The Sutra of the Perfection of Wisdom of King Surpassing Heaven, Volume 1 Taisho Tripitaka Volume 08, No. 0231, The Sutra of the Perfection of Wisdom of King Surpassing Heaven
The Sutra of the Perfection of Wisdom of King Surpassing Heaven, Volume 2
Translated by Prince Yueposhuna of Ujjayini, Chen Dynasty
Chapter 3: The Realm of Dharma
At that time, King Surpassing Heaven rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! How does a Bodhisattva Mahasattva learn Prajna Paramita and penetrate the profound realm of dharma?'
At that time, the Buddha praised King Surpassing Heaven, saying: 'Excellent, Great King! Listen carefully, listen carefully! Think well about it.'
King Surpassing Heaven said to the Buddha: 'World Honored One! I wish to hear.'
The Buddha said to King Surpassing Heaven: 'Great King! Because a Bodhisattva Mahasattva possesses Prajna, they draw near to good teachers, diligently cultivate and progress, depart from all obstacles and delusions, purify their minds, are respectful and reverent, delight in practicing emptiness, depart from all views, cultivate the path of reality, and are able to penetrate the realm of dharma.
'Great King! Because a Bodhisattva Mahasattva possesses Prajna, they draw near to good teachers. They are joyful and respectful, as if they were treating the Buddha, and because of this closeness, they do not become lax, they extinguish all evil and unwholesome dharmas, and they increase
善根。既滅煩惱，遠離障法，即得身、口、意業清凈。由清凈故即生敬重，以敬重心修習空行，修空行故遠離諸見，離諸見故修行正道，修正道故能見法界。」
勝天王白佛：「世尊！何等為法界？」
佛告勝天王言：「大王！即是如實。」
「世尊！云何如實？」
「大王！即不變異。」
「世尊！云何不異？」
「大王！所謂如如。」
「世尊！云何如如？」
「大王！此可智知，非言能說。何以故？過諸文字，離語境界、口境界故。無諸戲論，無此無彼，離相無相遠離思量，過覺觀境無想無相，過二境界，過諸凡夫，離凡境界，過諸魔事，能離障惑，非識所知，住無處所。寂靜聖智，后無分別智慧境界，無我、我所求不可得，無取無舍，無染無穢，清凈離垢，最勝第一，性常不變。若佛出世及不出世，性相常住。大王！是為法界。菩薩摩訶薩行般若波羅蜜，修此法界百種苦行，令諸眾生皆悉通達。大王！是名般若波羅蜜如如實際，無分別相，不可思議界，真空，一切智一切種智不二界。」
爾時，勝天王白佛言：「世尊！云何能證至此法界？」
佛告勝天王言：「大王！以出世般若波羅蜜證，后無分別智至。」
勝天王白佛言：「世尊！
【現代漢語翻譯】 現代漢語譯本 善根（kusala-mula）：當煩惱被滅除，遠離了障礙之法，就能獲得身、口、意業的清凈。由於清凈，就會產生敬重之心，以敬重之心修習空性（sunyata），修習空性就能遠離各種見解，遠離各種見解就能修行正道，修行正道就能見到法界（dharma-dhatu）。
勝天王（Vijaya-deva-raja）問佛陀：『世尊！什麼是法界？』
佛陀告訴勝天王說：『大王！法界就是如實（tathata）。』
『世尊！什麼是如實？』
『大王！如實就是不變異（avikara）。』
『世尊！什麼是不變異？』
『大王！不變異就是如如（tathata）。』
『世尊！什麼是如如？』
『大王！如如是可以通過智慧瞭解的，不是言語可以表達的。為什麼呢？因為它超越了所有的文字，離開了語言和口頭的境界。它沒有各種戲論，沒有此也沒有彼，離開了有相和無相，遠離了思量，超越了覺觀的境界，沒有想也沒有相，超越了二元的境界，超越了所有的凡夫，離開了凡夫的境界，超越了所有的魔事，能夠遠離障礙和迷惑，不是意識所能瞭解的，安住在無處所。它是寂靜的聖智，是后無分別的智慧境界，沒有我也沒有我所，求而不可得，沒有取也沒有舍，沒有染也沒有污，清凈無垢，最殊勝第一，其性常住不變。無論佛陀出世還是不出世，其性相都常住不變。大王！這就是法界。菩薩摩訶薩（bodhisattva-mahasattva）修行般若波羅蜜（prajna-paramita），修習此法界，經歷百種苦行，使一切眾生都能通達。大王！這就是般若波羅蜜的如如實際，沒有分別之相，不可思議的境界，真空（sunyata），一切智（sarvajna），一切種智（sarvakarajnata）的不二境界。』
這時，勝天王問佛陀：『世尊！如何才能證悟到此法界？』
佛陀告訴勝天王說：『大王！通過出世的般若波羅蜜證悟，達到后無分別智。』
勝天王問佛陀：『世尊！』
【English Translation】 English version Good roots (kusala-mula): When afflictions are extinguished and obstacles are removed, one attains purity of body, speech, and mind. Due to this purity, respect arises, and with respect, one practices emptiness (sunyata). By practicing emptiness, one is free from all views. Being free from views, one practices the right path. By practicing the right path, one can see the dharma-dhatu (realm of reality).
King Vijaya-deva-raja asked the Buddha, 'World Honored One, what is the dharma-dhatu?'
The Buddha told King Vijaya-deva-raja, 'Great King, it is suchness (tathata).'
'World Honored One, what is suchness?'
'Great King, it is non-alteration (avikara).'
'World Honored One, what is non-alteration?'
'Great King, non-alteration is thusness (tathata).'
'World Honored One, what is thusness?'
'Great King, this can be known through wisdom, not through words. Why? Because it transcends all words, it is beyond the realm of language and speech. It is free from all conceptual elaborations, there is neither this nor that, it is beyond form and formlessness, it is free from thought, it transcends the realm of perception and contemplation, there is neither thought nor form, it transcends dualistic realms, it transcends all ordinary beings, it is beyond the realm of ordinary beings, it transcends all demonic activities, it can remove obstacles and delusions, it is not known by consciousness, it abides in no place. It is the serene sacred wisdom, the realm of wisdom beyond conceptualization, there is no self and no belonging to self, it cannot be obtained by seeking, there is neither taking nor giving, neither defilement nor purity, it is pure and immaculate, the most supreme and first, its nature is constant and unchanging. Whether a Buddha appears in the world or not, its nature and characteristics remain constant. Great King, this is the dharma-dhatu. Bodhisattva-mahasattvas (bodhisattva-mahasattva) practice prajna-paramita (perfection of wisdom), cultivate this dharma-dhatu, undergo a hundred kinds of ascetic practices, so that all beings can understand it. Great King, this is the suchness of prajna-paramita, the actual reality, without the appearance of differentiation, an inconceivable realm, emptiness (sunyata), the non-dual realm of all-knowing wisdom (sarvajna) and wisdom of all aspects (sarvakarajnata).'
At that time, King Vijaya-deva-raja asked the Buddha, 'World Honored One, how can one realize this dharma-dhatu?'
The Buddha told King Vijaya-deva-raja, 'Great King, one realizes it through the transcendental prajna-paramita, and reaches the wisdom beyond conceptualization.'
King Vijaya-deva-raja asked the Buddha, 'World Honored One,'
證與至有何差別？」
佛告勝天王言：「大王！以般若波羅蜜如實見名為證，以智通達名為至。」
勝天王白佛言：「世尊！如佛所說，聞思修慧，通達般若波羅蜜，非是出世后無分別智。」
佛告勝天王言：「不爾，大王！何以故？般若波羅蜜甚深微妙，聞慧粗淺不能得見，第一義故思不能量，出世法故修不能行。
「大王！般若波羅蜜如是甚深，凡夫、二乘所不能見。何以故？譬如生盲不見眾色，七日嬰兒不見日輪，尚不能見，況復修行。
「大王！譬如夏熱，有人西行在於曠野，復有一人從西往東，問前人言：『我今熱渴，何處有水、清涼樹蔭？』彼人答言：『善男子！從此東行則有二路，一左一右，當從右路，有清泉水及樹蔭涼。』
「大王！于意云何？雖聞此名，思惟往趣，能除熱渴得水味不？」
「不也，世尊！此人至彼，入池洗浴、飲水，息樹，方離熱渴，得知水味。」
佛言：「如是，如是！大王！不可以三慧通達真實般若波羅蜜。
「大王！所言曠野，即是生死；人謂眾生；熱名煩惱，渴是貪愛；東來人者即是菩薩；其右路者薩婆若道——菩薩摩訶薩行般若波羅蜜，善知生死及出世路；清冷水者所謂般若波羅蜜；樹蔭涼者即是大悲。菩薩
【現代漢語翻譯】 現代漢語譯本 『證』與『至』有什麼區別？」 佛告訴勝天王說：『大王！以般若波羅蜜（prajnaparamita，智慧的完美）如實地見，這叫做『證』；以智慧通達，這叫做『至』。』 勝天王對佛說：『世尊！如佛所說，通過聞、思、修的智慧，通達般若波羅蜜，這並非是出世后無分別智（nirvikalpa-jnana，無分別的智慧）。』 佛告訴勝天王說：『不是這樣的，大王！為什麼呢？因為般若波羅蜜非常深奧微妙，通過聽聞的智慧是粗淺的，不能夠見到；因為是第一義諦（paramartha，最高的真理），所以思考不能夠衡量；因為是出世法，所以修行不能夠實行。 『大王！般若波羅蜜是如此深奧，凡夫和二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘）都不能夠見到。為什麼呢？譬如一個天生的盲人看不見各種顏色，一個出生七天的嬰兒看不見太陽，尚且不能看見，更何況是修行呢？』 『大王！譬如在炎熱的夏天，有一個人向西走在曠野中，另有一個人從西向東走，問前面的人說：『我現在又熱又渴，哪裡有水和清涼的樹蔭？』那個人回答說：『善男子！從這裡向東走有兩條路，一條在左邊，一條在右邊，應當走右邊的路，那裡有清泉水和樹蔭涼。』 『大王！你認為怎麼樣？雖然聽到了這些，也思考著前往，能夠消除熱渴，得到水的味道嗎？』 『不能，世尊！這個人到了那裡，進入池塘洗浴、飲水，在樹下休息，才能夠離開熱渴，知道水的味道。』 佛說：『是這樣的，是這樣的！大王！不能夠用聞、思、修這三種智慧通達真實的般若波羅蜜。 『大王！所說的曠野，就是生死；人指的是眾生；熱指的是煩惱，渴指的是貪愛；從東來的人指的是菩薩；右邊的路指的是薩婆若道（sarvajna-marga，一切智之道）——菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，善於瞭解生死和出世的道路；清涼的水指的是般若波羅蜜；樹蔭涼指的是大悲。菩薩』
【English Translation】 English version What is the difference between 『realization』 and 『attainment』? The Buddha told King Sheng Tian: 『Great King! To see the Prajnaparamita (perfection of wisdom) as it truly is, is called 『realization』; to understand through wisdom is called 『attainment.』 King Sheng Tian said to the Buddha: 『World Honored One! As the Buddha has said, understanding Prajnaparamita through the wisdom of hearing, thinking, and cultivating is not the same as the non-discriminating wisdom (nirvikalpa-jnana) that arises after transcending the world.』 The Buddha told King Sheng Tian: 『It is not so, Great King! Why? Because Prajnaparamita is extremely profound and subtle. The wisdom of hearing is shallow and cannot see it; because it is the ultimate truth (paramartha), thinking cannot measure it; because it is a transcendental dharma, cultivation cannot practice it.』 『Great King! Prajnaparamita is so profound that ordinary people and those of the two vehicles (sravaka-yana and pratyekabuddha-yana) cannot see it. Why? For example, a person born blind cannot see colors, and a seven-day-old infant cannot see the sun. They cannot even see these things, let alone practice it.』 『Great King! For example, in the hot summer, a person is walking west in the wilderness, and another person is walking east from the west. The person walking east asks the person walking west: 『I am hot and thirsty, where can I find water and cool shade?』 The person walking west replies: 『Good man! If you go east from here, there are two paths, one on the left and one on the right. You should take the right path, where there is a clear spring and cool shade.』 『Great King! What do you think? Even if one hears this and thinks about going there, can one eliminate thirst and taste the water?』 『No, World Honored One! Only when this person arrives there, enters the pond to bathe and drink water, and rests under the trees, can they leave behind the heat and thirst and know the taste of water.』 The Buddha said: 『It is so, it is so! Great King! One cannot understand the true Prajnaparamita through the three wisdoms of hearing, thinking, and cultivating.』 『Great King! The wilderness refers to samsara (the cycle of birth and death); the people refer to sentient beings; the heat refers to afflictions; the thirst refers to craving; the person coming from the east refers to a Bodhisattva; the right path refers to the path of sarvajna (omniscience) – the Bodhisattva-Mahasattva (great Bodhisattva) practices Prajnaparamita, and is skilled in understanding the path of samsara and the path of transcendence; the cool water refers to Prajnaparamita; the cool shade refers to great compassion. The Bodhisattva』
摩訶薩行二法故，遠離凡夫及二乘道。
「大王！如是甚深般若波羅蜜，無形無相，種種巧說，令諸眾生得入其中。
「大王！菩薩摩訶薩行般若波羅蜜，如實知力空，無畏空，不共法空，戒聚空，定聚、慧聚、解脫聚、解脫知見聚空，空空，第一義空，而空相不可得。不取空相，不起空見，不執空相，不依止空。如是不取著故，于空不墮。
「大王！菩薩摩訶薩行般若波羅蜜，遠離諸相，不見內外相，離戲論相，離分別相，離求覓相，離貪著相，離境界相，離攀緣相，離能知所知相。」
勝天王白佛言：「世尊！菩薩摩訶薩般若波羅蜜，如是觀無相；諸佛世尊復云何觀？」
佛告勝天王言：「大王！諸佛境界不可思議。何以故？離境界故。一切眾生思量佛境，心則狂亂，不知此彼。何以故？同虛空性，不可思量，求不可得，離覺觀境。菩薩摩訶薩行般若波羅蜜，尚不見有凡夫境界可得思量，況佛境界。亦不依止一切諸愿，雖行佈施不著施報，持戒、忍辱、精進、定、慧亦復如是，一切功德乃至涅槃亦不依著。何以故？離我、我所，無二無別，自性離故。」說是般若波羅蜜法門時，三千大千世界六種震動，須彌山王、目真鄰陀山、鐵圍山、大鐵圍山、寶山、黑山、大黑山，皆悉震動。
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩）修行兩種法，因此遠離凡夫和二乘道。
『大王！像這樣甚深的般若波羅蜜（智慧的完美），無形無相，通過種種巧妙的說法，使眾生得以進入其中。』
『大王！菩薩摩訶薩修行般若波羅蜜，如實地了知力空（力量的空性），無畏空（無所畏懼的空性），不共法空（不與他人共有的法的空性），戒聚空（戒律的集合的空性），定聚（禪定的集合）、慧聚（智慧的集合）、解脫聚（解脫的集合）、解脫知見聚空（解脫的知見的集合的空性），空空（空性的空性），第一義空（終極真理的空性），而空的相狀是不可得的。不執取空的相狀，不生起空的見解，不執著空的相狀，不依賴於空。像這樣不執著，因此在空性中不會墮落。』
『大王！菩薩摩訶薩修行般若波羅蜜，遠離各種相狀，不見內外相，遠離戲論相，遠離分別相，遠離求覓相，遠離貪著相，遠離境界相，遠離攀緣相，遠離能知所知相。』
勝天王對佛說：『世尊！菩薩摩訶薩的般若波羅蜜，是這樣觀察無相的；諸佛世尊又是如何觀察的呢？』
佛告訴勝天王說：『大王！諸佛的境界是不可思議的。為什麼呢？因為遠離了境界的緣故。一切眾生思量佛的境界，心就會狂亂，不知道此和彼。為什麼呢？因為佛的境界與虛空性相同，不可思量，尋求也得不到，遠離了覺觀的境界。菩薩摩訶薩修行般若波羅蜜，尚且不見有凡夫的境界可以思量，更何況是佛的境界。也不依賴於一切願望，即使行佈施也不執著于佈施的果報，持戒、忍辱、精進、禪定、智慧也是如此，一切功德乃至涅槃也不執著。為什麼呢？因為遠離了我和我所，沒有二也沒有分別，自性是遠離的。』當宣說般若波羅蜜法門時，三千大千世界發生六種震動，須彌山王（眾山之王）、目真鄰陀山（山名）、鐵圍山（環繞世界的山）、大鐵圍山（更大的環繞世界的山）、寶山、黑山、大黑山，都震動起來。
【English Translation】 English version A Mahasattva (Bodhisattva) practices two dharmas, thus distancing themselves from the paths of ordinary beings and the two vehicles (Shravakas and Pratyekabuddhas).
'Great King! Such profound Prajnaparamita (Perfection of Wisdom), being formless and without characteristics, through various skillful teachings, enables sentient beings to enter into it.'
'Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita, truly knows the emptiness of power (bala sunyata), the emptiness of fearlessness (vaisaradya sunyata), the emptiness of unshared dharmas (avenika dharma sunyata), the emptiness of the aggregate of precepts (sila skandha sunyata), the aggregates of concentration (samadhi skandha), wisdom (prajna skandha), liberation (vimukti skandha), the emptiness of the aggregate of the knowledge and vision of liberation (vimukti-jnana-darshana skandha), the emptiness of emptiness (sunyata sunyata), the emptiness of the ultimate truth (paramartha sunyata), and the characteristic of emptiness is unattainable. They do not grasp the characteristic of emptiness, do not give rise to the view of emptiness, do not cling to the characteristic of emptiness, and do not rely on emptiness. Because they do not grasp in this way, they do not fall into emptiness.'
'Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita, distances themselves from all characteristics, does not see internal or external characteristics, distances themselves from the characteristics of playfulness, distances themselves from the characteristics of discrimination, distances themselves from the characteristics of seeking, distances themselves from the characteristics of attachment, distances themselves from the characteristics of realms, distances themselves from the characteristics of clinging, and distances themselves from the characteristics of the knower and the known.'
King Shrestha Deva said to the Buddha, 'World Honored One! The Prajnaparamita of a Bodhisattva Mahasattva is to observe non-characteristics in this way; how do the Buddhas, the World Honored Ones, observe?'
The Buddha told King Shrestha Deva, 'Great King! The realm of the Buddhas is inconceivable. Why? Because it is apart from realms. If all sentient beings contemplate the realm of the Buddha, their minds will become confused, and they will not know this or that. Why? Because the realm of the Buddha is the same as the nature of space, it is inconceivable, cannot be obtained by seeking, and is apart from the realm of perception and contemplation. A Bodhisattva Mahasattva, practicing Prajnaparamita, does not even see that there is a realm of ordinary beings that can be contemplated, let alone the realm of the Buddha. They also do not rely on any wishes, even when practicing giving, they do not cling to the reward of giving; the same is true for upholding precepts, patience, diligence, concentration, and wisdom; they do not cling to all merits, even Nirvana. Why? Because they are apart from self and what belongs to self, there is no duality or difference, and their nature is apart.' When this Dharma gate of Prajnaparamita was spoken, the three thousand great thousand worlds shook in six ways, Mount Sumeru (king of mountains), Mount Mucilinda, Mount Chakravada (iron mountains surrounding the world), the Great Mount Chakravada, the Jewel Mountain, the Black Mountain, and the Great Black Mountain, all shook.
無量百千億諸菩薩摩訶薩，脫上分衣為佛敷座，高如須彌。無量百千釋梵護世諸天王等，合掌恭敬，散諸妙華——曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、白蓮華、赤蓮華、紅蓮華、青蓮華——耆阇崛山縱廣四十由旬，積華遍滿至於佛膝。無量天子作諸天樂，不鼓自鳴，空中嘆言：「再睹佛興世，再見轉法輪。善哉！閻浮提一切眾生，勤修功德，多種善根，得聞如是甚深般若波羅蜜，況復來世有能信者，如是眾生悉行諸佛如來境界。」復有無量百千諸大龍王，即以神力普興大云，降注香雨灑耆阇崛山及三千大千世界，諸聽法者唯覺香潤不見沾濡。無量龍女，悉于佛前合掌讚歎。無量乾闥婆，以妙音樂而供養佛，其夜叉眾散諸妙華。十方無量無邊國土諸佛世尊，皆放眉間白毫光明，照此娑婆世界耆阇崛山，其三千大千世界幽暗之處，日月不照，悉蒙光明。照世界已，還至佛所，右繞三匝，從佛頂入。無量百千婆羅門、剎利、居士長者，以涂香、末香、幡、華、幢、蓋而供養佛。爾時，眾中七十二億菩薩摩訶薩得無生法忍，無量百千萬億眾生得遠塵垢法眼凈，無量百千萬億眾生髮阿耨多羅三藐三菩提心。
爾時，勝天王白佛言：「世尊！般若波羅蜜離文字、無語言，云何菩薩摩訶薩行般若波羅蜜為眾生
【現代漢語翻譯】 現代漢語譯本：無量百千億位菩薩摩訶薩（菩薩中的大菩薩），脫下身上的上衣，為佛陀鋪設座位，高聳如須彌山（佛教中的聖山）。無量百千釋梵護世諸天王等，合掌恭敬，散佈各種美妙的花朵——曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、曼殊沙華（柔軟之花）、摩訶曼殊沙華（大柔軟之花）、白蓮華、赤蓮華、紅蓮華、青蓮華——耆阇崛山（佛陀常住的山）縱橫四十由旬（古印度長度單位），堆積的花朵遍滿，直到佛陀的膝蓋。無量的天子演奏各種天樂，無需敲擊便自行鳴響，空中讚歎道：『再次見到佛陀出世，再次見到佛陀轉法輪（佛陀宣講佛法）。善哉！閻浮提（我們所居住的世界）的一切眾生，勤修功德，種下多種善根，才能聽聞如此甚深的般若波羅蜜（以智慧到達彼岸的法門），更何況未來世有能信受的人，這樣的眾生都行於諸佛如來的境界。』又有無量百千諸大龍王，立即以神通力普遍興起大云，降下香雨，灑在耆阇崛山和三千大千世界（佛教宇宙觀中的一個世界系統），所有聽法的人只感覺到香氣滋潤，卻不見雨水沾濕。無量的龍女，都在佛陀面前合掌讚歎。無量的乾闥婆（天界的樂神），用美妙的音樂供養佛陀，夜叉眾（守護神）散佈各種美妙的花朵。十方無量無邊國土的諸佛世尊，都從眉間放出白毫光明，照耀這個娑婆世界（我們所居住的世界）的耆阇崛山，三千大千世界中幽暗之處，日月無法照到的地方，都蒙受光明。光明照耀世界之後，回到佛陀那裡，右繞三圈，從佛陀的頭頂進入。無量百千婆羅門（印度教祭司）、剎利（印度教武士）、居士長者，用涂香、末香、幡、花、幢、蓋等供養佛陀。當時，眾中七十二億菩薩摩訶薩得到無生法忍（對諸法不生不滅的領悟），無量百千萬億眾生得到遠離塵垢的法眼清凈（智慧之眼清凈），無量百千萬億眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，勝天王（一位天王）對佛陀說：『世尊！般若波羅蜜是離文字、無語言的，菩薩摩訶薩如何修行般若波羅蜜來為眾生說法呢？』
【English Translation】 English version: Immeasurable hundreds of thousands of millions of Bodhisattva Mahasattvas (great Bodhisattvas), took off their upper garments to spread them as seats for the Buddha, as high as Mount Sumeru (a sacred mountain in Buddhism). Immeasurable hundreds of thousands of Sakra, Brahma, and guardian kings of the world, with palms joined in reverence, scattered various wonderful flowers—Mandārava flowers (heavenly flowers), Mahāmandārava flowers (great Mandārava flowers), Mañjūṣaka flowers (soft flowers), Mahāmañjūṣaka flowers (great soft flowers), white lotus flowers, red lotus flowers, crimson lotus flowers, and blue lotus flowers—Mount Gṛdhrakūṭa (the mountain where the Buddha often resided), forty yojanas (an ancient Indian unit of length) in length and breadth, was covered with accumulated flowers up to the Buddha's knees. Immeasurable heavenly sons played various heavenly music, which sounded without being struck, and in the sky, they exclaimed: 'We see the Buddha appear in the world again, and we see the turning of the Dharma wheel (the Buddha's teaching of the Dharma) again. Excellent! All beings in Jambudvīpa (the world we live in), by diligently cultivating merits and planting many good roots, are able to hear such profound Prajñāpāramitā (the perfection of wisdom), let alone those in the future who are able to believe in it; such beings all walk in the realm of all Buddhas and Tathagatas.' Furthermore, immeasurable hundreds of thousands of great dragon kings immediately used their supernatural powers to universally raise great clouds, pouring down fragrant rain, which sprinkled Mount Gṛdhrakūṭa and the three thousand great thousand worlds (a world system in Buddhist cosmology), all those who were listening to the Dharma only felt the fragrance and moisture, but did not see the rain wetting them. Immeasurable dragon daughters, all with palms joined in praise before the Buddha. Immeasurable Gandharvas (heavenly musicians), offered music to the Buddha, and the Yaksha (guardian deities) scattered various wonderful flowers. The Buddhas and World Honored Ones of immeasurable and boundless lands in the ten directions, all emitted a white ray of light from between their eyebrows, illuminating Mount Gṛdhrakūṭa in this Saha world (the world we live in), and the dark places in the three thousand great thousand worlds, where the sun and moon could not shine, were all illuminated by the light. After illuminating the world, the light returned to the Buddha, circumambulated him three times to the right, and entered from the top of the Buddha's head. Immeasurable hundreds of thousands of Brahmins (Hindu priests), Kshatriyas (Hindu warriors), householders, and elders, offered incense, powdered incense, banners, flowers, canopies, and parasols to the Buddha. At that time, seventy-two billion Bodhisattva Mahasattvas in the assembly attained the forbearance of the non-arising of dharmas (the understanding of the non-arising and non-ceasing of all phenomena), immeasurable hundreds of thousands of millions of beings attained the pure Dharma eye free from dust and defilement (the pure eye of wisdom), and immeasurable hundreds of thousands of millions of beings aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). At that time, King Superior Heaven (a heavenly king) said to the Buddha: 'World Honored One! Prajñāpāramitā is beyond words and language, how do Bodhisattva Mahasattvas practice Prajñāpāramitā to teach the Dharma to sentient beings?'
說法？」
佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，如是說法：為修習佛法故，而說佛法畢竟不可得；為成熟諸波羅蜜，而波羅蜜畢竟不可得；為清凈菩提，而菩提畢竟不可得；為涅槃離欲滅，而涅槃離欲滅畢竟不可得；為須陀洹、斯陀含、阿那含、阿羅漢果、而須陀洹乃至阿羅漢畢竟不可得；為辟支佛，而辟支佛畢竟不可得；為斷除我、取，而我及取畢竟不可得。菩薩摩訶薩如是行甚深般若波羅蜜，心不分別一切諸相，我能分別及所分別悉不可得，隨順般若波羅蜜不違生死，雖在生死不逆般若波羅蜜隨順法相。」
勝天王白佛言：「世尊！菩薩摩訶薩云何隨順法相、不違世諦？」
佛告勝天王言：「大王！菩薩摩訶薩隨順甚深般若波羅蜜，不遠離色、受、想、行、識，不遠離欲界、色界、無色界，不遠離法，而不著般若波羅蜜，不遠離道。何以故？具巧方便故。」
勝天王白佛言：「世尊！何者是菩薩摩訶薩善巧方便？」
佛告勝天王言：「大王！所謂無量菩薩摩訶薩具慈、悲、喜、舍，不捨眾生，常能利益。
「大王！菩薩摩訶薩行般若波羅蜜，具無邊慈、無分別慈、法慈、不息慈、不惱慈、利益慈、平等慈、遍益慈、出世慈，成就如是等大慈。」
「世
【現代漢語翻譯】 現代漢語譯本 『如何說法？』 佛陀告訴勝天王說：『大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），是這樣說法的：爲了修習佛法，而說佛法畢竟不可得；爲了圓滿諸波羅蜜（到達彼岸的方法），而波羅蜜畢竟不可得；爲了清凈菩提（覺悟），而菩提畢竟不可得；爲了涅槃（寂滅）離欲滅，而涅槃離欲滅畢竟不可得；爲了須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）的果位，而須陀洹乃至阿羅漢的果位畢竟不可得；爲了辟支佛（緣覺），而辟支佛畢竟不可得；爲了斷除我執和取著，而我和取著畢竟不可得。菩薩摩訶薩這樣修行甚深的般若波羅蜜，心中不分別一切諸相，能分別的和所分別的都不可得，隨順般若波羅蜜而不違背生死，雖然在生死中，但不違逆般若波羅蜜，隨順法相。』 勝天王問佛說：『世尊！菩薩摩訶薩如何隨順法相，而不違背世俗諦（世間的真理）？』 佛陀告訴勝天王說：『大王！菩薩摩訶薩隨順甚深的般若波羅蜜，不遠離色（物質）、受（感受）、想（思想）、行（行為）、識（意識），不遠離欲界（慾望界）、色界（物質界）、無色界（非物質界），不遠離法，但不執著于般若波羅蜜，不遠離道。為什麼呢？因為具足巧妙的方便。』 勝天王問佛說：『世尊！什麼是菩薩摩訶薩的善巧方便？』 佛陀告訴勝天王說：『大王！所謂無量的菩薩摩訶薩具足慈、悲、喜、舍四無量心，不捨棄眾生，常常能夠利益他們。 『大王！菩薩摩訶薩修行般若波羅蜜，具足無邊的慈、無分別的慈、法慈、不息的慈、不惱的慈、利益的慈、平等的慈、普遍利益的慈、出世的慈，成就這樣等的大慈。』 『世尊！』
【English Translation】 English version 'How is it explained?' The Buddha said to King Sheng Tian: 'Great King! A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita (perfection of wisdom), explains it this way: For the sake of practicing the Dharma, it is said that the Dharma is ultimately unattainable; for the sake of perfecting all Paramitas (perfections), the Paramitas are ultimately unattainable; for the sake of purifying Bodhi (enlightenment), Bodhi is ultimately unattainable; for the sake of Nirvana (liberation) and the cessation of desire, Nirvana and the cessation of desire are ultimately unattainable; for the sake of the fruits of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), the fruits of Srotaapanna up to Arhat are ultimately unattainable; for the sake of Pratyekabuddha (solitary Buddha), Pratyekabuddha is ultimately unattainable; for the sake of eliminating self and attachment, self and attachment are ultimately unattainable. A Bodhisattva Mahasattva, practicing such profound Prajna Paramita, does not discriminate any phenomena in their mind, the discriminator and the discriminated are both unattainable, they follow Prajna Paramita without contradicting birth and death, although in birth and death, they do not go against Prajna Paramita, they follow the nature of Dharma.' King Sheng Tian asked the Buddha: 'World Honored One! How does a Bodhisattva Mahasattva follow the nature of Dharma without contradicting conventional truth (worldly truth)?' The Buddha said to King Sheng Tian: 'Great King! A Bodhisattva Mahasattva follows the profound Prajna Paramita, does not separate from Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), does not separate from the Desire Realm, Form Realm, and Formless Realm, does not separate from Dharma, but does not cling to Prajna Paramita, does not separate from the Path. Why? Because they possess skillful means.' King Sheng Tian asked the Buddha: 'World Honored One! What are the skillful means of a Bodhisattva Mahasattva?' The Buddha said to King Sheng Tian: 'Great King! The so-called immeasurable Bodhisattva Mahasattvas possess loving-kindness, compassion, joy, and equanimity, do not abandon sentient beings, and are always able to benefit them.' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita possesses boundless loving-kindness, non-discriminating loving-kindness, Dharma loving-kindness, unceasing loving-kindness, non-harming loving-kindness, benefiting loving-kindness, equal loving-kindness, universally benefiting loving-kindness, and transcendent loving-kindness, accomplishing such great loving-kindness.' 'World Honored One!'
尊！云何大悲？」
佛言：「大王！菩薩摩訶薩行般若波羅蜜，眾生苦惱無歸依處，即為濟拔髮菩提心、勤求正法，既自得已為眾生說——其慳貪者，教行佈施；無戒、破戒，教令持戒；惡性之人，教行忍辱；懶惰懈怠，教令精進；散亂之人，教行禪定；愚癡之人，教行般若。為度眾生，雖遭苦惱，終不捨離菩提之心。是名大悲。」
「世尊！云何大喜？」
佛言：「大王！菩薩摩訶薩行般若波羅蜜，作是思惟：『三界熾然，我已出離，故生歡喜；久相繫著生死之繩，我已割斷，故生歡喜；種種覺觀及諸取相於生死海，我已得出，故生歡喜；無始豎立我慢之幢，我今已摧，故生歡喜；以金剛智，壞煩惱山永不復立，故生歡喜；我自安隱，又令他安，愚癡黑暗貪愛繫縛久寐世間，今始得覺，故生歡喜；我今已離一切惡趣，又拔眾生令出惡道，眾生久于生死迷亂不知出道，我今濟拔開示正路，悉令得至薩婆若城，故生歡喜。』是名大喜。
「大王！菩薩摩訶薩行般若波羅蜜，眼所見色，不著不離而起舍心；耳聲、鼻香、舌味、身觸、意法亦爾。
「大王！菩薩摩訶薩行般若波羅蜜，成就如是四無量心。」
爾時，勝天王白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜，為度眾生示現
【現代漢語翻譯】 現代漢語譯本 『尊者！什麼是大悲？』 佛說：『大王！菩薩摩訶薩修行般若波羅蜜，看到眾生苦惱無依無靠，就爲了救濟他們而發菩提心，勤奮尋求正法。自己得到正法后，就為眾生宣說——對於慳貪的人，教導他們行佈施；對於沒有戒律或破戒的人，教導他們持戒；對於性情暴躁的人，教導他們行忍辱；對於懶惰懈怠的人，教導他們精進；對於心散亂的人，教導他們修禪定；對於愚癡的人，教導他們修般若。爲了度化眾生，即使遭遇苦惱，也終不捨棄菩提之心。這稱為大悲。』 『世尊！什麼是大喜？』 佛說：『大王！菩薩摩訶薩修行般若波羅蜜，這樣思惟：『三界（欲界、色界、無色界）如火燃燒，我已經從中解脫，所以感到歡喜；長久束縛我的生死之繩，我已經割斷，所以感到歡喜；種種覺觀和執著于生死之海的種種表象，我已經從中解脫，所以感到歡喜；無始以來豎立的我慢之幢，我現在已經摧毀，所以感到歡喜；用金剛智慧，摧毀煩惱之山，使其永不再立，所以感到歡喜；我自己安穩，又使他人安穩，愚癡黑暗、貪愛束縛、長久沉睡於世間的人們，現在開始覺醒，所以感到歡喜；我現在已經脫離一切惡趣，又救拔眾生脫離惡道，眾生長久在生死中迷亂，不知道解脫之道，我現在救濟他們，為他們開示正路，使他們都能到達薩婆若（一切智）之城，所以感到歡喜。』這稱為大喜。 『大王！菩薩摩訶薩修行般若波羅蜜，眼睛所見之色，不執著也不遠離，而生起舍心；耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感受到的觸覺、以及意念所想的法，也是如此。』 『大王！菩薩摩訶薩修行般若波羅蜜，成就這樣的四無量心（慈、悲、喜、舍）。』 這時，勝天王對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，爲了度化眾生，示現……』
【English Translation】 English version 'Venerable One! What is great compassion?' The Buddha said, 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom), seeing that sentient beings are suffering and have no refuge, they generate the Bodhi mind (mind of enlightenment) to save them, diligently seeking the true Dharma. Having attained it themselves, they teach it to sentient beings—to those who are stingy, they teach the practice of giving; to those who are without precepts or have broken them, they teach the upholding of precepts; to those who are of ill-temper, they teach the practice of patience; to those who are lazy and indolent, they teach diligence; to those whose minds are scattered, they teach the practice of meditation; to those who are ignorant, they teach the practice of Prajna (wisdom). For the sake of liberating sentient beings, even if they encounter suffering, they will never abandon the Bodhi mind. This is called great compassion.' 'World Honored One! What is great joy?' The Buddha said, 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, they think thus: 『The three realms (desire realm, form realm, formless realm) are ablaze, and I have already escaped from them, therefore I feel joy; the rope of birth and death that has bound me for so long, I have already cut, therefore I feel joy; the various perceptions and attachments to the appearances in the sea of birth and death, I have already escaped from them, therefore I feel joy; the banner of pride that has been erected since beginningless time, I have now destroyed, therefore I feel joy; with Vajra (diamond) wisdom, I have destroyed the mountain of afflictions, so that it will never rise again, therefore I feel joy; I am at peace, and I also bring peace to others, those who are in the darkness of ignorance, bound by greed and love, and have long been asleep in the world, are now beginning to awaken, therefore I feel joy; I have now escaped from all the evil realms, and I also liberate sentient beings from the evil paths, sentient beings have long been confused in birth and death, not knowing the path of liberation, I now save them, show them the right path, and enable them to reach the city of Sarvajna (omniscience), therefore I feel joy.』 This is called great joy.' 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, regarding the forms seen by the eyes, they neither cling to them nor reject them, but give rise to a mind of equanimity; the same is true for sounds heard by the ears, scents smelled by the nose, tastes tasted by the tongue, touches felt by the body, and dharmas (mental objects) thought by the mind.' 'Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, accomplishes these four immeasurable minds (loving-kindness, compassion, joy, and equanimity).' At that time, King Sheng Tian said to the Buddha, 'World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, in order to liberate sentient beings, they manifest...'
諸相？」
佛告勝天王言：「大王！般若波羅蜜相不可得，菩薩摩訶薩相亦不可得，但方便力教化眾生，示現處胎乃至涅槃。何以故？諸天計常，謂無墮落；菩薩摩訶薩行般若波羅蜜，以方便力破此執故，示現處胎，因令彼天起無常念，世間最勝最高無等不著五欲，欲不能污，尚有墮落，況復余天。是故咸應勿復放逸，勤加精進，一心修道。譬如見日尚有隱沒，則知螢火不得久住。
「大王！復有放逸諸天，貪著樂故，不修正法。雖與菩薩同在天宮，不往禮拜，不咨受法，而作是意：『今且遊戲，明詣菩薩。』各相謂言：『菩薩與我常共在此，修行何晚？』菩薩摩訶薩行般若波羅蜜，勤修精進，如救頭然，破彼放逸，示現墮落。如是示現，有二因緣：一、令諸天離放逸故，二、令眾生鹹得見故。
「大王！世間復有下劣眾生，不堪見佛成無上道及轉法輪。菩薩摩訶薩為此眾生，是故示現嬰兒童子，後宮遊戲——菩薩若作余像說法，後宮女人則不信樂，是故示現嬰兒童子。
「大王！有高行者常能離俗，菩薩摩訶薩為化彼故，示現出家。
「大王！復有天、人作如是念：『若以端坐受人天樂而得聖道。』菩薩摩訶薩為化此故，示現苦行，亦為降伏諸外道故，示現苦行。
「大王！
【現代漢語翻譯】 現代漢語譯本：『諸相』指的是什麼？」
佛陀告訴勝天王說：『大王！般若波羅蜜（智慧的完美）的相狀是不可得的，菩薩摩訶薩（偉大的菩薩）的相狀也是不可得的，只是以方便之力教化眾生，示現從入胎到涅槃的過程。為什麼呢？因為諸天認為自己是永恒的，認為不會墮落；菩薩摩訶薩修行般若波羅蜜，以方便之力破除這種執著，所以示現入胎，從而使那些天人產生無常的念頭，即使是世間最殊勝、最高貴、無與倫比、不執著於五欲（色、聲、香、味、觸），慾望都不能玷污的天人，尚且會有墮落，更何況其他天人呢？因此，都應該不要再放逸，勤加精進，一心修道。譬如看到太陽尚且會有隱沒的時候，就知道螢火蟲不可能長久存在。
『大王！還有一些放逸的天人，貪戀享樂，不修正法。雖然與菩薩同在天宮，卻不去禮拜，不請教佛法，而是這樣想：『現在先玩樂，明天再去拜見菩薩。』他們互相說：『菩薩與我們常在一起，修行什麼時候都可以。』菩薩摩訶薩修行般若波羅蜜，勤奮精進，如同救火一樣急迫，爲了破除他們的放逸，示現墮落。這樣的示現，有兩個原因：一是讓諸天遠離放逸，二是讓眾生都能看到。
『大王！世間還有一些下劣的眾生，不能接受佛陀成就無上道以及轉法輪。菩薩摩訶薩爲了這些眾生，所以示現為嬰兒童子，在後宮嬉戲——如果菩薩以其他形象說法，後宮的女人就不會信受，所以示現為嬰兒童子。
『大王！有一些修行高深的人常常能夠遠離世俗，菩薩摩訶薩爲了教化他們，所以示現出家。
『大王！還有一些天人和人這樣想：『如果只是安坐享受天人的快樂就能獲得聖道。』菩薩摩訶薩爲了教化這些人，所以示現苦行，也是爲了降伏那些外道，所以示現苦行。
『大王！'
【English Translation】 English version: 'What are the various forms?'
The Buddha said to King Sheng Tian: 'Great King! The form of Prajna Paramita (perfection of wisdom) is unattainable, and the form of a Bodhisattva Mahasattva (great Bodhisattva) is also unattainable. They only use the power of skillful means to teach and transform sentient beings, demonstrating the process from conception to Nirvana. Why is this so? Because the gods believe they are eternal and will not fall. Bodhisattva Mahasattvas practice Prajna Paramita, using skillful means to break this attachment, thus demonstrating conception, causing those gods to have thoughts of impermanence. Even the most supreme, highest, incomparable beings in the world, who are not attached to the five desires (form, sound, smell, taste, touch), and who are not defiled by desires, still fall. How much more so for other gods? Therefore, all should not be complacent, but diligently strive and focus on cultivating the path. Just as seeing the sun still has its setting, one knows that fireflies cannot last long.
'Great King! There are also some complacent gods who are greedy for pleasure and do not practice the true Dharma. Although they are in the heavenly palace with the Bodhisattvas, they do not go to pay respects, nor do they seek to receive the Dharma. Instead, they think: 'Let's play now, and visit the Bodhisattva tomorrow.' They say to each other: 'The Bodhisattva is always with us, so there is no rush to practice.' Bodhisattva Mahasattvas practice Prajna Paramita, diligently and urgently, like putting out a fire, to break their complacency, demonstrating their fall. Such demonstrations have two reasons: first, to make the gods leave complacency, and second, to allow all sentient beings to see.
'Great King! There are also some inferior sentient beings in the world who cannot accept the Buddha's attainment of the unsurpassed path and the turning of the Dharma wheel. For these sentient beings, Bodhisattva Mahasattvas manifest as infants and children, playing in the inner palace. If the Bodhisattva were to preach in other forms, the women of the inner palace would not believe, so they manifest as infants and children.
'Great King! There are some who have high practices and can always leave the mundane world. Bodhisattva Mahasattvas manifest as monks to transform them.
'Great King! There are also some gods and humans who think: 'If one can attain the holy path by simply sitting and enjoying the pleasures of gods and humans.' Bodhisattva Mahasattvas manifest ascetic practices to transform these people, and also to subdue the heretics, thus demonstrating ascetic practices.
'Great King!'
復有天、人長夜發願：『菩薩摩訶薩行詣道場，我等諸天常獻供養。』菩薩為化此眾生故，示詣道場，一切人眾皆悉獲得菩提因緣。
「大王！復有天、人作如是念：『惡魔、外道障礙正法，愿得菩薩坐于道場，降伏惡魔及諸外道，正信之人悉令見法。』菩薩摩訶薩既成道已，三千大千世界，于虛空中種種音聲而讚歎曰：『佛日出世，螢火隱沒。』此等天人悉發是言：『愿我來世皆得阿耨多羅三藐三菩提，如今菩薩摩訶薩。』為是眾生現坐道場。
「大王！又有天、人作如是言：『愿見大師成就一切智、無師智、自然智，不求出離，根性純熟，是深法器。』為是眾生示現三轉十二種法輪。
「大王！復有天、人樂聞涅槃，菩薩為化彼眾生故，示現涅槃。
「大王！菩薩摩訶薩修行般若波羅蜜，能現如是種種之相。
「大王！菩薩摩訶薩行般若波羅蜜，不生難處。何以故？無福德人不聞般若波羅蜜名字故。又復常離一切惡業，佛所說戒悉不毀犯，心無嫉妒，已於過去無數佛所，多種善根具足功德，智慧方便成就大愿，心樂寂靜勤行精進。
「大王！菩薩摩訶薩無有惡業牽墮地獄，性行十善故；菩薩摩訶薩無有破戒牽墮畜生；性持戒故；菩薩摩訶薩無有嫉妒，不牽墮餓鬼，不生邪見
【現代漢語翻譯】 現代漢語譯本： 還有天人和眾生長久以來發愿：『菩薩摩訶薩（偉大的菩薩）前往菩提道場時，我們這些天人常常供養。』菩薩爲了教化這些眾生，示現前往菩提道場，一切人眾都因此獲得證悟菩提的因緣。 『大王！』還有天人和眾生這樣想：『惡魔和外道會障礙正法，希望菩薩能坐在菩提道場，降伏惡魔和所有外道，讓正信的人都能見到佛法。』菩薩摩訶薩成就佛道后，三千大千世界在虛空中發出各種聲音讚歎說：『佛日出世，螢火蟲的光芒就消失了。』這些天人都發出這樣的願望：『愿我們來世都能證得阿耨多羅三藐三菩提（無上正等正覺），就像現在的菩薩摩訶薩一樣。』菩薩爲了這些眾生而示現坐在菩提道場。 『大王！』還有天人和眾生這樣說：『希望見到大師成就一切智（對一切事物都瞭解的智慧）、無師智（不需老師教導的智慧）、自然智（自然而有的智慧），不求出離，根性純熟，是深厚的法器。』爲了這些眾生，菩薩示現三轉十二種法輪（佛陀初轉法輪的三個階段和十二種方式）。 『大王！』還有天人和眾生喜歡聽聞涅槃（寂滅），菩薩爲了教化這些眾生，示現涅槃。 『大王！』菩薩摩訶薩修行般若波羅蜜（以智慧到達彼岸），能示現如此種種的相。 『大王！』菩薩摩訶薩修行般若波羅蜜，不會生於艱難困苦之處。為什麼呢？因為沒有福德的人聽不到般若波羅蜜的名字。而且菩薩常常遠離一切惡業，佛所說的戒律全部不違犯，心中沒有嫉妒，已經在過去無數佛那裡，種下多種善根，具足功德，智慧方便成就大愿，內心喜歡寂靜，勤奮修行精進。 『大王！』菩薩摩訶薩沒有惡業牽引而墮入地獄，因為他的行為符合十善；菩薩摩訶薩沒有破戒而牽引墮入畜生道，因為他持守戒律；菩薩摩訶薩沒有嫉妒，不會被牽引墮入餓鬼道，也不會產生邪見。
【English Translation】 English version: Furthermore, gods and humans have long made the vow: 『When the Bodhisattva Mahasattva (great Bodhisattva) goes to the Bodhi-mandala (place of enlightenment), we gods will always make offerings.』 The Bodhisattva, in order to transform these beings, demonstrates going to the Bodhi-mandala, and all beings thereby obtain the conditions for attaining Bodhi (enlightenment). 『Great King!』 There are also gods and humans who think thus: 『Demons and heretics obstruct the true Dharma (teachings), may the Bodhisattva sit at the Bodhi-mandala, subdue the demons and all heretics, and enable those with right faith to see the Dharma.』 After the Bodhisattva Mahasattva attains Buddhahood, the three thousand great thousand worlds, in the empty space, praise with various sounds, saying: 『The sun of the Buddha has appeared in the world, and the light of fireflies has disappeared.』 These gods and humans all make this vow: 『May we in future lives all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), just like the present Bodhisattva Mahasattva.』 For the sake of these beings, the Bodhisattva demonstrates sitting at the Bodhi-mandala. 『Great King!』 There are also gods and humans who say thus: 『May we see the Master achieve all-knowing wisdom (wisdom that understands all things), uninstructed wisdom (wisdom without a teacher), and natural wisdom (wisdom that arises naturally), not seeking liberation, with pure and mature faculties, a profound vessel of Dharma.』 For the sake of these beings, the Bodhisattva demonstrates the three turnings of the twelve-spoked Dharma wheel (the three stages and twelve ways of the Buddha's first turning of the Dharma wheel). 『Great King!』 There are also gods and humans who delight in hearing about Nirvana (extinction), and the Bodhisattva, in order to transform these beings, demonstrates Nirvana. 『Great King!』 The Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), can manifest such various forms. 『Great King!』 The Bodhisattva Mahasattva, practicing Prajna Paramita, is not born in difficult places. Why is that? Because those without merit do not hear the name of Prajna Paramita. Moreover, the Bodhisattva always stays away from all evil deeds, does not violate any of the precepts spoken by the Buddha, has no jealousy in their heart, has already planted many roots of goodness at the places of countless Buddhas in the past, possesses complete merit, has achieved great vows with wisdom and skillful means, delights in tranquility, and diligently practices with vigor. 『Great King!』 The Bodhisattva Mahasattva has no evil karma that would pull them down into hell, because their conduct aligns with the ten virtues; the Bodhisattva Mahasattva has no broken precepts that would pull them down into the animal realm, because they uphold the precepts; the Bodhisattva Mahasattva has no jealousy, and will not be pulled down into the realm of hungry ghosts, nor will they generate wrong views.
家，常值善知識。何以故？已於過去無數佛所深種善根，是故生處皆悉正見。菩薩受生，諸根不缺，成佛法器。何以故？於過去世供養諸佛，聽聞正法，禮敬大眾，是故根具相貌端圓，成佛法器。
「大王！菩薩不生邊地，鈍根愚癡不知善惡，語言義趣非佛法器，不識沙門、婆羅門。何以故？菩薩受生必在中國，利根智慧，言辭辯了，善知語義，是佛法器，善知沙門及婆羅門。何以故？菩薩摩訶薩宿世智慧力故。
「大王！菩薩不生長壽天，不見諸佛、不利眾生故。菩薩所以生在欲界，示現出世利益眾生。何以故？善方便故。
「大王！菩薩不生空世界中，此處無佛，不聞正法，不供養僧。何以故？菩薩生處必具三寶，宿願強故。菩薩若聞惡世界名，即生厭離，修行寂靜，心不懈怠，以一切善滅諸惡法。
「大王！菩薩摩訶薩修行般若波羅蜜，以是因緣不生難處。
「大王！菩薩摩訶薩行般若波羅蜜，乃至夢中尚不忘失菩提之心，況復覺時。何以故？一切菩薩生於此心，即是阿耨多羅三藐三菩提心，若無此心則無有佛，無佛無法，無法無僧；由此心故，得有三寶及以天人。菩薩摩訶薩常離諂曲，質直柔和，其心清凈，不疑佛法，欲聽受者，不秘深義。離法嫉妒，遠三塗業，于初中后無
【現代漢語翻譯】 現代漢語譯本：'家'，常常值遇善知識（kalyāṇa-mitra，指引修行的人）。為什麼呢？因為他們過去在無數佛陀那裡深深種下了善根，所以出生的地方都具有正見。菩薩受生時，諸根完好無缺，是成就佛法的器皿。為什麼呢？因為他們在過去世供養諸佛，聽聞正法，禮敬大眾，所以根器具足，相貌端正圓滿，是成就佛法的器皿。 大王！菩薩不會出生在邊地，那裡的人根器遲鈍、愚癡，不知善惡，語言和意義不符合佛法，不認識沙門（śramaṇa，出家修行者）和婆羅門（brāhmaṇa，祭司）。為什麼呢？菩薩受生必定在中國，那裡的人根器敏銳、智慧，言辭辯才無礙，善於理解語義，是佛法的器皿，善於認識沙門和婆羅門。為什麼呢？因為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）宿世具有智慧的力量。 大王！菩薩不會出生在長壽天，因為那裡見不到諸佛，不利於利益眾生。菩薩之所以出生在欲界，是爲了示現出世，利益眾生。為什麼呢？因為他們善於運用方便法門。 大王！菩薩不會出生在空無佛法的世界中，那裡沒有佛陀，聽不到正法，不供養僧眾。為什麼呢？菩薩出生的地方必定具備佛、法、僧三寶，因為他們宿世的願力強大。菩薩如果聽到惡劣世界的名字，就會產生厭離之心，修行寂靜，內心不懈怠，用一切善法來滅除一切惡法。 大王！菩薩摩訶薩修行般若波羅蜜（prajñāpāramitā，智慧的完美），因為這個因緣，不會出生在艱難困苦的地方。 大王！菩薩摩訶薩修行般若波羅蜜，乃至在夢中都不會忘記菩提之心（bodhicitta，覺悟之心），更何況是清醒的時候。為什麼呢？一切菩薩生起這個心，就是阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），如果沒有這個心，就沒有佛，沒有法，沒有僧；因為有這個心，才會有三寶以及天人。菩薩摩訶薩常常遠離諂媚虛偽，正直柔和，內心清凈，不懷疑佛法，想要聽受佛法的人，不會隱瞞深奧的意義。遠離對佛法的嫉妒，遠離三惡道的業報，對於初、中、后三個階段的修行，
【English Translation】 English version: 'Home,' they often encounter good spiritual friends (kalyāṇa-mitra, guides on the path). Why is that? Because they have deeply planted roots of goodness in the presence of countless Buddhas in the past, therefore, wherever they are born, they possess right views. When a Bodhisattva is born, their faculties are complete and without defect, making them vessels for the Dharma. Why is that? Because in past lives, they made offerings to Buddhas, listened to the true Dharma, and paid homage to the Sangha, thus their faculties are complete, their appearance is dignified and perfect, making them vessels for the Dharma. Great King! Bodhisattvas are not born in border regions, where people are dull-witted, ignorant, and do not know good from evil, their language and meanings are not in accordance with the Dharma, and they do not recognize śramaṇas (renunciates) and brāhmaṇas (priests). Why is that? Bodhisattvas are certainly born in central lands, where people are sharp-witted, wise, eloquent, and skilled in understanding meanings, making them vessels for the Dharma, and they are skilled in recognizing śramaṇas and brāhmaṇas. Why is that? Because Bodhisattva-Mahāsattvas (great Bodhisattvas) possess the power of wisdom from past lives. Great King! Bodhisattvas are not born in long-life heavens, because there they do not see Buddhas and it is not beneficial for sentient beings. The reason Bodhisattvas are born in the desire realm is to demonstrate their emergence into the world for the benefit of sentient beings. Why is that? Because they are skilled in using skillful means. Great King! Bodhisattvas are not born in empty worlds, where there are no Buddhas, the true Dharma is not heard, and offerings are not made to the Sangha. Why is that? The place where Bodhisattvas are born must possess the Three Jewels (Buddha, Dharma, Sangha), because their vows from past lives are strong. If Bodhisattvas hear the name of an evil world, they immediately develop aversion, practice in stillness, and their minds are not lazy, using all good dharmas to extinguish all evil dharmas. Great King! Bodhisattva-Mahāsattvas practice Prajñāpāramitā (the perfection of wisdom), and because of this cause, they are not born in difficult places. Great King! Bodhisattva-Mahāsattvas practice Prajñāpāramitā, and even in their dreams, they do not forget the Bodhicitta (the mind of enlightenment), let alone when they are awake. Why is that? All Bodhisattvas generate this mind, which is the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), and without this mind, there would be no Buddha, no Dharma, and no Sangha; because of this mind, there are the Three Jewels and heavenly beings. Bodhisattva-Mahāsattvas are always free from flattery and deceit, they are upright and gentle, their minds are pure, they do not doubt the Dharma, and for those who wish to hear the Dharma, they do not conceal profound meanings. They are free from jealousy of the Dharma, far from the karma of the three evil realms, and in the beginning, middle, and end of their practice,
有異相。行不違言，護持大乘。見同學者則生恭敬，勸他修習，讚歎大乘；于說法師常生佛想，近善知識遠離惡友。
「大王！菩薩摩訶薩修般若波羅蜜，如是成就菩提之心，因由此心得宿命智。何以故？已曾供養無量諸佛，護持正法，修清凈戒，遠離惡業，障礙永無，心常歡喜，心勤修學，心不散亂，心智不失。何以故？大王！若菩薩摩訶薩已曾供養無量諸佛，則尊重正法，由重法故廣為人說，為護正法不惜身命，身、口、意業三種清凈、業清凈已得離障礙、離障礙故心常歡喜、心歡喜故則勤精進、心性正直念智具足、由念智故知過去生一十百千乃至無數。
「大王！菩薩摩訶薩行般若波羅蜜，如是了知過去生處。既了宿命，近善知識，由善知識，于諸佛所不失三事，謂見、聞、念，常聽正法。供養僧寶無空過時，諸佛菩薩所恒恭敬禮拜尊重，行住坐臥不離多聞。
「大王！持凈戒者，耳根常聞般若波羅蜜名字，恒勤修習助道之法，曾不遠離三解脫門，修四無量，常聞薩婆若名。
「大王！菩薩摩訶薩行般若波羅蜜，以是因緣近善知識。
「大王！菩薩摩訶薩行般若波羅蜜，乃至夢中不近惡友，何況覺時。何以故？菩薩摩訶薩不與破戒人共住，邪見人、無威儀人、邪命人、無義語人
【現代漢語翻譯】 現代漢語譯本 有殊勝的相貌。行為不違背所說的話，護持大乘佛法。見到同修的人就生起恭敬心，勸導他們修習，讚歎大乘佛法；對於說法師常常生起如同佛陀一般的想法，親近善知識，遠離惡友。 『大王！菩薩摩訶薩修習般若波羅蜜，這樣成就菩提之心，因此而獲得宿命智（知道過去世的能力）。為什麼呢？因為他們曾經供養過無量諸佛，護持正法，修持清凈的戒律，遠離惡業，障礙永遠消除，內心常常歡喜，內心勤奮修學，內心不散亂，心智不迷失。為什麼呢？大王！如果菩薩摩訶薩曾經供養過無量諸佛，就會尊重正法，因為尊重正法而廣為他人宣說，爲了護持正法而不惜身命，身、口、意三種行為清凈，行為清凈后就能夠遠離障礙，遠離障礙后內心常常歡喜，內心歡喜就能夠勤奮精進，心性正直，念力智慧具足，因爲念力智慧的緣故，知道過去生的一、十、百、千乃至無數的事情。 『大王！菩薩摩訶薩修行般若波羅蜜，這樣了知過去生的處所。既然了知宿命，就親近善知識，因為善知識的緣故，在諸佛那裡不會失去三件事，即見、聞、念，常常聽聞正法。供養僧寶沒有空過的時候，對於諸佛菩薩常常恭敬禮拜尊重，行住坐臥都不離開多聞佛法。 『大王！持守清凈戒律的人，耳朵常常聽到般若波羅蜜的名字，恒常勤奮修習輔助修道的法門，從來不遠離三解脫門（空、無相、無愿），修習四無量心（慈、悲、喜、舍），常常聽到薩婆若（一切智）的名字。 『大王！菩薩摩訶薩修行般若波羅蜜，因為這樣的因緣而親近善知識。 『大王！菩薩摩訶薩修行般若波羅蜜，乃至在夢中都不親近惡友，更何況是清醒的時候。為什麼呢？菩薩摩訶薩不與破戒的人同住，不與邪見的人、沒有威儀的人、以不正當手段謀生的人、說沒有意義的話的人同住。
【English Translation】 English version They have extraordinary appearances. Their actions do not contradict their words, and they uphold the Mahayana teachings. When they see fellow practitioners, they generate respect, encourage them to practice, and praise the Mahayana. They always think of the Dharma teachers as if they were Buddhas, they draw near to virtuous teachers, and they stay away from bad friends. 'Great King! When a Bodhisattva Mahasattva practices the Prajnaparamita, they thus achieve the Bodhi mind, and because of this, they attain the knowledge of past lives (Sanskrit: purva-nivasânusmriti-jnana). Why is this? Because they have previously made offerings to countless Buddhas, upheld the true Dharma, practiced pure precepts, stayed away from evil deeds, their obstacles are forever eliminated, their minds are always joyful, their minds diligently study, their minds are not scattered, and their wisdom is not lost. Why is this? Great King! If a Bodhisattva Mahasattva has previously made offerings to countless Buddhas, then they will respect the true Dharma, and because of respecting the Dharma, they will widely proclaim it to others. To protect the true Dharma, they will not hesitate to sacrifice their lives. Their actions of body, speech, and mind are pure. Having purified their actions, they are able to be free from obstacles. Being free from obstacles, their minds are always joyful. Because their minds are joyful, they are able to diligently progress. Their minds are upright, and they are endowed with mindfulness and wisdom. Because of mindfulness and wisdom, they know the past lives of one, ten, hundred, thousand, and even countless existences. 'Great King! When a Bodhisattva Mahasattva practices the Prajnaparamita, they thus understand the places of their past lives. Having understood their past lives, they draw near to virtuous teachers. Because of virtuous teachers, they do not lose three things in the presence of the Buddhas, namely, seeing, hearing, and remembering. They constantly hear the true Dharma. They do not waste any time in making offerings to the Sangha. They always respectfully bow to and honor the Buddhas and Bodhisattvas. Whether walking, standing, sitting, or lying down, they do not depart from extensive learning of the Dharma. 'Great King! Those who uphold pure precepts constantly hear the name of the Prajnaparamita with their ears. They constantly and diligently practice the methods that aid the path. They never depart from the three doors of liberation (emptiness, signlessness, and wishlessness). They practice the four immeasurables (loving-kindness, compassion, joy, and equanimity). They constantly hear the name of Sarvajna (all-knowing wisdom).' 'Great King! When a Bodhisattva Mahasattva practices the Prajnaparamita, they draw near to virtuous teachers because of these causes and conditions.' 'Great King! When a Bodhisattva Mahasattva practices the Prajnaparamita, they do not draw near to bad friends even in their dreams, let alone when they are awake. Why is this? A Bodhisattva Mahasattva does not dwell with those who have broken precepts, those with wrong views, those without proper conduct, those who make a living through improper means, or those who speak meaningless words.'
、懶惰人、樂住生死人、背菩提人、樂俗務人，不與共住。大王！菩薩摩訶薩行如是法離惡知識。
「大王！菩薩摩訶薩行般若波羅蜜，能得如來清凈之身，所謂平等身、清凈身、無盡身、善修得身、法身、不可覺知身、不思議身、寂靜身、虛空等身、智身。」
勝天王白佛言：「世尊！菩薩摩訶薩在何位中，能得如來十種之身？」
佛告勝天王言：「菩薩初地得平等身。何以故？離諸邪曲，通達法性，見平等故。于第二地得清凈身。何以故？清凈戒故。住第三地得無盡身。何以故？離瞋恚故。第四地中得善修身。何以故？常勤精進修佛法故。住第五地則得法身。何以故？見諸諦理故。住第六地得離覺觀身。何以故？觀因緣理，非覺觀所知故。住第七地得不思議身。何以故？具足方便故。于第八地得寂靜身。何以故？離一切戲論，無煩惱故。住第九地得等虛空身。何以故？身相不可量，遍一切處故。住第十地則得智身。何以故？成就一切種智故。」
勝天王白佛言：「如來之身與菩薩身，無差別乎？」
佛告勝天王言：「身無差別，但功德異。」
勝天王言：「其義云何？」
「大王！佛、菩薩身，無有差別。何以故？一切諸法同一性相，功德差別。」
「世尊！
【現代漢語翻譯】 現代漢語譯本：與懶惰的人、喜歡沉溺於生死輪迴的人、背離菩提心的人、熱衷於世俗事務的人，不要一起居住。大王！菩薩摩訶薩修行這樣的法，就能遠離惡知識。 大王！菩薩摩訶薩修行般若波羅蜜（智慧的完美），能獲得如來清凈的身體，也就是所謂的平等身、清凈身、無盡身、善修得身、法身、不可覺知身、不思議身、寂靜身、虛空等身、智身。 勝天王問佛說：『世尊！菩薩摩訶薩在哪個修行階段，能夠獲得如來的這十種身體？』 佛告訴勝天王說：『菩薩在初地（歡喜地）獲得平等身。為什麼呢？因為他遠離一切邪曲，通達諸法實性，見到平等之理。在第二地（離垢地）獲得清凈身。為什麼呢？因為他持守清凈的戒律。在第三地（發光地）獲得無盡身。為什麼呢？因為他遠離嗔恚。在第四地（焰慧地）獲得善修身。為什麼呢？因為他常常勤奮精進地修習佛法。在第五地（極難勝地）獲得法身。為什麼呢？因為他見到了諸諦之理。在第六地（現前地）獲得離覺觀身。為什麼呢？因為他觀察因緣的道理，不是覺觀所能瞭解的。在第七地（遠行地）獲得不思議身。為什麼呢？因為他具足了方便。在第八地（不動地）獲得寂靜身。為什麼呢？因為他遠離一切戲論，沒有煩惱。在第九地（善慧地）獲得等虛空身。為什麼呢？因為他的身相不可衡量，遍佈一切處。在第十地（法雲地）獲得智身。為什麼呢？因為他成就了一切種智。』 勝天王問佛說：『如來的身體和菩薩的身體，沒有差別嗎？』 佛告訴勝天王說：『身體沒有差別，只是功德不同。』 勝天王問：『這是什麼意思呢？』 『大王！佛和菩薩的身體，沒有差別。為什麼呢？因為一切諸法的體性都是相同的，只是功德有差別。』 『世尊！』
【English Translation】 English version: Do not dwell with lazy people, those who enjoy dwelling in the cycle of birth and death, those who turn their backs on Bodhi (enlightenment), and those who are fond of worldly affairs. O King! A Bodhisattva Mahasattva (great being) practices such a Dharma (teaching) to stay away from evil companions. O King! A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), can attain the pure body of a Tathagata (Buddha), which is called the body of equality, the body of purity, the inexhaustible body, the well-cultivated body, the Dharma body, the body beyond perception, the inconceivable body, the tranquil body, the body like space, and the wisdom body. King Srenika asked the Buddha, 'World Honored One! In which stage does a Bodhisattva Mahasattva attain the ten bodies of a Tathagata?' The Buddha told King Srenika, 'A Bodhisattva attains the body of equality in the first Bhumi (stage), the Joyful Ground. Why? Because he is free from all crookedness, understands the nature of all Dharmas, and sees equality. In the second Bhumi, the Stainless Ground, he attains the body of purity. Why? Because he keeps pure precepts. In the third Bhumi, the Luminous Ground, he attains the inexhaustible body. Why? Because he is free from anger. In the fourth Bhumi, the Radiant Ground, he attains the well-cultivated body. Why? Because he is always diligent in practicing the Buddha's teachings. In the fifth Bhumi, the Difficult to Conquer Ground, he attains the Dharma body. Why? Because he sees the truth of all the principles. In the sixth Bhumi, the Manifest Ground, he attains the body beyond perception. Why? Because he observes the principle of dependent origination, which is beyond the understanding of perception. In the seventh Bhumi, the Far-Reaching Ground, he attains the inconceivable body. Why? Because he is complete with skillful means. In the eighth Bhumi, the Immovable Ground, he attains the tranquil body. Why? Because he is free from all conceptual elaborations and has no afflictions. In the ninth Bhumi, the Good Wisdom Ground, he attains the body like space. Why? Because his body is immeasurable and pervades all places. In the tenth Bhumi, the Cloud of Dharma Ground, he attains the wisdom body. Why? Because he has achieved all-knowing wisdom.' King Srenika asked the Buddha, 'Is there no difference between the body of a Tathagata and the body of a Bodhisattva?' The Buddha told King Srenika, 'There is no difference in the body, but the merits are different.' King Srenika asked, 'What does that mean?' 'O King! There is no difference between the body of a Buddha and the body of a Bodhisattva. Why? Because the nature of all Dharmas is the same, only the merits are different.' 'World Honored One!'
云何功德而有差別？」
佛言：「大王！今當爲王譬喻顯了。譬如寶珠，若有裝飾或不裝飾，其珠何異？佛與菩薩功德有差，法身無別。何以故？如來功德一切圓滿，盡於十方，遍眾生界，清凈離垢，障礙永無；菩薩之身，功德未滿，有餘障故。譬如初月十五日，月虧盈有異，月性無差。此等諸身皆悉堅固，猶如金剛不可破壞。何以故？三毒不破，世法不染，惡趣人間苦不能逼，悉已遠離生老病死，能伏外道，過魔境界，不向聲聞、辟支佛乘，以是因緣不可破壞。
「大王！菩薩摩訶薩行般若波羅蜜，善能將導一切世間天、人、阿修羅。譬如有人善為將導，若國王等長者居士，意咸用之；菩薩亦爾，聲聞、緣覺、菩薩、諸佛，咸同用為將導。又如善將導者，世間國王、婆羅門、長者居士咸共尊重；菩薩亦爾，天、龍、夜叉，有學無學之所供養。又如曠野險難怖畏，行人疲倦，遇善將導，能令安隱；菩薩亦爾，以方便力，于彼生死煩惱賊難，將導眾生安隱得出。又如貧人，依富長者方出險難；梵志、尼干及餘外道，于生死中依行般若波羅蜜菩薩，爾乃出離。又如大富長者無量貲財，為一切人之所受用；行般若波羅蜜菩薩亦復如是，于生死中六道眾生之所受用。又如大富長者欲過險難必要多伴，飲食資糧皆悉
【現代漢語翻譯】 現代漢語譯本： 「什麼樣的功德會有差別呢？」 佛說：「大王！我現在為大王打個比喻來顯明道理。譬如寶珠，無論有沒有裝飾，它的本質有什麼不同呢？佛與菩薩的功德有差別，但法身沒有區別。為什麼呢？如來的功德一切圓滿，遍及十方，充滿眾生界，清凈無垢，沒有任何障礙；菩薩的功德尚未圓滿，還有剩餘的障礙。譬如初一的月亮和十五的月亮，月亮的虧缺和盈滿有所不同，但月亮的本質沒有差別。這些佛和菩薩的身體都非常堅固，猶如金剛一樣不可破壞。為什麼呢？因為三毒（貪嗔癡）不能破壞他們，世俗的法則不能污染他們，惡趣和人間的痛苦不能逼迫他們，他們已經遠離了生老病死，能夠降伏外道，超越魔的境界，不趨向聲聞乘和辟支佛乘，因為這些因緣，所以不可破壞。 「大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），善於引導一切世間的天人、阿修羅（非天）。譬如有人善於引導，國王等長者居士都願意聽從他的引導；菩薩也是這樣，聲聞、緣覺、菩薩、諸佛都共同以他為引導。又如善於引導的人，世間的國王、婆羅門、長者居士都共同尊重他；菩薩也是這樣，天、龍、夜叉（一種鬼神），有學和無學的人都供養他。又如在曠野險難恐怖的地方，行人疲憊不堪，遇到善於引導的人，能夠讓他們平安；菩薩也是這樣，以方便之力，在生死煩惱的賊難中，引導眾生平安地脫離。又如貧窮的人，依靠富有的長者才能脫離險難；梵志（婆羅門）、尼干（耆那教徒）以及其他外道，在生死輪迴中依靠修行般若波羅蜜的菩薩，才能得以解脫。又如大富長者擁有無量的財富，為一切人所受用；修行般若波羅蜜的菩薩也是這樣，在生死輪迴中為六道眾生所受用。又如大富長者想要度過險難，必須要有許多同伴，飲食資糧都必須 準備充足。
【English Translation】 English version: 『What kind of merits have differences?』 The Buddha said, 『Great King! Now I will give you an analogy to make it clear. For example, a precious pearl, whether it is adorned or not, what difference is there in its essence? The merits of a Buddha and a Bodhisattva are different, but their Dharmakaya (Dharma body) is not different. Why? The merits of a Tathagata (Buddha) are all perfect, pervading the ten directions, filling the realms of sentient beings, pure and without defilement, and without any obstacles; the merits of a Bodhisattva are not yet complete, and there are remaining obstacles. For example, the moon on the first day and the fifteenth day of the month, the waxing and waning of the moon are different, but the nature of the moon is not different. These bodies of Buddhas and Bodhisattvas are all very firm, like diamonds that cannot be broken. Why? Because the three poisons (greed, hatred, and ignorance) cannot destroy them, worldly laws cannot defile them, the sufferings of evil realms and the human realm cannot oppress them, they have already departed from birth, old age, sickness, and death, they can subdue external paths, transcend the realms of demons, and do not incline towards the Sravaka (Hearer) vehicle or the Pratyekabuddha (Solitary Buddha) vehicle. Because of these reasons, they cannot be destroyed.』 『Great King! A Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom), and is good at guiding all the gods, humans, and Asuras (demigods) in the world. For example, if someone is good at guiding, kings and elders and lay people are willing to follow his guidance; Bodhisattvas are also like this, Sravakas, Pratyekabuddhas, Bodhisattvas, and all Buddhas all use him as a guide. Also, like a good guide, the kings, Brahmins, elders, and lay people of the world all respect him; Bodhisattvas are also like this, gods, dragons, Yakshas (a type of spirit), those who are learning and those who have completed their learning all make offerings to him. Also, like in a dangerous and frightening wilderness, travelers are exhausted, and if they meet a good guide, they can be safe; Bodhisattvas are also like this, with the power of skillful means, in the dangers of birth and death and afflictions, they guide sentient beings to safely escape. Also, like poor people, who rely on wealthy elders to escape danger; Brahmins, Nigantas (Jains), and other external paths, in the cycle of birth and death, rely on Bodhisattvas who practice Prajnaparamita to be liberated. Also, like a wealthy elder who has immeasurable wealth, which is used by all people; Bodhisattvas who practice Prajnaparamita are also like this, in the cycle of birth and death, they are used by sentient beings in the six realms. Also, like a wealthy elder who wants to pass through dangerous places, he must have many companions, and his food and supplies must all be well prepared.』
具足，爾乃得過；菩薩亦爾，欲出世間，以功德智慧攝一切眾生，度生死難至薩婆若。又如人遠行多赍寶物，為得利故；菩薩亦爾，從生死海至薩婆若，廣修功德智慧，為得一切智故。又如世人求財無厭；菩薩樂法亦無厭心。又如將導，四事勝他，所謂財富、最勝、位高、語用；菩薩亦爾，富功德位、最勝法、自在、無異言。又如人善導至於大城；菩薩亦爾，善能將導至薩婆若城。
「大王！菩薩摩訶薩行般若波羅蜜，善知行路、不可行路，邪正安善，有水無水，相貌曲直，出離之道，皆悉通達。
「大王！菩薩摩訶薩知不倒路，凡所示道，不違眾根。為大乘人示無上道，不說聲聞、辟支佛路；為小乘人示聲聞道，不說大乘；辟支佛根示緣覺路，不說薩婆若道；爲著我見說無我道；著法眾生為說空道；著二邊者為說中道；為散亂者說奢摩他、毗婆舍那，不說散亂；戲論眾生示如如道，不說言語；著生死者示涅槃道，不說世間；為迷涂者而說正道。大王！是名菩薩知邪正路。」
勝天王般若波羅蜜經念處品第四
爾時，勝天王即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，能如是知路非路者，心緣何住？」
佛告勝天王言：「大王！菩
【現代漢語翻譯】 現代漢語譯本 具足（圓滿），你才能超越；菩薩也是如此，想要出離世間，用功德和智慧攝受一切眾生，度脫生死苦難到達薩婆若（一切智）。又像人遠行攜帶許多寶物，是爲了獲得利益；菩薩也是如此，從生死苦海到達薩婆若，廣泛修習功德和智慧，是爲了獲得一切智慧。又像世人求財沒有滿足的時候；菩薩樂於佛法也沒有厭倦的心。又像引導者，在四個方面勝過他人，即財富、最殊勝、地位高、言語運用；菩薩也是如此，擁有豐富的功德、最殊勝的佛法、自在無礙、言語真實不虛。又像善於引導的人能到達大城市；菩薩也是如此，善於引導眾生到達薩婆若城。 『大王！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），善於瞭解哪些是可行的道路，哪些是不可行的道路，哪些是邪路，哪些是正路，哪些是安穩的道路，哪些是不安穩的道路，哪裡有水，哪裡沒有水，道路的形狀是彎曲還是筆直，以及出離之道，都完全通達。 『大王！菩薩摩訶薩知道不會顛倒的道路，凡是所指示的道路，都不會違背眾生的根性。為大乘根性的人指示無上道，不說聲聞（聽聞佛法而悟道者）、辟支佛（獨覺）的道路；為小乘根性的人指示聲聞道，不說大乘道；為辟支佛根性的人指示緣覺道，不說薩婆若道；為執著我見的人說無我道；為執著法的眾生說空道；為執著二邊的人說中道；為散亂的人說奢摩他（止）、毗婆舍那（觀），不說散亂；為戲論的眾生指示如如道，不說言語；為執著生死的人指示涅槃道，不說世間；為迷失方向的人說正道。大王！這叫做菩薩知道邪路和正路。』 《勝天王般若波羅蜜經》念處品第四 這時，勝天王立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀頂禮，然後對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，能夠這樣知道哪些是路，哪些不是路，他的心緣何而住？』 佛陀告訴勝天王說：『大王！菩
【English Translation】 English version Being complete, you then attain transcendence; Bodhisattvas are also like this, wishing to leave the world, using merit and wisdom to gather all sentient beings, crossing the difficulties of birth and death to reach Sarvajna (all-knowing wisdom). It is also like a person traveling far carrying many treasures, for the sake of gaining profit; Bodhisattvas are also like this, from the sea of birth and death to Sarvajna, extensively cultivating merit and wisdom, for the sake of gaining all wisdom. It is also like worldly people seeking wealth without satisfaction; Bodhisattvas delight in the Dharma without a sense of weariness. It is also like a guide, surpassing others in four aspects, namely wealth, supreme excellence, high position, and skillful use of language; Bodhisattvas are also like this, rich in merit, possessing the most excellent Dharma, being free and unhindered, and speaking truthfully without falsehood. It is also like a good guide leading to a great city; Bodhisattvas are also like this, skillfully guiding sentient beings to the city of Sarvajna. 'Great King! Bodhisattva Mahasattvas practicing Prajna Paramita (perfection of wisdom), are skilled in understanding which are the paths that can be traveled, which are the paths that cannot be traveled, which are the wrong paths, which are the right paths, which are the safe paths, which are the unsafe paths, where there is water, where there is no water, whether the path is curved or straight, and the path of liberation, all are completely understood. 'Great King! Bodhisattva Mahasattvas know the path that does not lead to downfall, and all the paths they indicate do not contradict the roots of sentient beings. For those of the Mahayana (Great Vehicle) root, they indicate the unsurpassed path, not speaking of the path of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers); for those of the Hinayana (Small Vehicle) root, they indicate the path of Sravakas, not speaking of the Mahayana path; for those of the Pratyekabuddha root, they indicate the path of Pratyekabuddhas, not speaking of the Sarvajna path; for those attached to the view of self, they speak of the path of no-self; for sentient beings attached to the Dharma, they speak of the path of emptiness; for those attached to the two extremes, they speak of the middle path; for the scattered-minded, they speak of Samatha (calm abiding) and Vipassana (insight), not speaking of scattering; for those who engage in idle talk, they indicate the path of Suchness, not speaking of words; for those attached to birth and death, they indicate the path of Nirvana, not speaking of the world; for those who are lost, they speak of the right path. Great King! This is called a Bodhisattva knowing the wrong and right paths.' The Fourth Chapter on Mindfulness from the Sutra of the Prajna Paramita of King Surpassing Heaven At that time, King Surpassing Heaven immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! Bodhisattva Mahasattvas practicing Prajna Paramita, being able to know in this way which are the paths and which are not the paths, where does their mind dwell?' The Buddha said to King Surpassing Heaven: 'Great King! Bodhi
薩摩訶薩行般若波羅蜜，心正不亂。何以故？善念身、念受、念心、念法。菩薩摩訶薩凡所遊行城邑聚落，聞利養名，如佛戒說煩惱繫縛，善自憶念。
「大王！云何菩薩摩訶薩行般若波羅蜜念身？與身相應惡不善法，以如實智，悉遠離之。觀身過失，始自足底乃至頭頂，此身無我、無常、敗壞，但以筋脈共相連持，腥臊臭穢，色惡可惡，所不喜見。如是觀己，身中貪慾悉不復生，不起身我。以是因緣，相應善法皆悉隨順。云何菩薩摩訶薩行般若波羅蜜念受？作是思惟：『諸受皆苦。顛倒眾生妄起樂相，凡夫愚癡以苦為樂，聖人但說一切皆苦。勤修精進，為斷滅故，亦教餘人修學此法。』作是觀已，恒自念受，不隨受行，修行斷受亦令他學。云何菩薩摩訶薩行般若波羅蜜念心？作是思惟：『此心無常而謂常住，于苦謂樂，無我謂我，不凈謂凈，數動不住，速疾轉易，結使根本諸惡趣門，煩惱因緣壞滅善道，是不可信貪瞋癡主。一切法中心為上首，若善知心，悉解眾法。種種世間皆由心造，心不自見。若善若惡，悉由心起。心性迴轉如旋火輪，易轉如馬，能燒如火，暴起如水。』作如是觀，于念不動，不隨心行，令心隨己，若能伏心則伏眾法。云何菩薩摩訶薩行般若波羅蜜念法？惡不善法能如實知，所謂貪慾、瞋
恚、愚癡及余煩惱，而修對治，貪慾對治、瞋恚對治、愚癡對治。如是知已，即回起念不行彼法，亦令他離。云何菩薩摩訶薩行般若波羅蜜于境起念？若見色、聲、香、味、觸，作是思惟：『云何于彼不真實法而生貪愛？此乃凡夫愚癡所著，即是不善。如世尊說，愛即生著，著即迷惑，迷故不知善法惡法，以是因緣生於惡趣。』菩薩摩訶薩自不漏失，不著境界，令他亦爾。
「大王！菩薩摩訶薩行般若波羅蜜阿蘭若念，作是思惟：『阿蘭若者，是無諍人之所住處，寂靜住處，於此處中，天、龍、夜叉、他心智人，悉能知我心、心數法，不應於此起邪思惟。』即得舍離，於法正憶，勤修行之。
「大王！菩薩摩訶薩行般若波羅蜜，作是思惟：『城邑聚落，非出家人所可行處，則不應往，所謂酤酒、淫女、王城、博弈歌舞之處。』悉遠離之。
「大王！菩薩摩訶薩行般若波羅蜜，聞利養名，起正憶念，作是思惟：『為生施福故受此財，不由貪愛受，不出內生長子息，不言我財，一切貧窮普皆周給，如是行者人所讚歎，終不計我及以我所。』復作是念：『人皆稱我惠施名聞，世間無常須臾磨滅，云何智人，無常、無實、不恒、無主，隨彼而行，起我、我所？』
「大王！菩薩摩訶薩行般若波羅蜜，
【現代漢語翻譯】 現代漢語譯本 對於嗔恚、愚癡以及其他煩惱，要修習對治之法，即貪慾的對治、嗔恚的對治、愚癡的對治。如此瞭解之後，就應當迴轉念頭，不再行持這些不善之法，也勸導他人遠離。菩薩摩訶薩如何以般若波羅蜜在境界中生起正念呢？如果見到色、聲、香、味、觸，就應當這樣思惟：『為何要對這些不真實的法生起貪愛呢？這乃是凡夫愚癡的執著，是不善的行為。正如世尊所說，愛即是執著，執著即是迷惑，迷惑就會不知善法惡法，因此而墮入惡道。』菩薩摩訶薩自己不漏失正念，不執著于境界，也令他人如此。 大王！菩薩摩訶薩行般若波羅蜜，在阿蘭若（寂靜處）中思念，這樣思惟：『阿蘭若，是無諍之人所居住的地方，是寂靜的處所。在此處，天、龍、夜叉、有他心智的人，都能知道我的心和心所法，不應該在這裡生起邪思惟。』於是就舍離邪思，對正法憶念，勤奮修行。 大王！菩薩摩訶薩行般若波羅蜜，這樣思惟：『城鎮村落，不是出家人應該去的地方，所以不應該前往，例如賣酒的地方、**的地方、王城、賭博歌舞的場所。』都應當遠離這些地方。 大王！菩薩摩訶薩行般若波羅蜜，聽到利養的名聲，生起正念，這樣思惟：『爲了生起佈施的福德才接受這些財物，不是因為貪愛而接受，不是爲了自己內部的增長和子嗣，不說是我的財產，而是要普遍賙濟一切貧窮的人。』這樣行持的人會受到讚歎，最終不會執著于『我』和『我所』。又這樣思惟：『人們都稱讚我惠施的名聲，但世間是無常的，須臾就會磨滅，為何有智慧的人，要追隨無常、不實、不恒久、無主的事物，而生起『我』和『我所』的執著呢？』 大王！菩薩摩訶薩行般若波羅蜜，
【English Translation】 English version Regarding anger, ignorance, and other afflictions, one should cultivate antidotes, namely, the antidote to greed, the antidote to anger, and the antidote to ignorance. Having understood this, one should turn one's mind away from practicing these unwholesome dharmas and also encourage others to abandon them. How does a Bodhisattva Mahasattva, practicing Prajnaparamita, generate right mindfulness in relation to objects? If one sees forms, sounds, smells, tastes, or tactile sensations, one should contemplate thus: 'Why should I generate attachment to these unreal dharmas? This is the attachment of foolish ordinary beings, which is unwholesome. As the World Honored One has said, love is attachment, attachment is delusion, and delusion leads to ignorance of wholesome and unwholesome dharmas, thus causing one to fall into evil realms.' A Bodhisattva Mahasattva does not lose mindfulness, does not cling to objects, and also encourages others to do the same. Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita, contemplates in an aranya (secluded place), thinking thus: 'An aranya is a place where those who are free from strife reside, a place of tranquility. In this place, gods, dragons, yakshas, and those with the power of knowing others' minds can all know my mind and mental states. I should not generate wrong thoughts here.' Thus, one abandons wrong thoughts, remembers the right dharma, and diligently practices. Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita, thinks thus: 'Towns and villages are not places where renunciates should go, so one should not go to such places, such as places that sell alcohol, places of **, royal cities, and places of gambling and dancing.' One should stay away from all such places. Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita, upon hearing of the fame of gain and offerings, generates right mindfulness, thinking thus: 'I accept these possessions in order to generate the merit of giving, not because of greed. I do not accept them for my own internal growth or for my descendants. I do not say that this is my property, but rather, I will universally provide for all the poor.' One who practices in this way is praised by others and ultimately does not cling to 'I' or 'mine.' One also thinks thus: 'People praise my fame for generosity, but the world is impermanent and will vanish in an instant. Why should a wise person follow after things that are impermanent, unreal, not lasting, and without an owner, and generate attachment to 'I' and 'mine'?' Great King! A Bodhisattva Mahasattva, practicing Prajnaparamita,
于佛世尊所說念戒，作是思惟：『過去諸佛皆學此戒，成無上道，得至涅槃；當來諸佛、現在亦爾。』如是知已，精進勤修。
「大王！菩薩摩訶薩行般若波羅蜜，為化眾生及以自身，少欲知足，著糞掃衣，心常清潔，信力堅固，寧失身命于戒不犯，心離高慢，遊行城邑不恥弊衣，遠離懈怠常修精進，所作未辦終不中息，于糞掃衣，不見過患、朽故弊壞，終無輕鄙，但取其德——夫離欲者乃服此衣，如來所贊，息慳貪著。亦不自讚我能服此，於他不服終無毀言。如此行人，諸天禮敬，佛所讚歎，菩薩護持，婆羅門、剎利皆悉禮敬。
「大王！菩薩摩訶薩行般若波羅蜜，如是修清凈行。」
爾時，勝天王白佛言：「世尊！高行菩薩能行般若波羅蜜，何用著糞掃衣？」
佛告勝天王言：「諸大菩薩將護世人。何以故？世間眾生樂見不同。大王！于意云何？菩薩高行何如世尊？」
勝天王言：「百千萬億恒河沙分，算數譬喻不及其一。何以故？如來世尊是大法王，一切種智，無有一法而不照了。」
「大王！于意云何？諸佛如來於四天下，天、龍、夜叉、人非人中示現苦行，及以讚歎頭陀功德，此何所為？」
王言：「世尊！為欲教化可度眾生，及初發意諸菩薩等，未斷煩惱為
【現代漢語翻譯】 現代漢語譯本 對於佛世尊所說的戒律，這樣思考：『過去諸佛都學習此戒，成就無上道，到達涅槃；未來的諸佛、現在的諸佛也是如此。』像這樣知道后，就精進勤奮地修行。
『大王！菩薩摩訶薩（菩薩中的大菩薩）修行般若波羅蜜（以智慧到達彼岸），爲了教化眾生以及自身，少欲知足，穿著糞掃衣（從垃圾堆撿來的破舊衣服），內心常常清凈，信力堅固，寧願失去生命也不違犯戒律，內心遠離高傲自大，在城邑中不以穿著破舊衣服為恥，遠離懈怠常常修習精進，所做的事情沒有完成終不停止，對於糞掃衣，不認為它有任何過失、朽壞破舊，終不輕視鄙夷，只是取其功德——因為遠離慾望的人才穿這種衣服，這是如來（佛的稱號）所讚歎的，可以止息慳吝貪著。也不自我讚揚說我能穿這種衣服，對於其他人不穿這種衣服也終不加以譭謗。像這樣修行的人，諸天都會禮敬，佛所讚歎，菩薩護持，婆羅門（古印度祭司階層）、剎利（古印度武士階層）都會禮敬。
『大王！菩薩摩訶薩修行般若波羅蜜，就是這樣修清凈的行為。』
這時，勝天王對佛說：『世尊！高行菩薩能夠修行般若波羅蜜，為什麼還要穿糞掃衣呢？』
佛告訴勝天王說：『各位大菩薩是爲了護念世人。為什麼呢？因為世間眾生喜歡看到不同的事物。大王！你認為如何？菩薩的高尚行為和世尊相比如何？』
勝天王說：『百千萬億恒河沙的數量，用算數譬喻都不能比得上其中的一分。為什麼呢？因為如來世尊是大法王，具有一切種智（對一切事物都了知的智慧），沒有一法不照見了解。』
『大王！你認為如何？諸佛如來在四天下（指整個世界），在天、龍、夜叉（一種鬼神）、人、非人中示現苦行，以及讚歎頭陀（苦行）的功德，這是爲了什麼呢？』
王說：『世尊！是爲了教化可以被度化的眾生，以及初發菩提心的菩薩等，他們還沒有斷除煩惱，爲了讓他們能夠』
【English Translation】 English version Regarding the precepts spoken by the World Honored One, the Buddha, one should contemplate thus: 『The Buddhas of the past all learned these precepts, attained the unsurpassed path, and reached Nirvana; the Buddhas of the future and the present are also like this.』 Having understood this, one should diligently and assiduously cultivate.
『Great King! A Bodhisattva Mahasattva (a great Bodhisattva) practicing Prajna Paramita (perfection of wisdom), for the sake of transforming sentient beings and for their own sake, should be content with few desires, wear patched-up robes (clothes picked from the trash heap), keep their minds always pure, have firm faith, would rather lose their life than violate the precepts, keep their minds free from arrogance, not be ashamed of wearing ragged clothes in the city, stay away from laziness and always practice diligence, never stop until their work is done, and regarding patched-up robes, not see any fault, decay, or damage, never despise them, but only take their virtue—because those who are free from desire wear such clothes, which are praised by the Tathagata (title of the Buddha), and can stop stinginess and attachment. They also do not praise themselves saying, 「I can wear these clothes,」 and do not criticize others who do not wear them. Such practitioners are revered by the gods, praised by the Buddha, protected by Bodhisattvas, and revered by Brahmins (ancient Indian priestly class) and Kshatriyas (ancient Indian warrior class).』
『Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, cultivates pure conduct in this way.』
At that time, King Shèngtiān said to the Buddha, 『World Honored One! A Bodhisattva of high conduct is able to practice Prajna Paramita, why do they still need to wear patched-up robes?』
The Buddha said to King Shèngtiān, 『The great Bodhisattvas are protecting and caring for the people of the world. Why is that? Because the sentient beings of the world like to see different things. Great King! What do you think? How does the noble conduct of a Bodhisattva compare to that of the World Honored One?』
King Shèngtiān said, 『The number of hundreds of thousands of millions of Ganges sands cannot be compared to even one part. Why is that? Because the Tathagata, the World Honored One, is the Great Dharma King, possessing all-knowing wisdom (wisdom that knows all things), and there is not a single dharma that is not illuminated and understood.』
『Great King! What do you think? Why do the Buddhas, the Tathagatas, in the four continents (referring to the entire world), among gods, dragons, Yakshas (a type of ghost), humans, and non-humans, demonstrate ascetic practices, and praise the merits of Dhuta (ascetic practices)?』
The King said, 『World Honored One! It is to teach and transform the sentient beings who can be saved, and the Bodhisattvas who have just generated the Bodhi mind, who have not yet cut off their afflictions, so that they can』
說對治。」
佛言：「如是，如是！大王！高行菩薩著糞掃衣，亦復如是。是故菩薩摩訶薩行般若波羅蜜，多有方便利益眾生。
「大王！菩薩摩訶薩行般若波羅蜜，示現世間但畜三衣。何以故？心知足故，更不多求，即是少欲，不求索故無所積聚，既不積聚則無喪失，無喪失故則不生苦，苦不生故即離諸惱，離諸惱故則無所著，無所著故是為漏盡。
「大王！菩薩摩訶薩行般若波羅蜜，利益眾生故，入城邑聚落持缽乞食。何以故？菩薩摩訶薩大悲熏心，如實觀察貧苦眾生，令得富樂，受彼供養。若入邑聚，威儀齊整，心正不亂，善攝諸根前視六尺，雙犁軛地如法乞食，次第而往不越貧家，以量受食終不長取，于所得中更開一分擬施供養。何以故？信施難銷，為生福故。
「大王！菩薩摩訶薩行般若波羅蜜，但一坐食而不移動。何以故？一坐道場，魔來惱亂亦不移動；出世禪定、般若、阇那，空一切法，如實聖道、實際如如、一切種智，於此諸法悉不移動。何以故？薩婆若法是一坐得，是故行一坐食。
「大王！菩薩摩訶薩行般若波羅蜜，以方便力如是示現乞食。
「大王！菩薩摩訶薩行般若波羅蜜，學阿蘭若行，所謂常修梵行，于諸根中不起過失，深樂多聞，力堪修行，離我
【現代漢語翻譯】 現代漢語譯本：佛說：『是的，是的！大王！高行菩薩穿著糞掃衣（指用廢棄的布料縫製的衣服），也是如此。因此，菩薩摩訶薩（指偉大的菩薩）修行般若波羅蜜（指通過智慧到達彼岸），有很多方便法門可以利益眾生。』 『大王！菩薩摩訶薩修行般若波羅蜜，在世間示現只擁有三件衣服。為什麼呢？因為內心知足，不再多求，這就是少欲；因為不求索，所以沒有積聚；既然沒有積聚，就不會有喪失；沒有喪失，就不會產生痛苦；痛苦不產生，就遠離了各種煩惱；遠離了各種煩惱，就沒有執著；沒有執著，這就是漏盡（指煩惱斷盡）。』 『大王！菩薩摩訶薩修行般若波羅蜜，爲了利益眾生，進入城鎮村落持缽乞食。為什麼呢？因為菩薩摩訶薩大悲心充滿，如實觀察貧苦眾生，使他們得到富足快樂，接受他們的供養。如果進入城鎮村落，威儀整齊，心正不亂，善於攝持諸根，目光前視六尺，像雙犁耕地一樣如法乞食，依次前往不越過貧困人家，按量接受食物，絕不多取，在所得食物中再分出一部分用來佈施供養。為什麼呢？因為信徒的佈施難以消化，爲了增長福德。』 『大王！菩薩摩訶薩修行般若波羅蜜，只坐著吃一頓飯而不移動。為什麼呢？因為一坐道場，即使魔來擾亂也不移動；出世禪定、般若（指智慧）、阇那（指禪定），空一切法，如實聖道、實際如如（指真如實相）、一切種智（指佛陀的智慧），對於這些法都不動搖。為什麼呢？因為一切智法（指佛陀的智慧）是一坐而得，所以實行一坐食。』 『大王！菩薩摩訶薩修行般若波羅蜜，用方便之力這樣示現乞食。』 『大王！菩薩摩訶薩修行般若波羅蜜，學習阿蘭若行（指在寂靜處修行），也就是常修梵行（指清凈的行為），在諸根中不起過失，深深喜愛多聞，有能力修行，遠離我見。
【English Translation】 English version: The Buddha said, 'So it is, so it is! Great King! A Bodhisattva of high conduct wearing rag robes (referring to clothes made from discarded fabric) is also like this. Therefore, a Bodhisattva Mahasattva (referring to a great Bodhisattva) practicing Prajna Paramita (referring to reaching the other shore through wisdom) has many expedient means to benefit sentient beings.' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, demonstrates in the world having only three robes. Why is that? Because their hearts are content, they do not seek more, which is having few desires; because they do not seek, they do not accumulate; since they do not accumulate, there will be no loss; without loss, there will be no suffering; without suffering, they are free from all afflictions; free from all afflictions, they have no attachments; without attachments, this is the exhaustion of outflows (referring to the end of afflictions).' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, in order to benefit sentient beings, enters towns and villages to beg for food with a bowl. Why is that? Because the Bodhisattva Mahasattva is filled with great compassion, truly observing the poor and suffering beings, enabling them to attain wealth and happiness, and receiving their offerings. If they enter towns and villages, their demeanor is proper, their minds are upright and not disturbed, they are skilled in controlling their senses, their gaze is six feet ahead, they beg for food lawfully like plowing the earth with a double plow, going in order without skipping the poor, accepting food in moderation, never taking too much, and from what they receive, they further set aside a portion for giving and offering. Why is that? Because the offerings of the faithful are difficult to digest, and it is for the sake of generating merit.' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, eats only one meal while seated and does not move. Why is that? Because when seated in the place of enlightenment, even if demons come to disturb, they do not move; in transcendental meditation, Prajna (referring to wisdom), and Dhyana (referring to meditation), they empty all dharmas, the true holy path, the actual suchness (referring to the true nature of reality), and all-knowing wisdom (referring to the wisdom of the Buddha), they do not waver in these dharmas. Why is that? Because the dharma of all-knowing wisdom (referring to the wisdom of the Buddha) is attained in one sitting, therefore they practice eating in one sitting.' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, uses expedient power to demonstrate begging for food in this way.' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, learns the practice of Aranya (referring to practicing in a quiet place), which is to constantly cultivate pure conduct (referring to pure actions), not giving rise to faults in the senses, deeply delighting in learning, having the strength to practice, and being free from self-view.'
怖畏，不計著身，常行寂靜。菩薩摩訶薩正法中出家，持三輪凈戒，善知法相，如來所說，為少壯老三種人戒，悉能了達。不隨外緣自心思量，呵毀世法，讚歎出世。調伏諸根，不緣惡境，于阿蘭若居無難處，聚落乞食不遠不近，有清泉水盥洗便易，林木華果，無惡禽獸，巖穴寂靜空閑罕人，而為居止。所曾聞法，日夜三時勤加讀誦，聲不過高亦不太下，心不緣外，一念誦持常在胸臆。若婆羅門、剎利來至阿蘭若處，當喚令坐。彼或不肯，慇勤加勸。觀此眾生，隨其根性即為說法，令得歡喜信受修行。如是具足善巧方便，即離我心，以無我故，于阿蘭若不生怖畏，離怖畏故樂行寂靜。菩薩摩訶薩如是以方便力示阿蘭若行。
「大王！菩薩摩訶薩行般若波羅蜜，善能觀行，作是思惟：『世間之中，一切飲食清凈香潔，身火所觸即成不凈爛壞臭處。一切凡夫愚癡無智，愛著此身及以飲食。若依聖智如實觀察，即生穢惡，不可樂著。』
「大王！菩薩摩訶薩行般若波羅蜜，作是思惟：『多行瞋恚則起惡業，我今當離；直心趣道，真實思惟，非徒口說。』
「大王！菩薩摩訶薩行般若波羅蜜，作是思惟：『若法有生即是因緣，法之因緣又從緣起，云何智人，於此虛妄因緣生法而作罪失？』菩薩身中，有障善
【現代漢語翻譯】 現代漢語譯本 （菩薩）不畏懼，不執著于身體，常行於寂靜之處。菩薩摩訶薩（菩薩中的大菩薩）在正法中出家，持守三輪清凈的戒律，善於了解法的實相，對於如來（佛陀）所說的為少、壯、老三種人制定的戒律，都能完全通達。不隨外在的因緣，自己用心思量，呵斥譭謗世俗之法，讚歎出世之法。調伏自己的諸根（眼、耳、鼻、舌、身、意），不攀緣惡劣的境界，在阿蘭若（寂靜處）居住沒有困難，到聚落（村落）乞食不遠也不近，有清澈的泉水方便盥洗，林木華美，果實豐盛，沒有兇惡的禽獸，巖洞寂靜空閑，很少有人，就以此作為居住的地方。對於曾經聽聞的佛法，日夜三時勤奮地讀誦，聲音不高也不低，心不向外攀緣，一心一意地誦持，常記在心中。如果有婆羅門（古印度祭司階層）、剎利（古印度武士階層）來到阿蘭若處，應當請他們坐下。他們如果拒絕，就慇勤地勸請。觀察這些眾生的根性，就為他們說法，使他們歡喜信受，並修行佛法。像這樣具足善巧方便，就離開了『我』的執著，因為沒有『我』的緣故，在阿蘭若處不生怖畏，因為離開了怖畏，所以樂於修行寂靜。菩薩摩訶薩就是這樣以方便之力示現阿蘭若的修行。
『大王！菩薩摩訶薩修行般若波羅蜜（以智慧到達彼岸），善於觀察修行，這樣思惟：『世間之中，一切飲食雖然清凈香潔，但是被身體的火熱所觸碰，就會變成不乾淨、腐爛、臭穢的東西。一切凡夫愚癡沒有智慧，貪愛執著這個身體以及飲食。如果依據聖人的智慧如實觀察，就會產生厭惡，不可貪戀執著。』
『大王！菩薩摩訶薩修行般若波羅蜜，這樣思惟：『多行瞋恚就會產生惡業，我現在應當遠離；以正直的心趣向正道，真實地思惟，而不是徒有口說。』
『大王！菩薩摩訶薩修行般若波羅蜜，這樣思惟：『如果法有生起，那就是因緣所生，法的因緣又從緣起，為什麼有智慧的人，對於這種虛妄的因緣所生的法，反而造作罪過呢？』菩薩身中，有障礙善
【English Translation】 English version '(A Bodhisattva) is fearless, not attached to the body, and constantly practices in solitude. A Bodhisattva Mahasattva (a great Bodhisattva) leaves home within the true Dharma, upholds the three wheels of pure precepts, is skilled in understanding the true nature of Dharma, and fully comprehends the precepts established by the Tathagata (Buddha) for the young, the middle-aged, and the old. Not following external conditions, they contemplate with their own mind, criticizing and denouncing worldly laws, and praising the laws of transcendence. They subdue their senses (eyes, ears, nose, tongue, body, and mind), do not cling to evil realms, reside in Aranya (a quiet place) without difficulty, beg for food in villages not too far nor too near, have clear spring water for easy washing, beautiful forests, abundant fruits, no fierce beasts, and quiet, secluded caves with few people, which they use as their dwelling place. They diligently recite the Dharma they have heard three times a day and night, with a voice neither too loud nor too soft, their mind not wandering externally, reciting with one-pointedness, always keeping it in their hearts. If Brahmins (ancient Indian priestly class) or Kshatriyas (ancient Indian warrior class) come to the Aranya, they should invite them to sit down. If they refuse, they should earnestly urge them. Observing the nature of these beings, they preach the Dharma to them, causing them to rejoice, believe, and practice the Dharma. Having such skillful means, they are free from the attachment to 'self,' and because there is no 'self,' they do not fear in the Aranya, and because they are free from fear, they delight in practicing solitude. This is how a Bodhisattva Mahasattva demonstrates the practice of Aranya through skillful means.'
'Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), is skilled in contemplation and thinks thus: 'In this world, all food, though clean and fragrant, becomes unclean, rotten, and foul when touched by the body's heat. All ordinary people are foolish and without wisdom, clinging to this body and to food. If one observes truthfully with the wisdom of a sage, one will find it repulsive and not worthy of attachment.'
'Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, thinks thus: 'Much anger leads to evil deeds, which I should now abandon; with a straight mind, I should approach the path, contemplate truthfully, and not just speak empty words.'
'Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, thinks thus: 'If a Dharma arises, it is due to causes and conditions, and the causes and conditions of Dharma also arise from conditions. Why would a wise person commit sins because of these illusory Dharmas arising from causes and conditions?' In the body of a Bodhisattva, there are obstacles to good
法即自斷除，若不能斷他障善法，心即生舍不起無明。云何名障善法？不恭敬佛、法、僧、凈戒；不敬同學；老少幼小自高降彼；趣向五欲背舍涅槃，而起我見、眾生見、命見、人見；執空起斷見，執有起常見；遠離賢聖，親近凡夫；舍持戒人，依破禁者；親附惡友，遠善知識；聞甚深法即生譭謗；威儀不整，口無辯說，煩惱覆心，具足諂曲；貪著利養，生五種慢：一、姓貴，二、種族，三、見勝，四、國土，五、徒眾；見惡則助；遇善而舍；讚歎女人、童稚、外道；不樂阿蘭若行，不解節食，不親近師；雖復讀誦，不知時節，若見善法，亦復不生少尊重心；見惡不怖，如象無鉤、馬無轡勒，放逸不制；喜起瞋忿，不生慈心；見苦不悲，遇病不視，于死不怖；在火聚中不求免出，應作不作，不能量忖；難思而察，非望而求；不出謂出，非路謂路，未得謂得，遠大善法；毀呰大乘，讚歎小道；毀大乘人，贊彼小學；多樂斗亂，惡口粗言；心無慈悲，令他怖畏；出言粗鄙，語無一實；樂著戲論而不捨離。大王！菩薩摩訶薩行般若波羅蜜，如是等事名障善法。
「大王！菩薩摩訶薩行般若波羅蜜，滅諸戲論，修習空行，作是思惟：『所觀境界皆悉空無，能觀之心亦復如是，無能、所觀二種之異，諸法一相所謂無相。』
【現代漢語翻譯】 現代漢語譯本：佛法本身就是要斷除的，如果不能斷除那些障礙善法的因素，心中就會產生捨棄之心，並且生起無明。什麼叫做障礙善法呢？就是不恭敬佛（Buddha，覺悟者）、法（Dharma，佛的教導）、僧（Sangha，佛教僧團）、清凈的戒律；不尊敬同修；年長者、年少者、幼小者自高自大而貶低他人；追求五欲（五種感官慾望）而背離涅槃（Nirvana，解脫）；生起我見（認為存在真實的自我）、眾生見（認為存在獨立的眾生）、命見（認為存在永恒的生命）、人見（認為存在固定的人格）；執著于空而產生斷見（認為一切都會斷滅），執著于有而產生常見（認為一切都是永恒不變的）；遠離賢聖（有德行的人），親近凡夫（普通人）；捨棄持戒的人，依附破戒的人；親近惡友，遠離善知識；聽到甚深的佛法就產生譭謗；威儀不整，口才不好，煩惱覆蓋內心，充滿諂媚和虛偽；貪圖利益和供養，產生五種傲慢：一、出身高貴，二、種族優越，三、見解自以為是，四、國家強大，五、徒眾眾多；看到惡行就幫助，遇到善行就捨棄；讚歎女人、孩童、外道；不喜歡在寂靜處修行，不理解節制飲食，不親近師長；即使讀誦佛經，也不知道時機，如果看到善法，也不會產生絲毫的尊重之心；看到惡行也不害怕，就像沒有鉤子的象、沒有韁繩的馬一樣，放縱而不加約束；喜歡發怒，不產生慈悲之心；看到痛苦不悲傷，遇到疾病不關心，對於死亡不恐懼；身處火坑中也不尋求逃脫，應該做的不做，不能衡量和思考；難以理解的事情卻要去探究，不應該期望的事情卻去追求；把不是解脫說成是解脫，把不是道路說成是道路，把沒有得到說成是已經得到，遠離偉大的善法；詆譭大乘佛法（Mahayana，佛教的一個主要分支），讚歎小乘佛法（Hinayana，佛教的一個早期分支）；詆譭大乘修行者，讚揚小乘修行者；喜歡爭鬥和混亂，惡語傷人；心中沒有慈悲，使他人感到恐懼；說話粗俗，沒有一句真話；喜歡談論無意義的戲論而不捨棄。大王！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜（Prajnaparamita，智慧的完美），像這樣等的事情叫做障礙善法。 大王！菩薩摩訶薩修行般若波羅蜜，滅除各種戲論，修習空性，這樣思考：『所觀察的境界都是空無的，能觀察的心也是如此，沒有能觀察和所觀察的兩種差別，一切法的本質都是相同的，那就是無相。』
【English Translation】 English version: The Dharma itself is to be cut off. If one cannot cut off those factors that obstruct good Dharma, the mind will generate a sense of abandonment and give rise to ignorance. What is called obstructing good Dharma? It is not respecting the Buddha (the Awakened One), the Dharma (the Buddha's teachings), the Sangha (the Buddhist monastic community), and pure precepts; not respecting fellow practitioners; the elderly, the young, and the very young being arrogant and belittling others; pursuing the five desires (five sensory desires) and turning away from Nirvana (liberation); giving rise to the view of self (believing in a real self), the view of beings (believing in independent beings), the view of life (believing in an eternal life), and the view of person (believing in a fixed personality); clinging to emptiness and generating the view of annihilation (believing that everything will be annihilated), clinging to existence and generating the view of permanence (believing that everything is eternal and unchanging); staying away from the virtuous and the wise, and being close to ordinary people; abandoning those who uphold precepts and relying on those who break them; being close to bad friends and staying away from good teachers; upon hearing profound Dharma, generating slander; having improper conduct, lacking eloquence, having a mind covered by afflictions, and being full of flattery and hypocrisy; being greedy for gain and offerings, and generating five kinds of arrogance: one, noble birth; two, superior race; three, self-righteous views; four, a powerful country; five, a large following; helping evil when seeing it, and abandoning good when encountering it; praising women, children, and non-Buddhists; not liking to practice in quiet places, not understanding moderation in eating, not being close to teachers; even if reciting scriptures, not knowing the right time, and if seeing good Dharma, not generating the slightest respect; not being afraid of evil, like an elephant without a hook or a horse without reins, being unrestrained and undisciplined; liking to get angry, not generating compassion; not being sad when seeing suffering, not caring when encountering illness, not being afraid of death; not seeking to escape when in a fire pit, not doing what should be done, not being able to measure and think; investigating things that are difficult to understand, pursuing things that should not be expected; calling non-liberation liberation, calling non-path the path, calling not attained attained, staying away from great good Dharma; slandering Mahayana Buddhism (a major branch of Buddhism), praising Hinayana Buddhism (an early branch of Buddhism); slandering Mahayana practitioners, praising Hinayana practitioners; liking to fight and be chaotic, using harsh words; having no compassion in the heart, causing others to be afraid; speaking crudely, not telling a single truth; liking to engage in meaningless discussions and not abandoning them. Great King! Bodhisattva-mahasattvas (great Bodhisattvas) practicing Prajnaparamita (the perfection of wisdom), such things are called obstructing good Dharma. Great King! Bodhisattva-mahasattvas practicing Prajnaparamita, extinguish all kinds of discussions, cultivate emptiness, and think like this: 'The observed realms are all empty, and the observing mind is also like this, there is no difference between the observer and the observed, the essence of all dharmas is the same, that is, without characteristics.'
如是思惟，遣內外相，不見身，不見心，不見法，次第相續修奢摩他、毗婆舍那，毗婆舍那如實見法，奢摩他者一心不亂。菩薩如是修觀行已，即得凈戒，戒清凈故行亦如是。是名菩薩摩訶薩行般若波羅蜜觀行清凈。
「大王！菩薩摩訶薩行般若波羅蜜，護持如來正法之藏，聽受正法，為守護故不為利養，為三寶種不斷故不為恭敬，為擁護大乘行故不為名聞，為無歸依眾生令得濟拔與安樂故，無慧眼者令得慧眼，修小乘人示聲聞道，欲行大乘示現大道。如是聽法為無上智，終不為得下劣之乘。
「大王！菩薩摩訶薩行般若波羅蜜，善知毗尼，所謂毗尼及毗尼行，毗尼甚深，毗尼微細，凈與不凈，有失無失波羅提木叉，聲聞毗尼、菩薩毗尼。大王！菩薩摩訶薩行般若波羅蜜，如是等毗尼皆悉善知。
「大王！菩薩摩訶薩行般若波羅蜜，善知一切威儀戒行，善學聲聞戒、辟支佛戒、菩薩戒，既修戒行。若見威儀不稱眾者，即應遠離，非處不行；若有沙門戒行威儀，則應親近。若婆羅門異學余行勸修毗尼，如是戒行修之真實，心無巧偽嫉妒即滅，自行佈施亦勸他行，讚歎佈施，見他佈施心生隨喜，不作是念：『唯當施我，勿與他人。』但應思惟：『一切眾生多有所乏，飢寒困苦，愿其得財，現世安樂。以
【現代漢語翻譯】 現代漢語譯本：如此思維，捨棄內外之相，不見身體，不見心念，不見諸法，次第相續地修習奢摩他（止）和毗婆舍那（觀）。毗婆舍那如實地觀察諸法，奢摩他則是一心不亂。菩薩如此修習觀行之後，便能獲得清凈的戒律，戒律清凈，行為也隨之清凈。這稱為菩薩摩訶薩（大菩薩）修行般若波羅蜜（智慧到彼岸）的觀行清凈。 「大王！菩薩摩訶薩修行般若波羅蜜，護持如來（佛陀）的正法寶藏，聽聞正法，是爲了守護正法而不是爲了利益供養，爲了三寶（佛、法、僧）的種子不斷絕而不是爲了恭敬，爲了擁護大乘（菩薩乘）的修行而不是爲了名聲，爲了讓無所皈依的眾生得到救濟和安樂，爲了讓沒有慧眼的人得到慧眼，爲了向修習小乘（聲聞乘）的人展示聲聞道，爲了向想要修行大乘的人展示大乘之道。如此聽聞佛法是爲了追求無上智慧，絕不是爲了獲得低劣的乘法。」 「大王！菩薩摩訶薩修行般若波羅蜜，善於瞭解毗尼（戒律），包括毗尼的含義和毗尼的修行，毗尼的深奧之處，毗尼的細微之處，清凈與不清凈，有失誤與無失誤，波羅提木叉（別解脫戒），聲聞的毗尼和菩薩的毗尼。大王！菩薩摩訶薩修行般若波羅蜜，對於這些毗尼都能夠善加了解。」 「大王！菩薩摩訶薩修行般若波羅蜜，善於瞭解一切威儀戒行，善於學習聲聞戒、辟支佛（獨覺）戒和菩薩戒，並且修習這些戒行。如果看到威儀不符合大眾規範的人，就應當遠離，不在不適當的地方行走；如果有沙門（出家人）戒行威儀，就應當親近。如果有婆羅門（印度教祭司）或其他學派的人勸修毗尼，這樣的戒行修習才是真實的，心中沒有虛偽和嫉妒，嫉妒就會消滅。自己行佈施，也勸他人行佈施，讚歎佈施，看到他人佈施心中生起隨喜，不作這樣的念頭：『只應當施捨給我，不要給其他人。』而應當思維：『一切眾生大多有所缺乏，飢寒困苦，愿他們得到財富，現世安樂。』」
【English Translation】 English version: Thus contemplating, abandoning internal and external appearances, not seeing the body, not seeing the mind, not seeing the dharmas (phenomena), successively and continuously cultivating Śamatha (calm abiding) and Vipaśyanā (insight). Vipaśyanā is to see the dharmas as they truly are, and Śamatha is to have a one-pointed mind. When a Bodhisattva cultivates contemplation in this way, they attain pure precepts. Because the precepts are pure, their conduct is also pure. This is called the purity of contemplation in the practice of Prajñāpāramitā (perfection of wisdom) by a Bodhisattva Mahāsattva (great Bodhisattva). 「Great King! A Bodhisattva Mahāsattva, practicing Prajñāpāramitā, protects the treasury of the Tathāgata』s (Buddha』s) true Dharma, listens to the true Dharma, not for the sake of gain or offerings but for the sake of protecting it, not for the sake of respect but for the sake of the unbroken lineage of the Three Jewels (Buddha, Dharma, Sangha), not for the sake of fame but for the sake of upholding the practice of the Mahāyāna (Great Vehicle), to enable beings without refuge to be rescued and attain peace, to enable those without the eye of wisdom to attain it, to show the path of the Śrāvakas (hearers) to those who practice the Hīnayāna (Small Vehicle), and to show the great path to those who wish to practice the Mahāyāna. Thus, listening to the Dharma is for the sake of supreme wisdom, and never for the sake of attaining an inferior vehicle.」 「Great King! A Bodhisattva Mahāsattva, practicing Prajñāpāramitā, is well-versed in the Vinaya (monastic discipline), including the meaning of the Vinaya and the practice of the Vinaya, the profundity of the Vinaya, the subtleties of the Vinaya, what is pure and impure, what is faulty and faultless, the Prātimokṣa (code of monastic rules), the Vinaya of the Śrāvakas, and the Vinaya of the Bodhisattvas. Great King! A Bodhisattva Mahāsattva, practicing Prajñāpāramitā, is well-versed in all these aspects of the Vinaya.」 「Great King! A Bodhisattva Mahāsattva, practicing Prajñāpāramitā, is well-versed in all aspects of conduct and precepts, is skilled in learning the precepts of the Śrāvakas, the Pratyekabuddhas (solitary Buddhas), and the Bodhisattvas, and cultivates these precepts. If they see someone whose conduct does not conform to the norms of the community, they should stay away from them and not go to inappropriate places. If there are Śramaṇas (monastics) with proper conduct and precepts, they should associate with them. If Brahmins (Hindu priests) or those of other schools encourage the practice of the Vinaya, such practice of precepts is genuine. When there is no deceit or jealousy in the mind, jealousy will cease. They practice giving themselves and encourage others to give, praise giving, and rejoice in the giving of others, not thinking, 『Only I should receive gifts, not others.』 Instead, they should think, 『All beings are mostly lacking, hungry, cold, and suffering. May they obtain wealth and be happy in this life.』」
聞法故，後世安樂。我今應當精進修道，與諸眾生同得出世。』是名菩薩無嫉妒心，于諸眾生皆得平等，若行佈施普為眾生。戒、忍、精進、禪定、般若，乃至一切種智，無二心修。何以故？所修之法與眾生共，念為境界，令速成道，于生死火，自既出離亦使他出。譬如長者而有六子，並皆幼稚，愛念無偏。長者在外其宅火起。大王！于意云何？長者作念：『於此六子，先後救不？』」「不也，世尊！何以故？其父于子心平等故。」
「大王！菩薩摩訶薩行般若波羅蜜，亦復如是。凡夫貪著，處在六道生死火宅，不知出離。菩薩摩訶薩行般若波羅蜜，以平等心，種種方便誘化令出，皆悉安置寂靜界中。
「大王！菩薩摩訶薩行般若波羅蜜，於法亦等。所謂以法供養如來，種種供具供養如來，如實修行供養如來，利益安樂一切眾生，守護一切眾生善法，隨順眾生善能教化，行菩薩道行不違言，心無疲倦求阿耨多羅三藐三菩提，若能如是乃得名為供養諸佛，不以資生而為供養。何以故？大王！法是佛身，若供養法即供養佛。大王！諸佛世尊，皆從如實修行而來，悉為利益安樂眾生，護其善法隨順眾生，若不爾者違本誓願。懈怠懶惰，不能成就菩提之心。何以故？菩薩摩訶薩，阿耨多羅三藐三菩提與眾生共，若
【現代漢語翻譯】 現代漢語譯本 『聽聞佛法，來世才能安樂。我現在應當精進修行，與所有眾生一同脫離輪迴。』這稱為菩薩沒有嫉妒心，對所有眾生都平等對待，如果行佈施，也是爲了所有眾生。持戒、忍辱、精進、禪定、般若（智慧），乃至一切種智（佛的智慧），都以無二的心來修習。為什麼呢？因為所修的法是與眾生共享的，以這樣的念頭作為目標，使眾生迅速成就佛道，從生死之火中，自己既已脫離，也使他人脫離。譬如一位長者有六個孩子，都還年幼，他愛他們沒有偏頗。長者在外時，他的宅子著火了。大王！你認為如何？長者會想：『這六個孩子，要先救哪個呢？』」「不會的，世尊！為什麼呢？因為父親對孩子的心是平等的。」 「大王！菩薩摩訶薩修行般若波羅蜜（以智慧到達彼岸），也是如此。凡夫貪戀執著，處在六道輪迴的生死火宅中，不知道如何脫離。菩薩摩訶薩修行般若波羅蜜，以平等心，用各種方便法門引導他們脫離，都將他們安置在寂靜的境界中。 「大王！菩薩摩訶薩修行般若波羅蜜，對於佛法也是平等對待的。所謂以佛法供養如來，用各種供具供養如來，如實修行供養如來，利益安樂一切眾生，守護一切眾生的善法，隨順眾生善巧地教化，行菩薩道不違背自己的誓言，心中沒有疲倦地求取阿耨多羅三藐三菩提（無上正等正覺）。如果能夠這樣做，才稱得上是供養諸佛，而不是用物質來供養。為什麼呢？大王！法就是佛身，如果供養法，就是供養佛。大王！諸佛世尊，都是從如實修行而來，都是爲了利益安樂眾生，守護他們的善法，隨順眾生，如果不是這樣，就違背了他們最初的誓願。懈怠懶惰，不能成就菩提之心。為什麼呢？菩薩摩訶薩，阿耨多羅三藐三菩提是與眾生共享的，如果
【English Translation】 English version 'By hearing the Dharma, one attains peace in future lives. I should now diligently cultivate the path, and together with all sentient beings, attain liberation from the world.' This is called a Bodhisattva's mind without jealousy, treating all sentient beings equally. If they practice giving, it is for the sake of all sentient beings. They cultivate precepts, patience, diligence, meditation, prajna (wisdom), and even all-knowing wisdom (Buddha's wisdom) with a single-minded focus. Why? Because the Dharma they cultivate is shared with all sentient beings, with this thought as their goal, to enable sentient beings to quickly achieve Buddhahood. From the fire of birth and death, they themselves have escaped and also enable others to escape. For example, a wealthy man has six young children, and he loves them without bias. When the wealthy man is away, his house catches fire. Great King! What do you think? Would the wealthy man think: 'Which of these six children should I save first?'" "No, World Honored One! Why? Because the father's heart is equal towards his children." 「Great King! The Bodhisattva Mahasattva who practices Prajna Paramita (perfection of wisdom), is also like this. Ordinary beings are greedy and attached, dwelling in the burning house of birth and death in the six realms, not knowing how to escape. The Bodhisattva Mahasattva who practices Prajna Paramita, with an equal mind, uses various skillful means to guide them to escape, placing them all in the realm of tranquility. 「Great King! The Bodhisattva Mahasattva who practices Prajna Paramita, also treats the Dharma equally. That is, using the Dharma to make offerings to the Tathagata, using various offerings to make offerings to the Tathagata, truly practicing to make offerings to the Tathagata, benefiting and bringing peace to all sentient beings, protecting the good Dharma of all sentient beings, skillfully teaching in accordance with sentient beings, walking the Bodhisattva path without breaking their vows, seeking Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) without weariness in their hearts. If one can do this, it is called making offerings to all Buddhas, not making offerings with material possessions. Why? Great King! The Dharma is the body of the Buddha, if one makes offerings to the Dharma, it is making offerings to the Buddha. Great King! All the World Honored Buddhas, have come from true practice, all for the benefit and peace of sentient beings, protecting their good Dharma, in accordance with sentient beings, if not, they would be violating their original vows. Being lazy and indolent, one cannot achieve the mind of Bodhi. Why? The Bodhisattva Mahasattva, Anuttara Samyak Sambodhi is shared with all sentient beings, if
無眾生，菩薩云何能得菩提？
「大王！菩薩摩訶薩行般若波羅蜜，以法供養如來名真供養。如是供養，拔除我慢，遠離俗務，剃落鬚髮，于其父母兄弟親戚，不復相關猶如已死，形狀衣服相貌異常，執持缽器游入城郭，至其親里若旃陀羅家，下意乞食，作是思念：『我命屬他，由彼食活，以是因緣能除我慢。』復作念言：『我今應取師僧尊長及同學意，令彼歡喜，昔未聞法為得聞故。』若見他人瞋恚斗諍，即應忍辱下意避之。大王！菩薩摩訶薩。如是行般若波羅蜜拔除我慢。
「大王。菩薩摩訶薩行般若波羅蜜，生堅正信。何以故？多諸功德宿世所種，善根力強具足善因，正見成就不信外道，內心清凈不依余師，心行調直遠離諂曲，諸根聰利具足般若，離諸蓋障其心清凈，遠惡知識親近善友，尋求善言不生懈怠，所聞說法知佛功德。」
勝天王白佛言：「世尊！唯愿大慈，哀愍為說如來功德大威神力。」
佛告勝天王言：「大王！諦聽，諦聽！善思念之，我當爲王宣說如來神德少分。」
「善哉，世尊！唯然愿聞。」
佛言：「大王！如來具足無邊大慈，遍照眾生、眾生所攝，乃至十方盡虛空界亦皆遍照，不可測量。如來大悲，聲聞、緣覺、菩薩所無。何以故？不共法故。十
【現代漢語翻譯】 現代漢語譯本：如果沒有眾生，菩薩如何能夠獲得菩提（覺悟）？ 『大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），以佛法供養如來（佛陀）才算是真正的供養。這樣的供養，能夠去除我慢（驕傲自大），遠離世俗事務，剃掉鬚髮，對於父母兄弟親戚，不再像以前那樣牽掛，如同他們已經去世一般，外形衣著相貌都與常人不同，拿著缽盂進入城市，即使到了親戚或者旃陀羅（賤民）的家中，也謙卑地乞食，心中想著：『我的生命依靠他人，靠他們的食物才能活下去，因此可以去除我的我慢。』又想著：『我現在應該聽從師父、僧侶、長輩以及同修的意見，讓他們歡喜，讓那些以前沒有聽聞佛法的人能夠聽聞。』如果看到他人嗔怒爭鬥，就應該忍辱，謙卑地避開。大王！菩薩摩訶薩就是這樣修行般若波羅蜜來去除我慢。 『大王！菩薩摩訶薩修行般若波羅蜜，會生起堅定的正信。為什麼呢？因為他們累積了許多功德，宿世（前世）種下了善根，善根的力量強大，具備了善的因緣，正見（正確的見解）成就，不相信外道，內心清凈不依賴其他老師，心性正直遠離諂媚虛偽，諸根（眼耳鼻舌身意）聰慧敏銳，具備般若智慧，遠離各種蓋障（煩惱），內心清凈，遠離惡知識，親近善友，尋求善言，不懈怠，聽聞佛法后，瞭解佛陀的功德。』 勝天王對佛說：『世尊！唯愿您大慈大悲，憐憫我們，為我們講述如來的功德和大威神力。』 佛告訴勝天王說：『大王！仔細聽，仔細聽！好好思考，我將為大王宣說如來神德的少部分。』 『好的，世尊！我們願意聽聞。』 佛說：『大王！如來具備無邊的大慈，普遍照耀眾生，眾生都被如來所攝受，乃至十方（東、西、南、北、東南、西南、東北、西北、上、下）盡虛空界也都被普遍照耀，不可測量。如來的大悲，是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）、菩薩所沒有的。為什麼呢？因為這是如來不共法（佛陀獨有的功德）。』
【English Translation】 English version: If there are no sentient beings, how can a Bodhisattva attain Bodhi (enlightenment)? 'Great King! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajna Paramita (perfection of wisdom) makes true offerings by offering the Dharma to the Tathagata (Buddha). Such offerings eradicate arrogance, keep one away from worldly affairs, shave off hair and beard, and no longer care about parents, siblings, and relatives as if they were dead. Their appearance, clothing, and looks are different from ordinary people. They hold a begging bowl and enter cities, even going to the homes of relatives or Chandala (outcasts), humbly begging for food, thinking: 『My life depends on others, I live by their food, and by this, I can eliminate my arrogance.』 They also think: 『Now I should follow the advice of my teachers, monks, elders, and fellow practitioners, making them happy, so that those who have not heard the Dharma before can hear it.』 If they see others angry and fighting, they should practice patience and humbly avoid them. Great King! This is how a Bodhisattva Mahasattva practices Prajna Paramita to eradicate arrogance. 'Great King! A Bodhisattva Mahasattva who practices Prajna Paramita develops firm and correct faith. Why? Because they have accumulated many merits, planted good roots in past lives, the power of good roots is strong, they have the right conditions, right view (correct understanding) is achieved, they do not believe in external paths, their minds are pure and do not rely on other teachers, their minds are upright and far from flattery and deceit, their senses (eyes, ears, nose, tongue, body, mind) are sharp and intelligent, they possess Prajna wisdom, they are free from all hindrances (afflictions), their minds are pure, they stay away from bad friends and associate with good friends, they seek good words, they are not lazy, and after hearing the Dharma, they understand the merits of the Buddha.』 King Shèngtiān asked the Buddha: 『World Honored One! May you, with great compassion, have pity on us and explain the merits and great divine power of the Tathagata.』 The Buddha told King Shèngtiān: 『Great King! Listen carefully, listen carefully! Think well, and I will explain to you a small part of the divine virtues of the Tathagata.』 『Very well, World Honored One! We are willing to listen.』 The Buddha said: 『Great King! The Tathagata possesses boundless great compassion, universally illuminating all sentient beings, and all sentient beings are embraced by the Tathagata. Even the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, above, and below) and the entire space are universally illuminated, immeasurable. The great compassion of the Tathagata is not possessed by Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken through observing causes and conditions), or Bodhisattvas. Why? Because this is the unique Dharma of the Tathagata (the unique merits of the Buddha).』
方世界，無一眾生大悲不照。複次，如來說法無盡，普為十方一切眾生，一劫百劫千劫若無量劫，種種因緣說法無盡。若眾生界種種言辭，一切句義咨問如來，一彈指頃，一一眾生各為分別，無能壞者。複次，如來即是無礙禪定境界，假使一切世界眾生，皆住十地，入諸三昧百千億劫觀如來定，不能測量。複次，如來身無邊量。何以故？隨所樂見，能於一念示現種種。如來又有清凈天眼，一切世界，無量眾生，一一眾生一一世界，如是一切世界中事，如來悉見，如觀掌中阿摩勒果，諸天人眼所不能見。如來複有清凈天耳，一切眾生，隨其種類音聲不同，如來悉聞解了其義。如來複有凈他心智，一切世界，有諸眾生，作業思想若所得報，如來世尊行立坐臥，於一念頃皆悉了知。何以故？如來常定，無散亂故。
「大王！諸佛如來無有失念，心不散亂，根無異緣。何以故？離煩惱習，最為清凈，寂靜無垢。有煩惱者，其心散亂則異攀緣。如來世尊無漏離垢，得一切法自在平等，常在三昧三摩跋提故。大王！如來以一威儀三昧，遊行乃至涅槃，無有天人能得知者，況復如來於無量劫修習無量無邊萬億三昧。何以故？如來不可量、不可思、不可觀故。」
爾時
勝天王白佛言：「世尊！我聞如來三阿僧祇劫
修行成佛，云何而說無量劫修？」
佛言：「不也，大王！何以故？菩薩摩訶薩修阿耨多羅三藐三菩提，無量功力之所能辦，非爾許劫時，始得入法平等理，稱為成佛。」
勝天王白佛言：「世尊！善哉，善哉！一切眾生常行諸善，遠離障業，喜樂佛果，修菩薩行。世尊！若有眾生得聞如來大神通力，心生歡喜，信受讚歎，當知是人不久得成此神通器，況復有人受持、讀誦、書寫、宣說，如是人等，不可思量。」
佛言：「如是，大王，此等眾生，如來擁護，已種善根，過去供養無數諸佛，乃能得聞如來世尊大神通力。是善男女，心不疑惑，於七日中，澡浴清凈著新潔衣，香華供養，一心正憶，爾時如來即為現身，便得見佛。其供養具或有闕少，但一心念，于命將盡，見佛在前。」
勝天王白佛言：「世尊！頗有眾生聞說如來神通功德，不起信心而謗毀不？」
佛言：「有是眾生，若聞如來神通法門，即起瞋毒不善之心，于說法師惡知識想，此人舍壽，生泥梨中。若聞如來大神通力能生信受，于說法師善知識想，即得人、天乃至成佛。」
爾時，世尊出廣長舌相，自覆面門，次至頭頂，次覆遍身，次覆師子座，次覆菩薩眾，次覆聲聞眾，然後乃覆釋梵護世一切大眾，還收舌相，
【現代漢語翻譯】 現代漢語譯本： 勝天王問：『修行成佛，為何說要經歷無量劫的修行？』 佛回答說：『不是這樣的，大王！為什麼呢？菩薩摩訶薩（偉大的菩薩）修習阿耨多羅三藐三菩提（無上正等正覺），需要無量的功德力量才能成就，並非僅僅經過那麼長的時間，才能進入法性平等的真理，從而被稱為成佛。』 勝天王對佛說：『世尊！太好了，太好了！一切眾生如果能常行諸善，遠離障礙業力，歡喜佛果，修菩薩行。世尊！如果有眾生聽聞如來（佛的稱號）的大神通力，心生歡喜，信受讚歎，應當知道這個人不久就能成為承載神通的器皿，更何況有人受持、讀誦、書寫、宣說，這樣的人，功德不可思量。』 佛說：『是的，大王，這些眾生，如來會加以護佑，他們已經種下善根，過去供養過無數諸佛，才能聽聞如來世尊的大神通力。這些善男子善女人，心中沒有疑惑，在七日之中，沐浴清凈，穿上乾淨的新衣，用香和花供養，一心正念，那時如來就會為他們顯現真身，他們就能見到佛。如果供養的物品有所缺少，只要一心念佛，在生命將盡時，也能見到佛在眼前。』 勝天王問佛：『世尊！是否會有眾生聽聞如來的神通功德，不生信心反而誹謗毀壞呢？』 佛說：『確實有這樣的眾生，如果聽聞如來的神通法門，就會生起嗔恨惡毒的不善之心，把說法師看作惡知識，這樣的人死後會墮入泥梨（地獄）之中。如果聽聞如來的大神通力能生起信心和接受，把說法師看作善知識，就能得到人天福報，乃至最終成佛。』 這時，世尊伸出廣長舌相，先覆蓋住自己的面門，然後到頭頂，接著覆蓋全身，再覆蓋師子座（佛的座位），然後覆蓋菩薩眾，接著覆蓋聲聞眾，最後覆蓋釋梵護世（帝釋天、梵天和護世天王）一切大眾，然後才收回舌相。
【English Translation】 English version: King Victory asked: 'In cultivating to become a Buddha, why is it said that one must cultivate for countless kalpas?' The Buddha replied: 'It is not so, Great King! Why is that? Bodhisattva Mahasattvas (great Bodhisattvas) cultivate Anuttara-samyak-sambodhi (supreme perfect enlightenment), which requires immeasurable merit and power to achieve. It is not merely through such a long period of time that one can enter the truth of the equality of Dharma and thus be called a Buddha.' King Victory said to the Buddha: 'World Honored One! Excellent, excellent! If all sentient beings can constantly practice good deeds, stay away from obstructive karma, rejoice in the fruit of Buddhahood, and cultivate the Bodhisattva path. World Honored One! If there are sentient beings who hear of the Tathagata's (title of the Buddha) great supernatural powers, and their hearts are filled with joy, faith, and praise, it should be known that these people will soon become vessels for these supernatural powers. How much more so for those who receive, recite, write, and proclaim these teachings; the merits of such people are immeasurable.' The Buddha said: 'It is so, Great King. These sentient beings will be protected by the Tathagata. They have already planted good roots and have made offerings to countless Buddhas in the past, which is why they are able to hear of the Tathagata World Honored One's great supernatural powers. These good men and good women, without any doubt in their hearts, should bathe and purify themselves for seven days, wear clean new clothes, make offerings of incense and flowers, and focus their minds with right mindfulness. At that time, the Tathagata will manifest his true form for them, and they will be able to see the Buddha. If the offerings are lacking, as long as they are mindful of the Buddha, they will see the Buddha before them as their life is about to end.' King Victory asked the Buddha: 'World Honored One! Are there sentient beings who, upon hearing of the Tathagata's supernatural merits and virtues, do not develop faith but instead slander and destroy them?' The Buddha said: 'Indeed, there are such sentient beings. If they hear of the Tathagata's supernatural Dharma teachings, they will give rise to hateful and malicious unwholesome thoughts, viewing the Dharma teacher as an evil friend. Such people, after death, will fall into Naraka (hell). If they hear of the Tathagata's great supernatural powers and are able to develop faith and acceptance, viewing the Dharma teacher as a good friend, they will attain human and heavenly blessings, and ultimately become a Buddha.' At that time, the World Honored One extended his broad and long tongue, first covering his face, then reaching to the top of his head, then covering his entire body, then covering the lion throne (the Buddha's seat), then covering the Bodhisattva assembly, then covering the Shravaka assembly, and finally covering all the great assemblies of Shakra, Brahma, and the World-Protecting Devas (Indra, Brahma, and the Guardian Kings), and then he retracted his tongue.
告大眾言：「如來世尊有是舌相，豈當妄語？汝等大眾皆應信受，長夜安樂。」
說是法時，眾中八萬四千菩薩得無生法忍，無量百千眾生得遠塵離垢法眼凈，無量無邊眾生髮阿耨多羅三藐三菩提心。
勝天王般若波羅蜜經卷第二 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第三
陳優禪尼國王子月婆首那譯
法性品第五
爾時，勝天王即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「希有世尊！如來、應供、正遍知，快說微妙大神通力。諸佛如來因何得此？唯愿世尊分別解說。」
佛告勝天王言：「大王！諸佛如來所行甚深，不可思議，得果亦爾。」
勝天王白佛言：「世尊！諸佛如來行何等法，名為甚深不可思議？」
佛告勝天王言：「大王！諸佛如來，法性、因果不可思議，功德及法、利益眾生亦復如是。」
勝天王白佛言：「世尊！云何法性不可思議？」
佛言：「大王！在諸眾生陰界入中無始相續，所不能染。法性體凈，一切心識不能緣起，諸餘覺觀不能分別，邪念思惟亦不能緣。法離邪念，無明不起，是故不從十二緣生，名為無相，則非作法，無生無滅，無邊無盡，自
【現代漢語翻譯】 現代漢語譯本 告訴大眾說：『如來世尊有這樣的舌相，難道會說妄語嗎？你們大眾都應當信受，長夜安樂。』 在宣說此法時，大眾中有八萬四千位菩薩證得無生法忍（對諸法不生不滅的真理的領悟），無數百千眾生得到遠離塵垢的清凈法眼（智慧之眼），無量無邊的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。
《勝天王般若波羅蜜經》卷第二 大正藏第08冊 No. 0231 《勝天王般若波羅蜜經》
《勝天王般若波羅蜜經》卷第三
陳優禪尼國王子月婆首那譯
法性品第五
這時，勝天王立即從座位上起身，袒露右肩，右膝跪地，合掌向佛陀頂禮，然後對佛說：『稀有啊，世尊！如來、應供、正遍知（佛的三個稱號），您真是快速地宣說了微妙的大神通力。諸佛如來是因何而得到這種力量的呢？唯愿世尊分別解說。』 佛陀告訴勝天王說：『大王！諸佛如來所修行的法甚深，不可思議，所得到的果報也是如此。』 勝天王對佛說：『世尊！諸佛如來修行的是什麼樣的法，才被稱為甚深不可思議呢？』 佛陀告訴勝天王說：『大王！諸佛如來的法性、因果不可思議，功德和法、利益眾生也是如此。』 勝天王對佛說：『世尊！為什麼說法性不可思議呢？』 佛陀說：『大王！法性在諸眾生的五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識）中無始以來相續不斷，卻不能被它們所污染。法性本體清凈，一切心識都不能緣起它，其他的覺觀都不能分別它，邪念思惟也不能緣它。法性遠離邪念，無明不會生起，因此不從十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而生，被稱為無相，不是人為造作的法，無生無滅，無邊無盡，自性清凈。』
【English Translation】 English version He told the assembly, 'The Tathagata, the World Honored One, has such a tongue mark, how could he speak falsely? You all should believe and accept this, and have peace and happiness through the long night.' While this Dharma was being spoken, eighty-four thousand Bodhisattvas in the assembly attained the forbearance of non-origination of dharmas (understanding of the truth that all dharmas neither arise nor cease), countless hundreds and thousands of beings obtained the pure Dharma eye that is far from dust and defilement (the eye of wisdom), and immeasurable and boundless beings aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).
The Second Scroll of the Prajnaparamita Sutra of King Surata Taisho Tripitaka Volume 08 No. 0231 The Prajnaparamita Sutra of King Surata
The Third Scroll of the Prajnaparamita Sutra of King Surata
Translated by Prince Yueposhuna of Ujjayini, Chen Dynasty
Chapter Five on the Nature of Dharma
At that time, King Surata immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, bowed his head to the Buddha, and said to the Buddha, 'Rare indeed, World Honored One! The Tathagata, Arhat, Samyak-sambuddha (three titles of the Buddha), you have quickly spoken of the subtle and great supernatural powers. How did the Buddhas, the Tathagatas, obtain this power? I beseech the World Honored One to explain this in detail.' The Buddha told King Surata, 'Great King! The practices of the Buddhas, the Tathagatas, are profound and inconceivable, and the results they obtain are also like this.' King Surata said to the Buddha, 'World Honored One! What kind of practices do the Buddhas, the Tathagatas, engage in that are called profound and inconceivable?' The Buddha told King Surata, 'Great King! The nature of Dharma and the cause and effect of the Buddhas, the Tathagatas, are inconceivable, and their merits, Dharma, and benefits to sentient beings are also like this.' King Surata said to the Buddha, 'World Honored One! Why is the nature of Dharma said to be inconceivable?' The Buddha said, 'Great King! The nature of Dharma, in the aggregates (form, feeling, perception, mental formations, consciousness), the twelve sense bases (the six sense organs and the six sense objects), and the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses) of all sentient beings, continues without beginning, yet cannot be defiled by them. The essence of the nature of Dharma is pure, and all consciousnesses cannot arise from it, other perceptions cannot distinguish it, and wrong thoughts cannot grasp it. The nature of Dharma is free from wrong thoughts, ignorance does not arise, therefore it does not arise from the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), it is called without form, it is not a fabricated dharma, it is without birth and death, without beginning and end, and is self-pure.'
相常住。
「大王！菩薩摩訶薩行般若波羅蜜，能知法性清凈，如是無染無著，遠離垢穢，從諸煩惱超得解脫，此性即是諸佛法本，功德智慧因之而生，體性明凈不可思量。
「大王！我今喻說，汝善諦聽。」
王言：「世尊！唯然愿聞。」
佛告勝天王言：「譬如無價如意寶珠，裝飾瑩治，皎潔可愛，體圓極凈，無有垢濁。墮在淤泥已經多時，有人撿得取而守護，不令墮落。法性亦爾，雖在煩惱不為所染，后復顯現。大王！諸佛如來悉知眾生自性清凈，客塵煩惱之所覆蔽，不入自性。是故菩薩摩訶薩行般若波羅蜜，應作是念：『我當勇猛勤修精進，為諸眾生說是甚深般若波羅蜜，除其煩惱。一切眾生皆有性凈，是故於彼勿生下劣，應當尊重。彼即我師，如法恭敬。』菩薩摩訶薩作如是心，即生般若阇那大悲。大王！菩薩摩訶薩如是行般若波羅蜜，能入阿鞞跋致地。
「大王！菩薩摩訶薩行般若波羅蜜，復作是念：『此諸煩惱，無力無能，自體虛妄，與凈相違。何以故？背薩婆若故。清凈法性為諸法本，自性無本，虛妄煩惱皆從邪念顛倒而生。』大王！譬如四大依虛空立，空更無依。煩惱亦爾，依此法性，法性無依。
「大王！菩薩摩訶薩行般若波羅蜜，如實觀知，不起違逆，
【現代漢語翻譯】 現代漢語譯本 相是常住不變的。
『大王！菩薩摩訶薩（菩薩中的大修行者）修行般若波羅蜜（以智慧到達彼岸），能知曉法性（一切事物本來的性質）清凈，如此不被污染，不執著，遠離污垢，從各種煩惱中超越而獲得解脫。這法性即是諸佛（覺悟者）的根本，功德和智慧由此而生，其本體明凈，不可思量。
『大王！我現在用比喻來說明，你仔細聽。』
國王說：『世尊（佛的尊稱）！我願意聽。』
佛告訴勝天王說：『譬如一顆無價的如意寶珠，經過裝飾打磨，潔白可愛，本體圓潤純凈，沒有污垢。它掉在淤泥里已經很久了，有人撿到它並加以保護，不讓它再次掉落。法性也是如此，雖然處於煩惱之中，卻不被污染，之後還會顯現出來。大王！諸佛如來（佛的另一種稱謂）都知道眾生的自性清凈，只是被客塵煩惱所覆蓋，沒有進入自性。因此，菩薩摩訶薩修行般若波羅蜜，應當這樣想：『我應當勇猛精進地修行，為眾生宣說這甚深的般若波羅蜜，去除他們的煩惱。一切眾生都具有清凈的自性，因此不要輕視他們，應當尊重他們。他們就是我的老師，應當如法恭敬。』菩薩摩訶薩產生這樣的想法，就會生起般若阇那（智慧）和大悲心。大王！菩薩摩訶薩這樣修行般若波羅蜜，就能進入阿鞞跋致地（不退轉的境界）。』
『大王！菩薩摩訶薩修行般若波羅蜜，又這樣想：『這些煩惱，沒有力量，沒有能力，其自體是虛妄的，與清凈的法性相反。為什麼呢？因為它們背離了薩婆若（一切智）。清凈的法性是諸法的根本，自性沒有根本，虛妄的煩惱都是從邪念顛倒而產生的。』大王！譬如四大（地、水、火、風）依附虛空而存在，虛空則沒有任何依附。煩惱也是如此，依附於法性，而法性沒有任何依附。
『大王！菩薩摩訶薩修行般若波羅蜜，如實地觀察瞭解，不起違逆的想法，
【English Translation】 English version The characteristic is permanent.
'Great King! A Bodhisattva Mahasattva (a great being of enlightenment) practicing Prajna Paramita (perfection of wisdom), is able to know that the nature of Dharma (the true nature of all things) is pure, thus unblemished, unattached, free from defilements, and transcends all afflictions to attain liberation. This nature is the root of all Buddhas (enlightened ones), from which merits and wisdom arise, its essence is clear and immeasurable.
'Great King! I will now explain with a metaphor, listen carefully.'
The King said, 'World Honored One (a title for the Buddha)! I am willing to listen.'
The Buddha told King Sheng Tian, 'For example, a priceless wish-fulfilling jewel, after being decorated and polished, is bright and lovely, its body is round and pure, without any impurities. It has been in the mud for a long time, and someone finds it, picks it up, and protects it, not letting it fall again. The nature of Dharma is also like this, although it is in afflictions, it is not defiled, and will manifest again later. Great King! All Tathagatas (another name for the Buddha) know that the self-nature of sentient beings is pure, but it is covered by the dust of afflictions, and does not enter the self-nature. Therefore, a Bodhisattva Mahasattva practicing Prajna Paramita should think like this: 『I should diligently cultivate with vigor, and explain this profound Prajna Paramita to sentient beings, removing their afflictions. All sentient beings have a pure self-nature, therefore do not look down upon them, but should respect them. They are my teachers, and I should respectfully honor them according to the Dharma.』 When a Bodhisattva Mahasattva has such thoughts, they will generate Prajna Jnana (wisdom) and great compassion. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita in this way can enter the stage of Avaivartika (non-retrogression).'
'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita also thinks like this: 『These afflictions have no power, no ability, their own nature is false, and contrary to the pure nature of Dharma. Why? Because they are contrary to Sarvajna (omniscience). The pure nature of Dharma is the root of all Dharmas, the self-nature has no root, and false afflictions all arise from wrong thoughts and inversions.』 Great King! Just as the four great elements (earth, water, fire, wind) rely on space to exist, and space has no reliance. Afflictions are also like this, relying on the nature of Dharma, while the nature of Dharma has no reliance.
'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, observes and understands truthfully, without generating any opposing thoughts,
以隨順故煩惱不生。大王！菩薩摩訶薩觀察煩惱，不生染著。若自染著，云何說法令他出離？是故菩薩斷滅著心，如實說教，解眾生縛。菩薩摩訶薩行般若波羅蜜，復作是念：『若生死中，有一煩惱利益眾生，我則攝受。』菩薩摩訶薩行般若波羅蜜，復作是念：『如昔諸佛行般若波羅蜜，應如是行。何以故？諸佛如來昔在因地，亦如是學，成菩提故。』以此二緣，是故菩薩種種方便知此法性。
「大王！如是法性，無量無邊，為諸煩惱之所隱覆，隨生死流沉沒六道長夜輪轉，隨眾生故名眾生性。菩薩摩訶薩行般若波羅蜜，起厭離心，除五塵欲，修無上道，是時此性名為出離，過一切苦，故名寂靜，為究竟法。一切世間之所樂求，一切種智常住微妙，因此法效能得自在，受法王位。
「大王！菩薩摩訶薩行般若波羅蜜，初中上位觀察法性，一切平等，本來寂靜，悉無掛礙，猶如眾色不能滿空。菩薩摩訶薩行般若波羅蜜，如實而知諸佛所說一切眾行，如量修行。法性功德不可具說，無有二相，過一異境，平等一相，覺觀不行。菩薩摩訶薩如是行般若波羅蜜，能除二相：人相、法相。一切凡夫為執所縛，不識不見不得法性。菩薩摩訶薩行般若波羅蜜，則能通達如此法性，若在眾生，無二無別。何以故？如如不異
【現代漢語翻譯】 現代漢語譯本：
因為隨順真理，煩惱就不會產生。大王！菩薩摩訶薩觀察煩惱，不會產生染著。如果自己都產生染著，又怎麼能說法讓別人出離呢？因此，菩薩斷滅執著的心，如實地宣說教義，解脫眾生的束縛。菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），又這樣想：『如果在生死輪迴中，有一種煩惱能利益眾生，我就接受它。』菩薩摩訶薩修行般若波羅蜜，又這樣想：『就像過去諸佛修行般若波羅蜜一樣，我也應該這樣修行。為什麼呢？諸佛如來過去在因地修行時，也是這樣學習，才成就菩提（bodhi，意為「覺悟」）的。』因為這兩個原因，所以菩薩用各種方便法門來了解這個法性（dharma-nature，意為「諸法的本性」）。 大王！這樣的法性，無量無邊，被各種煩惱所遮蔽，隨著生死輪迴沉沒在六道（gati，意為「輪迴的六個道」）中，長夜輪轉，隨順眾生而被稱為眾生性。菩薩摩訶薩修行般若波羅蜜，生起厭離之心，去除五塵欲（五種感官慾望），修習無上道，這時這種法性被稱為出離，超越一切痛苦，所以被稱為寂靜，是究竟的法。一切世間都樂於追求它，一切種智（sarvajnata，意為「一切智」）常住微妙，通過這種法性可以獲得自在，接受法王之位。 大王！菩薩摩訶薩修行般若波羅蜜，在初中上位觀察法性，一切平等，本來寂靜，沒有任何障礙，就像各種顏色不能充滿虛空一樣。菩薩摩訶薩修行般若波羅蜜，如實地瞭解諸佛所說的一切修行方法，如量地修行。法性的功德無法完全說盡，沒有兩種對立的相，超越一和異的境界，平等一相，覺觀（vitarka-vicara，意為「尋伺」）無法進行。菩薩摩訶薩這樣修行般若波羅蜜，能夠去除兩種相：人相和法相。一切凡夫被執著所束縛，不認識、看不見、得不到法性。菩薩摩訶薩修行般若波羅蜜，就能通達這樣的法性，它在眾生中，沒有兩種差別。為什麼呢？因為如如（tathata，意為「真如」）是不變的。
【English Translation】 English version:
Because of conforming to the truth, afflictions do not arise. Great King! A Bodhisattva Mahasattva, observing afflictions, does not generate attachment. If one is attached oneself, how can one teach others to be liberated? Therefore, a Bodhisattva extinguishes the mind of attachment, truthfully proclaims the teachings, and liberates beings from their bonds. A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), thinks thus: 『If in the cycle of birth and death, there is an affliction that benefits beings, I will accept it.』 A Bodhisattva Mahasattva, practicing Prajna Paramita, thinks thus: 『Just as the Buddhas of the past practiced Prajna Paramita, so should I practice. Why? Because the Tathagatas (Buddhas) of the past, while on the path of practice, also learned in this way, and thus attained Bodhi (enlightenment).』 Because of these two reasons, a Bodhisattva uses various skillful means to understand this Dharma-nature (the true nature of all phenomena). Great King! Such Dharma-nature is immeasurable and boundless, obscured by various afflictions, sinking in the cycle of birth and death, submerged in the six realms (gati), revolving through the long night, and is called the nature of beings because it follows beings. A Bodhisattva Mahasattva, practicing Prajna Paramita, generates a mind of renunciation, removes the desires of the five senses, cultivates the unsurpassed path, and at this time, this nature is called liberation, transcending all suffering, and is therefore called tranquility, the ultimate Dharma. All in the world seek it, the Omniscience (sarvajnata) is eternally abiding and subtle, and through this Dharma-nature, one can attain freedom and receive the position of Dharma King. Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, in the initial, middle, and higher stages, observes Dharma-nature, that all is equal, originally tranquil, without any obstruction, just as various colors cannot fill the void. A Bodhisattva Mahasattva, practicing Prajna Paramita, truly understands all the practices taught by the Buddhas, and practices accordingly. The merits of Dharma-nature cannot be fully described, it has no dualistic aspects, transcends the realm of one and different, is of equal and singular aspect, and conceptual thought (vitarka-vicara) does not operate. A Bodhisattva Mahasattva, practicing Prajna Paramita in this way, can remove two aspects: the aspect of self and the aspect of Dharma. All ordinary beings are bound by attachments, do not recognize, see, or attain Dharma-nature. A Bodhisattva Mahasattva, practicing Prajna Paramita, can then penetrate such Dharma-nature, which, in beings, is neither dual nor different. Why? Because Suchness (tathata) is unchanging.
故。
「大王！菩薩摩訶薩行般若波羅蜜，依此法性修諸善根，來入三有，利益眾生，雖現無常而非真實。何以故？菩薩摩訶薩行般若波羅蜜，如實見法性故。具足方便大悲願力，不捨眾生；二乘凡夫無有如此大悲本願，是故不見圓凈法性。
「大王！菩薩摩訶薩行般若波羅蜜，如是觀法性，一切聖人無能修者無所修法，無能行者無所行法，無心無心法，無業無果報，無苦無樂，如是觀者名得平等。不異遠離，隨順廣大，無我我所，無高無下，真實無盡，常住明凈。何以故？一切聖法由此成就，因是性故顯現聖人。
「大王！諸佛如來無邊功德不共之法，從此性生，由是性出。大王！一切聖人戒定慧品，從此性生；諸佛菩薩般若波羅蜜，從此性出。是性寂靜過諸名相，性是真實則離顛倒，性不變異故稱為如，聖智境界名第一義。非有非無，非常非斷，非生死非涅槃，非染非凈，離一離異，無名無相。
「大王！菩薩摩訶薩行般若波羅蜜，復作是念：『法性離相，一切法離相，無二無別。何以故？一切法離相，即法性離相；法性離相，一切眾生離相，同法界離相；法界離相，一切法離相。如是離相，求不可得。法性如如，眾生如如，同一無二；眾生如如，法性如如，同一無二；法性如如，一切
【現代漢語翻譯】 現代漢語譯本 因此。 『大王！菩薩摩訶薩（菩薩中的大修行者）修行般若波羅蜜（以智慧到達彼岸），依此法性（諸法實相）修習各種善根，從而進入三有（欲界、色界、無色界），利益眾生，雖然示現無常，但並非真實。為什麼呢？因為菩薩摩訶薩修行般若波羅蜜，如實地見到法性。他們具足方便（善巧的方法）、大悲（偉大的慈悲心）和願力，不捨棄眾生；而二乘（聲聞乘和緣覺乘）凡夫沒有這樣的大悲本願，所以不能見到圓滿清凈的法性。 『大王！菩薩摩訶薩修行般若波羅蜜，這樣觀察法性：一切聖人沒有能修的法，也沒有所修的法；沒有能行的人，也沒有所行的法；沒有心，也沒有無心法；沒有業，也沒有果報；沒有苦，也沒有樂。這樣觀察就叫做得到平等。不異於遠離，隨順廣大，沒有我，也沒有我所，沒有高，也沒有下，真實無盡，常住明凈。為什麼呢？一切聖法由此成就，因為這個法性才顯現聖人。 『大王！諸佛如來無邊的功德和不共之法，都從此法性產生，由此法性而出。大王！一切聖人的戒、定、慧品，都從此法性產生；諸佛菩薩的般若波羅蜜，也從此法性而出。這個法性寂靜，超越一切名相，法性是真實的，所以遠離顛倒，法性不變異，所以稱為如，聖智的境界稱為第一義。它非有非無，非常非斷，非生死非涅槃，非染非凈，離一離異，無名無相。 『大王！菩薩摩訶薩修行般若波羅蜜，又這樣想：『法性離相，一切法都離相，沒有二，也沒有差別。為什麼呢？因為一切法離相，就是法性離相；法性離相，一切眾生都離相，與法界離相相同；法界離相，一切法都離相。像這樣離相，求也求不到。法性如如，眾生如如，同一而無二；眾生如如，法性如如，同一而無二；法性如如，一切
【English Translation】 English version Therefore. 'Great King! Bodhisattva Mahasattvas (great beings of enlightenment) practice Prajna Paramita (perfection of wisdom), relying on this Dharma-nature (the true nature of all phenomena) to cultivate various roots of goodness, thereby entering the Three Realms (desire realm, form realm, formless realm) to benefit sentient beings. Although they manifest impermanence, it is not real. Why is that? Because Bodhisattva Mahasattvas, practicing Prajna Paramita, truly see the Dharma-nature. They are endowed with skillful means, great compassion, and the power of vows, not abandoning sentient beings; while the ordinary beings of the Two Vehicles (Sravaka and Pratyekabuddha) do not have such great compassionate vows, therefore they cannot see the perfect and pure Dharma-nature. 'Great King! Bodhisattva Mahasattvas, practicing Prajna Paramita, observe the Dharma-nature in this way: all sages have no dharma to cultivate, nor a dharma to be cultivated; no one who acts, nor a dharma to be acted upon; no mind, nor a non-mind dharma; no karma, nor karmic retribution; no suffering, nor joy. Such observation is called attaining equality. It is not different from detachment, it accords with vastness, there is no self, nor what belongs to self, no high, nor low, it is truly endless, constantly abiding in clarity. Why is that? All sacred dharmas are accomplished by this, and it is because of this nature that sages appear. 'Great King! The boundless merits and unique dharmas of all Tathagatas (Buddhas), arise from this nature, and come forth from this nature. Great King! The precepts, concentration, and wisdom of all sages, arise from this nature; the Prajna Paramita of all Buddhas and Bodhisattvas, also comes forth from this nature. This nature is tranquil, surpassing all names and forms, the nature is real, therefore it is free from delusion, the nature does not change, therefore it is called Suchness, the realm of sacred wisdom is called the ultimate meaning. It is neither existent nor non-existent, neither permanent nor discontinuous, neither birth and death nor Nirvana, neither defiled nor pure, beyond one and different, without name or form. 'Great King! Bodhisattva Mahasattvas, practicing Prajna Paramita, also think thus: 『Dharma-nature is without characteristics, all dharmas are without characteristics, there is no duality, nor difference. Why is that? Because all dharmas are without characteristics, that is Dharma-nature is without characteristics; Dharma-nature is without characteristics, all sentient beings are without characteristics, the same as the Dharma-realm being without characteristics; the Dharma-realm is without characteristics, all dharmas are without characteristics. Such being without characteristics, cannot be found by seeking. Dharma-nature is Suchness, sentient beings are Suchness, the same without duality; sentient beings are Suchness, Dharma-nature is Suchness, the same without duality; Dharma-nature is Suchness, all
法如如，無二無別；一切法如如，諸佛如如，無二無別。法性如如，過去、未來、現在如如，不相違逆；過去如如，未來如如，亦不相違。過去、未來、現在如如，即是陰、界、入如如；陰、界、入如如，即是染凈如如；染凈如如，即是生死涅槃如如；生死涅槃如如，即是一切法如如。』
「大王！所言如者，名為不異、無變、不生、無諍、真實，以無諍故，說名如如。如實知見諸法不生，諸法雖生如如不動，如如雖生，一切諸法如如不生，是名法身清凈不變，猶如虛空無等等，一切三界無有一法所能及者，遍眾生身無與似者。清凈離垢，本來不染，自性明凈，自性不生，自性不起。在心意識非心意識性，即是空、無相、無愿，遍虛空界諸眾生處，一切平等，無邊無量，不異不別。非色，不離色；非受、想、行、識，不離受、想、行、識；非地大、水、火、風大，不離地大、水、火、風大。無生離生，雖逆生死不順涅槃，眼不能見、耳不能聞、鼻不能嗅、舌不能嘗、身不能覺、意不能知，不在心意識，不離心意識。大王！是名法性。菩薩摩訶薩行般若波羅蜜，通達此法，修行清凈。三千大千世界，若閻浮提城邑聚落，菩薩悉能示現色身。所現身者，非色非相而現色相，非六根境而化眾生常無休息，為說此身無常
【現代漢語翻譯】 現代漢語譯本： 『法的如如（tathata，真如），是無二無別的；一切法的如如，諸佛的如如，也是無二無別的。法性（dharmata，法的本性）的如如，過去、未來、現在的如如，彼此不相違背；過去的如如，未來的如如，也不相違背。過去、未來、現在的如如，就是陰（skandha，五蘊）、界（dhatu，十八界）、入（ayatana，十二入）的如如；陰、界、入的如如，就是染（煩惱）凈（清凈）的如如；染凈的如如，就是生死（samsara）涅槃（nirvana）的如如；生死涅槃的如如，就是一切法的如如。』 『大王！所說的『如』，是指不異、無變、不生、無諍、真實，因為無諍，所以稱為如如。如實地知見諸法不生，諸法雖然生起，如如卻不動搖，如如雖然生起，一切諸法卻如如不生，這稱為法身（dharmakaya，佛的法性身）清凈不變，猶如虛空無與倫比，一切三界（欲界、色界、無色界）沒有一法能夠比得上，遍佈眾生身而無與相似。清凈無垢，本來不染，自性明凈，自性不生，自性不起。存在於心意識（citta-manas-vijnana，三種意識）卻又非心意識的本性，即是空（sunyata）、無相（animitta）、無愿（apranihita），遍佈虛空界一切眾生之處，一切平等，無邊無量，不異不別。非色（rupa，物質），不離色；非受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不離受、想、行、識；非地大（prthivi-dhatu，地元素）、水大（apo-dhatu，水元素）、火大（tejo-dhatu，火元素）、風大（vayo-dhatu，風元素），不離地大、水大、火大、風大。無生而離生，雖然逆生死而不順涅槃，眼睛不能見、耳朵不能聞、鼻子不能嗅、舌頭不能嘗、身體不能覺、意不能知，不在心意識，不離心意識。大王！這稱為法性。菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）修行般若波羅蜜（prajnaparamita，智慧的完美），通達此法，修行清凈。三千大千世界（trisahasra-mahasahasra-lokadhatu），如果閻浮提（jambudvipa，我們所居住的世界）的城邑聚落，菩薩都能示現色身。所現的身，非色非相卻能顯現色相，非六根（sadindriya，眼、耳、鼻、舌、身、意）的境界卻能化度眾生，常無休息，為他們宣說此身無常。』
【English Translation】 English version: 'The suchness (tathata) of Dharma is non-dual and non-different; the suchness of all Dharmas, the suchness of all Buddhas, is also non-dual and non-different. The suchness of Dharma-nature (dharmata), the suchness of the past, future, and present, do not contradict each other; the suchness of the past, the suchness of the future, also do not contradict each other. The suchness of the past, future, and present, is the suchness of the aggregates (skandha), realms (dhatu), and sense bases (ayatana); the suchness of the aggregates, realms, and sense bases, is the suchness of defilement and purity; the suchness of defilement and purity, is the suchness of birth-and-death (samsara) and nirvana; the suchness of birth-and-death and nirvana, is the suchness of all Dharmas.' 'Great King! What is called 'suchness' refers to non-difference, non-change, non-arising, non-contention, and truth. Because of non-contention, it is called suchness. To truly know and see that Dharmas do not arise, although Dharmas arise, suchness does not move; although suchness arises, all Dharmas do not arise in suchness. This is called the pure and unchanging Dharma-body (dharmakaya), like the incomparable emptiness, where no Dharma in all three realms (desire realm, form realm, formless realm) can compare, pervading the bodies of all sentient beings without equal. Pure and free from defilement, originally unblemished, its nature is clear and bright, its nature does not arise, its nature does not originate. It exists in the nature of mind-consciousness (citta-manas-vijnana) yet is not the nature of mind-consciousness, which is emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), pervading all sentient beings in the space realm, all equal, boundless and immeasurable, not different or separate. It is not form (rupa), yet not separate from form; not feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana), yet not separate from feeling, perception, volition, or consciousness; not earth element (prthivi-dhatu), water element (apo-dhatu), fire element (tejo-dhatu), or wind element (vayo-dhatu), yet not separate from earth, water, fire, or wind elements. It is non-arising yet separate from arising, although it goes against birth-and-death, it does not follow nirvana. The eye cannot see, the ear cannot hear, the nose cannot smell, the tongue cannot taste, the body cannot feel, the mind cannot know; it is not in mind-consciousness, yet not separate from mind-consciousness. Great King! This is called Dharma-nature. A Bodhisattva-Mahasattva (bodhisattva-mahasattva) practices the Perfection of Wisdom (prajnaparamita), understands this Dharma, and cultivates purity. In the three thousand great thousand worlds (trisahasra-mahasahasra-lokadhatu), if in the cities and villages of Jambudvipa (jambudvipa), Bodhisattvas can manifest a form body. The manifested body is neither form nor appearance, yet it can manifest form and appearance; it is not the realm of the six senses (sadindriya), yet it can transform sentient beings without rest, telling them that this body is impermanent.'
、無我、苦、不凈法，了知眾生有寂靜性，能為示現無量種身，善巧方便令彼受化。知一切身，無有作者亦無受者，猶如木石，而為眾生說清凈行。
「大王！菩薩摩訶薩如是行般若波羅蜜，通達法性即得自在，無有移動而起智業遊戲神通，種種示現安住自在，而能示現種種威儀自在，能趣一切種智，皆悉通達一切諸法。
「大王！般若波羅蜜如是自在，是無盡相，遍一切處無色現色。自在遍觀諸眾生心，見如實心性；自在憶念，無邊數劫相續不斷；自在變化，住解脫相；自在盡漏，為眾生故不證漏盡；自在出世，是聖智境；自在甚深，聲聞；緣覺所不能測；自在堅牢，魔不能壞，能至道場，成就佛法最為第一；自在隨順轉大法輪；自在調化一切眾生；自在受位得法自在。
「大王！菩薩摩訶薩行般若波羅蜜，如實通達甚深法性，得是自在。菩薩摩訶薩修是自在，即得諸禪解脫三昧三摩跋提，不繫欲界、色、無色界。何以故？遠離一切虛妄分別、煩惱繫縛、顛倒執相。若其受生，于生自在無有繫縛，若欲現滅亦復自在。隨其生處，恒攝大乘成就佛法，而於十方推求佛法竟不可得。一切諸法同一佛法，非常非斷。何以故？推求此法不可得故。以如實理求不可得，是法不可說有說無，說亦無名相，過此
【現代漢語翻譯】 現代漢語譯本：菩薩了知諸法無我（沒有恒常不變的自我）、苦（充滿痛苦）、不凈（不純潔），並且了知眾生具有寂靜的本性，能夠示現無量種身形，善用巧妙的方法引導他們接受教化。菩薩了知一切身形，既沒有創造者也沒有承受者，如同木頭和石頭一般，卻能為眾生宣說清凈的修行之道。 大王！菩薩摩訶薩如此修行般若波羅蜜（以智慧到達彼岸），通達諸法的本性，就能獲得自在，無需移動就能運用智慧和神通，以各種方式示現，安住于自在之中。他們能夠自在地示現各種威儀，能夠趨向一切種智（佛陀的智慧），完全通達一切諸法。 大王！般若波羅蜜就是如此自在，它是無盡的，遍及一切處，無色時能顯現色相。它能自在地觀察眾生的心，看到真實的本性；能自在地憶念，無邊劫數相續不斷；能自在地變化，安住于解脫的境界；能自在地斷盡煩惱，但爲了眾生而不證得漏盡（煩惱完全斷盡）；能自在地出離世間，這是聖智的境界；它自在而深奧，聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）都無法測度；它自在而堅固，魔不能破壞，能到達道場，成就佛法最為殊勝；它自在地隨順運轉大法輪（佛陀的教法）；它自在地調伏教化一切眾生；它自在地接受佛位，獲得法的自在。 大王！菩薩摩訶薩修行般若波羅蜜，如實通達甚深的法性，就能獲得這種自在。菩薩摩訶薩修習這種自在，就能獲得各種禪定、解脫、三昧（專注的狀態）、三摩跋提（等持），不被欲界、色界、無色界所束縛。為什麼呢？因為他們遠離了一切虛妄的分別、煩惱的束縛、顛倒的執著。如果他們需要受生，對於受生也能自在，沒有束縛；如果他們想要示現滅度，也能自在。無論他們生於何處，都能恒常攝受大乘佛法，成就佛法，而在十方世界尋求佛法，最終卻不可得。一切諸法都與佛法相同，既不是恒常不變，也不是斷滅。為什麼呢？因為尋求這種法是不可得的。以如實的道理來尋求，也是不可得的。這種法不可說是有，也不可說是無，說也是沒有名稱和相狀，超越了這些。
【English Translation】 English version: Bodhisattvas, understanding that all dharmas are without self (no permanent, unchanging self), are suffering (full of pain), and are impure (not pure), and knowing that sentient beings possess a tranquil nature, are able to manifest countless forms, skillfully guiding them to receive teachings. Bodhisattvas know that all forms have neither a creator nor a receiver, like wood and stone, yet they can proclaim the pure path of practice to sentient beings. Great King! When Bodhisattva Mahasattvas practice Prajnaparamita (perfection of wisdom), they penetrate the nature of dharmas and attain freedom. Without moving, they can use wisdom and supernatural powers, manifesting in various ways, dwelling in freedom. They can freely display various dignified behaviors, and they can approach all-knowing wisdom (Buddha's wisdom), fully understanding all dharmas. Great King! Prajnaparamita is so free, it is endless, pervading everywhere, manifesting form when formless. It can freely observe the minds of sentient beings, seeing their true nature; it can freely remember, continuing without interruption for countless eons; it can freely transform, dwelling in the state of liberation; it can freely exhaust defilements, but for the sake of sentient beings, it does not attain the complete exhaustion of defilements; it can freely transcend the world, which is the realm of holy wisdom; it is free and profound, beyond the comprehension of Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (those who awaken on their own); it is free and firm, indestructible by demons, able to reach the Bodhi tree, achieving the most supreme of Buddha's teachings; it freely turns the great Dharma wheel (Buddha's teachings); it freely tames and teaches all sentient beings; it freely receives the Buddha's position, attaining freedom of the Dharma. Great King! When Bodhisattva Mahasattvas practice Prajnaparamita, they truly penetrate the profound nature of dharmas and attain this freedom. When Bodhisattva Mahasattvas cultivate this freedom, they attain various dhyanas (meditative states), liberations, samadhis (states of concentration), and samapattis (states of equanimity), not bound by the desire realm, the form realm, or the formless realm. Why? Because they are free from all false discriminations, the bonds of afflictions, and inverted attachments. If they need to be born, they are free in their birth, without any bondage; if they want to manifest extinction, they are also free. Wherever they are born, they always embrace the Mahayana Dharma, achieving the Buddha's teachings, yet when seeking the Dharma in the ten directions, it is ultimately unattainable. All dharmas are the same as the Buddha's Dharma, neither permanent nor annihilated. Why? Because seeking this Dharma is unattainable. Seeking it with true reason, it is also unattainable. This Dharma cannot be said to exist, nor can it be said not to exist, and even saying it has no name or form, transcending these.
境界。若離名相即是平等，若法平等即無執著，無可著者是法真實。若著真實即是虛妄，以不著故即非虛妄。無所滯著心即無礙，無礙即無障，無障即無諍，無諍即同虛空。是法不繫欲界、不繫色界、不繫無色界，若一切處無所繫屬，是法無色、無相、無形，若法無色、無相、無形，是法應如是知，隨彼境界而離能知亦離所知。何以故？是中無有少法可覺、少法能覺。是名菩薩摩訶薩行般若波羅蜜通達平等。
「大王！菩薩摩訶薩行般若波羅蜜，觀大慈、大悲、大喜、大舍，不見我、不見眾生，不見命、不見人，雖行佈施而調伏心；離戒相心而凈持戒；以無盡心修行忍辱；離心精進；以寂靜心修習禪定，心無所緣；修行般若心念四處；以平等心修習正勤；離戲論心修諸神足；分別眾生觀察諸根，離愆失心修諸根、力；以分別心觀察覺分；無功用心修習正道。心無所著而有凈信，自然智慧憶念諸法，平等智心修諸三昧，不分別心觀般若波羅蜜，以止息心修奢摩他，無所見心修毗婆舍那，無所念心而修唸佛，通達法界平等之心而修念法，無所住心而修念僧。本心清凈，教化眾生，不起分別法界之心攝一切法，如虛空心凈佛國土，無所得心得無生法忍，無進退心得阿鞞跋致，遠離相心不見有相，三界平等心莊嚴道場，
【現代漢語翻譯】 現代漢語譯本 境界。如果能脫離名相，那就是平等；如果法是平等的，那就沒有執著；沒有執著，那就是法的真實。如果執著于真實，那就是虛妄，因為不執著，所以就不是虛妄。心中沒有滯礙，就沒有障礙；沒有障礙，就沒有爭執；沒有爭執，就如同虛空。這種法不屬於欲界、不屬於色界、不屬於無色界，如果一切處都沒有系屬，這種法就沒有顏色、沒有相狀、沒有形體。如果法沒有顏色、沒有相狀、沒有形體，就應該這樣理解：隨著境界而離開能知，也離開所知。為什麼呢？因為其中沒有少許法可以被覺察，也沒有少許法能夠覺察。這叫做菩薩摩訶薩修行般若波羅蜜，通達平等。 『大王！菩薩摩訶薩修行般若波羅蜜，觀察大慈（無條件的愛）、大悲（對眾生的苦難的同情）、大喜（對眾生離苦得樂的喜悅）、大舍（平等對待一切眾生），不見我、不見眾生，不見命、不見人，雖然行佈施，卻能調伏心；離開戒相的心而清凈持戒；以無盡的心修行忍辱；離開心而精進；以寂靜的心修習禪定，心中沒有所緣；修行般若，心念四處；以平等心修習正勤；離開戲論的心修諸神足；分別眾生，觀察諸根，離開過失的心修諸根、力；以分別心觀察覺分；無功用心修習正道。心中沒有執著而有清凈的信心，自然智慧憶念諸法，以平等智心修諸三昧，不分別心觀察般若波羅蜜，以止息心修奢摩他（止），無所見心修毗婆舍那（觀），無所念心而修唸佛，通達法界平等的心而修念法，無所住心而修念僧。本心清凈，教化眾生，不起分別法界的心攝一切法，如虛空的心清凈佛國土，以無所得的心得無生法忍，以無進退的心得阿鞞跋致（不退轉），遠離相的心不見有相，以三界平等的心莊嚴道場。
【English Translation】 English version The realm. If one is detached from names and forms, that is equality; if the Dharma is equal, then there is no attachment; without attachment, that is the truth of the Dharma. If one is attached to truth, that is illusion, because without attachment, it is not illusion. If the mind has no hindrance, then there is no obstacle; without obstacle, there is no conflict; without conflict, it is like empty space. This Dharma does not belong to the desire realm, nor the form realm, nor the formless realm. If there is no attachment in all places, this Dharma has no color, no form, no shape. If the Dharma has no color, no form, no shape, it should be understood in this way: following the realm, one leaves the knower and also leaves the known. Why? Because there is no little Dharma that can be perceived, nor is there any little Dharma that can perceive. This is called a Bodhisattva Mahasattva practicing Prajna Paramita, understanding equality. 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita observes great loving-kindness (unconditional love), great compassion (sympathy for the suffering of beings), great joy (joy at the happiness of beings), and great equanimity (treating all beings equally), not seeing self, not seeing beings, not seeing life, not seeing people. Although practicing giving, they subdue their minds; they purify their precepts by leaving the mind of precept forms; they practice patience with an inexhaustible mind; they advance diligently without mind; they practice meditation with a tranquil mind, with no object of focus in the mind; practicing Prajna, they focus their minds on the four foundations of mindfulness; they practice right effort with an equal mind; they practice the supernatural powers by leaving the mind of conceptual proliferation; they discern beings, observe their faculties, and practice the faculties and powers by leaving the mind of faults; they observe the factors of enlightenment with a discerning mind; they practice the right path without effort. The mind has no attachment but has pure faith, natural wisdom remembers all Dharmas, they practice all Samadhis with an equal wisdom mind, they observe Prajna Paramita without a discriminating mind, they practice Samatha (calm abiding) with a mind of cessation, they practice Vipassana (insight) with a mind of no seeing, they practice mindfulness of the Buddha with a mind of no thought, they practice mindfulness of the Dharma with a mind that understands the equality of the Dharma realm, and they practice mindfulness of the Sangha with a mind of no dwelling. The original mind is pure, they teach beings, they gather all Dharmas without a mind that discriminates the Dharma realm, they purify the Buddha lands with a mind like empty space, they attain the patience of non-origination with a mind of no attainment, they attain Avaivartika (non-retrogression) with a mind of no advance or retreat, they do not see forms with a mind that is detached from forms, and they adorn the Bodhimanda with a mind that sees the equality of the three realms.'
心能覺知一切諸法，轉於法輪不見聽說示現涅槃，而知生死本性平等。
「大王！菩薩摩訶薩行般若波羅蜜，如是觀諸法，不見能觀、不見所觀，即時能得遊戲自在。何以故？自心清凈能見一切眾生凈故。
「大王！譬如虛空遍滿一切，菩薩摩訶薩行般若波羅蜜，心亦如是。」
說此法時，眾中八萬四千人、天發阿耨多羅三藐三菩提心，三萬二千菩薩得無生法忍，八萬四千眾生得遠塵離垢法眼凈，一萬二千比丘皆得漏盡。
佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，心得清凈，深大如海，功德智慧不可測量。菩薩摩訶薩能現出世諸功德寶，眾生用之，乃至菩提無有盡竭。菩薩功德亦復不滅，猶如大海多出眾寶。菩薩智慧甚深難入，聲聞、緣覺無能涉者，亦如大海小獸不入。菩薩智慧廣大無邊。何以故？無著無住、無色無相。菩薩智慧，從初至后次第轉深，初菩提心，后薩婆若，菩薩法爾，不與煩惱及惡知識而共止住。世間智慧若入菩薩智慧之中，一相一味，所謂無相薩婆若無分別味。菩薩摩訶薩觀一切法，不見法增、不見法減。何以故？通達平等深法性故。菩薩摩訶薩大慈悲力不違本願，一切聖人之所依處，為諸眾生永劫說法無有窮盡。大王！菩薩摩訶薩行般若波羅蜜，通達如是甚
【現代漢語翻譯】 現代漢語譯本：心能夠覺知一切諸法，運轉法輪時，不執著于聽聞、宣說、示現涅槃，卻能了知生死本性是平等的。 『大王！菩薩摩訶薩修行般若波羅蜜時，如此觀察諸法，不見能觀的主體，也不見所觀的客體，當下就能獲得遊戲神通的自在。為什麼呢？因為自心清凈，就能見到一切眾生都是清凈的。』 『大王！譬如虛空遍滿一切，菩薩摩訶薩修行般若波羅蜜時，心也像虛空一樣。』 當佛陀宣說此法時，在場的八萬四千人、天發起了阿耨多羅三藐三菩提心（無上正等正覺之心），三萬二千菩薩證得了無生法忍（對諸法不生不滅的真理的領悟），八萬四千眾生獲得了遠離塵垢的清凈法眼，一萬二千比丘都證得了漏盡（斷絕了一切煩惱）。 佛陀告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，心變得清凈，深廣如大海，功德和智慧不可測量。菩薩摩訶薩能夠顯現出世間的各種功德珍寶，供眾生使用，乃至證得菩提都不會有窮盡。菩薩的功德也不會消滅，就像大海能產出各種珍寶一樣。菩薩的智慧非常深奧難以進入，聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）都無法涉足，就像大海中小動物無法進入一樣。菩薩的智慧廣大無邊。為什麼呢？因為菩薩的智慧沒有執著、沒有停留、沒有色相、沒有形相。菩薩的智慧，從最初到最後次第加深，從最初的發菩提心，到最後的薩婆若（一切智），菩薩的法性就是如此，不會與煩惱和惡知識同住。世間的智慧如果進入菩薩的智慧之中，就會成為一相一味，也就是無相的薩婆若，沒有分別的滋味。菩薩摩訶薩觀察一切法，不見法有增加，也不見法有減少。為什麼呢？因為通達了平等甚深的法性。菩薩摩訶薩以大慈悲的力量不違背本來的誓願，是一切聖人所依止的地方，爲了眾生永劫說法，沒有窮盡。大王！菩薩摩訶薩修行般若波羅蜜，通達如此甚深'
【English Translation】 English version: The mind is capable of perceiving all dharmas, and when turning the Dharma wheel, it does not cling to hearing, speaking, demonstrating, or entering Nirvana, yet it understands that the nature of birth and death is equal. 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, they observe all dharmas in this way, not seeing the observer, nor seeing the observed, and immediately they attain the freedom of playful supernatural powers. Why is this? Because their own mind is pure, they can see that all sentient beings are pure.' 'Great King! Just as space pervades everything, so too is the mind of a Bodhisattva Mahasattva when practicing Prajna Paramita.' When the Buddha spoke this Dharma, eighty-four thousand people and devas in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), thirty-two thousand Bodhisattvas attained the forbearance of non-origination of dharmas (the realization of the truth that dharmas neither arise nor cease), eighty-four thousand sentient beings obtained the pure Dharma eye free from dust and defilement, and twelve thousand Bhikkhus all attained the exhaustion of outflows (the cessation of all afflictions). The Buddha said to King Sheng Tian: 'Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, their mind becomes pure, as deep and vast as the ocean, and their merits and wisdom are immeasurable. The Bodhisattva Mahasattva can manifest all kinds of meritorious treasures of the world, for sentient beings to use, and even until they attain Bodhi, there will be no end. The merits of the Bodhisattva will also not be extinguished, just as the ocean produces various treasures. The wisdom of the Bodhisattva is very profound and difficult to enter, and Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions) cannot approach it, just as small animals cannot enter the ocean. The wisdom of the Bodhisattva is vast and boundless. Why is this? Because the Bodhisattva's wisdom has no attachment, no dwelling, no form, and no appearance. The wisdom of the Bodhisattva deepens gradually from the beginning to the end, from the initial generation of the Bodhi mind to the final Sarvajna (all-knowing wisdom). This is the nature of the Bodhisattva, and they do not dwell with afflictions and evil friends. If worldly wisdom enters the wisdom of the Bodhisattva, it becomes one form and one taste, which is the formless Sarvajna, the taste of non-discrimination. The Bodhisattva Mahasattva observes all dharmas, not seeing an increase in dharmas, nor seeing a decrease in dharmas. Why is this? Because they have penetrated the deep nature of equality of dharmas. The Bodhisattva Mahasattva, with the power of great compassion, does not violate their original vows, and is the place where all sages rely. They teach the Dharma to sentient beings for endless eons, without exhaustion. Great King! When a Bodhisattva Mahasattva practices Prajna Paramita, they penetrate such profound'
深法性。
「大王！菩薩摩訶薩善能通達世諦眾法，雖說諸色而非實有，推求此色終不取著，受、想、行、識亦復如是；雖說地大而非真實，推求地大終不取著，水、火、風、空、識亦復如是；雖說眼入而非真實，推求眼入終不取著，耳、鼻、舌、身、意亦復如是；雖復說我而非真實，推求覓我終不取著，眾生、命、養育、人、作者、壽者、知者、見者亦復如是；雖說世間而非真實，推求世間終不取著；雖說世法而非真實，推求世法終不取著；雖說佛法而非真實，推求佛法終不取著；雖說菩提而非真實，推求菩提終不取著。
「大王！凡有言說，名為世諦，此非真實；若無世諦，第一義諦則不可說。菩薩摩訶薩行般若波羅蜜，通達世諦、不違第一義諦，即通達之。知法無生、無滅、無壞，無此無彼，悉離語言文字戲論。
「大王！第一義者離言寂靜，聖智境界無變壞法，若佛出世若不出世，性相常住。是名菩薩通達第一義諦。」
爾時，勝天王白佛言：「世尊！若一切諸法不生不滅，自性空離，云何有佛出世及轉法輪？云何菩薩于無生法而見有生？」
佛告勝天王言：「大王！法不滅，故不生。何以故？性不變異故。但以世諦因緣見有生滅，皆是虛妄，非真實有。菩薩摩訶薩行般若波
【現代漢語翻譯】 現代漢語譯本 甚深的法性。 『大王！菩薩摩訶薩善於通達世俗諦（世俗的真理）的各種法，雖然說諸色（物質現象）並非真實存在，但探究這些色時，最終不會執著於它；受（感受）、想（概念）、行（意志）、識（意識）也是如此。雖然說地大（地元素）並非真實存在，但探究地大時，最終不會執著於它；水、火、風、空、識也是如此。雖然說眼入（眼根）並非真實存在，但探究眼入時，最終不會執著於它；耳、鼻、舌、身、意也是如此。雖然說『我』並非真實存在，但探究尋找『我』時，最終不會執著於它；眾生、命、養育、人、作者、壽者、知者、見者也是如此。雖然說世間並非真實存在，但探究世間時，最終不會執著於它。雖然說世法（世俗的法）並非真實存在，但探究世法時，最終不會執著於它。雖然說佛法（佛陀的教法）並非真實存在，但探究佛法時，最終不會執著於它。雖然說菩提（覺悟）並非真實存在，但探究菩提時，最終不會執著於它。』 『大王！凡是有言語表達的，都稱為世俗諦，這不是真實的；如果沒有世俗諦，第一義諦（究竟的真理）就無法被表達。菩薩摩訶薩修行般若波羅蜜（智慧的完美），通達世俗諦，不違背第一義諦，即是通達了它。知道法無生、無滅、無壞，無此無彼，完全脫離語言文字的戲論。』 『大王！第一義諦是遠離言語的寂靜，是聖智的境界，沒有變壞的法，無論佛陀出世還是不出世，其自性與相狀都是常住不變的。這稱為菩薩通達第一義諦。』 當時，勝天王問佛說：『世尊！如果一切諸法不生不滅，自性空寂，那麼怎麼會有佛陀出世和轉法輪（宣說佛法）呢？為什麼菩薩在無生之法中卻看到有生呢？』 佛陀告訴勝天王說：『大王！法不滅，所以不生。為什麼呢？因為自性不變異的緣故。只是因為世俗諦的因緣，才看到有生滅，這些都是虛妄的，並非真實存在。菩薩摩訶薩修行般若波羅蜜，
【English Translation】 English version The profound nature of Dharma. 'Great King! A Bodhisattva Mahasattva is skilled in understanding the worldly truths of all dharmas. Although they speak of forms as not being real, when they investigate these forms, they ultimately do not cling to them. The same is true for feelings, perceptions, volitions, and consciousness. Although they speak of the earth element as not being real, when they investigate the earth element, they ultimately do not cling to it. The same is true for water, fire, wind, space, and consciousness. Although they speak of the eye faculty as not being real, when they investigate the eye faculty, they ultimately do not cling to it. The same is true for the ear, nose, tongue, body, and mind. Although they speak of 'self' as not being real, when they investigate and seek the 'self', they ultimately do not cling to it. The same is true for beings, life, nurturing, person, creator, experiencer, knower, and seer. Although they speak of the world as not being real, when they investigate the world, they ultimately do not cling to it. Although they speak of worldly dharmas as not being real, when they investigate worldly dharmas, they ultimately do not cling to them. Although they speak of the Buddha's Dharma as not being real, when they investigate the Buddha's Dharma, they ultimately do not cling to it. Although they speak of Bodhi (enlightenment) as not being real, when they investigate Bodhi, they ultimately do not cling to it.' 'Great King! All that is expressed in words is called worldly truth, and this is not real. If there were no worldly truth, the ultimate truth could not be expressed. A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), understands worldly truth without contradicting the ultimate truth, and thus understands it. They know that dharmas have no birth, no death, no destruction, neither this nor that, and are completely free from the play of language and words.' 'Great King! The ultimate truth is the silence that is beyond words, the realm of sacred wisdom, where there is no dharma that changes or decays. Whether a Buddha appears in the world or not, its nature and characteristics are always abiding. This is called a Bodhisattva's understanding of the ultimate truth.' At that time, King Sheng Tian asked the Buddha, 'World Honored One! If all dharmas are neither born nor destroyed, and are empty in their nature, how can there be a Buddha appearing in the world and turning the Dharma wheel (teaching the Dharma)? How can a Bodhisattva see birth in the unborn dharma?' The Buddha told King Sheng Tian, 'Great King! Dharma does not perish, therefore it is not born. Why? Because its nature does not change. It is only due to the conditions of worldly truth that birth and death are seen, and these are all illusions, not real. A Bodhisattva Mahasattva, practicing Prajna Paramita,
羅蜜，善巧方便見因緣法，即知世諦悉空無有，不見堅實，似有如影，如炎、響、幻，不安搖動，從因緣生。菩薩摩訶薩以般若波羅蜜觀諸法空，乃至從因緣生，作是思惟：『此等諸法，今見有生、有住、有滅，何因緣生？何因緣滅？』即作是知，無明因緣故生諸行，依行生識，識生名色，名色生六入，六入生觸，觸生受故凡夫起愛，渴愛生取，以因取故則相續有，由有故生，生則有老，老故有死、憂悲苦惱。是故修行為斷無明，無明若斷，餘十一分則亦覆滅。譬如人身，若斷命根余根靡用。
「大王！邪見外道為求解脫，但欲斷死，不知斷生。若法不生則無有滅。譬如有人塊擲師子，師子逐人而塊自息；菩薩亦爾，但斷其生而死自滅。犬唯逐塊不知逐人，塊終不息；外道亦爾，不知斷生，終不離死。大王！菩薩摩訶薩如是行般若波羅蜜，善知因緣諸法生滅。
「大王！菩薩摩訶薩行般若波羅蜜，知緣生法空無實有，不起我慢。若生婆羅門、剎利、居士長者之家，不起二慢——尊貴、豪富；若生貧賤，自知宿業不甚清凈，得報下劣，心起厭離，即求出家。作是思惟：『如我此身雜業所得，更修凈業令自清凈，使他亦爾。自既求度亦復度他，自求脫離亦解他縛。』以是因緣，即生精進不墮懈怠，障道惡法皆
【現代漢語翻譯】 現代漢語譯本：羅蜜（般若波羅蜜的簡稱），善於運用巧妙的方法觀察因緣法，從而得知世俗的真理都是空無的，沒有實在的本體，看似存在卻如影子、火焰、回聲、幻象一般，不真實、不穩固，都是從因緣和合而生。菩薩摩訶薩以般若波羅蜜觀察諸法皆空，乃至觀察到諸法從因緣而生，於是思考：『這些諸法，現在看來有生、有住、有滅，是因何而生？又因何而滅？』隨即明白，因為無明（對真理的無知）的因緣而產生諸行（身口意的活動），依諸行產生識（意識），識產生名色（精神和物質），名色產生六入（眼耳鼻舌身意六種感覺器官），六入產生觸（感官與外境的接觸），觸產生受（感受），凡夫因為感受而生起愛慾，渴愛產生執取，因為執取而相續不斷地存在，因為存在而有生，有生就有老，因為老就有死、憂愁、悲傷、痛苦。因此，修行是爲了斷除無明，無明如果斷除，其餘的十一支（行、識、名色、六入、觸、受、愛、取、有、生、老死）也會隨之滅除。就像人的身體，如果斷了命根，其餘的根（感官）也就沒有用了。 大王！持有邪見的外道爲了求解脫，只想著斷除死亡，卻不知道斷除生。如果法不生，就不會有滅。就像有人用土塊扔獅子，獅子追趕扔土塊的人，而土塊自己就停止了；菩薩也是這樣，只要斷除生，死亡自然就滅了。狗只會追逐土塊而不知道追逐扔土塊的人，土塊終究不會停止；外道也是這樣，不知道斷除生，終究無法脫離死亡。大王！菩薩摩訶薩這樣修行般若波羅蜜，善於瞭解因緣諸法的生滅。 大王！菩薩摩訶薩修行般若波羅蜜，知道因緣所生的法都是空無實有的，不會生起我慢。如果出生在婆羅門（祭司）、剎利（武士）、居士（在家信徒）、長者（富裕的族長）的家庭，不會生起兩種傲慢——尊貴和富有；如果出生在貧賤的家庭，會知道這是自己過去所造的業不甚清凈，所以得到低劣的果報，心中會生起厭離，隨即尋求出家。他會這樣思考：『我這個身體是各種業力所感得的，我要修習清凈的業，使自己清凈，也使他人清凈。自己既然要尋求解脫，也要幫助他人解脫，自己要脫離束縛，也要解開他人的束縛。』因為這個原因，就會生起精進心，不會懈怠，障礙修道的惡法都會被消除。
【English Translation】 English version: Romi (short for Prajna Paramita), skillfully observes the law of dependent origination, thus knowing that worldly truths are all empty and without substance, appearing to exist but like shadows, flames, echoes, and illusions, unreal and unstable, arising from the combination of causes and conditions. Bodhisattva Mahasattvas observe the emptiness of all dharmas through Prajna Paramita, even observing that all dharmas arise from dependent origination, and then contemplate: 'These dharmas, now seen to have arising, abiding, and ceasing, what are the causes for their arising? And what are the causes for their ceasing?' They then understand that due to the cause of ignorance (avidya, ignorance of the truth), actions (karma) arise, based on actions, consciousness (vijnana) arises, consciousness gives rise to name and form (nama-rupa, mind and matter), name and form give rise to the six sense bases (sadayatana, the six sense organs), the six sense bases give rise to contact (sparsha, contact between sense organs and objects), contact gives rise to feeling (vedana), and ordinary people, due to feeling, give rise to craving (trishna), craving gives rise to grasping (upadana), and because of grasping, there is continuous existence, because of existence, there is birth, and with birth, there is old age, and because of old age, there is death, sorrow, grief, and suffering. Therefore, cultivation is to cut off ignorance, and if ignorance is cut off, the remaining eleven links (actions, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, existence, birth, old age and death) will also cease. It is like the human body, if the life force is cut off, the other senses are useless. Great King! Heretical outsiders, seeking liberation, only think of cutting off death, but do not know to cut off birth. If a dharma does not arise, there will be no cessation. It is like someone throwing a clod of earth at a lion, the lion chases the person who threw the clod, and the clod itself stops; Bodhisattvas are also like this, as long as they cut off birth, death will naturally cease. A dog only chases the clod and does not know to chase the person who threw the clod, and the clod will never stop; outsiders are also like this, not knowing to cut off birth, they will never escape death. Great King! Bodhisattva Mahasattvas practice Prajna Paramita in this way, skillfully understanding the arising and ceasing of all dharmas through dependent origination. Great King! Bodhisattva Mahasattvas, practicing Prajna Paramita, know that dharmas arising from dependent origination are empty and without substance, and do not give rise to arrogance. If they are born into the families of Brahmins (priests), Kshatriyas (warriors), householders (lay followers), or elders (wealthy clan leaders), they do not give rise to two kinds of arrogance—nobility and wealth; if they are born into poor and lowly families, they know that their past karma was not very pure, so they receive inferior retribution, and they will feel aversion in their hearts, and immediately seek to leave home. They will think: 'This body of mine is the result of various karmas, I must cultivate pure karma to purify myself, and also purify others. Since I seek liberation, I must also help others to liberate, and since I seek to be free from bondage, I must also free others from bondage.' Because of this reason, they will give rise to diligence and not fall into laziness, and all evil dharmas that obstruct the path will be eliminated.
為斷除，助道善法悉應增長，勤修精進。作是思惟：『我負重擔，應當自滅一切煩惱，度脫眾生不得懈怠。』菩薩摩訶薩行般若波羅蜜，親近師僧——多聞、寡聞，有知、無知，持戒、破戒——但生佛想；恭敬同學。思惟：『我今依師學習，修善未滿悉令滿足，煩惱未盡斷之令盡，擁護善法舍離不善，一切種智憐愍世間，大悲福田寂靜天人，師是我大師，善得吉利，一切天人皆事法王以為大師。』菩薩摩訶薩行般若波羅蜜，作是思惟：『佛說凈戒，設為身命亦不毀犯。如世尊說，隨順佛教即供養佛。』若婆羅門、剎利、居士、長者，種種飲食信心施與，如法受用，不令彼人空失果報，食者施者俱得利益。婆羅門剎利居士長者。以沙門名而召菩薩作福田想，菩薩應當如理如量修行正法，即令顯現沙門功德、福田功德。菩薩如是自行化他不曾休廢。菩薩摩訶薩行般若波羅蜜，如是修行，則能隨順一切世間。見瞋恚者生下劣心，見高慢人起無我想，見邪曲人起正直想，見妄語人起如實言，于惡口人常說愛語，見剛強者示現柔和，見慘毒人則行慈忍，見邪法人則生大慈，見苦眾生則起大悲，見慳嫉人則行佈施。
「大王！菩薩摩訶薩行般若波羅蜜，如是隨順世智，生凈佛國。何以故？持戒無缺，離諸雜穢修平等心，于眾
【現代漢語翻譯】 現代漢語譯本 爲了斷除煩惱，所有有助於修道的善法都應當增長，要勤奮精進。應當這樣思考：『我身負重擔，應當自己滅除一切煩惱，度脫眾生，不能懈怠。』菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），親近師父僧侶——不論他們是博學多聞還是孤陋寡聞，有智慧還是沒有智慧，持戒還是破戒——都應當生起對佛的敬意；恭敬同修。思考：『我現在依靠師父學習，對於尚未圓滿的善行，都要使其圓滿；對於尚未斷盡的煩惱，都要使其斷盡；擁護善法，舍離不善；以一切種智（佛的智慧）憐憫世間，以大悲心作為福田，寂靜的天人，師父是我的大師，能夠帶來吉祥，一切天人都侍奉法王（佛）作為大師。』菩薩摩訶薩修行般若波羅蜜，這樣思考：『佛說清凈的戒律，即使爲了生命也不應當毀犯。如同世尊所說，隨順佛的教導就是供養佛。』如果婆羅門（祭司）、剎利（貴族）、居士、長者，以各種飲食以信心佈施，應當如法受用，不讓佈施的人空失果報，食用者和佈施者都能得到利益。婆羅門、剎利、居士、長者，以沙門（出家人）的名義召請菩薩，並將其視為福田，菩薩應當如理如量地修行正法，從而顯現沙門的功德、福田的功德。菩薩這樣自己修行，教化他人，從不停止。菩薩摩訶薩修行般若波羅蜜，這樣修行，就能隨順一切世間。見到嗔恚的人，生起謙下之心；見到高慢的人，生起無我之想；見到邪曲的人，生起正直之想；見到妄語的人，生起如實之言；對於惡語傷人的人，常常說愛語；見到剛強的人，示現柔和；見到殘暴狠毒的人，就實行慈悲忍辱；見到邪法的人，就生起大慈悲心；見到受苦的眾生，就生起大悲心；見到慳吝嫉妒的人，就實行佈施。 「大王！菩薩摩訶薩修行般若波羅蜜，這樣隨順世間智慧，就能往生清凈的佛國。為什麼呢？因為持戒沒有缺失，遠離各種雜穢，修習平等心，對於眾生
【English Translation】 English version To cut off afflictions, all wholesome dharmas that aid the path should be increased, and diligent effort should be practiced. One should think thus: 『I bear a heavy burden, I should extinguish all my own afflictions, liberate sentient beings, and not be lazy.』 A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), should draw near to teachers and monks—whether they are learned or unlearned, wise or unwise, upholders of precepts or breakers of precepts—but should generate the thought of the Buddha; and respect fellow practitioners. One should think: 『I am now relying on teachers to learn, and for the good deeds that are not yet complete, I will make them complete; for the afflictions that are not yet exhausted, I will exhaust them; I will protect wholesome dharmas and abandon unwholesome ones; with the all-knowing wisdom (Buddha's wisdom) I will have compassion for the world, with great compassion as a field of merit, the peaceful devas, the teacher is my great master, who can bring good fortune, all devas serve the Dharma King (Buddha) as their master.』 A Bodhisattva Mahasattva, practicing Prajna Paramita, should think thus: 『The Buddha spoke of pure precepts, and even for the sake of life, one should not violate them. As the World Honored One said, following the Buddha's teachings is offering to the Buddha.』 If Brahmins (priests), Kshatriyas (nobles), householders, or elders, offer various foods with faith, one should receive them lawfully, not letting the givers lose their reward, so that both the eaters and the givers can benefit. Brahmins, Kshatriyas, householders, and elders, call upon Bodhisattvas by the name of Shramana (ascetic) and regard them as fields of merit, Bodhisattvas should practice the true Dharma according to reason and measure, thereby manifesting the merits of a Shramana and the merits of a field of merit. Bodhisattvas thus practice themselves and teach others without ceasing. A Bodhisattva Mahasattva, practicing Prajna Paramita, by practicing in this way, can accord with all the world. Seeing those who are angry, one should generate a humble mind; seeing those who are arrogant, one should generate the thought of no-self; seeing those who are crooked, one should generate the thought of uprightness; seeing those who lie, one should generate truthful speech; towards those who speak harshly, one should always speak loving words; seeing those who are strong, one should show gentleness; seeing those who are cruel and poisonous, one should practice loving-kindness and patience; seeing those who follow wrong teachings, one should generate great compassion; seeing suffering sentient beings, one should generate great pity; seeing those who are stingy and jealous, one should practice giving. 「Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, by thus according with worldly wisdom, can be reborn in a pure Buddha land. Why is this so? Because one upholds the precepts without deficiency, is far from all impurities, cultivates an equal mind, and towards sentient beings
生所具大善根不著名利，清凈之信無所望報，勤行精進不生懈怠，修諸禪定離散亂法，以微妙慧而習多聞。諸根不缺，具足利智，常修大慈，遠離瞋惱。以是因緣生凈佛國。」
爾時，勝天王白佛言：「世尊！如佛所說，修戒等法生佛國土，為修行一行亦生？」
佛告勝天王言：「大王！若有菩薩摩訶薩，於前所說種種法中，凈修一行即修眾法，如是一行得生凈土。何以故？一一行中具眾行故。
「大王！菩薩摩訶薩行般若波羅蜜，如是行生凈土，不為胎污。何以故？菩薩摩訶薩造作佛像、修葺伽藍，如來塔前香泥塗地、燒香供養，或以香湯浴洗佛像，于伽藍內掃灑泥塗。菩薩摩訶薩供養瞻省父母之身，師僧同學及諸沙門，以平等心皆悉供養，回此善根為一切眾生，迴向阿耨多羅三藐三菩提，令得清凈。菩薩摩訶薩如是行般若波羅蜜，即得離俗。何以故？心無取著，不染朋黨，背諸境界，遠離愛緣，境界不染。世尊說戒如實修行，少欲知足隨宜四事，趣足過時心常怖畏，樂寂靜離。
「大王！如是菩薩摩訶薩行般若波羅蜜，不著俗法即得凈命，無偽威儀口意欺詐。于施主前，終不詐偽現身威儀，安祥徐步視前六尺，若背檀越即便縱誕；于施主前，不為利養下聲細語軟美之言順彼意語，若背檀
【現代漢語翻譯】 現代漢語譯本：'那些天生就具有偉大善根的人，不追求名利，擁有清凈的信仰而不求回報，勤奮精進而不懈怠，修習各種禪定以遠離散亂，以微妙的智慧來學習廣博的知識。他們諸根完好無缺，具備敏銳的智慧，常常修習大慈悲心，遠離嗔恨惱怒。因為這些因緣，他們得以往生清凈的佛國。' '那時，勝天王向佛陀請示說：『世尊！正如您所說，修持戒律等法可以往生佛國，那麼只修行一種法門也能往生嗎？』 '佛陀告訴勝天王說：『大王！如果有菩薩摩訶薩，在前面所說的各種法門中，清凈地修持一種法門，就等於修持了所有法門，這樣修持一種法門就能往生凈土。為什麼呢？因為每一種法門都包含了所有修行。』 '『大王！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），這樣修行就能往生凈土，不會受到胎生的污染。為什麼呢？菩薩摩訶薩建造佛像、修繕伽藍（寺院），在如來塔前用香泥塗地、燒香供養，或者用香湯沐浴佛像，在伽藍內灑掃涂泥。菩薩摩訶薩供養瞻視父母的身體，供養師父、僧侶同學以及其他沙門（出家人），以平等心全部供養，並將這些善根迴向給一切眾生，迴向阿耨多羅三藐三菩提（無上正等正覺），令他們得到清凈。菩薩摩訶薩這樣修行般若波羅蜜，就能脫離世俗。為什麼呢？因為他們心中沒有執著，不染著于朋黨，背離各種境界，遠離愛慾的牽絆，境界不能污染他們。世尊所說的戒律，他們如實修行，少欲知足，隨順需要而接受四事供養，滿足所需后，心中常常懷有畏懼，樂於寂靜遠離喧囂。』 '『大王！這樣的菩薩摩訶薩修行般若波羅蜜，不執著於世俗的法，就能得到清凈的生命，沒有虛偽的威儀，口意沒有欺詐。在施主面前，他們絕不虛偽地展現威儀，安詳地慢慢行走，目光注視前方六尺的地方，如果背對施主，就會放縱自己；在施主面前，他們不會爲了利益而低聲細語，用柔和美好的言辭來順從施主的意思，如果背對施主，就會放縱自己。』
【English Translation】 English version: 'Those who are born with great roots of goodness do not seek fame and fortune, have pure faith without expecting reward, diligently practice without laziness, cultivate various samadhis to be free from distractions, and learn extensively with subtle wisdom. Their faculties are complete, they possess sharp intelligence, they constantly cultivate great compassion, and they are free from anger and resentment. Because of these causes and conditions, they are born in pure Buddha lands.' 'At that time, King Sheng Tian asked the Buddha, 『World Honored One! As you have said, cultivating precepts and other practices leads to birth in a Buddha land, can one also be born there by practicing just one practice?』 'The Buddha told King Sheng Tian, 『Great King! If a Bodhisattva Mahasattva, among the various practices mentioned earlier, purely cultivates one practice, it is equivalent to cultivating all practices, and by cultivating this one practice, one can be born in a pure land. Why? Because each practice contains all practices.』 '『Great King! A Bodhisattva Mahasattva who practices Prajna Paramita (perfection of wisdom), by practicing in this way, is born in a pure land, free from the defilement of the womb. Why? A Bodhisattva Mahasattva builds Buddha images, repairs monasteries (Galan), applies fragrant mud to the ground in front of the Tathagata's stupa, burns incense as offerings, or bathes Buddha images with fragrant water, and sweeps and cleans the monasteries. A Bodhisattva Mahasattva cares for and provides for their parents, teachers, fellow monks, and other Shramanas (monastics), offering to all with an equal mind, and dedicates these merits to all sentient beings, directing them towards Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), enabling them to attain purity. A Bodhisattva Mahasattva who practices Prajna Paramita in this way is able to detach from the mundane. Why? Because their minds are without attachment, they are not tainted by factions, they turn away from all realms, they are free from the bonds of love, and the realms cannot defile them. The precepts spoken by the World Honored One, they practice truthfully, with few desires and contentment, accepting the four requisites as needed, and after fulfilling their needs, they always have a sense of fear, and they delight in tranquility and detachment.』 '『Great King! Such a Bodhisattva Mahasattva who practices Prajna Paramita, not being attached to mundane dharmas, attains a pure life, without false demeanor, and without deceit in speech or mind. In front of benefactors, they never falsely display a dignified demeanor, they walk slowly and peacefully, with their gaze fixed six feet ahead, and if they turn their back to the benefactor, they will indulge themselves; in front of benefactors, they do not speak softly and sweetly to please them for the sake of gain, and if they turn their back to the benefactor, they will indulge themselves.』
越則便自縱。見他行施，口言不用、心實欲須，如是名為內心熱惱，口現少欲、心貪利養。大王！菩薩摩訶薩行般若波羅蜜，悉無此偽離求利相。若見檀越，不得發言：『三衣弊壞、缽器闕無，或須湯藥。』于施主前，不得發言：『某甲檀越施我此物，彼人謂我持戒、多聞、大悲、心凈。』雖爾讚歎，我無此德，唯當修行報施主恩。菩薩摩訶薩，不應如是自讚毀他，隨順白衣而求利養。若施餘人，勿生瞋惱，不作諂曲而以取財，不詐親善害他取物，不為他人戲弄取財。檀越擬施，或讚歎人，若說法者，或擬大眾，或復未擬，或施未決，菩薩不得入中取分。若受施財，不應執著此是我有此是我物，即當回施沙門、師僧、父母及余貧乏，平等受用。若財物盡，不以生憂，少日不得心無苦惱。
「大王！菩薩摩訶薩，受施、回與二俱清凈。行清凈故，心不疲勞。何以故？菩薩摩訶薩行般若波羅蜜，為利眾生久處生死而不厭患，若有魔事眾苦逼切心無退轉，若人慾行二乘之道，即為說法不憚疲勞，菩薩自修助菩提法無有厭倦。
「大王。菩薩摩訶薩行般若波羅蜜，如是精進，則能隨順佛正教行。何以故？菩薩摩訶薩行般若波羅蜜，離諸放逸，心常謹慎，善攝自身，不作諸惡不善之法，口意亦爾。菩薩摩訶薩行般若
【現代漢語翻譯】 現代漢語譯本：如果過分放縱自己，看到別人佈施，口頭上說不需要，心裡卻很想要，這叫做內心熱惱，口頭上表現得少欲，心裡卻貪圖利益供養。大王！菩薩摩訶薩修行般若波羅蜜，完全沒有這種虛偽，沒有求取利益的念頭。如果見到施主，不應該說：『我的三衣破舊，缽盂缺少，或者需要湯藥。』在施主面前，不應該說：『某某施主施捨我這些東西，他們認為我持戒、博學、大慈大悲、內心清凈。』即使別人這樣讚歎，我也沒有這樣的德行，只應當修行來報答施主的恩德。菩薩摩訶薩，不應該這樣自我讚揚而詆譭他人，順應在家人的想法來求取利益供養。如果施捨給其他人，不要產生嗔恨惱怒，不應該用諂媚的方式來獲取錢財，不應該假裝親善來損害他人以獲取財物，不應該爲了戲弄他人而獲取錢財。施主打算佈施，或者讚歎某人，如果是說法的人，或者打算佈施給大眾，或者還沒有打算佈施，或者佈施還沒有決定，菩薩都不能從中分取。如果接受了佈施的財物，不應該執著于『這是我的，這是我的東西』，應當回施給沙門（出家修行的人）、師僧（僧侶）、父母以及其他貧困的人，平等地享用。如果財物用盡，不應該因此而憂愁，即使幾天沒有得到也不應該感到苦惱。 大王！菩薩摩訶薩，接受佈施和回施都清凈。因為行為清凈，內心不會疲勞。為什麼呢？菩薩摩訶薩修行般若波羅蜜，爲了利益眾生，長期處於生死輪迴之中而不感到厭倦，如果有魔事和各種痛苦逼迫，內心也不會退轉。如果有人想修行二乘（聲聞乘和緣覺乘）之道，就為他們說法，不畏懼疲勞。菩薩自己修習有助於菩提（覺悟）的方法，沒有厭倦。 大王。菩薩摩訶薩修行般若波羅蜜，像這樣精進，就能順應佛陀的正教而行。為什麼呢？菩薩摩訶薩修行般若波羅蜜，遠離各種放逸，內心常常謹慎，善於約束自己，不做各種惡事和不善的行為，口和意也是如此。菩薩摩訶薩修行般若
【English Translation】 English version: If one becomes overly indulgent, upon seeing others giving alms, one says verbally that they are not needed, while in their heart they desire them, this is called inner agitation, verbally appearing to have few desires, while in the heart being greedy for gain and offerings. Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, is completely without this hypocrisy, without the thought of seeking gain. If one sees a donor, one should not say: 『My three robes are worn out, my bowl is lacking, or I need medicine.』 In front of a donor, one should not say: 『So-and-so donor gave me these things, they think I uphold the precepts, am learned, greatly compassionate, and have a pure heart.』 Even if others praise one like this, I do not have such virtues, I should only practice to repay the kindness of the donor. A Bodhisattva Mahasattva, should not praise oneself and disparage others in this way, conforming to the thoughts of lay people to seek gain and offerings. If one gives to others, one should not generate anger or resentment, one should not use flattery to obtain wealth, one should not pretend to be friendly to harm others to obtain things, one should not obtain wealth by making fun of others. If a donor intends to give, or praises someone, if it is a Dharma speaker, or intends to give to the assembly, or has not yet intended to give, or the giving has not yet been decided, the Bodhisattva should not take a share from it. If one receives donated wealth, one should not be attached to 『this is mine, this is my thing,』 one should return it to the Shramanas (those who have left home to practice), teachers, monks, parents, and other poor people, to be used equally. If the wealth is used up, one should not be worried about it, even if one does not receive it for a few days, one should not feel distressed. Great King! A Bodhisattva Mahasattva, receiving donations and returning them are both pure. Because the actions are pure, the mind will not be fatigued. Why is that? A Bodhisattva Mahasattva, practicing Prajna Paramita, for the benefit of sentient beings, remains in the cycle of birth and death for a long time without feeling weary, if there are demonic events and various sufferings pressing, the mind will not retreat. If someone wants to practice the path of the Two Vehicles (Shravakayana and Pratyekabuddhayana), one will teach them the Dharma, without fearing fatigue. The Bodhisattva cultivates methods that aid Bodhi (enlightenment) without weariness. Great King. A Bodhisattva Mahasattva, practicing Prajna Paramita, with such diligence, can then follow the Buddha's true teachings and practice. Why is that? A Bodhisattva Mahasattva, practicing Prajna Paramita, is far from all indulgence, the mind is always cautious, good at restraining oneself, not doing various evil and unwholesome actions, the mouth and mind are also like this. A Bodhisattva Mahasattva, practicing Prajna
波羅蜜，雖處現在，恒懼未來，一切諸惡不善之法斷之不生。言必附理，常說法教，非法不言悉棄穢業，純修凈行不毀佛教，遠離煩惱不凈之法，是名擁護如來正教，一切諸惡不善之法悉斷離之。
「大王！菩薩摩訶薩行般若波羅蜜，如是隨順佛清凈教，視諸眾生，面門先笑曾無顰蹙。所以然者？心離穢濁，諸根清凈不染離垢，心不瞋恚內無恨結。菩薩摩訶薩如是行般若波羅蜜，即得多聞，觀察生死能如實知，慾火熾然，瞋火焚燒，愚癡之火常所迷亂。亦如實知，有為無常，一切行苦，諸法無我，世間眾生耽著戲論，一切法中唯有涅槃乃為寂靜。若聞他說，即思惟義，傳以授人，發大慈悲，起堅固意；若不聞法則無思修。是故聞慧猶如字本，一切智慧因之而生。既得多聞則護正法。
「大王！未來末世正法滅時，其有眾生樂勤修行，不值法炬，無人為說甚深之法。爾時菩薩即為演暢甚深妙法，所謂般若波羅蜜，令諸眾生得戒、定、慧，又贊之言：『善男子！如是末世正法滅時，汝等能發菩薩之心，求阿耨多羅三藐三菩提，利益眾生。此般若波羅蜜，三世諸佛之所行者。汝若勤修，則去阿耨多羅三藐三菩提不遠。何以故？般若波羅蜜不離菩提。譬如有人種谷已秀，當知收穫必在不久。菩薩亦爾，求阿耨多羅
【現代漢語翻譯】 現代漢語譯本 行般若波羅蜜（paramita，意為到達彼岸的智慧）的菩薩，即使身處當下，也常懷對未來的警惕，斷絕一切邪惡不善的行為，使其不再產生。他們言語必合乎道理，經常宣講佛法教義，不符合佛法的言論一概摒棄，徹底清除污穢的業障，專心修持清凈的行為，不毀壞佛教的教義，遠離煩惱和不凈的行為。這被稱為擁護如來（tathagata，佛的稱號之一）的正法，徹底斷絕一切邪惡不善的行為。 『大王！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）修行般若波羅蜜，如此順應佛陀清凈的教誨，看待眾生時，總是面帶微笑，從不皺眉。這是因為他們的內心遠離污穢，諸根清凈而不受污染，內心沒有嗔恨和怨結。菩薩摩訶薩如此修行般若波羅蜜，就能獲得廣博的知識，觀察生死輪迴，如實地瞭解，熾盛的嗔恨之火會焚燒一切，愚癡之火常常使人迷惑。他們也如實地瞭解，有為法是無常的，一切行為都包含痛苦，諸法無我，世間眾生沉迷於虛妄的戲論，一切法中只有涅槃（nirvana，解脫）才是寂靜的。如果聽到別人說法，他們會深入思考其含義，然後傳授給他人，發起大慈悲心，堅定自己的意志；如果沒有聽聞佛法，就不會有思考和修行。因此，聽聞佛法所獲得的智慧就像文字的根本，一切智慧都由此而生。既然獲得了廣博的知識，就能守護正法。 『大王！在未來末法時代，正法衰落之時，如果有些眾生樂於勤奮修行，卻遇不到佛法的明燈，沒有人為他們宣講甚深的佛法。那時，菩薩就會為他們闡述甚深的微妙佛法，也就是般若波羅蜜，使眾生獲得戒、定、慧（sila, samadhi, prajna，佛教修行的三個方面），並讚歎他們說：『善男子！在這樣的末法時代，正法衰落之時，你們能夠發起菩薩之心，追求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），利益眾生。這般若波羅蜜，是過去、現在、未來三世諸佛所修行的。你們如果勤奮修行，那麼距離阿耨多羅三藐三菩提就不遠了。為什麼呢？因為般若波羅蜜不離菩提。譬如有人種下穀物，已經長出穗子，就知道收穫必定不遠了。菩薩也是如此，追求阿耨多羅三藐三菩提，'
【English Translation】 English version A Bodhisattva (a being on the path to Buddhahood) who practices Prajna Paramita (the perfection of wisdom), even while in the present, is always wary of the future, cutting off all evil and unwholesome actions so that they do not arise. Their words are always in accordance with reason, they constantly preach the Dharma (Buddhist teachings), discarding all speech that is not in accordance with the Dharma, completely eliminating defiled karma, focusing on cultivating pure conduct, not destroying the teachings of Buddhism, and staying away from afflictions and impure actions. This is called protecting the Tathagata's (one of the titles of the Buddha) true Dharma, completely cutting off all evil and unwholesome actions. 'Great King! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajna Paramita, thus following the pure teachings of the Buddha, looks upon all beings with a smile, never frowning. This is because their minds are free from defilement, their senses are pure and unpolluted, and their hearts are without anger or resentment. A Bodhisattva Mahasattva who practices Prajna Paramita in this way gains extensive knowledge, observes the cycle of birth and death, and understands the truth that the blazing fire of anger burns everything, and the fire of ignorance constantly confuses people. They also understand that conditioned things are impermanent, all actions involve suffering, all phenomena are without self, and that worldly beings are attached to illusory arguments, and that among all dharmas (phenomena), only Nirvana (liberation) is peaceful. If they hear others speak, they will deeply contemplate the meaning, and then pass it on to others, generating great compassion and strengthening their resolve; if they do not hear the Dharma, they will not contemplate or practice. Therefore, the wisdom gained from hearing the Dharma is like the root of letters, from which all wisdom arises. Having gained extensive knowledge, they can protect the true Dharma. 'Great King! In the future, during the end of the Dharma age, when the true Dharma is declining, if there are beings who are eager to practice diligently but do not encounter the lamp of the Dharma, and no one explains the profound Dharma to them, then the Bodhisattva will expound the profound and wonderful Dharma, which is Prajna Paramita, enabling beings to obtain Sila (morality), Samadhi (concentration), and Prajna (wisdom), and praising them, saying: 'Good men! In this end of the Dharma age, when the true Dharma is declining, you are able to generate the Bodhi mind, seeking Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), and benefiting all beings. This Prajna Paramita is practiced by all Buddhas of the past, present, and future. If you practice diligently, then you are not far from Anuttara-Samyak-Sambodhi. Why? Because Prajna Paramita is inseparable from Bodhi. For example, if someone plants grain and it has already sprouted, they know that the harvest is not far away. The Bodhisattva is also like this, seeking Anuttara-Samyak-Sambodhi,'
三藐三菩提，得聞般若波羅蜜，當知決定去佛不遠。』
「大王！若善男子、善女人，舍離般若波羅蜜，更依余法求阿耨多羅三藐三菩提，無有是處。猶如王子舍其父王，更就餘人求為太子，決不可得。菩薩亦爾，求薩婆若必因般若波羅蜜得。譬如犢子，若欲須乳必依其母，若就余牛則不可得。
「大王！菩薩摩訶薩親近般若波羅蜜，常為法王子相莊嚴身，以好為華嚴飾身相，諸根不缺。如來行處常所遊行，所行之道隨佛如來所覺而覺，救護世間苦惱眾生，善能通達佛所說教，常修梵行，守護如來薩婆若城。
「大王！菩薩摩訶薩行般若波羅蜜，為法王子，釋梵護世之所尊重。何以故？行菩薩道阿鞞跋致，一切諸魔所不能動，安住佛法，通達一切空平等理，不信外緣。如是安住佛法智慧，不與聲聞、辟支佛共，超過世間，住無生法忍。
「大王！菩薩摩訶薩行般若波羅蜜，能如實知一切眾生心，貪慾、瞋、癡上中下品，亦如實知善心、堅固心。如實知已，各各為說諸對治法，如是則能善化眾生。菩薩摩訶薩行般若波羅蜜，若有眾生應見佛身受化度者，菩薩摩訶薩即現佛身而為說法；應以菩薩身化度者，現菩薩身；應以辟支佛身而受化者，即現辟支佛身；應以聲聞身受教化者，即現聲聞身；應
【現代漢語翻譯】 現代漢語譯本：『如果有人能通過般若波羅蜜（prajnaparamita，智慧的完美）證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），那麼應當知道，這個人決定離成佛不遠了。』 『大王！如果善男子、善女人捨棄般若波羅蜜，反而依賴其他方法去尋求阿耨多羅三藐三菩提，這是不可能的。這就好比王子捨棄自己的父王，反而去向其他人尋求成為太子，這是絕對不可能得到的。菩薩也是如此，想要獲得一切智（sarvajna，佛陀的智慧），必定要依靠般若波羅蜜才能得到。譬如小牛犢，如果想要喝奶，必定要依靠它的母親，如果去向其他的牛尋求，那是得不到的。』 『大王！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）親近般若波羅蜜，常常以法王子的形象來莊嚴自身，用美好的事物來裝飾自己的身體，諸根完好無缺。他們常常追隨如來（tathagata，佛陀）的足跡，所行之道與佛陀的覺悟一致，救護世間受苦惱的眾生，善於通達佛陀所說的教誨，常常修行清凈的行為，守護如來的薩婆若（sarvajna，一切智）之城。』 『大王！菩薩摩訶薩修行般若波羅蜜，作為法王子，受到釋提桓因（sakra devanam indra，帝釋天）和梵天（brahma）等護世者的尊重。為什麼呢？因為行菩薩道而不退轉（avaivartika），一切魔障都不能動搖他們，他們安住于佛法，通達一切空性（sunyata）平等的道理，不相信外在的因緣。像這樣安住于佛法的智慧，不與聲聞（sravaka，聽聞佛法者）、辟支佛（pratyekabuddha，獨覺者）相同，超越世間，安住于無生法忍（anutpattika-dharma-ksanti，對無生之法的忍可）。』 『大王！菩薩摩訶薩修行般若波羅蜜，能夠如實地瞭解一切眾生的心，包括貪慾、嗔恚、愚癡的上、中、下品，也如實地瞭解善心和堅固的心。在如實瞭解之後，分別對他們宣說各種對治的方法，這樣就能很好地教化眾生。菩薩摩訶薩修行般若波羅蜜，如果有眾生應該見到佛身才能得到教化度脫的，菩薩摩訶薩就顯現佛身而為他們說法；如果應該以菩薩身才能得到教化的，就顯現菩薩身；如果應該以辟支佛身才能得到教化的，就顯現辟支佛身；如果應該以聲聞身才能得到教化的，就顯現聲聞身；
【English Translation】 English version: 『If someone, through the Prajnaparamita (perfection of wisdom), attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), then know that this person is definitely not far from becoming a Buddha.』 『O Great King! If a virtuous man or virtuous woman abandons the Prajnaparamita and instead relies on other methods to seek Anuttara-samyak-sambodhi, this is impossible. It is like a prince abandoning his own father, the king, and instead seeking to become the crown prince from someone else; this is absolutely unattainable. Bodhisattvas are the same; if they wish to attain Sarvajna (omniscience), they must rely on the Prajnaparamita. For example, a calf, if it wants milk, must rely on its mother; if it seeks it from another cow, it will not obtain it.』 『O Great King! Bodhisattva-Mahasattvas (great Bodhisattvas) who are close to the Prajnaparamita often adorn themselves with the appearance of a Dharma Prince, using beautiful things to decorate their bodies, and their faculties are complete and without defect. They constantly follow in the footsteps of the Tathagata (Buddha), their path of practice is in accordance with the Buddha's enlightenment, they rescue sentient beings suffering in the world, they are skilled in understanding the teachings of the Buddha, they constantly practice pure conduct, and they protect the city of the Tathagata's Sarvajna (omniscience).』 『O Great King! Bodhisattva-Mahasattvas who practice the Prajnaparamita, as Dharma Princes, are respected by Sakra Devanam Indra (Indra) and Brahma and other protectors of the world. Why is this so? Because those who walk the Bodhisattva path are non-retrogressing (avaivartika), all demonic obstacles cannot shake them, they abide in the Dharma, they understand the principle of emptiness (sunyata) and equality, and they do not believe in external conditions. Abiding in the wisdom of the Dharma in this way, they are not the same as Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary Buddhas), they transcend the world, and they abide in the Anutpattika-dharma-ksanti (acceptance of the non-arising of phenomena).』 『O Great King! Bodhisattva-Mahasattvas who practice the Prajnaparamita are able to truly understand the minds of all sentient beings, including the upper, middle, and lower grades of greed, hatred, and delusion, and they also truly understand good minds and steadfast minds. Having truly understood, they separately teach them various methods of counteracting these afflictions, and in this way, they can skillfully transform sentient beings. Bodhisattva-Mahasattvas who practice the Prajnaparamita, if there are sentient beings who should see the body of a Buddha to be taught and liberated, the Bodhisattva-Mahasattva will manifest the body of a Buddha and teach them the Dharma; if they should be taught by the body of a Bodhisattva, they will manifest the body of a Bodhisattva; if they should be taught by the body of a Pratyekabuddha, they will manifest the body of a Pratyekabuddha; if they should be taught by the body of a Sravaka, they will manifest the body of a Sravaka;』
以帝釋、梵王、婆羅門、剎利、長者、居士身受教化者，皆為示現而度脫之。大王！菩薩摩訶薩如是行般若波羅蜜教化眾生。菩薩摩訶薩行般若波羅蜜，心性慈和，正直軟善，無諸諂曲、嫉妒、垢穢，心常清凈。言語不粗，遠離惡口，多行忍辱親狎眾生。
「大王！菩薩摩訶薩如是行般若波羅蜜，則在處安樂。所以然者？具足正見及清凈見、清凈之行，所行境界與心相應，若心相違惡不善法，如是境界及染穢處斯則不行。菩薩摩訶薩行般若波羅蜜，見同學人心生歡喜，若財若法與他共用。唯行一道，所謂佛道。唯佛為師，不尊餘人。大王。菩薩摩訶薩行般若波羅蜜，如是在處安樂，具諸攝法而攝眾生，以利益施、安樂施、無盡施攝取眾生，利益語、有義語、如法語、不異語攝取眾生，以財利益平等、身利益平等、命利益平等、資具利益平等攝取眾生。
「大王！利益施者即是法施，安樂施者即資生施，無盡施者即示現道，利益語者令彼生善，有義語者令彼見理，如法語者隨順佛教，不異語者說如實法。財利益平等者，可食、可啖、可飲、可嗽、可舐，及衣服等。身利益平等者，如以攝衛利益己身，令他亦爾。命利益平等者，真珠、琉璃、珊瑚、瑪瑙名為外命。資具利益平等者，像馬車乘一切凈財。菩薩摩
【現代漢語翻譯】 現代漢語譯本：以帝釋（Indra，天神之王）、梵王（Brahma，創造之神）、婆羅門（Brahmana，祭司階層）、剎利（Kshatriya，武士階層）、長者（wealthy elder）、居士（householder）的身份接受教化的人，都是菩薩爲了度脫他們而示現的。大王！菩薩摩訶薩（Mahasattva，偉大的菩薩）是這樣修行般若波羅蜜（Prajnaparamita，智慧的完美）來教化眾生的。菩薩摩訶薩修行般若波羅蜜時，心性慈悲平和，正直善良，沒有虛偽、嫉妒、污穢，內心常常清凈。言語不粗暴，遠離惡語，多行忍辱，親近眾生。 大王！菩薩摩訶薩這樣修行般若波羅蜜，無論在哪裡都能安樂。為什麼呢？因為他們具足正見和清凈見、清凈的行為，所行境界與心相應，如果心與惡不善法相違背，這樣的境界和染污之處他們就不會去。菩薩摩訶薩修行般若波羅蜜，見到同修道友心生歡喜，無論是財物還是佛法都與他們共同分享。他們只修行一條道路，那就是佛道。只以佛為老師，不尊敬其他人。大王，菩薩摩訶薩修行般若波羅蜜，這樣無論在哪裡都能安樂，具足各種攝受眾生的方法，用利益施、安樂施、無盡施來攝取眾生，用利益語、有義語、如法語、不異語來攝取眾生，用財物利益平等、身體利益平等、生命利益平等、資具利益平等來攝取眾生。 大王！利益施就是法施，安樂施就是資生施，無盡施就是示現道，利益語就是使他們生起善心，有義語就是使他們明白道理，如法語就是隨順佛教，不異語就是說真實之法。財物利益平等是指可食、可啖、可飲、可嗽、可舐的東西，以及衣服等。身體利益平等是指像保護自己身體一樣去利益他人。生命利益平等是指真珠、琉璃、珊瑚、瑪瑙這些被稱為外在的生命。資具利益平等是指象、馬、車乘等一切清凈的財物。菩薩摩訶薩
【English Translation】 English version: Those who are taught in the forms of Indra (king of the gods), Brahma (the creator god), Brahmana (the priestly class), Kshatriya (the warrior class), wealthy elders, and householders, are all manifestations of the Bodhisattva for the purpose of liberating them. Great King! The Bodhisattva Mahasattva (great Bodhisattva) cultivates Prajnaparamita (perfection of wisdom) in this way to teach sentient beings. When the Bodhisattva Mahasattva practices Prajnaparamita, their mind is compassionate and peaceful, upright and kind, without deceit, jealousy, or defilement, and their heart is always pure. Their speech is not harsh, they avoid evil speech, they practice patience, and they are close to sentient beings. Great King! When the Bodhisattva Mahasattva practices Prajnaparamita in this way, they are at peace wherever they are. Why is this so? Because they are endowed with right view and pure view, pure conduct, and their actions are in accordance with their mind. If their mind is contrary to evil and unwholesome dharmas, they will not engage in such realms or defiled places. When the Bodhisattva Mahasattva practices Prajnaparamita, they rejoice when they see fellow practitioners, and they share both material possessions and the Dharma with them. They only cultivate one path, which is the path of the Buddha. They only take the Buddha as their teacher and do not respect others. Great King, when the Bodhisattva Mahasattva practices Prajnaparamita, they are at peace wherever they are, and they are endowed with all the methods of gathering sentient beings. They gather sentient beings through the giving of benefit, the giving of comfort, and the giving of inexhaustibility. They gather sentient beings through beneficial speech, meaningful speech, speech in accordance with the Dharma, and speech that is not different from the truth. They gather sentient beings through equality in material benefit, equality in bodily benefit, equality in life benefit, and equality in benefit of resources. Great King! The giving of benefit is the giving of the Dharma, the giving of comfort is the giving of necessities, the giving of inexhaustibility is the showing of the path, beneficial speech is that which causes them to generate goodness, meaningful speech is that which causes them to understand the principles, speech in accordance with the Dharma is that which accords with the Buddha's teachings, and speech that is not different from the truth is the speaking of the true Dharma. Equality in material benefit refers to things that can be eaten, consumed, drunk, sipped, and licked, as well as clothing, etc. Equality in bodily benefit refers to benefiting others as one would protect one's own body. Equality in life benefit refers to pearls, lapis lazuli, coral, and agate, which are called external lives. Equality in benefit of resources refers to elephants, horses, carriages, and all pure wealth. The Bodhisattva Mahasattva
訶薩行般若波羅蜜，自行與他皆悉共同。
「大王！菩薩摩訶薩行般若波羅蜜，受生端正，常能修習寂靜威儀、不偽威儀、清凈威儀，人所樂見，內外溫善，觀者無厭能悅人意，一切眾生之所愛重，其有見者皆發善心，瞋恚者見心即得解。
「大王！菩薩摩訶薩行般若波羅蜜，如是端正則堪依止，守護眾生令煩惱滅，能將眾生出離生死無邊曠野，能度眾生世間險難，為無眷屬而作親友，為煩惱疾而作良醫，無救護者為之救護，無歸依者為作歸依，無明眾生為作法炬。菩薩摩訶薩行般若波羅蜜，為諸眾生而作依止，治諸疾病如藥樹王。譬如善見大樹，根莖枝葉華果色香味觸，悉為眾生療治眾病。大王！菩薩摩訶薩行般若波羅蜜，亦復如是。從初發心為諸眾生治種種疾、諸煩惱病，菩薩摩訶薩功德智慧，有疾病者見聞皆差。菩薩摩訶薩行般若波羅蜜，常與功德相應，隨力所堪供養三寶，若有疾病即施湯藥，若見飢渴即施食飲，若見寒凍即施衣服。師僧和上盡心承奉，同學法人合掌恭敬。造立伽藍，佈施田園。時時隨有舍與眾僧，下使隸役如法料理。聞有名德沙門、婆羅門、修道行者，時時往詣。大王！菩薩摩訶薩行般若波羅蜜，能生諸善，有巧方便教化眾生。於此佛國身不移動，而游無量諸佛世界咨問正法；
【現代漢語翻譯】 現代漢語譯本 菩薩行般若波羅蜜（paramita，意為到達彼岸的智慧），自己修行也幫助他人修行，共同進步。
『大王！菩薩摩訶薩（mahasattva，意為偉大的菩薩）行般若波羅蜜，相貌端正，常常修習寂靜的威儀、不虛偽的威儀、清凈的威儀，令人喜愛，內心和外表都溫和善良，看到的人不會厭倦，能使人心情愉悅，一切眾生都愛戴敬重。見到他的人都會生起善心，有嗔恨心的人見到他，嗔恨心也會立即得到解脫。
『大王！菩薩摩訶薩行般若波羅蜜，如此端正，堪為眾生所依止，守護眾生，使煩惱熄滅，能帶領眾生脫離無邊無際的生死曠野，能度脫眾生世間的險難，為沒有親屬的人做親友，為有煩惱疾病的人做良醫，為沒有救護的人做救護，為沒有歸依的人做歸依，為無知的眾生做照亮道路的法炬。菩薩摩訶薩行般若波羅蜜，為一切眾生做依靠，治療各種疾病就像藥樹之王。譬如善見大樹，它的根、莖、枝、葉、花、果，色、香、味、觸，都能為眾生治療各種疾病。大王！菩薩摩訶薩行般若波羅蜜，也是如此。從最初發心就為眾生治療各種疾病、各種煩惱病。菩薩摩訶薩的功德和智慧，有疾病的人見到或聽到都能痊癒。菩薩摩訶薩行般若波羅蜜，常常與功德相應，盡力供養三寶（佛、法、僧），如果有人生病就施捨湯藥，如果見到飢渴的人就施捨食物和飲水，如果見到寒冷的人就施捨衣服。對師父、僧人、和尚盡心奉侍，對同修道友合掌恭敬。建造寺廟，佈施田地園林。時常將所有之物舍給僧眾，使下人隸役如法管理。聽到有名望的沙門（sramana，意為出家修行者）、婆羅門（brahmana，意為祭司）、修道之人，就時常前去拜訪。大王！菩薩摩訶薩行般若波羅蜜，能生出各種善行，有巧妙的方法教化眾生。在這個佛國身體不移動，卻能遊歷無量諸佛世界，請教正法；』
【English Translation】 English version A Bodhisattva (bodhi-sattva, meaning one who seeks enlightenment) practicing Prajna Paramita (prajna-paramita, meaning the perfection of wisdom) cultivates both self and others, progressing together.
'Great King! A Bodhisattva Mahasattva (mahasattva, meaning a great being) practicing Prajna Paramita is born with a handsome appearance, always cultivating peaceful demeanor, genuine demeanor, and pure demeanor. They are pleasing to see, gentle and kind both inwardly and outwardly. Those who see them are never tired of looking, they can bring joy to others, and all beings love and respect them. Those who see them will develop good intentions, and those with anger will have their anger immediately resolved upon seeing them.'
'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, being so virtuous, is worthy of being relied upon by all beings. They protect beings, extinguishing their afflictions, and can lead beings out of the boundless wilderness of birth and death. They can deliver beings from the dangers of the world, act as friends to those without relatives, as good doctors to those with afflictions, as protectors to those without protection, as refuges to those without refuge, and as lamps of Dharma to ignorant beings. A Bodhisattva Mahasattva practicing Prajna Paramita serves as a refuge for all beings, healing all kinds of illnesses like the king of medicinal trees. For example, the good-seeing tree, its roots, stems, branches, leaves, flowers, fruits, color, fragrance, taste, and touch, all can heal various diseases for beings. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita is also like this. From the initial aspiration, they heal all kinds of diseases and afflictions for beings. The merits and wisdom of a Bodhisattva Mahasattva can heal those who are sick just by seeing or hearing them. A Bodhisattva Mahasattva practicing Prajna Paramita is always in accordance with merits, offering to the Three Jewels (Buddha, Dharma, Sangha) to the best of their ability. If someone is sick, they give medicine; if they see someone hungry or thirsty, they give food and drink; if they see someone cold, they give clothes. They serve their teachers, monks, and abbots with all their heart, and they respectfully greet their fellow practitioners with palms together. They build monasteries and donate fields and gardens. They often give all they have to the Sangha, and they have their servants manage things according to the Dharma. When they hear of virtuous Sramanas (sramana, meaning a wandering ascetic), Brahmanas (brahmana, meaning a priest), or practitioners, they often go to visit them. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita can generate all kinds of good deeds and has skillful means to teach beings. Without moving their body from this Buddha-land, they can travel to countless Buddha-worlds to inquire about the true Dharma;'
於此佛國身不移動，而游無量諸佛世界聽受正法；於此佛土身不移動，示現無量諸佛國土供養如來；於此佛土身不移動；而游無量諸佛世界，成就無上菩提資糧；於此佛土身不移動，而游無量諸佛世界，若有菩薩成佛道者，供養恭敬；於此佛土身不移動；無量世界示現成道；於此佛土身不移動，無量佛國現轉法輪；於此佛土身不動移，無量佛國示現涅槃；於此佛土身不移動，無量佛國應得度者，為示化身皆悉令見，亦無分別有所作意。」
爾時，勝天王白佛言：「世尊！云何菩薩摩訶薩作種種化無分別心？」
佛告勝天王言：「大王！譬如日月照四天下而無分別，我照天下為作光明，眾生業報自感日月光照天下，菩薩摩訶薩行般若波羅蜜亦復如是，雖現化身而無分別。何以故？眾生各有宿世善業。菩薩摩訶薩，昔從因地修行發願為度眾生，以此願力，隨其所念，皆悉應現無分別心。
「大王！菩薩摩訶薩行般若波羅蜜，如是方便善巧教化，速向阿耨多羅三藐三菩提。何以故？菩薩摩訶薩，行檀具足，持戒清凈——無穿、缺、雜，戒聚清凈，過諸聲、聞辟支佛境——具足忍辱、精進、禪定、般若、方便、愿、力、智，如來世尊不共功德，一切具足，已過聲聞、辟支佛地。
「大王！菩薩初地乃
【現代漢語翻譯】 現代漢語譯本：在此佛國，身體不移動，卻能遊歷無量諸佛世界聽聞正法；在此佛土，身體不移動，卻能示現無量諸佛國土供養如來（Tathagata）；在此佛土，身體不移動，卻能遊歷無量諸佛世界，成就無上菩提（Anuttara-samyak-sambodhi）的資糧；在此佛土，身體不移動，卻能遊歷無量諸佛世界，若有菩薩成就佛道，便去供養恭敬；在此佛土，身體不移動，卻能在無量世界示現成道；在此佛土，身體不移動，卻能在無量佛國現轉法輪（Dharmacakra）；在此佛土，身體不移動，卻能在無量佛國示現涅槃（Nirvana）；在此佛土，身體不移動，卻能在無量佛國為應得度者示現化身，使他們都能見到，並且沒有分別心和有所作為的意念。 當時，勝天王（Vijaya-deva-raja）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva）如何能作種種化現而沒有分別心呢？』 佛告訴勝天王說：『大王！譬如日月照耀四天下而沒有分別，我照耀天下是爲了給眾生光明，眾生因各自的業報而感得日月光照天下。菩薩摩訶薩行般若波羅蜜（Prajna-paramita）也是如此，雖然示現化身卻沒有分別心。為什麼呢？因為眾生各有宿世的善業。菩薩摩訶薩，過去從因地修行時就發願要度化眾生，憑藉這個願力，隨其所念，都能應現，而沒有分別心。 『大王！菩薩摩訶薩行般若波羅蜜，以這樣的方便善巧教化，能迅速趨向阿耨多羅三藐三菩提。為什麼呢？因為菩薩摩訶薩，行佈施（Dana）圓滿，持戒（Sila）清凈——沒有破損、缺失、雜染，戒聚清凈，超越了聲聞（Sravaka）、辟支佛（Pratyekabuddha）的境界——具足忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）、般若、方便（Upaya）、愿（Pranidhana）、力（Bala）、智（Jnana），如來世尊（Tathagata）的不共功德，一切都具足，已經超越了聲聞、辟支佛的境界。 『大王！菩薩初地（Bhumi）乃』
【English Translation】 English version: In this Buddha-land, without moving the body, one can travel to countless Buddha-worlds to hear the true Dharma; in this Buddha-land, without moving the body, one can manifest in countless Buddha-lands to make offerings to the Tathagata; in this Buddha-land, without moving the body, one can travel to countless Buddha-worlds, accomplishing the resources for unsurpassed Bodhi; in this Buddha-land, without moving the body, one can travel to countless Buddha-worlds, and if there are Bodhisattvas who attain Buddhahood, one goes to make offerings and show respect; in this Buddha-land, without moving the body, one can manifest the attainment of enlightenment in countless worlds; in this Buddha-land, without moving the body, one can turn the Dharma wheel in countless Buddha-lands; in this Buddha-land, without moving the body, one can manifest Nirvana in countless Buddha-lands; in this Buddha-land, without moving the body, one can manifest transformation bodies for those who are to be delivered in countless Buddha-lands, enabling them all to see, and without any discrimination or intention of action. At that time, King Vijaya-deva-raja said to the Buddha, 'World Honored One! How can a Bodhisattva-mahasattva make various transformations without a discriminating mind?' The Buddha told King Vijaya-deva-raja, 'Great King! It is like the sun and moon illuminating the four continents without discrimination. My illumination of the world is to give light to sentient beings. Sentient beings, due to their own karmic retribution, receive the illumination of the sun and moon. The Bodhisattva-mahasattva who practices Prajna-paramita is also like this. Although they manifest transformation bodies, they have no discriminating mind. Why is this? Because sentient beings each have good karma from past lives. Bodhisattva-mahasattvas, in the past, when cultivating on the causal ground, made vows to deliver sentient beings. With this power of vows, according to their thoughts, they can manifest accordingly, without a discriminating mind.' 'Great King! Bodhisattva-mahasattvas who practice Prajna-paramita, with such skillful means of teaching, can quickly approach Anuttara-samyak-sambodhi. Why is this? Because Bodhisattva-mahasattvas, practice giving (Dana) perfectly, uphold precepts (Sila) purely—without any breakage, deficiency, or impurity, the aggregate of precepts is pure, surpassing the realms of Sravakas and Pratyekabuddhas—they are complete in patience (Ksanti), diligence (Virya), meditation (Dhyana), Prajna, skillful means (Upaya), vows (Pranidhana), power (Bala), and wisdom (Jnana), the unique merits of the Tathagata, all are complete, having already surpassed the realms of Sravakas and Pratyekabuddhas.' 'Great King! The first Bhumi of a Bodhisattva is'
至十地，行般若波羅蜜，修如是行，得阿耨多羅三藐三菩提。」
說是法門時，眾中二萬天子得遠塵離垢法眼凈；三萬菩薩摩訶薩得無生法忍；八萬四千天人發阿耨多羅三藐三菩提心；無量百千億乾闥婆、緊那羅皆悉合掌，讚歎如來，繞耆阇崛山；無量百千億夜叉眾，雨諸蓮華，繞耆阇崛山。十方無量恒河沙世界，菩薩來集，讚歎如來：「世尊！快說甚深般若波羅蜜，為諸菩薩。世尊！因此般若波羅蜜，得有人、天，須陀洹向、須陀洹果，乃至阿羅漢向、阿羅漢果，辟支佛道，菩薩十地、十波羅蜜，如來十力、四無所畏、十八不共法、一切種智，皆從般若波羅蜜中出。世尊！譬如世間一切眾生悉依虛空，而空無依。般若波羅蜜亦復如是，一切法本而自無依。愿令我等於未來世，為諸菩薩摩訶薩說般若波羅蜜，如今佛說。」又以種種香華散如來上。
爾時，耆阇崛山天神及餘集者空中贊言：「我等憶念過去之世，無量諸佛於此耆阇崛山中說是般若波羅蜜法，亦如今日。」
爾時，勝天王白佛言：「世尊！空中諸天云何得知如來境界，久遠世佛說是般若波羅蜜事？」
佛言：「大王！此諸天等，皆住不可思議解脫，是故能知過去遠事。大王！我昔為菩薩時，亦經生彼天神之道，見無量佛成道說法
【現代漢語翻譯】 現代漢語譯本 到達十地（菩薩修行果位的十個階段），行般若波羅蜜（以智慧到達彼岸），修習這樣的行為，就能證得阿耨多羅三藐三菩提（無上正等正覺）。 當佛陀宣說這個法門時，在場的二萬天子獲得了遠離塵垢的清凈法眼；三萬菩薩摩訶薩獲得了無生法忍（對諸法不生不滅的真理的領悟）；八萬四千天人發起了阿耨多羅三藐三菩提心；無數百千億乾闥婆（天上的樂神）、緊那羅（天上的歌神）都雙手合十，讚歎如來，繞著耆阇崛山（靈鷲山）行走；無數百千億夜叉眾，散佈各種蓮花，繞著耆阇崛山行走。十方無量恒河沙數的世界，菩薩們都來集會，讚歎如來：『世尊！您真是太快就宣說了如此甚深的般若波羅蜜，爲了諸位菩薩。世尊！因為這般若波羅蜜，才有人、天，須陀洹向（預流果的修行者）、須陀洹果（預流果），乃至阿羅漢向（阿羅漢果的修行者）、阿羅漢果（阿羅漢果），辟支佛道（緣覺的修行道路），菩薩十地、十波羅蜜（菩薩修行的十種到達彼岸的方法），如來十力（如來的十種力量）、四無所畏（如來的四種無所畏懼的品質）、十八不共法（如來獨有的十八種功德）、一切種智（佛陀所具有的對一切事物和現象的智慧），都從般若波羅蜜中產生。世尊！譬如世間一切眾生都依賴虛空而存在，而虛空本身卻沒有任何依賴。般若波羅蜜也是如此，是一切法的根本，但它本身卻沒有任何依賴。愿我們在未來世，也能為諸菩薩摩訶薩宣說般若波羅蜜，就像現在佛陀所說的一樣。』他們還用各種香花散在如來身上。 那時，耆阇崛山的天神和其他聚集的人在空中讚歎說：『我們憶念過去世，無數諸佛也在這耆阇崛山中宣說了般若波羅蜜法，就像今天一樣。』 這時，勝天王問佛陀說：『世尊！空中的諸天是如何得知如來的境界，以及久遠世的佛陀宣說般若波羅蜜的事情的呢？』 佛陀說：『大王！這些天人等，都安住在不可思議的解脫境界中，所以能夠知道過去久遠的事情。大王！我過去作為菩薩時，也曾經生在這些天神所處的境界，見到無數佛陀成道說法。』
【English Translation】 English version Reaching the ten bhūmis (ten stages of a Bodhisattva's practice), practicing Prajñāpāramitā (perfection of wisdom), and cultivating such practices, one attains Anuttarā-samyak-sambodhi (unexcelled perfect enlightenment). When the Buddha expounded this Dharma, twenty thousand devas (gods) in the assembly attained the pure Dharma eye, free from dust and defilement; thirty thousand Bodhisattva-mahāsattvas (great Bodhisattvas) attained the kṣānti (acceptance) of the non-arising of dharmas (phenomena); eighty-four thousand devas and humans generated the aspiration for Anuttarā-samyak-sambodhi; countless hundreds of thousands of billions of Gandharvas (celestial musicians) and Kinnaras (celestial singers) all joined their palms, praised the Tathāgata (Buddha), and circumambulated Gṛdhrakūṭa Mountain (Vulture Peak); countless hundreds of thousands of billions of Yaksha (nature spirits) hosts scattered various lotuses, circumambulating Gṛdhrakūṭa Mountain. From the immeasurable worlds of the ten directions, as numerous as the sands of the Ganges River, Bodhisattvas came together, praising the Tathāgata: 'World Honored One! You have quickly expounded such profound Prajñāpāramitā for the sake of all Bodhisattvas. World Honored One! Because of this Prajñāpāramitā, there are humans and devas, those on the path to Srotāpanna (stream-enterer), the fruit of Srotāpanna, and even those on the path to Arhat (worthy one), the fruit of Arhat, the path of Pratyekabuddha (solitary Buddha), the ten bhūmis of Bodhisattvas, the ten pāramitās (perfections), the ten powers of the Tathāgata, the four fearlessnesses, the eighteen unique qualities, and the omniscient wisdom, all arise from Prajñāpāramitā. World Honored One! Just as all beings in the world rely on space, yet space itself has no reliance, so too is Prajñāpāramitā, the root of all dharmas, yet it has no reliance itself. May we, in future lives, also expound Prajñāpāramitā for all Bodhisattva-mahāsattvas, just as the Buddha is doing now.' They also scattered various fragrant flowers upon the Tathāgata. At that time, the devas of Gṛdhrakūṭa Mountain and others who had gathered in the sky praised, saying: 'We remember that in past lives, countless Buddhas also expounded the Dharma of Prajñāpāramitā on this Gṛdhrakūṭa Mountain, just as it is today.' Then, King Śreṇika asked the Buddha: 'World Honored One! How do the devas in the sky know the realm of the Tathāgata and the events of past Buddhas expounding Prajñāpāramitā?' The Buddha said: 'Great King! These devas and others all dwell in the inconceivable liberation, therefore they are able to know past events. Great King! When I was a Bodhisattva in the past, I also lived in the realm of these devas and saw countless Buddhas attain enlightenment and expound the Dharma.'
乃至涅槃，我常讚歎合掌禮拜。何以故？彼天神道壽命長故。」
爾時，眾中有一天子，名曰光德，即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，白佛言：「世尊！諸佛菩薩應游凈土，娑婆世界是不清凈，云何世尊出現此土？」
爾時，佛告光德天子：「諸佛如來所居之處無有穢土。」於是世尊，即以神力現此三千大千世界，地平如掌，琉璃所成，無諸山陵堆阜荊蕀，處處寶聚，香華軟草，流泉浴池八功德水，七寶階砌，樹木華果咸說菩薩不退法輪；無有凡夫，唯見十方諸大菩薩；不聞餘音，唯聞般若波羅蜜聲。處處蓮華大如車輪，青紅赤白，一一華中皆有菩薩結加趺坐。即見如來於大眾中，為諸菩薩說甚深法，無量百千釋梵護世前後圍繞，供養恭敬尊重讚歎：「希有世尊！希有世尊！所說無虛，真實不二。如世尊說，諸佛住處實無穢土，眾生薄福而見不凈。世尊！若有善男子、善女人，得聞般若波羅蜜名字，甚為希有，況復書寫受持讀誦為他演說。」
佛言：「若善男子、善女人，無量百千劫以無礙心施他財物，若復有人以凈信心書寫此經傳受與人，功德多彼。何以故？財施有竭，法施無盡。何以故？施財但能得世間果，若人若天昔已曾得，得已墮落今還復得。若以法施，昔來未得今始能
【現代漢語翻譯】 現代漢語譯本：乃至證得涅槃，我常常讚歎、合掌禮拜。這是為什麼呢？因為那些天神道的眾生壽命很長啊。 當時，大眾中有一位天子，名叫光德（Guangde），他立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀頂禮，對佛說：『世尊！諸佛菩薩應該遊歷清凈的佛土，娑婆世界是不清凈的，為什麼世尊會出現在這個世界呢？』 當時，佛陀告訴光德天子：『諸佛如來所居住的地方沒有不凈的國土。』於是世尊就用神通力，展現出這個三千大千世界，地面平坦如手掌，由琉璃構成，沒有山陵、土堆、荊棘，到處都是寶物聚集，香花、柔軟的草地，流動的泉水、浴池裡有八功德水，七寶階梯，樹木花果都宣說菩薩不退轉的法輪；沒有凡夫，只能看到十方諸大菩薩；聽不到其他聲音，只能聽到般若波羅蜜（Prajnaparamita）的聲音。到處都是像車輪一樣大的蓮花，青色、紅色、白色，每一朵蓮花中都有菩薩結跏趺坐。隨即看到如來在大眾中，為諸菩薩宣說甚深佛法，無數的釋梵（Shakra and Brahma）護世天神前後圍繞，供養、恭敬、尊重、讚歎：『稀有啊世尊！稀有啊世尊！所說的話沒有虛假，真實不二。正如世尊所說，諸佛居住的地方確實沒有不凈的國土，是眾生福報淺薄才看到不凈。世尊！如果有善男子、善女人，能夠聽到般若波羅蜜的名字，就已經非常稀有了，更何況是書寫、受持、讀誦、為他人演說呢。』 佛陀說：『如果善男子、善女人，在無數百千劫中以無礙的心施捨財物給他人，如果又有人以清凈的信心書寫這部經，傳授給他人，那麼後者的功德比前者更大。這是為什麼呢？因為財施有窮盡的時候，而法施是無窮盡的。這是為什麼呢？因為財施只能得到世間的果報，無論是人還是天，過去曾經得到過，得到后又會墮落，現在又再次得到。如果以法施，過去沒有得到的，現在才能夠得到。』
【English Translation】 English version: Even until Nirvana, I constantly praise, join my palms, and bow in reverence. Why is this so? Because the lifespan of those beings in the heavenly realms is long. At that time, among the assembly, there was a celestial being named Guangde (Light Virtue), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! Buddhas and Bodhisattvas should travel in pure lands. The Saha world is impure. Why does the World Honored One appear in this land?' At that time, the Buddha said to the celestial being Guangde: 'The places where the Tathagatas reside have no impure lands.' Then, the World Honored One, using his divine power, manifested this three-thousand great thousand world. The ground was as flat as the palm of a hand, made of lapis lazuli, without mountains, hills, mounds, or thorns. Everywhere were gatherings of treasures, fragrant flowers, soft grass, flowing springs, bathing pools with the eight merits of water, seven-jeweled stairways, and trees with flowers and fruits all proclaiming the non-retrogressing Dharma wheel of the Bodhisattvas. There were no ordinary beings, only the great Bodhisattvas of the ten directions could be seen. No other sounds could be heard, only the sound of the Prajnaparamita (Perfection of Wisdom) could be heard. Everywhere were lotus flowers as large as chariot wheels, blue, red, and white, and in each flower, there was a Bodhisattva sitting in full lotus posture. Then, the Tathagata was seen in the midst of the assembly, expounding the profound Dharma to the Bodhisattvas, surrounded by countless Shakra (Indra) and Brahma (Brahma) and world-protecting deities, who offered, revered, respected, and praised: 'Rare is the World Honored One! Rare is the World Honored One! What is spoken is not false, it is true and non-dual. As the World Honored One has said, the places where the Buddhas reside truly have no impure lands, it is because beings have shallow merit that they see impurity. World Honored One! If there are good men or good women who can hear the name of Prajnaparamita, it is already very rare, how much more so to write, receive, uphold, read, and explain it to others.' The Buddha said: 'If good men or good women, for countless hundreds of thousands of kalpas, give away material possessions to others with an unhindered mind, and if there is someone who, with pure faith, writes this sutra and transmits it to others, the merit of the latter is greater than the former. Why is this so? Because material giving has an end, while Dharma giving is endless. Why is this so? Because material giving can only obtain worldly results. Whether it is a human or a celestial being, they have obtained it in the past, and after obtaining it, they will fall, and now they obtain it again. If one gives the Dharma, what was not obtained in the past can now be obtained.'
得，所謂涅槃。若三千大千世界一切眾生，有人教化悉令安住十善道中，若善男子、善女人，以凈信心受持讀誦般若波羅蜜，為他人說，功德勝彼。何以故？一切善法皆從般若波羅蜜生故。若三千大千世界一切眾生，有人教化皆得須陀洹、斯陀含、阿那含、阿羅漢果、辟支佛道，若復有人信心受持讀誦書寫般若波羅蜜，功德勝彼。何以故？聲聞、辟支佛法皆從般若波羅蜜中生，一切菩薩摩訶薩法皆從般若波羅蜜中生，因此般若波羅蜜故有佛出世。般若波羅蜜所在之處，當知即是菩提道場、轉法輪處，應念：『此處即我大師，如來、應供、正遍知處在此中。』何以故？一切諸佛皆從般若波羅蜜生故。若人供養如來形像，不如供養般若波羅蜜。何以故？三世諸佛皆因般若波羅蜜生故。」
勝天王般若波羅蜜經卷第三 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第四
陳優禪尼國王子月婆首那譯
平等品第六
爾時，勝天王即從坐起，偏袒右肩右膝著地，向佛合掌頭面作禮，而白佛言：「世尊！如佛所說法性平等。何者是平等？等何法故名為平等？」
佛告勝天王言：「大王！等觀諸法不生不滅，自性寂靜，名為平等。一切煩惱虛妄分別
【現代漢語翻譯】 現代漢語譯本：佛陀說，所謂的涅槃境界，如果有人教化三千大千世界的所有眾生，使他們都安住於十善道中，那麼，如果善男子、善女人以清凈的信心受持、讀誦《般若波羅蜜》，併爲他人宣說，其功德勝過前者。為什麼呢？因為一切善法都從《般若波羅蜜》中產生。如果有人教化三千大千世界的所有眾生，使他們都證得須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）的果位，以及辟支佛（獨覺）的道果，那麼，如果有人以信心受持、讀誦、書寫《般若波羅蜜》，其功德勝過前者。為什麼呢？因為聲聞（聽聞佛法而修行者）、辟支佛的法都從《般若波羅蜜》中產生，一切菩薩摩訶薩（大菩薩）的法也都從《般若波羅蜜》中產生，因為有了這《般若波羅蜜》，才有佛陀出世。凡是《般若波羅蜜》所在之處，應當知道那裡就是菩提道場、轉法輪的地方，應當這樣想：『這裡就是我的大師，如來（佛的十號之一）、應供（值得供養者）、正遍知（真正遍知一切者）所在之處。』為什麼呢？因為一切諸佛都從《般若波羅蜜》中產生。如果有人供養如來的形像，不如供養《般若波羅蜜》。為什麼呢？因為三世諸佛都因《般若波羅蜜》而生。」
《勝天王般若波羅蜜經》卷第三 大正藏第08冊 No. 0231 《勝天王般若波羅蜜經》
《勝天王般若波羅蜜經》卷第四
陳優禪尼國王子月婆首那譯
平等品第六
這時，勝天王立即從座位上站起來，袒露右肩，右膝跪地，向佛合掌，頭面頂禮，然後對佛說：『世尊！正如佛所說的法性平等，什麼是平等？因為什麼法平等而稱為平等呢？』
佛告訴勝天王說：『大王！平等觀察諸法不生不滅，自性寂靜，這稱為平等。一切煩惱都是虛妄分別。
【English Translation】 English version: The Buddha said, regarding what is called Nirvana, if someone were to teach all beings in the three thousand great thousand worlds, causing them to abide in the ten paths of wholesome actions, and if a virtuous man or virtuous woman, with pure faith, were to receive, uphold, recite, and explain the Prajna Paramita to others, their merit would surpass the former. Why is this so? Because all wholesome dharmas arise from the Prajna Paramita. If someone were to teach all beings in the three thousand great thousand worlds, causing them to attain the fruits of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and the path of Pratyekabuddha (solitary buddha), and if someone with faith were to receive, uphold, recite, and write the Prajna Paramita, their merit would surpass the former. Why is this so? Because the dharmas of Sravakas (hearers) and Pratyekabuddhas all arise from the Prajna Paramita, and the dharmas of all Bodhisattva Mahasattvas (great bodhisattvas) also arise from the Prajna Paramita. It is because of this Prajna Paramita that Buddhas appear in the world. Wherever the Prajna Paramita is present, know that it is the Bodhi-mandala (place of enlightenment), the place where the Dharma wheel is turned. One should think: 『This is the place of my master, the Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one).』 Why is this so? Because all Buddhas arise from the Prajna Paramita. If someone were to make offerings to the image of the Tathagata, it would not be as meritorious as making offerings to the Prajna Paramita. Why is this so? Because all Buddhas of the three times arise from the Prajna Paramita.」
The Sutra of the Prajna Paramita of the King of Superior Heavens, Volume 3 Taisho Tripitaka, Vol. 08, No. 0231, The Sutra of the Prajna Paramita of the King of Superior Heavens
The Sutra of the Prajna Paramita of the King of Superior Heavens, Volume 4
Translated by Prince Yueposhuna of Ujjayini, Chen Dynasty
Chapter Six: Equality
At that time, the King of Superior Heavens immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed his head to the Buddha, and said to the Buddha: 『World Honored One! As the Buddha has spoken of the equality of the Dharma nature, what is equality? Because of what Dharma being equal is it called equality?』
The Buddha said to the King of Superior Heavens: 『Great King! Observing all dharmas as neither arising nor ceasing, with their self-nature being tranquil, this is called equality. All afflictions are false discriminations.』
，不生不滅，自性寂靜，名為平等。名相妄想不生不滅，自性寂靜，名為平等。滅諸顛倒，不起攀緣，名為平等。能緣心滅，無明、有愛即皆寂靜，癡愛滅故，不起我、我所，名為平等。我、我所滅，名色寂靜，名為平等。名色滅故，邊見不生，名為平等。滅斷常故，身見寂靜，名為平等。
「大王！能取所取一切煩惱障善法者，依身見生，菩薩摩訶薩能滅身見，一切諸使皆悉寂靜，作愿亦息。譬如大樹拔除根株，枝條枯死，如人無首，命根即絕。一切煩惱亦復如是，若斷身見余使自滅。大王！若人能觀諸法無我，則取可取皆悉寂靜。」
勝天王白佛言：「世尊！云何生我見障真實理？」
佛告勝天王言：「大王！於五陰身妄執有我，即生我見。真實之法，自性平等，無能所執，我見相違是故為障。大王！如是我見，不在內、不在外、不在內外，若無所住，名為寂靜，即是平等。遠離我見，通達平等，名真實空觀。空、無相、無愿，自性寂靜，不生不滅，不取不著，遠離我見，名為平等。
「大王！所言我者，無來無去，無有真實，虛妄分別。法從妄有，亦是虛妄。菩薩摩訶薩行般若波羅蜜，觀如是法，遠離虛妄，是故名為寂靜平等。大王，能取可取則名為燃，離名寂靜；惑障為燃，離為寂
【現代漢語翻譯】 現代漢語譯本：不生不滅，自性寂靜，這被稱為平等。名相（概念和名稱）的妄想不生不滅，自性寂靜，這被稱為平等。滅除一切顛倒，不起攀緣，這被稱為平等。能緣的心滅了，無明（對真理的無知）和有愛（對存在的執著）都寂靜下來，因為癡愛滅了，所以不起我（自我）和我所（屬於自我的事物）的執著，這被稱為平等。我（自我）和我所（屬於自我的事物）滅了，名色（身心）寂靜，這被稱為平等。名色（身心）滅了，邊見（極端觀點）不生，這被稱為平等。滅除斷見和常見（認為生命是斷滅或永恒的觀點），身見（認為身體是自我的觀點）寂靜，這被稱為平等。 『大王！能執取和被執取的一切煩惱，障礙善法的根源，都依身見而生。菩薩摩訶薩能夠滅除身見，一切煩惱都寂靜下來，願望也止息。譬如大樹，拔除根株，枝條就會枯死；如同人沒有頭，生命就會斷絕。一切煩惱也是如此，如果斷除了身見，其餘的煩惱自然就會消滅。大王！如果有人能夠觀察諸法無我，那麼能執取和被執取的一切都會寂靜。』 勝天王問佛說：『世尊！我見（認為有自我的觀點）是如何產生，從而障礙真實理的呢？』 佛告訴勝天王說：『大王！對於五陰（色、受、想、行、識）的身心，妄執有我，就會產生我見。真實的法，自性平等，沒有能執取和被執取的分別，我見與此相違背，所以成為障礙。大王！我見不在內，不在外，也不在內外之間，如果無所住著，就稱為寂靜，這就是平等。遠離我見，通達平等，這被稱為真實的空觀。空、無相、無愿，自性寂靜，不生不滅，不執取不著迷，遠離我見，這被稱為平等。 『大王！所說的我，無來無去，沒有真實的存在，只是虛妄的分別。法從虛妄而有，也是虛妄的。菩薩摩訶薩修行般若波羅蜜（智慧的完美），觀察這樣的法，遠離虛妄，所以被稱為寂靜平等。大王，能執取和被執取就稱為燃燒，離開執取就稱為寂靜；迷惑和障礙是燃燒，離開迷惑和障礙就寂靜。』
【English Translation】 English version: Not arising, not ceasing, the self-nature is tranquil, this is called equality. The delusion of names and forms not arising, not ceasing, the self-nature is tranquil, this is called equality. Extinguishing all inversions, not giving rise to clinging, this is called equality. When the mind that grasps ceases, ignorance (avidya) and craving (tanha) both become tranquil, because craving ceases, the attachment to 'I' (atman) and 'mine' (atmiya) does not arise, this is called equality. When 'I' and 'mine' cease, name and form (nama-rupa) are tranquil, this is called equality. When name and form cease, extreme views (anta-graha) do not arise, this is called equality. Extinguishing the views of annihilation and permanence, the view of self (satkaya-drsti) is tranquil, this is called equality. 'Great King! All afflictions that grasp and are grasped, which obstruct wholesome dharmas, arise from the view of self. A Bodhisattva Mahasattva can extinguish the view of self, all fetters become tranquil, and wishes also cease. Just as a great tree, when its roots are pulled out, its branches wither and die; like a person without a head, the life force is cut off. All afflictions are also like this, if the view of self is cut off, the remaining fetters will naturally be extinguished. Great King! If a person can observe that all dharmas are without self, then all that can be grasped and is grasped will become tranquil.' King Shèngtiān asked the Buddha, 'World Honored One! How does the view of self (atman-drsti) arise, thus obstructing the true principle?' The Buddha told King Shèngtiān, 'Great King! By falsely clinging to the five aggregates (skandhas) as a self, the view of self arises. The true dharma, by its nature, is equal, without the distinction of grasping and being grasped. The view of self contradicts this, therefore it becomes an obstruction. Great King! This view of self is neither within, nor without, nor in between. If there is no dwelling, it is called tranquility, which is equality. By abandoning the view of self and understanding equality, this is called the true view of emptiness. Emptiness, signlessness, wishlessness, self-nature is tranquil, not arising, not ceasing, not grasping, not clinging, abandoning the view of self, this is called equality.' 'Great King! What is called 'I' has no coming and going, no real existence, it is a false discrimination. Dharmas arise from falsity, and are also false. A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), observes such dharmas, and abandons falsity, therefore it is called tranquil equality. Great King, grasping and being grasped is called burning, leaving grasping is called tranquility; delusion and obstruction are burning, leaving delusion and obstruction is tranquility.'
靜。菩薩摩訶薩善巧方便行般若波羅蜜，能如實知，諸煩惱滅，為增善法，斷除煩惱，不見可生、不見可滅，名為平等。修波羅蜜，遠離魔障，不見可修、不見可離，名為平等。菩薩常緣助菩提法，不起聲聞、辟支佛心，于助菩提聲聞、緣覺，不見異相，名為平等。緣薩婆若，心不休息常修空行，以大悲力不捨眾生，名為平等。
「大王！菩薩摩訶薩具足方便行般若波羅蜜，即得心緣自在，心緣無相而修菩提，不見無相及菩提異，名為平等。心緣無愿不捨三界，不見無愿及三界異，名為平等。觀身不凈，心住清凈；觀行無常，心住生死而不厭離；觀眾生苦，住涅槃樂；觀法無我，于諸眾生起大悲心——常為眾生說不凈藥，不見貪病；常說大慈，不見瞋忿；常說因緣，不見愚癡等集病者；說無常樂，不見等病及無常異。如是菩薩摩訶薩以方便力行般若波羅蜜，於一切法心緣自在，緣離欲法，為化聲聞；緣離瞋法，化辟支佛；緣離癡法，為化菩薩；緣一切色，愿得佛色無所得故；心緣眾聲，愿得如來微妙音聲；心緣眾香，愿得如來清凈戒香；心緣諸味，愿得如來味中第一大丈夫相；心緣諸觸，愿得如來柔軟手掌；心緣諸法，愿得如來寂靜之心；心緣佈施，為得成就相好之身；心緣尸羅，為得清凈佛之國土；心緣忍辱
【現代漢語翻譯】 現代漢語譯本：靜。菩薩摩訶薩善於運用方便法門修行般若波羅蜜（智慧到彼岸），能夠如實地了知，各種煩惱的止息，是爲了增長善法，斷除煩惱，不見有產生，不見有滅亡，這稱為平等。修習波羅蜜（到彼岸），遠離魔的障礙，不見有可修，不見有可離，這稱為平等。菩薩常常思緣有助於菩提（覺悟）的法，不生起聲聞（聽聞佛法而悟道者）、辟支佛（不依師教而自悟者）的心，對於有助於菩提的聲聞、緣覺，不見有差異的相，這稱為平等。思緣薩婆若（一切智），心不休息地常修空性之行，以大悲的力量不捨棄眾生，這稱為平等。 『大王！菩薩摩訶薩具足方便法門修行般若波羅蜜，就能得到心意自在，心意緣于無相而修習菩提，不見無相和菩提有差異，這稱為平等。心意緣于無愿而不捨棄三界（欲界、色界、無色界），不見無愿和三界有差異，這稱為平等。觀察身體不凈，心安住于清凈；觀察諸行無常，心安住于生死而不厭離；觀察眾生苦，安住于涅槃（寂滅）的快樂；觀察諸法無我，對於一切眾生生起大悲心——常常為眾生說不凈的藥，不見貪的病；常常說大慈，不見嗔的忿怒；常常說因緣，不見愚癡等集起的病；說無常的快樂，不見等病和無常的差異。像這樣的菩薩摩訶薩以方便的力量修行般若波羅蜜，對於一切法心意自在，緣于離欲的法，爲了教化聲聞；緣于離嗔的法，教化辟支佛；緣于離癡的法，爲了教化菩薩；緣於一切色，愿得到佛的色身，因為無所得的緣故；心意緣于眾聲，愿得到如來微妙的音聲；心意緣于眾香，愿得到如來清凈的戒香；心意緣于諸味，愿得到如來味中第一大丈夫相；心意緣于諸觸，愿得到如來柔軟的手掌；心意緣于諸法，愿得到如來寂靜的心；心意緣于佈施，爲了得到成就相好之身；心意緣于尸羅（戒律），爲了得到清凈的佛之國土；心意緣于忍辱
【English Translation】 English version: Calm. A Bodhisattva-Mahasattva (a great being aspiring to enlightenment) who is skilled in expedient means practices Prajna-paramita (perfection of wisdom), is able to truly know that the cessation of all afflictions is for the purpose of increasing good dharmas, and that in the eradication of afflictions, there is no perception of arising, nor perception of ceasing, this is called equality. In practicing paramita (perfection), one is far from the hindrances of Mara (demon), and there is no perception of what can be practiced, nor perception of what can be abandoned, this is called equality. A Bodhisattva constantly contemplates the dharmas that aid Bodhi (enlightenment), does not give rise to the mind of a Sravaka (a hearer of the Buddha's teachings) or Pratyekabuddha (a self-enlightened one), and in regards to the Sravakas and Pratyekabuddhas who aid Bodhi, there is no perception of difference, this is called equality. Contemplating Sarvajna (omniscience), the mind does not rest, constantly practicing emptiness, and with the power of great compassion, does not abandon sentient beings, this is called equality. 『Great King! A Bodhisattva-Mahasattva who is complete in expedient means practices Prajna-paramita, immediately attains freedom of mind, the mind contemplates the formless while practicing Bodhi, and there is no perception of difference between the formless and Bodhi, this is called equality. The mind contemplates the wishless without abandoning the three realms (desire realm, form realm, formless realm), and there is no perception of difference between the wishless and the three realms, this is called equality. Observing the body as impure, the mind dwells in purity; observing actions as impermanent, the mind dwells in birth and death without aversion; observing the suffering of sentient beings, one dwells in the bliss of Nirvana (liberation); observing dharmas as selfless, one gives rise to great compassion for all sentient beings—constantly speaking of the medicine of impurity for sentient beings, without seeing the disease of greed; constantly speaking of great loving-kindness, without seeing the anger of hatred; constantly speaking of dependent origination, without seeing the diseases of ignorance, etc.; speaking of impermanent bliss, without seeing the diseases and the difference of impermanence. Such a Bodhisattva-Mahasattva, with the power of expedient means, practices Prajna-paramita, and in regards to all dharmas, the mind is free, contemplating the dharma of detachment from desire, in order to transform Sravakas; contemplating the dharma of detachment from anger, to transform Pratyekabuddhas; contemplating the dharma of detachment from ignorance, in order to transform Bodhisattvas; contemplating all forms, wishing to attain the form of a Buddha, because there is nothing to be attained; the mind contemplates all sounds, wishing to attain the subtle voice of the Tathagata (Buddha); the mind contemplates all fragrances, wishing to attain the pure fragrance of the Tathagata's precepts; the mind contemplates all tastes, wishing to attain the foremost great man's characteristics of the Tathagata in taste; the mind contemplates all touches, wishing to attain the soft hands of the Tathagata; the mind contemplates all dharmas, wishing to attain the peaceful mind of the Tathagata; the mind contemplates giving, in order to attain the body adorned with marks and characteristics; the mind contemplates Sila (precepts), in order to attain the pure Buddha-land; the mind contemplates patience
，愿得如來大梵音聲凈光明身；心緣精進，為度眾生；心緣禪定，為得成就諸大神通；心緣般若，為斷一切諸見煩惱；心緣大慈，平等無礙，令諸眾生皆得安樂；心緣大悲，為護正法；心緣大喜，為得說法悅樂眾生；心緣大舍，不見眾生煩惱結使。
「大王！菩薩摩訶薩以方便力行般若波羅蜜，不見二事，名平等行。心緣四攝，為教化眾生；緣嫉妒過，為舍資財；緣破戒失，為住凈戒；緣瞋恚失，為得忍辱；緣懶惰失，為成佛力；緣散亂失，為得如來寂靜禪定；緣粗智失，為成如來無礙智慧；心緣聲聞及辟支佛，為欲成就無上大乘；心緣惡趣，為欲濟拔一切眾生；心緣諸天，知一切法悉有敗壞；緣諸眾生，知無堅實；心緣唸佛，為得成就禪定助道；心緣念法，為得通達諸秘密藏；心緣念僧，為得不退；心緣念舍，為無愛著；心緣念戒，為得凈戒；心緣念天，為成佛道，諸天讚歎；心緣自身，為得佛身；心緣自口，為得佛口；心緣自意，為得如來平等之心；心緣有為，為成佛智；心緣無為，為得寂靜。
「大王！菩薩摩訶薩行般若波羅蜜，無有一心一行空過不向薩婆若者。菩薩摩訶薩行般若波羅蜜，遍緣諸法而能不著，名憂波憍舍羅，觀見諸法，無不趣向菩提之者。大王！譬如三千大千世界大地，出生諸物
【現代漢語翻譯】 現代漢語譯本：愿能獲得如來清凈光明的梵音之身；心繫精進，爲了度化眾生；心繫禪定，爲了獲得各種大神通；心繫般若（智慧），爲了斷除一切見解和煩惱；心繫大慈，平等無礙，使一切眾生都能得到安樂；心繫大悲，爲了守護正法；心繫大喜，爲了說法使眾生喜悅；心繫大舍，不見眾生的煩惱和束縛。 「大王！菩薩摩訶薩以方便之力行般若波羅蜜（以智慧到達彼岸），不執著於二元對立，這稱為平等行。心繫四攝法（佈施、愛語、利行、同事），爲了教化眾生；心繫嫉妒的過失，爲了捨棄財物；心繫破戒的過失，爲了持守清凈的戒律；心繫嗔恚的過失，爲了獲得忍辱；心繫懶惰的過失，爲了成就佛的力量；心繫散亂的過失，爲了獲得如來的寂靜禪定；心繫粗淺智慧的過失，爲了成就如來無礙的智慧；心繫聲聞（小乘修行者）和辟支佛（獨覺者），爲了成就無上大乘（菩薩乘）；心繫惡趣（地獄、餓鬼、畜生），爲了救拔一切眾生；心繫諸天，知道一切法都有敗壞的時候；心繫眾生，知道沒有什麼是堅固不變的；心繫唸佛，爲了成就禪定助道；心繫念法，爲了通達各種秘密的教義；心繫念僧，爲了得到不退轉；心繫念舍，爲了沒有愛著；心繫念戒，爲了得到清凈的戒律；心繫念天，爲了成就佛道，諸天讚歎；心繫自身，爲了得到佛身；心繫自己的口，爲了得到佛的口；心繫自己的意，爲了得到如來平等的心；心繫有為法（因緣和合的事物），爲了成就佛的智慧；心繫無為法（不生不滅的真理），爲了得到寂靜。 「大王！菩薩摩訶薩行般若波羅蜜，沒有一念一行是空過而不趨向薩婆若（一切智）的。菩薩摩訶薩行般若波羅蜜，普遍地緣於一切法而能不執著，這稱為憂波憍舍羅（善巧方便），觀察到一切法，沒有不趨向菩提（覺悟）的。大王！譬如三千大千世界的大地，出生各種事物
【English Translation】 English version: May I obtain the Tathagata's pure and radiant body with Brahma's voice; with mind focused on diligence, to liberate all beings; with mind focused on meditation, to attain all great spiritual powers; with mind focused on prajna (wisdom), to cut off all views and afflictions; with mind focused on great loving-kindness, equal and unobstructed, to bring peace to all beings; with mind focused on great compassion, to protect the true Dharma; with mind focused on great joy, to preach the Dharma and delight all beings; with mind focused on great equanimity, not seeing the afflictions and fetters of beings. 「Great King! A Bodhisattva Mahasattva, through the power of skillful means, practices Prajna Paramita (perfection of wisdom), not seeing duality, which is called equal practice. With mind focused on the four means of gathering (giving, kind speech, beneficial action, and cooperation), to teach and transform beings; with mind focused on the fault of jealousy, to give up possessions; with mind focused on the fault of breaking precepts, to abide in pure precepts; with mind focused on the fault of anger, to attain patience; with mind focused on the fault of laziness, to accomplish the power of the Buddha; with mind focused on the fault of distraction, to attain the Tathagata's peaceful meditation; with mind focused on the fault of coarse wisdom, to accomplish the Tathagata's unobstructed wisdom; with mind focused on Sravakas (hearers) and Pratyekabuddhas (solitary realizers), to accomplish the unsurpassed Mahayana (Great Vehicle); with mind focused on the evil realms (hell, hungry ghosts, animals), to rescue all beings; with mind focused on the devas (gods), knowing that all dharmas are subject to decay; with mind focused on all beings, knowing that nothing is permanent; with mind focused on mindfulness of the Buddha, to accomplish meditation as an aid to the path; with mind focused on mindfulness of the Dharma, to penetrate all secret teachings; with mind focused on mindfulness of the Sangha, to attain non-retrogression; with mind focused on mindfulness of giving, to be without attachment; with mind focused on mindfulness of precepts, to attain pure precepts; with mind focused on mindfulness of the devas, to accomplish the Buddha's path, praised by the devas; with mind focused on oneself, to attain the Buddha's body; with mind focused on one's own mouth, to attain the Buddha's mouth; with mind focused on one's own mind, to attain the Tathagata's equal mind; with mind focused on conditioned dharmas (things arising from causes), to accomplish the Buddha's wisdom; with mind focused on unconditioned dharmas (the truth beyond arising and ceasing), to attain peace. 「Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, does not have a single thought or action that is in vain and does not lead towards Sarvajna (omniscience). A Bodhisattva Mahasattva, practicing Prajna Paramita, universally focuses on all dharmas and is able to be without attachment, which is called Upaya-kausalya (skillful means), observing all dharmas, none of which do not lead towards Bodhi (enlightenment). Great King! Just like the earth of the three thousand great thousand worlds, giving birth to all things
，人無不用。菩薩摩訶薩行般若波羅蜜，所緣境界，無不利益趣向菩提。譬如眾色，無有不因四大成者。如是菩薩所緣境界，無有一法不向菩提。何以故？菩薩摩訶薩修習諸行，皆因外緣而得成立。如因慳嫉人，成就菩薩檀波羅蜜；因不知恩人，成就菩薩尸波羅蜜；如因惡性瞋恚眾生，成就菩薩忍波羅蜜；因懶惰者，成就菩薩毗梨耶波羅蜜；因散亂人，成就菩薩禪波羅蜜；因諸癡鈍，成就菩薩般若波羅蜜。若有眾生損惱菩薩，菩薩因此不起瞋心；菩薩若見修行善法向菩提者，生己身想，猶我子心。菩薩摩訶薩，若人讚嘆不生歡喜，毀不瞋恚；見苦眾生則起大悲，若見受樂則生大喜；若因難化佷戾眾生，菩薩則發奢摩他心；因信行者，菩薩即得知恩智慧；若見眾生外惡緣強、善因弱者，菩薩則起擁護之心；菩薩若見因力強者，種種方便令其受教；菩薩若見智慧開悟解義眾生，則為此人說甚深法；若有智人，菩薩則為次第說法；著文字者，為說句義；若已先學奢摩他者，菩薩為說毗婆舍那；若有先學毗婆舍那，則應為彼說諸三昧；若著持戒，為說地獄，持戒不著則不說之；若著聞者，為說思修；著三昧者，說入般若；樂阿蘭若，即應為說心遠離法；若有樂聞佛功德者，為說聖智；為貪慾者，說不凈法；為瞋恚人，說慈悲法
；為愚癡者，說緣生法；為等集者；說種種法——或說不凈，或說慈悲，或說因緣；調化眾生，為說凈戒、禪定、智慧；應入佛乘而受化者，為次第說諸波羅蜜；應以抑挫而受化者，先折其辭然後說法；種種語言而受化者，即應為說因緣、譬喻令其得解；應以深法而受化者，即應為說般若波羅蜜及方便力，無人、無我、無諸法相；著見眾生，為說空法；多覺觀者，為說無相；樂著有為，則說無愿；著陰眾生，為說如幻；著界眾生，說無所有；著入眾生，為說如夢；著欲界者，為說熾然；若著色界，為說行苦；著無色界，說行無常；難化眾生，為贊聖種；易化眾生，說諸禪定及無量心；若聞生天而受化者，則為說樂；因聲聞法而受化者，為說諸諦；辟支佛法而受化者，為說因緣；以菩薩法而受化者，為說凈心及大悲法；修行菩薩，則應為說功德智慧；阿鞞跋致諸菩薩等，則應為說清凈佛國；一生補處，則應為說莊嚴道場；應以佛說而受化者，則為相續次第而說。
「大王！菩薩摩訶薩行清凈般若波羅蜜，以方便力得諸自在，說法利益無有空過。」
說是菩薩自在法門時，眾中三萬天人發阿耨多羅三藐三菩提心，五千菩薩得無生法忍。
爾時，世尊欣然微笑——諸佛法爾，若微笑時，面門即放諸大光明
【現代漢語翻譯】 現代漢語譯本：對於愚癡的人，宣說緣起法（pratītyasamutpāda，指一切事物依因緣而生起的法則）；對於執著聚集的人，宣說種種法——或者宣說不凈觀（aśubha，觀察身體不凈以破除貪慾），或者宣說慈悲觀（maitrī，培養慈愛之心），或者宣說因緣法；爲了調伏教化眾生，宣說清凈的戒律（śīla）、禪定（dhyāna）、智慧（prajñā）；對於應該進入佛乘（Buddhayāna，指成佛之道）而接受教化的人，依次宣說諸波羅蜜（pāramitā，指到達彼岸的修行方法）；對於應該通過抑制挫折而接受教化的人，先駁斥他的言辭，然後說法；對於可以通過種種語言而接受教化的人，就應該為他們宣說因緣、譬喻，使他們得以理解；對於應該通過深奧的法理而接受教化的人，就應該為他們宣說般若波羅蜜（prajñāpāramitā，指以智慧到達彼岸）以及方便力（upāya，指善巧的方法），說明無人（nairātmya，無我）、無我（anātman，非我）、無諸法相（dharma-lakṣaṇa，指一切法無自性）；對於執著于見解的眾生，宣說空法（śūnyatā，指一切事物無自性）；對於多思多慮的人，宣說無相（animitta，指不執著於一切相）；對於樂於執著有為法（saṃskṛta，指因緣和合而生的事物）的人，則宣說無愿（apraṇihita，指不執著于願望）；對於執著於五蘊（skandha，指構成個體的五種要素）的眾生，宣說如幻（māyā，指一切事物如幻象）；對於執著于界（dhātu，指構成世界的要素）的眾生，宣說無所有（akiṃcana，指一無所有）；對於執著于入（āyatana，指感官與對像）的眾生，宣說如夢（svapna，指一切事物如夢幻）；對於執著于欲界（kāmadhātu，指眾生有慾望的生存領域）的人，宣說熾然（ādīpta，指慾望如火焰般燃燒）；如果執著于，則宣說行苦（duḥkha，指一切有為法皆是苦）；執著于無，則說行無常（anitya，指一切有為法皆是無常）；對於難以教化的眾生，讚歎聖種（āryavaṃśa，指聖者的種性）；對於容易教化的眾生，宣說諸禪定以及無量心（apramāṇa，指慈悲喜捨四種無量心）；如果聽到生天（devaloka，指天界）而接受教化的人，就為他們宣說快樂；因為聽聞聲聞法（śrāvakayāna，指小乘佛法）而接受教化的人，為他們宣說諸諦（satya，指四聖諦）；因為聽聞辟支佛法（pratyekabuddhayāna，指緣覺乘佛法）而接受教化的人，為他們宣說因緣；以菩薩法（bodhisattvayāna，指大乘佛法）而接受教化的人，為他們宣說清凈心以及大悲法（mahākaruṇā，指偉大的慈悲）；修行菩薩道的人，就應該為他們宣說功德智慧；對於阿鞞跋致（avaivartika，指不退轉）的諸菩薩等，就應該為他們宣說清凈佛國（buddhakṣetra，指佛所居住的清凈國土）；對於一生補處（ekajātipratibaddha，指下一生將成佛的菩薩），就應該為他們宣說莊嚴道場（bodhimaṇḍa，指菩提樹下的道場）；對於應該以佛說而接受教化的人，就為他們相續次第地宣說。 大王！菩薩摩訶薩（bodhisattva-mahāsattva，指大菩薩）行清凈般若波羅蜜，以方便力得到諸自在，說法利益沒有空過。 在宣說菩薩自在法門時，眾中三萬天人發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，指無上正等正覺，即成佛的覺悟），五千菩薩得到無生法忍（anutpattika-dharma-kṣānti，指對一切法不生不滅的真理的領悟）。 這時，世尊（Bhagavān，指佛）欣然微笑——諸佛都是這樣，如果微笑時，面門就會放出諸大光明。
【English Translation】 English version: For the ignorant, explain the law of dependent origination (pratītyasamutpāda); for those who are attached to accumulation, explain various teachings—either explain the contemplation of impurity (aśubha), or explain loving-kindness (maitrī), or explain the law of causation; to tame and teach sentient beings, explain pure precepts (śīla), meditation (dhyāna), and wisdom (prajñā); for those who should enter the Buddha Vehicle (Buddhayāna) and receive teaching, explain the perfections (pāramitā) in order; for those who should receive teaching through suppression and frustration, first refute their words and then teach the Dharma; for those who can receive teaching through various languages, explain causation and parables to help them understand; for those who should receive teaching through profound Dharma, explain the Perfection of Wisdom (prajñāpāramitā) and skillful means (upāya), explaining no self (nairātmya), no ego (anātman), and no characteristics of dharmas (dharma-lakṣaṇa); for sentient beings attached to views, explain the emptiness (śūnyatā); for those who are prone to contemplation, explain the signless (animitta); for those who are attached to conditioned phenomena (saṃskṛta), explain the wishless (apraṇihita); for sentient beings attached to the aggregates (skandha), explain the illusory nature (māyā); for sentient beings attached to the elements (dhātu), explain the absence of anything (akiṃcana); for sentient beings attached to the sense bases (āyatana), explain the dreamlike nature (svapna); for those attached to the desire realm (kāmadhātu), explain the burning nature (ādīpta); if attached to ** , explain the suffering of conditioned existence (duḥkha); if attached to no ** , explain the impermanence of conditioned existence (anitya); for sentient beings difficult to teach, praise the noble lineage (āryavaṃśa); for sentient beings easy to teach, explain the various meditations and immeasurable minds (apramāṇa); if those who hear of rebirth in heavens (devaloka) are to be taught, then explain happiness; for those who are to be taught through the Hearer Vehicle (śrāvakayāna), explain the truths (satya); for those who are to be taught through the Pratyekabuddha Vehicle (pratyekabuddhayāna), explain causation; for those who are to be taught through the Bodhisattva Vehicle (bodhisattvayāna), explain the pure mind and the great compassion (mahākaruṇā); for those practicing the Bodhisattva path, explain merit and wisdom; for the Bodhisattvas who are irreversible (avaivartika), explain the pure Buddha lands (buddhakṣetra); for those who are bound to one more life (ekajātipratibaddha), explain the adorned place of enlightenment (bodhimaṇḍa); for those who should be taught through the Buddha's teachings, explain in a continuous and sequential manner. O Great King! The Bodhisattva-Mahasattva (bodhisattva-mahāsattva) practices the pure Perfection of Wisdom, and through skillful means obtains all freedoms, and the benefits of his teachings are never in vain. When this teaching of the Bodhisattva's freedom was being expounded, thirty thousand devas in the assembly generated the mind of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), and five thousand Bodhisattvas attained the tolerance of the non-arising of dharmas (anutpattika-dharma-kṣānti). At that time, the World Honored One (Bhagavān) smiled with joy—such is the nature of all Buddhas, when they smile, great light emanates from their face.
，青、黃、赤、白、紫、頗梨色，遍照無量無邊世界，上至阿迦尼吒，還歸佛所，右繞三匝，從佛頂入。
爾時，大智舍利弗即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！諸佛如來無大因緣，則不現此希有瑞相。世尊今者放是光明，遍照十方無量世界，為何因緣？愿世尊說。」
爾時，佛告舍利弗言：「善男子！此勝天王，過去無量無邊阿僧祇劫，于諸佛所修行眾波羅蜜，為諸菩薩護持如是般若波羅蜜，未來之世過無量百千阿僧祇劫，成就無上菩提資糧，然後得阿耨多羅三藐三菩提，佛號功德莊嚴如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名嚴凈，劫名清凈。其土豐饒，人民安樂，純菩薩眾。彼國悉以七寶莊嚴，所謂金、銀、琉璃、頗梨、馬瑙、車𤦲、真珠，七寶間錯以成其地，平坦如掌，香華軟草而嚴飾之，無諸山陵堆阜荊棘。幡華幢蓋，種種莊嚴，城名難伏，七寶羅網彌覆其上，角懸金鈴。日夜六時，諸天空中自作天樂，散眾天香及天妙華。其土人民受樂歡喜，勝他化天。人天往來不相隔礙，無三惡道。彼土眾生唯求佛智，無二乘名。其佛世尊，為諸高行菩薩摩訶薩說清凈法，無量無邊菩薩眷屬，無有破戒、邪命、著見、盲瞎
【現代漢語翻譯】 現代漢語譯本：青色、黃色、紅色、白色、紫色、以及頗梨色（一種透明的寶石色）的光芒，遍照無量無邊的世界，向上到達阿迦尼吒天（色界頂層天），然後返回到佛陀所在之處，右繞佛陀三圈，從佛陀的頭頂進入。 當時，大智舍利弗（佛陀的十大弟子之一，以智慧著稱）立即從座位上站起來，袒露右肩，右膝跪地，雙手合掌，向佛陀的頭面頂禮，然後對佛陀說：『世尊！諸佛如來如果沒有重大的因緣，就不會顯現這種稀有的瑞相。世尊今天放出這種光明，遍照十方無量世界，是出於什麼因緣呢？希望世尊能夠解說。』 當時，佛陀告訴舍利弗說：『善男子！這位勝天王（指未來成佛的菩薩），在過去無量無邊的阿僧祇劫（極長的時間單位）中，在諸佛那裡修行各種波羅蜜（到達彼岸的方法），爲了諸菩薩護持這樣的般若波羅蜜（智慧的完美），在未來世經過無量百千阿僧祇劫，成就無上菩提（覺悟）的資糧，然後證得阿耨多羅三藐三菩提（無上正等正覺），佛號功德莊嚴如來（佛的十個稱號之一）、應供（佛的十個稱號之一）、正遍知（佛的十個稱號之一）、明行足（佛的十個稱號之一）、善逝（佛的十個稱號之一）、世間解（佛的十個稱號之一）、無上士（佛的十個稱號之一）、調御丈夫（佛的十個稱號之一）、天人師（佛的十個稱號之一）、佛（佛的十個稱號之一）、世尊（佛的十個稱號之一），國名嚴凈，劫名清凈。那個國土豐饒，人民安樂，都是菩薩眾。那個國土全部用七寶莊嚴，所謂金、銀、琉璃、頗梨、馬瑙（一種玉石）、車𤦲（一種寶石）、真珠，七寶交錯鋪成地面，平坦如手掌，用香花軟草來裝飾，沒有山陵、土堆、荊棘。幡、花、幢、蓋，種種莊嚴，城名難伏，七寶羅網覆蓋在上面，角落懸掛著金鈴。日夜六時，諸天在空中自己演奏天樂，散佈各種天香和天妙花。那個國土的人民享受快樂，勝過他化自在天（欲界頂層天）。人天往來沒有阻礙，沒有三惡道（地獄、餓鬼、畜生）。那個國土的眾生只求佛的智慧，沒有二乘（聲聞、緣覺）的名號。那位佛世尊，為那些高行菩薩摩訶薩（大菩薩）宣說清凈的佛法，有無量無邊的菩薩眷屬，沒有破戒、邪命、執著見解、盲目無知的人。』
【English Translation】 English version: Lights of blue, yellow, red, white, purple, and crystal color, illuminated countless boundless worlds, reaching up to Akanistha (the highest heaven in the realm of form), then returned to where the Buddha was, circled the Buddha three times to the right, and entered from the top of the Buddha's head. At that time, the great wise Shariputra (one of the Buddha's ten great disciples, known for his wisdom) immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! The Tathagatas (Buddhas) would not manifest such rare auspicious signs without a great cause. World Honored One, today you are emitting this light, illuminating countless worlds in the ten directions, what is the cause? May the World Honored One explain.' At that time, the Buddha said to Shariputra: 'Good man! This Victorious Heavenly King (referring to a future Buddha), in the past countless asamkhya kalpas (extremely long time units), practiced various paramitas (perfections) at the places of the Buddhas, and for the sake of the Bodhisattvas, upheld such Prajnaparamita (perfection of wisdom). In the future, after countless hundreds of thousands of asamkhya kalpas, he will accomplish the resources for unsurpassed Bodhi (enlightenment), and then attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). His Buddha name will be Merit Adorned Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyak-sambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha). His country will be named Pure Adornment, and the kalpa will be named Pure. That land will be abundant, the people will be peaceful, and all will be Bodhisattvas. That land will be entirely adorned with the seven treasures, namely gold, silver, lapis lazuli, crystal, agate, carnelian, and pearls. The seven treasures will be interwoven to form the ground, which will be as flat as the palm of a hand, adorned with fragrant flowers and soft grass, without mountains, hills, mounds, or thorns. Banners, flowers, streamers, and canopies, all kinds of adornments, the city will be named Difficult to Subdue, and a net of seven treasures will cover it, with golden bells hanging from the corners. Six times day and night, the devas (gods) in the sky will play heavenly music, scattering various heavenly fragrances and heavenly wonderful flowers. The people of that land will enjoy happiness, surpassing the Paranirmitavasavartin heaven (the highest heaven in the desire realm). There will be no obstacles to the comings and goings of humans and devas, and there will be no three evil paths (hell, hungry ghosts, animals). The beings of that land will only seek the wisdom of the Buddha, and there will be no names of the two vehicles (Shravakas and Pratyekabuddhas). That Buddha, the World Honored One, will preach the pure Dharma to those high-practicing Bodhisattva Mahasattvas (great Bodhisattvas), and there will be countless Bodhisattva retinues, without those who have broken precepts, engaged in wrong livelihood, clung to views, or are blind and ignorant.'
、聾啞、𤹪背裸形、諸根缺者，皆悉具足二十八相莊嚴其身。佛壽八小劫。人天之眾無中夭者。善男子！彼佛世尊有如是等無量功德，若欲說法，先放光明照曜國土，其諸菩薩遇斯光者，即知世尊將欲說法，我等今者宜應往聽。爾時，諸天為彼世尊，敷師子座高百由旬，種種嚴飾無量供養。世尊坐上為眾說法，彼諸菩薩聰明利根，一聞悟解無我、我所。飲食資糧，應念即得。」
說是勝天王授記法門時，眾中五萬天人發阿耨多羅三藐三菩提心，皆愿未來生彼國土。
爾時，勝天王聞佛世尊為其授記，心大歡喜，得未曾有，踴在虛空高七多羅樹。爾時，三千大千世界六種震動，諸天伎樂不鼓自鳴，散眾天華以供養佛及勝天王。時勝天王從空中下，頭面禮佛，退坐一面。
勝天王般若波羅蜜經現相品第七
爾時，大智舍利弗白勝天王言：「菩薩摩訶薩行般若波羅蜜，通達法性，即應坐道場、轉法輪，何因緣故，先修苦行降伏惡魔？」
爾時，勝天王答舍利弗言：「善男子！菩薩摩訶薩行般若波羅蜜，實無苦行。為伏外道故示現之，而彼天魔實不能壞，是欲界主故示降伏化諸眾生。
「舍利弗！外道自謂苦行第一，是故菩薩示現苦行，能超過彼。舍利弗！或有眾生但見菩薩屈一膝立，
【現代漢語翻譯】 現代漢語譯本 『聾啞、駝背裸形、諸根缺者，皆悉具足二十八相莊嚴其身。』（聾啞：聽不見和說不出話的人；駝背裸形：背部彎曲且身體裸露；諸根缺者：身體器官有缺陷的人）他們都將具備三十二種美好的相貌來莊嚴自身。佛的壽命有八小劫。（小劫：佛教時間單位）人天大眾中沒有中途夭折的。善男子！那位佛世尊有如此等等無量的功德。如果想要說法，會先放出光明照耀國土，那些菩薩遇到這光明，就知道世尊將要說法，我們現在應該前去聽法。那時，諸天為那位世尊鋪設獅子座，高一百由旬，用各種裝飾品莊嚴，並進行無量的供養。（由旬：古印度長度單位）世尊坐在上面為大眾說法，那些菩薩聰明且根基深厚，一聽就能領悟無我、我所的道理。（無我：佛教教義，認為沒有永恒不變的自我；我所：佛教教義，認為一切事物不屬於自我）飲食和資糧，只要一想就能得到。 當宣說勝天王授記法門時，大眾中有五萬天人發起了阿耨多羅三藐三菩提心，都希望未來能往生到那個國土。（阿耨多羅三藐三菩提心：無上正等正覺之心，即成佛之心） 那時，勝天王聽到佛世尊為他授記，心中非常歡喜，感到前所未有，跳躍到虛空中，高七多羅樹。（多羅樹：一種高大的樹）那時，三千大千世界發生六種震動，諸天的樂器不敲自鳴，散落各種天花來供養佛和勝天王。當時，勝天王從空中下來，頭面頂禮佛，退坐在一旁。 勝天王般若波羅蜜經現相品第七 那時，大智舍利弗對勝天王說：『菩薩摩訶薩修行般若波羅蜜，通達法性，就應該坐在道場、轉法輪，為什麼還要先修苦行來降伏惡魔呢？』（菩薩摩訶薩：偉大的菩薩；般若波羅蜜：智慧的完美；法性：事物的真實本質；道場：修行的地方；轉法輪：宣講佛法） 那時，勝天王回答舍利弗說：『善男子！菩薩摩訶薩修行般若波羅蜜，實際上並沒有苦行。爲了降伏外道才示現苦行，而那些天魔實際上不能破壞菩薩的修行，只是因為他是欲界之主才示現降伏來教化眾生。（外道：佛教以外的宗教或修行方式；欲界：佛教三界之一，指有慾望的世界）』 『舍利弗！外道自認為苦行是第一的，所以菩薩示現苦行，能超越他們。舍利弗！或許有眾生只看到菩薩屈膝而立，
【English Translation】 English version 'The deaf, the mute, the hunchbacked, the naked, and those with deficient faculties will all be fully endowed with the thirty-two marks of excellence to adorn their bodies.' (deaf: unable to hear; mute: unable to speak; hunchbacked: having a curved back; naked: without clothes; deficient faculties: having defects in bodily organs) They will all possess the thirty-two excellent marks to adorn themselves. The Buddha's lifespan will be eight small kalpas. (kalpa: a unit of time in Buddhism) Among the assembly of humans and gods, none will die prematurely. Good man! That Buddha, the World Honored One, has such immeasurable merits. If he wishes to preach the Dharma, he will first emit light illuminating the land. Those Bodhisattvas who encounter this light will know that the World Honored One is about to preach the Dharma, and we should now go to listen. At that time, the gods will prepare a lion throne for that World Honored One, one hundred yojanas high, adorned with various decorations and offering immeasurable gifts. (yojana: an ancient Indian unit of distance) The World Honored One will sit upon it and preach the Dharma to the assembly. Those Bodhisattvas are intelligent and have deep roots, and upon hearing, they will understand the principles of no-self and no-belonging. (no-self: the Buddhist doctrine that there is no permanent self; no-belonging: the Buddhist doctrine that nothing belongs to the self) Food and resources will be obtained as soon as they are thought of. When the Dharma of the prediction of King Superior Heaven was being proclaimed, five million gods and humans in the assembly generated the mind of Anuttara-samyak-sambodhi, all wishing to be reborn in that land in the future. (Anuttara-samyak-sambodhi: the mind of supreme perfect enlightenment, the mind of becoming a Buddha) At that time, King Superior Heaven, upon hearing the World Honored One's prediction for him, was greatly delighted, feeling unprecedented joy, and leaped into the sky, seven tala trees high. (tala tree: a tall tree) At that time, the three thousand great thousand worlds shook in six ways, the musical instruments of the gods played without being struck, and various heavenly flowers were scattered to make offerings to the Buddha and King Superior Heaven. Then, King Superior Heaven descended from the sky, bowed his head to the Buddha, and sat down to one side. The Seventh Chapter on Manifestations from the Prajnaparamita Sutra of King Superior Heaven At that time, the wise Shariputra said to King Superior Heaven: 'Bodhisattva Mahasattvas who practice Prajnaparamita, having penetrated the nature of Dharma, should sit in the Bodhimanda and turn the Dharma wheel. Why do they first practice asceticism to subdue demons?' (Bodhisattva Mahasattva: a great Bodhisattva; Prajnaparamita: the perfection of wisdom; Dharma nature: the true essence of things; Bodhimanda: the place of enlightenment; turn the Dharma wheel: preach the Dharma) At that time, King Superior Heaven replied to Shariputra: 'Good man! Bodhisattva Mahasattvas who practice Prajnaparamita do not actually engage in asceticism. They only manifest asceticism to subdue the heretics, and those heavenly demons cannot actually harm the Bodhisattvas' practice. It is only because he is the lord of the desire realm that he manifests subduing them to transform sentient beings. (heretics: religions or practices outside of Buddhism; desire realm: one of the three realms in Buddhism, the realm of desires)' 'Shariputra! The heretics consider asceticism to be the foremost practice, so Bodhisattvas manifest asceticism to surpass them. Shariputra! Perhaps some beings only see a Bodhisattva standing on one knee,
或見菩薩舉兩手立，或見菩薩視日而立，或見菩薩五熱炙身，或見菩薩倒身而立；或見菩薩臥棘刺床，或臥牛糞，或坐方石，或復臥地，或見臥板，或臥杵上，或臥塵土；或著板衣，或著莣衣，或著草衣，或樹皮衣，或復裸形，或著茅衣；或面向日隨日而轉；或食稗子，或見食麥，或食草根雜諸樹葉，食果食華，或食薯蕷，或見食芋，或見食藕；或六日一食，或見食豆，或食大豆，或食炒谷，或見食麻，或見食米；或見飲水而以度日；或見菩薩食一𤁷蘇而以度日，或一𤁷蜜，或一𤁷乳；或無所食，或見眠熟。
「舍利弗！菩薩摩訶薩示現如是種種苦行，六年之中一事不虧。菩薩實無如是苦行，眾生見有，以諸眾生應以苦行而得度脫，為是等故菩薩示之，有六十那由他人安住三乘。
「舍利弗！復有天、人，宿世善根深樂大乘，則見菩薩坐七寶臺，身心不動，面門喜笑，入三昧定。如是六年方從定起。舍利弗！復有眾生深樂大乘，欲聽聞者，則見菩薩端坐說法。舍利弗！此是菩薩摩訶薩以方便力行般若波羅蜜，大悲化度一切眾生，能降天魔、伏諸外道。菩薩摩訶薩既經六年從定而起，隨順世法，詣尼連禪河，洗浴出已於河邊立，有牧牛女構百乳牛，以飲一牛，構此牛乳，用以作糜奉獻菩薩。復有六億天、龍
【現代漢語翻譯】 現代漢語譯本 或者看見菩薩舉起雙手站立，或者看見菩薩面向太陽站立，或者看見菩薩用五種熱源炙烤身體，或者看見菩薩倒立；或者看見菩薩睡在佈滿荊棘的床上，或者睡在牛糞上，或者坐在方石上，或者又躺在地上，或者看見睡在木板上，或者睡在杵上，或者睡在塵土中；或者穿著木板做的衣服，或者穿著粗麻布衣，或者穿著草衣，或者樹皮衣，或者又裸露身體，或者穿著茅草衣；或者面向太陽隨著太陽轉動；或者吃稗子，或者看見吃麥子，或者吃草根混雜著樹葉，吃水果吃花，或者吃薯蕷，或者看見吃芋頭，或者看見吃蓮藕；或者六天吃一頓飯，或者看見吃豆子，或者吃大豆，或者吃炒過的穀物，或者看見吃芝麻，或者看見吃米；或者看見喝水度日；或者看見菩薩吃一勺酥油度日，或者一勺蜂蜜，或者一勺牛奶；或者什麼都不吃，或者看見睡得很熟。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）示現如此種種苦行，六年之中沒有一件缺失。菩薩實際上並沒有經歷這樣的苦行，眾生看見有，是因為這些眾生應該通過苦行才能得到解脫，爲了這些眾生，菩薩才示現苦行，有六十那由他（nayuta，數量單位，表示極大的數目）人安住於三乘（聲聞乘、緣覺乘、菩薩乘）。』 『舍利弗！又有天人，宿世善根深厚，喜愛大乘，就看見菩薩坐在七寶臺上，身心不動，面帶喜悅笑容，進入三昧（samādhi，禪定）定。這樣六年才從定中起來。舍利弗！又有眾生深深喜愛大乘，想要聽聞佛法，就看見菩薩端坐說法。舍利弗！這是菩薩摩訶薩以方便力（upāya，善巧的方法）行般若波羅蜜（prajñāpāramitā，智慧到彼岸），以大悲心化度一切眾生，能夠降伏天魔、制服外道。菩薩摩訶薩經過六年從定中起來，隨順世俗的法則，前往尼連禪河（Nairañjanā，古印度一條河流），洗浴完畢后在河邊站立，有牧牛女擠了一百頭乳牛，只用一頭牛的奶，用這牛奶做成乳糜供奉菩薩。又有六億天、龍（Nāga，印度神話中的蛇神）
【English Translation】 English version Or they see the Bodhisattva standing with both hands raised, or they see the Bodhisattva standing facing the sun, or they see the Bodhisattva scorching his body with five sources of heat, or they see the Bodhisattva standing upside down; or they see the Bodhisattva sleeping on a bed of thorns, or sleeping on cow dung, or sitting on a square stone, or again lying on the ground, or they see him sleeping on a plank, or sleeping on a pestle, or sleeping in the dust; or wearing clothes made of planks, or wearing coarse linen clothes, or wearing grass clothes, or bark clothes, or again naked, or wearing clothes made of thatch; or facing the sun and turning with the sun; or eating millet, or they see him eating wheat, or eating grass roots mixed with leaves, eating fruits and flowers, or eating yams, or they see him eating taro, or they see him eating lotus roots; or eating one meal every six days, or they see him eating beans, or eating soybeans, or eating roasted grains, or they see him eating sesame, or they see him eating rice; or they see him passing the day by drinking water; or they see the Bodhisattva passing the day by eating one spoonful of ghee, or one spoonful of honey, or one spoonful of milk; or eating nothing at all, or they see him sleeping soundly. 'Śāriputra! The Bodhisattva-mahāsattva manifests such various ascetic practices, and in six years, nothing was lacking. The Bodhisattva does not actually undergo such ascetic practices, but beings see them because these beings should attain liberation through ascetic practices. For the sake of these beings, the Bodhisattva manifests these practices, and sixty nayutas of people abide in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' 'Śāriputra! Furthermore, there are gods and humans who, with deep roots of merit from past lives, deeply delight in the Mahāyāna, and they see the Bodhisattva sitting on a seven-jeweled platform, his body and mind unmoving, his face joyful and smiling, entering samādhi. In this way, he arises from samādhi after six years. Śāriputra! Furthermore, there are beings who deeply delight in the Mahāyāna and wish to hear the Dharma, and they see the Bodhisattva sitting upright and expounding the Dharma. Śāriputra! This is how the Bodhisattva-mahāsattva, through the power of skillful means (upāya), practices prajñāpāramitā, and with great compassion, transforms and liberates all beings, able to subdue the heavenly demons and vanquish the heretics. The Bodhisattva-mahāsattva, having arisen from samādhi after six years, follows the ways of the world, goes to the Nairañjanā River, bathes, and stands by the riverbank. There, a cowherd girl milks a hundred cows, using the milk of only one cow, and makes milk porridge to offer to the Bodhisattva. Furthermore, there are six hundred million gods and Nāgas
、夜叉、乾闥婆，各持飲食而來奉獻，作如是言：『大士！受我供養。正士！受我供養。』菩薩悉受，而彼牛女、天、龍、夜叉各不相見，一一天等各見菩薩獨受其食。舍利弗！是等眾生因見受供而得悟道，是故菩薩為示現之，而此菩薩實不洗浴及受供養。
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力示現行詣道場。時有地居天子，名曰妙地，與諸天神掃此大地，散眾妙華，種種香水而用灑之。三千大千世界須彌山下諸天之眾，四天王天雨諸天華，三十三天及夜摩天，空中讚歎作諸伎樂，兜率陀天珊兜率陀王，以七寶網彌覆世界，四角皆懸閻浮檀金鈴，悉雨眾寶供養菩薩。化樂諸天善化王，以閻浮檀金羅網彌覆世界，作諸伎樂，雨種種華供養菩薩。他化自在諸天子，與諸天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、人非人等，各各施設種種供養。自在天子與娑婆世界主大梵天王，既見菩薩行詣道場，即告一切諸梵天言：『善男子！汝等當知，如此菩薩摩訶薩，堅固大身而自莊嚴，不違本誓心無厭怠，一切菩薩行悉滿足，通達教化無量眾生，菩薩諸地皆得自在；于諸眾生，其心清凈善知根性；通達如來甚深密藏，過諸魔事，一切善根不隨外緣，無量諸佛之所擁護，能為眾生開解脫門，大將導
【現代漢語翻譯】 現代漢語譯本：夜叉（一種鬼神）、乾闥婆（天上的樂神），各自拿著食物前來供奉，這樣說道：『大士！接受我的供養。正士！接受我的供養。』菩薩全部接受，而那些牛女、天、龍、夜叉彼此都看不見對方，每一位天等都看見菩薩獨自接受他們的食物。舍利弗（佛陀的十大弟子之一）！這些眾生因為看見菩薩接受供養而得以開悟，所以菩薩才示現接受供養，而這位菩薩實際上並沒有洗浴和接受供養。 舍利弗！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），以方便之力示現前往道場。當時有地居天子，名叫妙地，和眾天神一起清掃大地，散佈各種美妙的花朵，用各種香水灑在地上。三千大千世界須彌山（佛教宇宙觀中的中心山）下的諸天眾，四天王天（欲界第一層天）降下天花，三十三天（欲界第二層天）和夜摩天（欲界第三層天）在空中讚歎，演奏各種樂器，兜率陀天（欲界第四層天）的珊兜率陀王，用七寶網覆蓋世界，四角都懸掛著閻浮檀金鈴，降下各種寶物供養菩薩。化樂諸天（欲界第五層天）的善化王，用閻浮檀金羅網覆蓋世界，演奏各種樂器，降下各種花朵供養菩薩。他化自在諸天子（欲界第六層天），和諸天、龍、夜叉、乾闥婆、阿修羅（一種好戰的神）、伽樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、人非人等，各自設定各種供養。自在天子和娑婆世界（我們所處的世界）的主宰大梵天王，看見菩薩前往道場，就告訴一切梵天說：『善男子！你們應當知道，這位菩薩摩訶薩，以堅固的身體自我莊嚴，不違背本來的誓願，內心沒有厭倦懈怠，一切菩薩的修行都已圓滿，通達教化無量眾生，菩薩的各個階段都已獲得自在；對於眾生，他的心清凈，善於瞭解他們的根性；通達如來（佛陀）甚深的秘密藏，超越一切魔事，一切善根不隨外緣而動搖，受到無量諸佛的擁護，能夠為眾生開啟解脫之門，是大將的引導。』
【English Translation】 English version: Yakshas (a type of ghost or spirit), Gandharvas (celestial musicians), each holding food, came to offer it, saying, 'Great being! Accept my offering. Righteous one! Accept my offering.' The Bodhisattva accepted all, but those cow-maidens, devas (gods), nagas (dragons), and yakshas did not see each other; each deva saw the Bodhisattva alone receiving their food. Shariputra (one of Buddha's ten great disciples)! These beings, because they saw the offering being received, attained enlightenment. Therefore, the Bodhisattva manifested this, but this Bodhisattva did not actually bathe or receive offerings. Shariputra! The Bodhisattva Mahasattva (great Bodhisattva), practicing Prajnaparamita (perfection of wisdom), by the power of skillful means, manifested going to the Bodhi-mandala (place of enlightenment). At that time, there was a terrestrial deva (god) named Wonderful Land, who, with other devas, swept the earth, scattered various wonderful flowers, and sprinkled it with various fragrant waters. The assembly of devas below Mount Sumeru (the central mountain in Buddhist cosmology) in the three thousand great thousand worlds, the devas of the Four Heavenly Kings (the first heaven of the desire realm) rained down celestial flowers, the Thirty-three Heavens (the second heaven of the desire realm) and the Yama Heaven (the third heaven of the desire realm) praised in the air and played various musical instruments, the King of Tushita Heaven (the fourth heaven of the desire realm), Santushita, covered the world with a net of seven treasures, with Jambudvipa gold bells hanging at all four corners, and rained down various treasures to offer to the Bodhisattva. The King of the Paranirmitavasavartin Heaven (the fifth heaven of the desire realm), Good Transformation, covered the world with a net of Jambudvipa gold, played various musical instruments, and rained down various flowers to offer to the Bodhisattva. The Paranirmitavasavartin devas (the sixth heaven of the desire realm), with devas, nagas, yakshas, gandharvas, asuras (a type of warring god), garudas (a type of bird-like god), kinnaras (a type of celestial musician), mahoragas (a type of serpent god), humans, and non-humans, each made various offerings. The Paranirmitavasavartin deva and the Great Brahma King, the lord of the Saha world (the world we live in), seeing the Bodhisattva going to the Bodhi-mandala, then told all the Brahma devas, 'Good men! You should know that this Bodhisattva Mahasattva, with a firm body, adorns himself, does not violate his original vows, his mind is without weariness or laziness, all the practices of a Bodhisattva are fulfilled, he understands how to teach countless beings, he has attained freedom in all the stages of a Bodhisattva; towards all beings, his mind is pure, he is good at understanding their roots; he understands the profound secret treasury of the Tathagata (Buddha), he transcends all demonic affairs, all good roots do not follow external conditions, he is protected by countless Buddhas, he is able to open the door of liberation for beings, he is the guide of the great general.'
師摧伏諸魔，大千世界獨為勇猛，善施法藥為大醫王，解脫灌頂受法王位放智慧光，世間八法所不能染如大蓮華，通達一切諸陀羅尼，甚深如海，安住不動如須彌山，智慧清凈無有垢穢，如摩尼珠，於一切法而得自在清凈梵行。善男子！菩薩摩訶薩修般若波羅蜜，以方便力行詣道場，欲降惡魔，坐菩提樹，為成就十力，四無畏，十八不共法，轉大法輪，作師子吼，以法佈施，令諸眾生皆悉飽滿；為欲清凈眾生法眼，無上正法降伏外道；欲示諸佛本願成就，於一切法而得自在。善男子！汝等可往供養菩薩。』
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力示現行詣道場，足下即現千輻輪相微妙光明。一切地獄、畜生、餓鬼遇斯光明，皆悉離苦而得安樂。及照龍宮時，有加梨加龍王遇此光明，即告諸龍：『此金色光來照龍宮，悉令汝等身心安樂。我於過去曾見此相，有佛出興；今此光明如昔不異，當知必有佛出世間。可辦種種燒香、涂香、末香，金、銀、真珠、車𤦲、馬瑙、珊瑚、白玉，幡華幢蓋，作諸音樂，往詣菩薩宮中，好物悉赍供養。』時加梨加龍王與諸眷屬，普興大云降注香雨，往詣菩薩，作諸伎樂施設供養，右繞菩薩而讚歎言：『金色光明令人喜悅，決定最勝，佛出無疑。種種雜寶莊嚴大地，凡是因地
【現代漢語翻譯】 現代漢語譯本：『導師能夠摧伏一切魔障，在這大千世界中獨一無二地勇猛無比，善於施予佛法妙藥，堪稱偉大的醫王。他接受解脫的灌頂，登上法王的寶座，放射出智慧的光芒。他像一朵巨大的蓮花，不被世間的八種法則所污染。他通達一切陀羅尼（總持，能持一切善法，遮一切惡法），其深邃如大海一般，安住不動如須彌山（佛教中的宇宙中心）。他的智慧清凈無染，如同摩尼寶珠（能滿足一切願望的寶珠）。對於一切佛法，他都能夠自在運用，行為清凈無染。善男子！菩薩摩訶薩（偉大的菩薩）修習般若波羅蜜（以智慧到達彼岸），以方便之力前往道場，想要降伏惡魔，坐在菩提樹下，爲了成就十力（佛的十種力量），四無畏（佛的四種無所畏懼的特質），十八不共法（佛獨有的十八種功德），轉動大法輪（宣講佛法），發出獅子吼（比喻佛陀說法時的威猛），以佛法佈施，使一切眾生都得到滿足；爲了清凈眾生的法眼（能夠理解佛法的智慧），用無上的正法降伏外道；爲了顯示諸佛的本願已經成就，對於一切佛法都能夠自在運用。善男子！你們可以前去供養這位菩薩。』 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩修習般若波羅蜜，以方便之力示現前往道場，他的腳下立刻顯現出千輻輪相（佛的足底紋相之一），散發出微妙的光明。一切地獄、畜生、餓鬼道的眾生遇到這光明，都能夠脫離痛苦而得到安樂。當光明照耀到龍宮時，有一位名叫加梨加的龍王（龍族的首領）遇到這光明，立刻告訴眾龍：『這金色的光芒照耀到龍宮，使你們的身心都感到安樂。我過去曾經見過這種景象，那時有佛出世；現在這光明和過去一樣，可以知道必定有佛出世。可以準備各種燒香、涂香、末香，金、銀、珍珠、車𤦲（一種玉石）、瑪瑙、珊瑚、白玉，幡、花、幢、蓋，演奏各種音樂，前往菩薩的宮殿，把美好的物品都帶去供養。』當時，加梨加龍王和他的眷屬，普降大云，降下香雨，前往菩薩處，演奏各種音樂，設定供養，右繞菩薩，讚歎說：『金色的光明令人喜悅，必定是最殊勝的，佛陀出世無疑。各種珍寶裝飾著大地，凡是因地（修行階段）
【English Translation】 English version: 『The teacher subdues all demons, is uniquely brave in the great chiliocosm, is skilled in administering the Dharma medicine, and is a great physician. He receives the empowerment of liberation, ascends the throne of the Dharma King, and emits the light of wisdom. He is like a great lotus flower, unblemished by the eight worldly dharmas. He is versed in all Dharanis (mantras, which hold all good dharmas and prevent all evil dharmas), which are as profound as the ocean. He abides unmoving like Mount Sumeru (the center of the Buddhist universe). His wisdom is pure and without defilement, like a Mani jewel (a wish-fulfilling jewel). He is free and pure in all dharmas. Good men! The Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita (perfection of wisdom), and with skillful means, goes to the Bodhi-mandala (place of enlightenment), desiring to subdue the demons, sits under the Bodhi tree, in order to achieve the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), the eighteen unique dharmas (eighteen unique qualities of a Buddha), turns the great Dharma wheel (preaches the Dharma), roars the lion's roar (a metaphor for the Buddha's powerful teaching), and gives the Dharma as alms, so that all beings are satisfied; in order to purify the Dharma eye (wisdom to understand the Dharma) of beings, and to subdue the heretics with the supreme righteous Dharma; in order to show that the original vows of all Buddhas have been fulfilled, and to be free in all dharmas. Good men! You may go and make offerings to the Bodhisattva.』 『Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Bodhisattva Mahasattva practices Prajna Paramita, and with skillful means, manifests going to the Bodhi-mandala. Under his feet, the thousand-spoked wheel mark (one of the marks on the Buddha's feet) immediately appears, emitting subtle light. All beings in hell, the animal realm, and the hungry ghost realm, upon encountering this light, are freed from suffering and attain peace and happiness. When the light shines upon the dragon palace, a dragon king named Kalika (leader of the dragons), upon encountering this light, immediately tells the dragons: 『This golden light shines upon the dragon palace, bringing peace and happiness to your bodies and minds. I have seen this sign in the past, when a Buddha appeared; now this light is the same as before, so we know that a Buddha will surely appear in the world. We should prepare various kinds of incense, perfumes, and powders, gold, silver, pearls, carnelian (a type of jade), agate, coral, white jade, banners, flowers, canopies, and various musical instruments, and go to the Bodhisattva's palace, bringing all the fine things to offer.』 At that time, the dragon king Kalika and his retinue, raised great clouds, rained down fragrant rain, went to the Bodhisattva, played various musical instruments, set up offerings, circumambulated the Bodhisattva to the right, and praised him, saying: 『The golden light is pleasing, and is surely the most supreme, there is no doubt that a Buddha will appear. Various treasures adorn the earth, all those in the causal stage (stage of practice)
生諸草木悉變成寶，江河皆靜無風浪聲，推如此瑞，佛出無疑。釋梵日月光明不現，惡趣清凈，佛出無疑。譬如有人少失父母，年既長大忽然還得，心甚歡喜；一切世間睹佛興出，亦復如是。我等已曾供養過去諸佛世尊，今值法王人中師子，則我受生為不空過。』
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力取草敷坐，于菩提樹右繞七匝，正念端坐。下劣眾生見如此相。舍利弗！復有高行諸大菩薩，見八萬四千天子敷八萬四千大師子座——眾寶合成，七寶羅網彌覆其上，四角金鈴處處皆有，幡華幢蓋繒彩羅列。爾時菩薩遍此八萬四千座上，一一皆坐，而諸天子自不相見，各謂菩薩獨坐我座，成阿耨多羅三藐三菩提。以是因緣，心生歡喜，得未曾有，皆證阿鞞跋致。
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力即放眉間白毫相光明，照諸魔宮，三千大千世界一切魔宮皆失光明。時諸魔等各作是念：『以何因緣，我等諸宮光明不現。詎非菩薩坐于道場證阿耨多羅三藐三菩提乎？』即共觀察，方見菩薩端坐道場菩提樹下。時諸惡魔，于自宮殿聚集魔軍無量千億，種種諸色、種種眾形、種種相貌、種種頭面，持種種仗、種種幢幡，種種音聲，若有聞者，耳鼻口中並皆流血。菩薩爾時以大悲力，令魔軍眾不
【現代漢語翻譯】 現代漢語譯本：『一切草木都變成寶物，江河平靜沒有風浪的聲音，推想這樣的祥瑞，佛陀出世無疑。釋提桓因（Śakra devānām indra，帝釋天）、梵天（Brahmā，色界初禪天之主）、日月的光明不再顯現，惡道清凈，佛陀出世無疑。譬如有人小時候失去了父母，長大后忽然又找到了，心中非常歡喜；一切世間眾生見到佛陀出世，也是如此。我們已經供養過過去諸佛世尊，現在遇到法王人中獅子，那麼我們此生就沒有白過。』 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）修行般若波羅蜜（prajñāpāramitā，以智慧到達彼岸），用方便力取草鋪設座位，在菩提樹（bodhi tree，佛陀悟道之樹）右繞七圈，正念端坐。下劣的眾生看到這樣的景象。舍利弗！還有高行的諸大菩薩，看到八萬四千天子鋪設八萬四千個大師子座——用各種寶物合成，七寶羅網覆蓋其上，四角都有金鈴，幡、花、幢、蓋、絲綢等羅列。那時菩薩遍坐在這八萬四千個座位上，每一個座位上都有菩薩坐著，而諸天子自己卻互相看不見，各自認為菩薩獨自坐在自己的座位上，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。因為這個因緣，心中生起歡喜，得到從未有過的體驗，都證得阿鞞跋致（avaivartika，不退轉）。』 『舍利弗！菩薩摩訶薩修行般若波羅蜜，用方便力即從眉間放出白毫相光明，照耀諸魔宮，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界）一切魔宮都失去光明。這時諸魔等各自這樣想：『因為什麼因緣，我們這些宮殿的光明不顯現了？難道不是菩薩坐在道場證得阿耨多羅三藐三菩提了嗎？』於是共同觀察，才看到菩薩端坐在道場菩提樹下。這時諸惡魔，在自己的宮殿聚集無量千億的魔軍，各種顏色、各種形狀、各種相貌、各種頭面，拿著各種兵器、各種旗幟，發出各種聲音，如果有聽到這些聲音的，耳朵、鼻子、口中都會流血。菩薩這時用大悲的力量，使魔軍眾不
【English Translation】 English version: 『All the grasses and trees will transform into treasures, the rivers will be calm without the sound of wind and waves. Considering such auspicious signs, there is no doubt that the Buddha will appear. The light of Śakra devānām indra (釋提桓因, the king of gods), Brahmā (梵天, the creator god), the sun, and the moon will not be visible, and the evil realms will be purified. There is no doubt that the Buddha will appear. It is like a person who lost their parents when they were young, and then suddenly finds them again when they grow up, their heart will be very joyful; all the beings in the world seeing the Buddha appear will be the same. We have already made offerings to the Buddhas and World Honored Ones of the past, and now we have encountered the Dharma King, the lion among humans, so our lives will not have been in vain.』 『Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom)! The Bodhisattva Mahāsattva (菩薩摩訶薩, great bodhisattva) practices the Prajñāpāramitā (般若波羅蜜, perfection of wisdom), using skillful means to take grass and spread it as a seat, circumambulating the Bodhi tree (菩提樹, the tree under which the Buddha attained enlightenment) seven times to the right, and sitting upright with mindfulness. Inferior beings see such a sight. Śāriputra! There are also great bodhisattvas of high practice who see eighty-four thousand devas spreading eighty-four thousand great lion seats—made of various treasures, covered with nets of seven jewels, with golden bells at each of the four corners, and banners, flowers, canopies, and silks arranged. At that time, the bodhisattva sits on each of these eighty-four thousand seats, and each deva does not see the others, each thinking that the bodhisattva is sitting alone on their seat, attaining Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Because of this, their hearts are filled with joy, they gain an unprecedented experience, and they all attain Avaivartika (阿鞞跋致, non-retrogression).』 『Śāriputra! The Bodhisattva Mahāsattva practices the Prajñāpāramitā, using skillful means to immediately emit light from the white hair mark between their eyebrows, illuminating the palaces of the demons, and all the demon palaces in the trisāhasra-mahāsāhasra-lokadhātu (三千大千世界, a great world system in Buddhist cosmology) lose their light. At that time, the demons each think: 『For what reason have the lights of our palaces disappeared? Could it be that the bodhisattva is sitting in the place of enlightenment and attaining Anuttarā-samyak-saṃbodhi?』 Then they observe together and see the bodhisattva sitting upright under the Bodhi tree in the place of enlightenment. At that time, the evil demons gather countless billions of demon troops in their palaces, with various colors, various shapes, various appearances, various faces, holding various weapons, various banners, and making various sounds. If anyone hears these sounds, blood will flow from their ears, noses, and mouths. At that time, the bodhisattva, with the power of great compassion, causes the demon troops not to』
得出聲。舍利弗！是名菩薩摩訶薩行般若波羅蜜方便之力。
「舍利弗！菩薩行般若波羅蜜，以方便力，無量億劫行佈施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨、念處、正勤、神足、根、力、覺、道、奢摩他、毗婆舍那、三明解脫，身金色右臂，從頂自摩乃至遍身，作如是言：『眾生苦惱，我欲濟拔而起大悲。』爾時，魔王及諸眷屬，聞菩薩言即皆倒仆。菩薩摩訶薩以大悲力，令諸魔眾聞空中聲言：『汝等可歸依持戒力仙，能施無畏，救護一切眾生。』魔及眷屬聞此聲已，猶伏在地，作如是言：『唯愿正士大士救濟我命！』舍利弗！爾時菩薩摩訶薩行般若波羅蜜，以方便力放大光明，其有遇者皆離怖畏。魔及眷屬見是神力，恐怖歡喜二事交懷。
「舍利弗！菩薩摩訶薩行般若波羅蜜，或有眾生見是降魔，亦復有人不見此事；或有眾生但見菩薩敷草而坐，或見菩薩處大師子寶臺而坐，或見菩薩在地而坐，或見空中自然而有師子之座菩薩安坐；或有眾生見阿說他樹為菩提樹，或見波利質多羅樹，或見眾寶合成為菩提樹；或有眾生見菩提樹高七多羅樹，或有眾生見菩提樹高八萬四千由旬、師子之座高四萬二千由旬；或有眾生遙見菩薩遊戲空中，或見菩薩坐菩提樹。舍利弗！菩薩摩訶薩行般若波羅蜜，以方
【現代漢語翻譯】 現代漢語譯本：舍利弗！這就是菩薩摩訶薩修行般若波羅蜜的方便之力。 舍利弗！菩薩修行般若波羅蜜，以方便之力，在無量億劫中修行佈施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨（四無量心）、念處（四念處）、正勤（四正勤）、神足（四神足）、根（五根）、力（五力）、覺（七覺支）、道（八正道）、奢摩他（止）、毗婆舍那（觀）、三明（宿命明、天眼明、漏盡明）、解脫。他身體呈現金色，右臂從頭頂開始摩挲直至全身，並說：『眾生苦惱，我欲救拔他們，因此生起大悲心。』當時，魔王及其眷屬聽到菩薩的話，都倒地不起。菩薩摩訶薩以大悲之力，令魔眾聽到空中傳來聲音說：『你們可以歸依持戒力仙，他能施予無畏，救護一切眾生。』魔及其眷屬聽到這個聲音后，仍然伏在地上，說：『唯愿正士大士救濟我們的性命！』舍利弗！那時，菩薩摩訶薩修行般若波羅蜜，以方便之力放出大光明，凡是遇到這光明的人都離開了恐懼。魔及其眷屬看到這種神力，既恐懼又歡喜，兩種情緒交織在一起。 舍利弗！菩薩摩訶薩修行般若波羅蜜，有的眾生看到菩薩降伏魔眾，也有人看不到這件事；有的眾生只看到菩薩鋪草而坐，有的看到菩薩坐在大師子寶臺上，有的看到菩薩坐在地上，有的看到空中自然出現獅子座，菩薩安坐在上面；有的眾生看到阿說他樹（菩提樹）成為菩提樹，有的看到波利質多羅樹（天界樹），有的看到眾寶合成的菩提樹；有的眾生看到菩提樹高七多羅樹（棕櫚樹），有的眾生看到菩提樹高八萬四千由旬（古印度長度單位），獅子座高四萬二千由旬；有的眾生遙見菩薩在空中游戲，有的看到菩薩坐在菩提樹下。舍利弗！菩薩摩訶薩修行般若波羅蜜，以方便之力，
【English Translation】 English version: Shariputra! This is called the power of skillful means of a Bodhisattva Mahasattva practicing Prajnaparamita. Shariputra! A Bodhisattva, practicing Prajnaparamita, through the power of skillful means, practices giving, morality, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, equanimity (the four immeasurables), mindfulness (the four foundations of mindfulness), right effort (the four right exertions), spiritual power (the four bases of spiritual power), roots (the five roots), powers (the five powers), enlightenment factors (the seven factors of enlightenment), the path (the eightfold path), Shamatha (calm abiding), Vipashyana (insight), the three knowledges (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), and liberation for countless eons. His body is golden, and his right arm, from the crown of his head, strokes down to his entire body, and he says: 『Sentient beings are suffering, I wish to liberate them, and thus I arise with great compassion.』 At that time, the demon king and his retinue, upon hearing the Bodhisattva』s words, all fell to the ground. The Bodhisattva Mahasattva, through the power of great compassion, caused the demon host to hear a voice in the sky saying: 『You should take refuge in the ascetic of the power of morality, who can bestow fearlessness and protect all sentient beings.』 The demons and their retinue, upon hearing this voice, still lay prostrate on the ground, saying: 『We beseech the righteous great being to save our lives!』 Shariputra! At that time, the Bodhisattva Mahasattva, practicing Prajnaparamita, through the power of skillful means, emitted great light, and all who encountered this light were freed from fear. The demons and their retinue, seeing this spiritual power, were filled with both fear and joy, two emotions intertwined. Shariputra! A Bodhisattva Mahasattva, practicing Prajnaparamita, some sentient beings see the Bodhisattva subduing the demons, while others do not see this event; some sentient beings only see the Bodhisattva sitting on grass, some see the Bodhisattva sitting on a great lion jeweled platform, some see the Bodhisattva sitting on the ground, some see a lion seat naturally appearing in the sky, with the Bodhisattva sitting upon it; some sentient beings see the Ashvattha tree (Bodhi tree) become the Bodhi tree, some see the Parijataka tree (heavenly tree), some see a Bodhi tree made of combined jewels; some sentient beings see the Bodhi tree seven Tala trees (palm trees) high, some sentient beings see the Bodhi tree eighty-four thousand yojanas (ancient Indian unit of distance) high, and the lion seat forty-two thousand yojanas high; some sentient beings see the Bodhisattva playing in the sky from afar, some see the Bodhisattva sitting under the Bodhi tree. Shariputra! A Bodhisattva Mahasattva, practicing Prajnaparamita, through the power of skillful means,
便力，示現如是種種神變化度眾生。
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力現坐道場。十方恒河沙世界，無量無邊菩薩摩訶薩，皆悉來集住虛空中，出是聲言，安慰菩薩安樂歡喜：『善哉！速疾勇猛精進，大吉祥，勿生怖懼。心如金剛，遊戲神通利益眾生。』一念之頃，一切智現。舍利弗！菩薩摩訶薩坐道場時，魔來為亂亦不生瞋，一剎那心與般若波羅蜜相應，所知見覺無不通達。舍利弗！時十方恒河沙世界諸佛如來，異口同聲贊言：『善哉，大士！通達自然智、無礙智、平等智、無師智，大悲莊嚴。』
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力能作如是種種示現。或有眾生，見此菩薩今始成道，或見菩薩久遠成道；或見一世界四天王獻缽，或見十方恒河沙世界四天王獻缽。舍利弗！菩薩爾時度眾生故，即受眾缽，重疊掌中合而爲一。其諸天王各不相見，皆謂世尊獨用我缽。舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力示現此事。」說是法門時，眾中三萬菩薩摩訶薩得無生法忍；三萬六千菩薩皆不退轉阿耨多羅三藐三菩提；八萬人、天得遠塵離垢法眼凈；無量無邊眾生髮阿耨多羅三藐三菩提心。
「舍利弗！復有六萬天子先來獻供，過去願力：『若菩薩成道，必愿先受我等供養。
【現代漢語翻譯】 現代漢語譯本：憑藉方便之力，示現如此種種神通變化來度化眾生。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜（prajñāpāramitā，以智慧到達彼岸），以方便之力示現坐在菩提道場。十方恒河沙數世界，無量無邊的菩薩摩訶薩，都聚集在虛空中，發出這樣的聲音，安慰菩薩，使他們安樂歡喜：『善哉！迅速勇猛精進，大吉祥，不要產生恐懼。心如金剛，運用神通利益眾生。』在一念之間，一切智（sarvajñāna，佛陀的智慧）顯現。舍利弗！菩薩摩訶薩坐在菩提道場時，即使有魔來擾亂，也不會生起嗔恨，一剎那間心與般若波羅蜜相應，所知所見所覺無不通達。舍利弗！這時，十方恒河沙數世界的諸佛如來，異口同聲地讚歎說：『善哉，大士！通達自然智（sahajajñāna，自然而有的智慧）、無礙智（apratihatajñāna，無障礙的智慧）、平等智（samajñāna，平等看待一切的智慧）、無師智（asikṣitajñāna，無需教導的智慧），以大悲心莊嚴自身。』 『舍利弗！菩薩摩訶薩修行般若波羅蜜，以方便之力能夠示現如此種種。有的眾生，看到這位菩薩現在才成道，有的看到菩薩很久以前就已成道；有的看到一個世界的四天王（catvāro mahārājāḥ，佛教的護法神）獻缽，有的看到十方恒河沙數世界的四天王獻缽。舍利弗！菩薩爲了度化眾生，就接受這些缽，重疊在掌中合而爲一。那些天王彼此看不見，都認為世尊只用了自己的缽。舍利弗！菩薩摩訶薩修行般若波羅蜜，以方便之力示現此事。』當宣說這個法門時，眾中三萬菩薩摩訶薩得到無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）；三萬六千菩薩都達到不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）；八萬人、天得到遠離塵垢的法眼清凈；無量無邊的眾生髮起了阿耨多羅三藐三菩提心。 『舍利弗！還有六萬天子，因為過去所發的願力，前來供養：『如果菩薩成道，必定希望先接受我們的供養。』
【English Translation】 English version: Through the power of skillful means, they manifest such various miraculous transformations to liberate sentient beings. 『Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Wisdom (Prajñāpāramitā), through the power of skillful means, they manifest sitting at the Bodhi-mandala (place of enlightenment). In the ten directions, in worlds as numerous as the sands of the Ganges, countless Bodhisattva-Mahāsattvas gather in the sky, uttering these words to comfort the Bodhisattva, bringing them peace and joy: 『Excellent! Be swift, courageous, and diligent, with great auspiciousness, do not give rise to fear. Let your mind be like a diamond, using your miraculous powers to benefit sentient beings.』 In a single moment, all-knowing wisdom (sarvajñāna) manifests. Śāriputra! When a Bodhisattva-Mahāsattva sits at the Bodhi-mandala, even if demons come to disturb them, they do not give rise to anger. In a single instant, their mind is in accordance with the Perfection of Wisdom, and all that is known, seen, and felt is thoroughly understood. Śāriputra! At that time, the Buddhas and Tathāgatas of the ten directions, in worlds as numerous as the sands of the Ganges, praise in unison: 『Excellent, great being! You have attained natural wisdom (sahajajñāna), unobstructed wisdom (apratihatajñāna), equal wisdom (samajñāna), and uninstructed wisdom (asikṣitajñāna), adorned with great compassion.』 『Śāriputra! A Bodhisattva-Mahāsattva, practicing the Perfection of Wisdom, through the power of skillful means, can manifest in such various ways. Some sentient beings see this Bodhisattva just now attaining enlightenment, while others see that the Bodhisattva attained enlightenment long ago; some see the Four Heavenly Kings (catvāro mahārājāḥ) of one world offering bowls, while others see the Four Heavenly Kings of the ten directions, in worlds as numerous as the sands of the Ganges, offering bowls. Śāriputra! For the sake of liberating sentient beings, the Bodhisattva then accepts these bowls, stacking them in their palm and combining them into one. The Heavenly Kings cannot see each other, and each thinks that the World Honored One is using only their bowl. Śāriputra! A Bodhisattva-Mahāsattva, practicing the Perfection of Wisdom, through the power of skillful means, manifests this event.』 When this Dharma teaching was spoken, thirty thousand Bodhisattva-Mahāsattvas in the assembly attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti); thirty-six thousand Bodhisattvas all reached the stage of non-retrogression from Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); eighty thousand humans and devas attained the pure Dharma eye, free from dust and defilement; and countless sentient beings gave rise to the mind of Anuttarā-samyak-saṃbodhi. 『Śāriputra! Furthermore, sixty thousand devas, due to past vows, came to make offerings: 『If the Bodhisattva attains enlightenment, we wish to be the first to offer our gifts.』
』爾時，菩薩摩訶薩以般若波羅蜜方便力故，示現欲轉法輪。娑婆世界主尸棄梵王，與六十八萬梵天，來世尊所，頭面作禮，右繞七匝而發是言：『唯愿大悲，轉無上法輪！唯愿大悲，轉無上法輪！』爾時，即現大師子座高四萬二千由旬，種種莊嚴堅固安隱。十方無量釋提桓因，悉為如來敷師子座，亦復如是。爾時菩薩以神通力，一一諸天各見菩薩坐其座上而轉法輪。菩薩摩訶薩既坐此座，十方無量無邊世界，皆悉震動放大光明，即入無邊境界三昧。十方恒河沙世界一切眾生三惡道苦，即得安樂悉離三毒，各各相於猶如母子，無復噁心。時此三千大千世界，靡有間隙，如一毛孔。天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、人非人等，悉滿其中。若有眾生應以苦法而受化者，聞佛說苦；應以無我、空、寂靜、離、無常，皆亦如是；應以如幻法而受化者，聞說如幻，應以如夢、水中月、如影、如響，皆亦如是；應以空、無相、無愿而受化者，即聞佛說空、無相、無愿法；或聞如來說一切法從因緣生；或聞說諸陰，或聞說諸界，或聞說諸入；或聞說苦聲，或聞說集聲，或聞說道聲；或聞說念處，或聞說正勤，或聞說神足，或聞說根，或聞說力，或聞說覺，或聞說道，或聞說奢摩他，或聞說毗婆舍那，或聞
【現代漢語翻譯】 現代漢語譯本：當時，菩薩摩訶薩（偉大的菩薩）憑藉般若波羅蜜（智慧的完美）的方便力量，示現將要轉動法輪（佛法的教義）。娑婆世界（我們所處的世界）的主宰尸棄梵王（一位梵天之王），與六十八萬梵天（梵天的神祇）來到世尊（佛陀）所在之處，以頭面觸地的方式行禮，然後右繞佛陀七圈，並說道：『唯愿大悲（佛陀的慈悲），轉動無上法輪！唯愿大悲，轉動無上法輪！』當時，立刻出現一個巨大的獅子座，高四萬二千由旬（古印度長度單位），以各種方式莊嚴裝飾，堅固而安穩。十方（各個方向）無量的釋提桓因（帝釋天，天神之王）都為如來（佛陀）鋪設獅子座，情況也是如此。當時，菩薩以神通力，讓每一位天神都看到菩薩坐在他們的座位上轉動法輪。菩薩摩訶薩坐上這個座位后，十方無量無邊的世界都震動起來，放出巨大的光明，隨即進入無邊境界三昧（一種禪定狀態）。十方恒河沙數世界的一切眾生，在三惡道（地獄、餓鬼、畜生）所受的痛苦，立刻得到安樂，全部脫離三毒（貪、嗔、癡），彼此之間如同母子一般相親相愛，不再有惡念。當時，這個三千大千世界（佛教宇宙觀中的一個世界系統）沒有絲毫空隙，如同一個毛孔一般。天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、伽樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、人以及非人等，都充滿了這個世界。如果有眾生應該通過苦法（關於苦的教義）而得到教化，他們就會聽到佛陀講述苦；如果應該通過無我、空、寂靜、離、無常的教義而得到教化，他們也會聽到這些教義；如果應該通過如幻法（關於幻象的教義）而得到教化，他們就會聽到關於幻象的教義，如果應該通過如夢、水中月、如影、如響的教義而得到教化，他們也會聽到這些教義；如果應該通過空、無相、無愿的教義而得到教化，他們就會聽到佛陀講述空、無相、無愿的教義；或者聽到如來說一切法從因緣生（一切事物都由因緣和合而生）；或者聽到講述諸陰（五蘊，構成人的五種要素），或者聽到講述諸界（十八界，構成經驗的十八種要素），或者聽到講述諸入（十二入，構成感官和意識的十二種要素）；或者聽到講述苦聲（關於苦的教義），或者聽到講述集聲（關於苦的起因的教義），或者聽到講述道聲（關於滅苦之道的教義）；或者聽到講述念處（四念處，四種觀想方法），或者聽到講述正勤（四正勤，四種精進方法），或者聽到講述神足（四神足，四種禪定方法），或者聽到講述根（五根，五種精神能力），或者聽到講述力（五力，五種精神力量），或者聽到講述覺（七覺支，七種覺悟的要素），或者聽到講述道（八正道，八種正確的修行方法），或者聽到講述奢摩他（止，禪定），或者聽到講述毗婆舍那（觀，智慧）。 English version: At that time, the Bodhisattva Mahasattva (great Bodhisattva), through the expedient power of Prajnaparamita (perfection of wisdom), manifested the intention to turn the Dharma wheel (teachings of Buddhism). The lord of the Saha world (the world we inhabit), Shikhin Brahma (a Brahma king), along with six hundred and eighty thousand Brahmas (Brahma deities), came to where the World Honored One (Buddha) was, bowed their heads to the ground in reverence, circumambulated the Buddha seven times clockwise, and said: 『We beseech your great compassion (Buddha's compassion), to turn the unsurpassed Dharma wheel! We beseech your great compassion, to turn the unsurpassed Dharma wheel!』 At that moment, a great lion throne appeared, forty-two thousand yojanas (ancient Indian unit of distance) high, adorned with various decorations, firm and secure. The immeasurable Shakra Devanam Indras (Indra, king of gods) of the ten directions (all directions) all laid out lion thrones for the Tathagata (Buddha), and it was the same. At that time, the Bodhisattva, through supernatural power, caused each of the gods to see the Bodhisattva sitting on their respective thrones and turning the Dharma wheel. After the Bodhisattva Mahasattva sat on this throne, the immeasurable and boundless worlds of the ten directions all shook and emitted great light, and immediately entered the Samadhi (state of meditative absorption) of boundless realms. All sentient beings in the ten directions, in the worlds as numerous as the sands of the Ganges River, who were suffering in the three evil paths (hell, hungry ghosts, animals), immediately obtained peace and happiness, and were all freed from the three poisons (greed, hatred, ignorance), and became loving towards each other like mothers and children, with no more evil thoughts. At that time, this three thousand great thousand world (a world system in Buddhist cosmology) had no gaps, like a single pore. Gods, dragons, yakshas (a type of ghost), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of golden-winged bird god), kinnaras (a type of celestial musician), mahoragas (a type of great serpent god), humans, and non-humans, all filled it. If there were sentient beings who should be converted through the Dharma of suffering (teachings about suffering), they would hear the Buddha speak of suffering; if they should be converted through the teachings of no-self, emptiness, tranquility, detachment, and impermanence, they would also hear these teachings; if they should be converted through the Dharma of illusion (teachings about illusion), they would hear about illusion; if they should be converted through the teachings of like a dream, the moon in water, a shadow, and an echo, they would also hear these teachings; if they should be converted through the teachings of emptiness, no-sign, and no-wish, they would hear the Buddha speak of the Dharma of emptiness, no-sign, and no-wish; or hear the Tathagata say that all dharmas arise from causes and conditions (all things arise from the combination of causes and conditions); or hear about the skandhas (five aggregates, the five elements that constitute a person), or hear about the dhatus (eighteen realms, the eighteen elements that constitute experience), or hear about the ayatanas (twelve entrances, the twelve elements that constitute the senses and consciousness); or hear about the sound of suffering (teachings about suffering), or hear about the sound of origination (teachings about the cause of suffering), or hear about the sound of the path (teachings about the path to the cessation of suffering); or hear about the mindfulness (four foundations of mindfulness, four methods of contemplation), or hear about the right exertion (four right efforts, four methods of diligence), or hear about the psychic powers (four bases of psychic power, four methods of meditation), or hear about the roots (five roots, five spiritual faculties), or hear about the powers (five powers, five spiritual strengths), or hear about the factors of enlightenment (seven factors of enlightenment, seven elements of awakening), or hear about the path (eightfold path, eight correct methods of practice), or hear about shamatha (calm abiding, meditation), or hear about vipassana (insight, wisdom).
【English Translation】 At that time, the Bodhisattva Mahasattva, through the expedient power of Prajnaparamita, manifested the intention to turn the Dharma wheel. The lord of the Saha world, Shikhin Brahma, along with six hundred and eighty thousand Brahmas, came to where the World Honored One was, bowed their heads to the ground in reverence, circumambulated the Buddha seven times clockwise, and said: 『We beseech your great compassion, to turn the unsurpassed Dharma wheel! We beseech your great compassion, to turn the unsurpassed Dharma wheel!』 At that moment, a great lion throne appeared, forty-two thousand yojanas high, adorned with various decorations, firm and secure. The immeasurable Shakra Devanam Indras of the ten directions all laid out lion thrones for the Tathagata, and it was the same. At that time, the Bodhisattva, through supernatural power, caused each of the gods to see the Bodhisattva sitting on their respective thrones and turning the Dharma wheel. After the Bodhisattva Mahasattva sat on this throne, the immeasurable and boundless worlds of the ten directions all shook and emitted great light, and immediately entered the Samadhi of boundless realms. All sentient beings in the ten directions, in the worlds as numerous as the sands of the Ganges River, who were suffering in the three evil paths, immediately obtained peace and happiness, and were all freed from the three poisons, and became loving towards each other like mothers and children, with no more evil thoughts. At that time, this three thousand great thousand world had no gaps, like a single pore. Gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, all filled it. If there were sentient beings who should be converted through the Dharma of suffering, they would hear the Buddha speak of suffering; if they should be converted through the teachings of no-self, emptiness, tranquility, detachment, and impermanence, they would also hear these teachings; if they should be converted through the Dharma of illusion, they would hear about illusion; if they should be converted through the teachings of like a dream, the moon in water, a shadow, and an echo, they would also hear these teachings; if they should be converted through the teachings of emptiness, no-sign, and no-wish, they would hear the Buddha speak of the Dharma of emptiness, no-sign, and no-wish; or hear the Tathagata say that all dharmas arise from causes and conditions; or hear about the skandhas, or hear about the dhatus, or hear about the ayatanas; or hear about the sound of suffering, or hear about the sound of origination, or hear about the sound of the path; or hear about the mindfulness, or hear about the right exertion, or hear about the psychic powers, or hear about the roots, or hear about the powers, or hear about the factors of enlightenment, or hear about the path, or hear about shamatha, or hear about vipassana.
說辟支佛法，或聞說大乘法。舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力示現種種轉法輪，令無量眾生隨其根性歡喜利益。」
爾時，舍利弗白勝天王言：「菩薩摩訶薩行般若波羅蜜，以方便力，甚深境界難知、難思量、難入。」
爾時，勝天王答舍利弗言：「菩薩摩訶薩行般若波羅蜜功德勝事，我今所說百分不及一，百千萬億分乃至算數譬喻亦不及一，唯有如來乃能盡說。我今所說其少分者，皆承如來威神之力。何以故？諸佛境界，一生補處菩薩摩訶薩尚不能盡，況余菩薩。舍利弗！諸佛境界寂靜無說，后無分別智之所能了。舍利弗！菩薩摩訶薩欲入諸佛境界，應學般若波羅蜜，首楞嚴三昧、如幻三昧、金剛喻三昧、金剛三昧、不動意三昧、遍通達三昧、不緣境界三昧、師子自在三昧、三昧王三昧、功德莊嚴三昧、寂靜意三昧、超出三昧、無著三昧、意莊嚴王三昧、無等等三昧、等覺三昧、正覺三昧、悅意三昧、歡喜三昧、清凈三昧、火焰三昧、光明三昧、難勝三昧、常現前三昧、不相近三昧、無生三昧、通達三昧、最勝三昧、過魔界三昧、一切智意三昧、幢相三昧、大悲三昧、歡喜三昧、愛念三昧、不見法三昧。
「舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力，通達如是等無量無邊百千億
【現代漢語翻譯】 現代漢語譯本：或者宣說辟支佛法（Pratyekabuddha-dharma，即緣覺的教法），或者宣說大乘佛法。舍利弗！菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，即智慧的完美），以方便之力示現種種轉法輪（Dharmacakra-pravartana，即佛陀的教法傳播），使無量眾生隨其根性歡喜受益。 當時，舍利弗對勝天王說：『菩薩摩訶薩修行般若波羅蜜，以方便之力，其甚深境界難以知曉、難以思量、難以進入。』 當時，勝天王回答舍利弗說：『菩薩摩訶薩修行般若波羅蜜的功德殊勝，我今天所說的，連百分之一都不到，甚至百千萬億分之一，乃至用算數譬喻也無法比擬，只有如來（Tathagata，即佛陀）才能完全說盡。我今天所說的少部分，都是承蒙如來的威神之力。為什麼呢？諸佛的境界，即使是一生補處菩薩摩訶薩（Ekajati-pratibaddha-bodhisattva，即下一世將成佛的菩薩）也不能完全瞭解，更何況其他菩薩。舍利弗！諸佛的境界寂靜無言，不是后得的分別智所能理解的。舍利弗！菩薩摩訶薩想要進入諸佛的境界，應當學習般若波羅蜜，以及首楞嚴三昧（Surangama-samadhi，即勇健定）、如幻三昧（Mayopama-samadhi，即如幻的禪定）、金剛喻三昧（Vajropama-samadhi，即如金剛般堅固的禪定）、金剛三昧（Vajra-samadhi，即金剛禪定）、不動意三昧（Acalacitta-samadhi，即不動心的禪定）、遍通達三昧（Sarvatra-gati-samadhi，即普遍通達的禪定）、不緣境界三昧（Analambana-samadhi，即不執著境界的禪定）、師子自在三昧（Simhavikridita-samadhi，即獅子游戲三昧）、三昧王三昧（Samadhiraja-samadhi，即禪定之王）、功德莊嚴三昧（Gunavyuha-samadhi，即功德莊嚴的禪定）、寂靜意三昧（Prasantacitta-samadhi，即寂靜心的禪定）、超出三昧（Atikramana-samadhi，即超越的禪定）、無著三昧（Asanga-samadhi，即無執著的禪定）、意莊嚴王三昧（Cittavyuharaja-samadhi，即心莊嚴之王）、無等等三昧（Asamasama-samadhi，即無與倫比的禪定）、等覺三昧（Samyaksambodhi-samadhi，即正等覺的禪定）、正覺三昧（Sambodhi-samadhi，即正覺的禪定）、悅意三昧（Manorama-samadhi，即悅意的禪定）、歡喜三昧（Pramudita-samadhi，即歡喜的禪定）、清凈三昧（Visuddha-samadhi，即清凈的禪定）、火焰三昧（Jvalana-samadhi，即火焰的禪定）、光明三昧（Prabha-samadhi，即光明的禪定）、難勝三昧（Durjaya-samadhi，即難以戰勝的禪定）、常現前三昧（Abhimukha-samadhi，即常現前的禪定）、不相近三昧（Asamsarga-samadhi，即不相近的禪定）、無生三昧（Anutpada-samadhi，即無生的禪定）、通達三昧（Abhisamaya-samadhi，即通達的禪定）、最勝三昧（Uttama-samadhi，即最殊勝的禪定）、過魔界三昧（Maratikranta-samadhi，即超越魔界的禪定）、一切智意三昧（Sarvajna-citta-samadhi，即一切智心的禪定）、幢相三昧（Dhvajagra-samadhi，即幢相的禪定）、大悲三昧（Mahakaruna-samadhi，即大悲的禪定）、歡喜三昧（Pramudita-samadhi，即歡喜的禪定）、愛念三昧（Prema-samadhi，即愛念的禪定）、不見法三昧（Adarsana-dharma-samadhi，即不見法的禪定）。』 『舍利弗！菩薩摩訶薩修行般若波羅蜜，以方便之力，通達如是等無量無邊百千億
【English Translation】 English version: Or expounding the Pratyekabuddha-dharma (the teachings of the solitary Buddhas), or expounding the Mahayana-dharma (the teachings of the Great Vehicle). Shariputra! Bodhisattva-mahasattvas, practicing Prajnaparamita (the perfection of wisdom), through the power of skillful means, manifest various turnings of the Dharma wheel (Dharmacakra-pravartana, the propagation of the Buddha's teachings), causing immeasurable beings to rejoice and benefit according to their respective capacities. At that time, Shariputra said to King Superior Heaven: 'Bodhisattva-mahasattvas, practicing Prajnaparamita, through the power of skillful means, their profound realms are difficult to know, difficult to contemplate, and difficult to enter.' At that time, King Superior Heaven replied to Shariputra: 'The meritorious virtues of Bodhisattva-mahasattvas practicing Prajnaparamita are so superior that what I have said today is not even one percent, not even one in a hundred million billion, and not even comparable by numerical analogies. Only the Tathagata (the Buddha) can fully describe them. The small portion I have spoken today is all due to the majestic power of the Tathagata. Why is that? The realms of the Buddhas, even Bodhisattva-mahasattvas who are one birth away from Buddhahood (Ekajati-pratibaddha-bodhisattva), cannot fully comprehend, let alone other Bodhisattvas. Shariputra! The realms of the Buddhas are silent and without speech, and cannot be understood by the wisdom of subsequent discrimination. Shariputra! Bodhisattva-mahasattvas who wish to enter the realms of the Buddhas should study Prajnaparamita, as well as the Surangama-samadhi (the heroic march samadhi), Mayopama-samadhi (the illusion-like samadhi), Vajropama-samadhi (the diamond-like samadhi), Vajra-samadhi (the diamond samadhi), Acalacitta-samadhi (the immovable mind samadhi), Sarvatra-gati-samadhi (the all-pervading samadhi), Analambana-samadhi (the non-object samadhi), Simhavikridita-samadhi (the lion's play samadhi), Samadhiraja-samadhi (the king of samadhis), Gunavyuha-samadhi (the merit-adorned samadhi), Prasantacitta-samadhi (the tranquil mind samadhi), Atikramana-samadhi (the transcending samadhi), Asanga-samadhi (the non-attachment samadhi), Cittavyuharaja-samadhi (the king of mind-adornment samadhi), Asamasama-samadhi (the incomparable samadhi), Samyaksambodhi-samadhi (the perfect enlightenment samadhi), Sambodhi-samadhi (the enlightenment samadhi), Manorama-samadhi (the delightful samadhi), Pramudita-samadhi (the joyful samadhi), Visuddha-samadhi (the pure samadhi), Jvalana-samadhi (the blazing samadhi), Prabha-samadhi (the luminous samadhi), Durjaya-samadhi (the invincible samadhi), Abhimukha-samadhi (the ever-present samadhi), Asamsarga-samadhi (the non-contact samadhi), Anutpada-samadhi (the non-arising samadhi), Abhisamaya-samadhi (the realization samadhi), Uttama-samadhi (the supreme samadhi), Maratikranta-samadhi (the transcending the realm of Mara samadhi), Sarvajna-citta-samadhi (the all-knowing mind samadhi), Dhvajagra-samadhi (the banner-top samadhi), Mahakaruna-samadhi (the great compassion samadhi), Pramudita-samadhi (the joyful samadhi), Prema-samadhi (the loving-kindness samadhi), and Adarsana-dharma-samadhi (the non-seeing dharma samadhi).' 'Shariputra! Bodhisattva-mahasattvas, practicing Prajnaparamita, through the power of skillful means, penetrate such immeasurable, boundless hundreds of thousands of billions of'
恒河沙數諸三昧已，乃能得入諸佛境界。其心安隱，恐怖悉無，如師子王不畏禽狩。何以故？菩薩摩訶薩修如是等諸三昧已，有所經游悉無怖畏，不見其前有一怨敵。何以故？舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力，心無所緣亦無所住。譬如有人生無色界，八萬四千劫中唯是一識，無有住處亦無所緣；菩薩摩訶薩行般若波羅蜜亦復如是，心無住處亦無所緣。何以故？心不行，無行處；心無想，無想處；心不緣，無緣處；心不著，無著處；心不亂，無亂處；心無高下，心不隨順，又不違逆，不喜不憂；無分別，離分別；離奢摩他、毗婆舍那，心不隨智。心不自住亦不住他，不依眼住，不依耳、鼻、舌、身、意住；不依色住，不依聲、香、味、觸、法住。心不在內亦不在外，心不緣法，心不緣智，不住過去、未來、現在。
「舍利弗！菩薩摩訶薩行般若波羅蜜，不取一法。於一切法知見無礙，心行凈故，見一切法皆悉無垢，不取見相，見不分別，離諸戲論。舍利弗！菩薩摩訶薩般若波羅蜜，不與肉眼相應，不與天眼相應，慧眼、法眼、佛眼悉不相應；不與天耳相應，不與他心智相應，不與宿命智相應，不與神通智相應，不與漏盡智相應。舍利弗！是般若波羅蜜，不與一切法相應、非不相應。菩薩摩訶薩行般若
【現代漢語翻譯】 現代漢語譯本 修習瞭如恒河沙數般眾多的三昧（samadhi，禪定）之後，才能進入諸佛的境界。他們的內心安穩平靜，沒有任何恐懼，就像獅子王一樣不畏懼任何禽獸。這是為什麼呢？菩薩摩訶薩（bodhisattva mahasattva，大菩薩）修習了這些三昧之後，無論去到哪裡都不會感到恐懼，因為他們眼中沒有任何怨敵。這是為什麼呢？舍利弗（Sariputra，佛陀十大弟子之一）！菩薩摩訶薩修行般若波羅蜜（prajnaparamita，智慧的完美），憑藉方便之力，內心沒有任何執著，也沒有任何停留。就像有人天生沒有**，在八萬四千劫中只有一個識（vijnana，意識），沒有停留之處，也沒有執著之物；菩薩摩訶薩修行般若波羅蜜也是如此，內心沒有停留之處，也沒有執著之物。這是為什麼呢？因為心不執行，沒有執行之處；心沒有念想，沒有念想之處；心不攀緣，沒有攀緣之處；心不執著，沒有執著之處；心不散亂，沒有散亂之處；心沒有高下之分，心不隨順，也不違逆，不喜不憂；沒有分別，遠離分別；遠離奢摩他（samatha，止）和毗婆舍那（vipasyana，觀），心不隨從智慧。心不自己停留，也不停留於他處，不依眼住，不依耳、鼻、舌、身、意住；不依色住，不依聲、香、味、觸、法住。心不在內，也不在外，心不攀緣法，心不攀緣智，不住於過去、未來、現在。 舍利弗！菩薩摩訶薩修行般若波羅蜜，不執取任何一法。對於一切法，他們的知見沒有任何障礙，因為他們的心行清凈，所以見到一切法都清凈無垢，不執取見相，見而不分別，遠離一切戲論。舍利弗！菩薩摩訶薩的般若波羅蜜，不與肉眼相應，不與天眼相應，慧眼、法眼、佛眼都不相應；不與天耳相應，不與他心智相應，不與宿命智相應，不與神通智相應，不與漏盡智相應。舍利弗！這般若波羅蜜，不與一切法相應，也非不相應。菩薩摩訶薩修行般若
【English Translation】 English version Having practiced samadhis (meditative absorptions) as numerous as the sands of the Ganges, one is then able to enter the realm of all Buddhas. Their minds are peaceful and secure, without any fear, like a lion king who is not afraid of any birds or beasts. Why is this so? Because Bodhisattva Mahasattvas (great bodhisattvas), having cultivated such samadhis, experience no fear wherever they go, seeing no enemies before them. Why is this so? Sariputra (one of the Buddha's ten principal disciples)! Bodhisattva Mahasattvas, practicing prajnaparamita (the perfection of wisdom), through the power of skillful means, have no attachments in their minds, nor do they abide anywhere. It is like a person born without ** (a specific sense organ), who for eighty-four thousand kalpas (eons) has only one consciousness (vijnana), with no place to abide and nothing to cling to; Bodhisattva Mahasattvas, practicing prajnaparamita, are also like this, their minds having no place to abide and nothing to cling to. Why is this so? Because the mind does not move, there is no place of movement; the mind has no thoughts, there is no place of thoughts; the mind does not grasp, there is no place of grasping; the mind does not cling, there is no place of clinging; the mind is not disturbed, there is no place of disturbance; the mind has no high or low, the mind does not conform, nor does it oppose, neither rejoicing nor sorrowing; without discrimination, apart from discrimination; apart from samatha (calm abiding) and vipasyana (insight), the mind does not follow wisdom. The mind does not abide in itself, nor does it abide in others, it does not abide in the eye, it does not abide in the ear, nose, tongue, body, or mind; it does not abide in form, it does not abide in sound, smell, taste, touch, or dharma. The mind is neither within nor without, the mind does not grasp dharma, the mind does not grasp wisdom, it does not abide in the past, future, or present. Sariputra! Bodhisattva Mahasattvas, practicing prajnaparamita, do not grasp any dharma. Regarding all dharmas, their knowledge and vision are without obstruction, because their minds are pure, so they see all dharmas as pure and without defilement, not grasping the appearance of seeing, seeing without discrimination, and being apart from all conceptual elaborations. Sariputra! The prajnaparamita of Bodhisattva Mahasattvas does not correspond with the physical eye, does not correspond with the heavenly eye, the wisdom eye, the dharma eye, and the Buddha eye do not correspond; it does not correspond with the heavenly ear, it does not correspond with the knowledge of others' minds, it does not correspond with the knowledge of past lives, it does not correspond with the knowledge of supernatural powers, it does not correspond with the knowledge of the extinction of outflows. Sariputra! This prajnaparamita neither corresponds with all dharmas nor does it not correspond. Bodhisattva Mahasattvas practicing prajna
波羅蜜，以方便力，於一切法得平等智，能觀一切眾生心行，一切染凈皆如實知，於十力、四無畏、十八不共法、佛一切智，咸不失念。菩薩摩訶薩行般若波羅蜜，以無功用心，通達一切法，無心意識，常在寂靜三昧之中，不捨三昧教化眾生，施作佛事無有休息，于諸佛法得無礙智，心無染著。
「舍利弗！譬如化佛更化作佛，彼所化者無心意識，無身、身業，無口、口業，無心、心業，而能施作一切佛事利益眾生。何以故？佛神力故。舍利弗！菩薩摩訶薩從般若波羅蜜所化，亦復如是，無身、身業，無口、口業，無意、意業，以無功用心，常作佛事利益眾生。何以故？菩薩摩訶薩行般若波羅蜜，通達一切法猶如幻相，心無分別；而諸眾生恒聞說法。舍利弗！菩薩摩訶薩如是智慧，不住有為、不住無為，不住諸陰，不住界、入，不住內外，不住善法及不善法，不住世間及出世間，不染不凈，不住有漏、不住無漏，不住過去、未來、現在，不住數緣滅、不住非數緣滅。舍利弗！是菩薩摩訶薩如是行般若波羅蜜，心無所住而能通達一切諸法，以無礙智無功用力為眾生說，常在寂靜，而教化事無有休息。舍利弗！菩薩摩訶薩宿願強故，無功用心為人說法。
「舍利弗！菩薩摩訶薩以般若波羅蜜方便力故，無諸怖
【現代漢語翻譯】 現代漢語譯本：菩薩通過般若波羅蜜（Prajnaparamita，智慧的完美）的方便力，在一切法中獲得平等智慧，能夠觀察一切眾生的心念和行為，對於一切染污和清凈的法都如實知曉，對於佛的十力（Dasabala，佛的十種力量）、四無畏（Caturvaisaradya，佛的四種無畏）、十八不共法（Astadashavenika-buddhadharma，佛獨有的十八種功德）以及佛的一切智慧，都不會失去正念。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，以無功用的心，通達一切法，沒有心意識的分別，常在寂靜的三昧（Samadhi，禪定）之中，不捨棄三昧而教化眾生，施行佛事沒有休息，對於諸佛的法獲得無礙的智慧，心中沒有染著。 『舍利弗（Sariputra，佛陀的十大弟子之一）！譬如化佛（Nirmitabuddha，佛的化身）又化作佛，他所化現的佛沒有心意識，沒有身體和身業，沒有口和口業，沒有心和心業，卻能夠施行一切佛事利益眾生。為什麼呢？因為佛的神力。舍利弗！菩薩摩訶薩從般若波羅蜜所化現，也是如此，沒有身體和身業，沒有口和口業，沒有意和意業，以無功用的心，常常施行佛事利益眾生。為什麼呢？菩薩摩訶薩修行般若波羅蜜，通達一切法猶如幻相，心中沒有分別；而眾生卻能恒常聽到說法。舍利弗！菩薩摩訶薩的智慧是這樣的，不住于有為法（Samskrta-dharma，有生滅變化的法），不住于無為法（Asamskrta-dharma，無生滅變化的法），不住于諸陰（Skandha，五蘊），不住于界（Dhatu，十八界）、入（Ayatana，十二處），不住于內外，不住于善法和不善法，不住於世間法和出世間法，不染著也不清凈，不住于有漏法（Sasrava-dharma，有煩惱的法），不住于無漏法（Anasrava-dharma，無煩惱的法），不住於過去、未來、現在，不住于數緣滅（Samkhya-nirodha，通過智慧力滅除煩惱）和非數緣滅（Asamkhya-nirodha，自然而然滅除煩惱）。舍利弗！這樣的菩薩摩訶薩修行般若波羅蜜，心中沒有執著而能夠通達一切諸法，以無礙的智慧和無功用的力量為眾生說法，常在寂靜之中，而教化眾生的事業沒有休息。舍利弗！菩薩摩訶薩因為宿世的願力強大，以無功用的心為人們說法。 『舍利弗！菩薩摩訶薩以般若波羅蜜的方便力，沒有各種恐懼。
【English Translation】 English version: The Bodhisattva, through the expedient power of Prajnaparamita (perfection of wisdom), attains equal wisdom in all dharmas, is able to observe the minds and actions of all sentient beings, and truly knows all defiled and pure dharmas. They do not lose mindfulness of the ten powers of the Buddha (Dasabala), the four fearlessnesses (Caturvaisaradya), the eighteen unique qualities of the Buddha (Astadashavenika-buddhadharma), and all the wisdom of the Buddha. The Bodhisattva-mahasattva (great Bodhisattva) practices Prajnaparamita, with a mind free from effort, comprehends all dharmas, has no mental consciousness, is always in the samadhi (meditative absorption) of stillness, does not abandon samadhi while teaching sentient beings, performs Buddha's work without rest, attains unobstructed wisdom in all the Buddha's teachings, and has no attachments in their mind. 『Sariputra (one of the Buddha's ten great disciples)! It is like a manifested Buddha (Nirmitabuddha) manifesting another Buddha. The manifested one has no mental consciousness, no body or bodily actions, no mouth or verbal actions, no mind or mental actions, yet is able to perform all the Buddha's work for the benefit of sentient beings. Why is this so? Because of the Buddha's divine power. Sariputra! The Bodhisattva-mahasattva, manifested from Prajnaparamita, is also like this, having no body or bodily actions, no mouth or verbal actions, no intention or intentional actions, with a mind free from effort, constantly performing Buddha's work for the benefit of sentient beings. Why is this so? The Bodhisattva-mahasattva practices Prajnaparamita, comprehending all dharmas as illusions, with no discrimination in their mind; yet sentient beings constantly hear the Dharma being taught. Sariputra! The wisdom of the Bodhisattva-mahasattva is such that they do not abide in conditioned dharmas (Samskrta-dharma), do not abide in unconditioned dharmas (Asamskrta-dharma), do not abide in the aggregates (Skandha), do not abide in the realms (Dhatu) or the sense bases (Ayatana), do not abide in internal or external, do not abide in wholesome or unwholesome dharmas, do not abide in worldly or transcendental dharmas, are neither defiled nor pure, do not abide in defiled dharmas (Sasrava-dharma), do not abide in undefiled dharmas (Anasrava-dharma), do not abide in the past, future, or present, do not abide in cessation through wisdom (Samkhya-nirodha) or cessation without wisdom (Asamkhya-nirodha). Sariputra! Such a Bodhisattva-mahasattva practices Prajnaparamita, with no attachment in their mind, and is able to comprehend all dharmas, using unobstructed wisdom and effortless power to teach sentient beings, always in stillness, yet the work of teaching sentient beings never ceases. Sariputra! Because of the strong vows of the Bodhisattva-mahasattva from past lives, they teach people with a mind free from effort.』 『Sariputra! The Bodhisattva-mahasattva, through the expedient power of Prajnaparamita, has no fears.』
畏。何以故？執金剛神常守護故，若行若立、若坐若臥，恒不遠之。舍利弗！菩薩摩訶薩聞說深般若波羅蜜，心不驚不怖、不疑不悔，當知是人已得授記。何以故？信受般若波羅蜜，近佛境界故。以此一心則能通達一切佛法，達佛法故利益眾生，不見眾生與佛法異。何以故？理無二故。」
勝天王般若波羅蜜經卷第四 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第五
陳優禪尼國王子月婆首那譯
無所得品第八
爾時，眾中有一菩薩摩訶薩，名須真胝，白勝天王言：「如來為大王授記乎？」
勝天王答善思惟菩薩言：「善男子！我授記如夢相。」
又問：「大王！如此授記當得何法？」
答曰：「善男子！佛授我記，竟無所得。」
又問：「無所得者為是何法？」答曰：「不得眾生、壽者、人、養育，陰，界，入悉無所得。若善不善，若染若凈，若有漏若無漏，若世間若出世間，若有為若無為，若生死若涅槃，悉無所得。」又問：「若無所得，用受記為？」
答曰：「善男子！無所得故則得受記。」
又問：「若如大王所說義者，則有二智：一、無所得，二、得受記。」
答曰：「若有二者
【現代漢語翻譯】 畏懼。為什麼呢？因為執金剛神（Vajrapani，佛教護法神）常常守護著他，無論行走、站立、坐著還是躺臥，都始終不遠離他。舍利弗（Sariputra，佛陀十大弟子之一）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）聽聞宣說甚深般若波羅蜜（Prajnaparamita，智慧的完美）時，內心不驚慌、不恐懼、不懷疑、不後悔，應當知道這個人已經得到了授記（Vyakarana，佛對弟子未來成佛的預言）。為什麼呢？因為他信受般若波羅蜜，接近佛的境界的緣故。憑藉這種一心，就能通達一切佛法，通達佛法就能利益眾生，並且不會認為眾生與佛法是不同的。為什麼呢？因為真理是無二的。
勝天王般若波羅蜜經 卷第四 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經 卷第五
陳優禪尼國王子月婆首那譯
無所得品 第八
當時，大眾中有一位菩薩摩訶薩，名叫須真胝（Sudṛṣṭi），他向勝天王（King Suratha）問道：『如來（Tathagata，佛的稱號）為大王授記了嗎？』
勝天王回答善思惟菩薩（Sumati Bodhisattva）說：『善男子！我所受的授記如同夢境一般。』
須真胝又問：『大王！如此授記應當得到什麼法呢？』
勝天王回答說：『善男子！佛陀為我授記，最終是無所得的。』
須真胝又問：『無所得是指什麼法呢？』勝天王回答說：『不得眾生（Sattva，有情）、壽者（Jiva，生命）、人（Manuja，人類）、養育（Poshana，滋養），陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二處）都無所得。無論是善還是不善，無論是染污還是清凈，無論是有漏還是無漏，無論是世間還是出世間，無論是有為還是無為，無論是生死還是涅槃，都是無所得的。』須真胝又問：『如果無所得，那又為何要接受授記呢？』
勝天王回答說：『善男子！正因為無所得，所以才得到授記。』
須真胝又問：『如果按照大王所說的道理，那麼就有兩種智慧：第一種是無所得，第二種是得到授記。』
勝天王回答說：『如果認為有二者
【English Translation】 Fear. Why is that? Because Vajrapani (a Buddhist guardian deity) always protects him, whether walking, standing, sitting, or lying down, he is never far from him. Sariputra (one of the ten major disciples of the Buddha)! When a Bodhisattva-Mahasattva (a great Bodhisattva) hears the profound Prajnaparamita (the perfection of wisdom) being taught, his mind is not startled, not afraid, not doubtful, and not regretful. You should know that this person has already received a prediction (Vyakarana, a prophecy of future Buddhahood). Why is that? Because he believes in and accepts Prajnaparamita, and is close to the realm of the Buddha. With this single-mindedness, he can understand all the Buddha's teachings, and by understanding the Buddha's teachings, he can benefit all sentient beings, and he does not see sentient beings as different from the Buddha's teachings. Why is that? Because the truth is non-dual.
The Sutra of the Perfection of Wisdom of King Suratha, Volume 4 Taisho Tripitaka Volume 08, No. 0231, The Sutra of the Perfection of Wisdom of King Suratha
The Sutra of the Perfection of Wisdom of King Suratha, Volume 5
Translated by Prince Yueposhuna of Ujjain, Chen Dynasty
Chapter 8: The Chapter on Non-Attainment
At that time, among the assembly, there was a Bodhisattva-Mahasattva named Sudṛṣṭi, who asked King Suratha: 'Has the Tathagata (the title of the Buddha) given a prediction to the Great King?'
King Suratha replied to Sumati Bodhisattva: 'Good man! The prediction I received is like a dream.'
Sudṛṣṭi further asked: 'Great King! What Dharma should be attained through such a prediction?'
King Suratha replied: 'Good man! The Buddha gave me a prediction, but ultimately there is nothing to be attained.'
Sudṛṣṭi further asked: 'What Dharma does non-attainment refer to?' King Suratha replied: 'There is no attainment of sentient beings (Sattva), life (Jiva), humans (Manuja), nurturing (Poshana), the aggregates (Skandha), the realms (Dhatu), and the sense bases (Ayatana). Whether it is good or bad, whether it is defiled or pure, whether it is with outflows or without outflows, whether it is worldly or beyond the world, whether it is conditioned or unconditioned, whether it is birth and death or Nirvana, all are without attainment.' Sudṛṣṭi further asked: 'If there is no attainment, then why receive a prediction?'
King Suratha replied: 'Good man! It is precisely because there is no attainment that one receives a prediction.'
Sudṛṣṭi further asked: 'If it is as the Great King says, then there are two kinds of wisdom: the first is non-attainment, and the second is receiving a prediction.'
King Suratha replied: 'If one thinks there are two,
則無授記。何以故？佛智無二。諸佛世尊以不二智受菩薩記。」
又問：「若智不二，云何而有授記、得記？」答曰：「得記、授記，其際不二。」
又問：「不二際者，云何有記？」
答曰：「通達不二際即是受記。」
又問：「大王住何際中而得授記？」
答曰：「住我際得授記，住眾生際、壽命際、人際得授記。」
又問：「我際當於何求？」答曰：「當於如來解脫際求。」
又問：「如來解脫際復於何求？」
答曰：「當於無明有愛際求。」
又問：「無明有愛當於何求？」
答曰：「當於畢竟不生際求。」
又問：「畢竟不生際當於何求？」
答曰：「當於無知際求。」
又問：「無知者為無所知，云何於此際求？」
答曰：「若有所知，求不可得，以無知故於此際求。」
又問：「此際無言，云何可求？」
答曰：「以言語斷，是故可求。」
又問：「云何言語斷？」答曰：「諸法依義不依語。」
又問：「云何依義？」答曰：「不見義相。」
又問：「云何不見？」
答曰：「不生分別義是可依，我為能依，無此二事故名通達。」
又問：「若不見義，此何所求
【現代漢語翻譯】 現代漢語譯本 那麼就不會有授記（vyākaraṇa，預言成佛）。為什麼呢？因為佛的智慧是無二的。諸佛世尊以不二的智慧給菩薩授記。 又問：『如果智慧是無二的，為什麼會有授記和得記呢？』回答說：『得記和授記，它們的界限是無二的。』 又問：『不二的界限，為什麼會有記呢？』 回答說：『通達不二的界限就是受記。』 又問：『大王您住在什麼界限中而得到授記呢？』 回答說：『住在我的界限中得到授記，住在眾生的界限、壽命的界限、人的界限中得到授記。』 又問：『我的界限應當在哪裡尋求呢？』回答說：『應當在如來（tathāgata，佛的稱號）的解脫界限中尋求。』 又問：『如來的解脫界限又應當在哪裡尋求呢？』 回答說：『應當在無明（avidyā，無知）和有愛（bhava-tṛṣṇā，對存在的渴求）的界限中尋求。』 又問：『無明和有愛的界限應當在哪裡尋求呢？』 回答說：『應當在畢竟不生的界限中尋求。』 又問：『畢竟不生的界限應當在哪裡尋求呢？』 回答說：『應當在無知（ajñāna，缺乏知識）的界限中尋求。』 又問：『無知就是什麼都不知道，怎麼能在這個界限中尋求呢？』 回答說：『如果有所知，就無法尋求，因為無知，所以才能在這個界限中尋求。』 又問：『這個界限無法用言語表達，怎麼能尋求呢？』 回答說：『因為言語斷絕，所以才能尋求。』 又問：『怎麼是言語斷絕呢？』回答說：『諸法依義不依語。』 又問：『怎麼是依義呢？』回答說：『不見義相。』 又問：『怎麼是不見呢？』 回答說：『不生分別的義是可依的，我為能依，沒有這兩種事，就叫做通達。』 又問：『如果不見義，那麼尋求的是什麼呢？』
【English Translation】 English version Then there would be no prediction (vyākaraṇa, prophecy of Buddhahood). Why is that? Because the wisdom of the Buddha is non-dual. The Buddhas, the World Honored Ones, give predictions to Bodhisattvas with non-dual wisdom. Again, it was asked: 'If wisdom is non-dual, how can there be predictions and receiving of predictions?' The answer was: 'The boundary of receiving predictions and giving predictions is non-dual.' Again, it was asked: 'If the boundary is non-dual, how can there be a prediction?' The answer was: 'Penetrating the non-dual boundary is the receiving of a prediction.' Again, it was asked: 'In what boundary does the Great King reside to receive a prediction?' The answer was: 'Residing in the boundary of 'I', one receives a prediction; residing in the boundary of sentient beings, the boundary of lifespan, the boundary of humans, one receives a prediction.' Again, it was asked: 'Where should the boundary of 'I' be sought?' The answer was: 'It should be sought in the boundary of the Tathāgata's (Buddha's epithet) liberation.' Again, it was asked: 'Where should the boundary of the Tathāgata's liberation be sought?' The answer was: 'It should be sought in the boundary of ignorance (avidyā) and craving for existence (bhava-tṛṣṇā).' Again, it was asked: 'Where should the boundary of ignorance and craving for existence be sought?' The answer was: 'It should be sought in the boundary of ultimate non-arising.' Again, it was asked: 'Where should the boundary of ultimate non-arising be sought?' The answer was: 'It should be sought in the boundary of non-knowing (ajñāna).' Again, it was asked: 'Non-knowing is not knowing anything, how can one seek in this boundary?' The answer was: 'If there is something to know, it cannot be sought. Because of non-knowing, one can seek in this boundary.' Again, it was asked: 'This boundary is beyond words, how can it be sought?' The answer was: 'Because words are cut off, it can be sought.' Again, it was asked: 'How are words cut off?' The answer was: 'All dharmas rely on meaning, not on words.' Again, it was asked: 'How is it relying on meaning?' The answer was: 'Not seeing the appearance of meaning.' Again, it was asked: 'How is it not seeing?' The answer was: 'The meaning of not giving rise to discrimination is what can be relied upon. 'I' am the one who relies. When these two things are absent, it is called penetration.' Again, it was asked: 'If the meaning is not seen, then what is being sought?'
？」
答曰：「不見不取，故名為求。」
又問：「若法可求，即是有求。」
答曰：「不爾！夫求法者是無所求。何以故？若是可求則為非法。」
又問：「何者是法？」
答曰：「法無文字亦離言語。」
又問：「離文言中，何者是法？」
答曰：「文言性離，心行處滅，是名為法。一切諸法皆不可說，其不可說亦不可說。善男子！若有所說，即是虛妄，中無實法。」
又問：「諸佛菩薩常有言說，皆虛妄乎？」
答曰：「諸佛菩薩從始至終不說一字，云何虛妄？」
又問：「若有所說，云何過咎？」
答曰：「謂言語過。」
又問：「言語何咎？」
答曰：「謂思量過。」
又問：「何法無咎？」
答曰：「無說所說，不見二相，是則無咎。」
又問：「過何為本？」
答曰：「能執為本。」
又問：「執何為本？」
答曰：「著心為本。」
又問：「著何為本？」
答曰：「虛妄分別。」
又問：「虛妄分別以何為本？」
答曰：「攀緣為本。」
又問：「何所攀緣？」
答曰：「緣色、聲、香、味、觸、法。」
又問：「云何不緣？
【現代漢語翻譯】 現代漢語譯本 問：『什麼是求？』 答：『不見也不取，所以稱為求。』 又問：『如果法可以求得，那就是有求。』 答：『不是這樣！求法的人是無所求。為什麼呢？如果法是可以求得的，那就不是真正的法。』 又問：『什麼是法？』 答：『法沒有文字，也超越言語。』 又問：『在超越文字言語的情況下，什麼是法？』 答：『文字言語的本性是空寂的，心念的活動也止息了，這稱為法。一切諸法都不可說，其不可說也是不可說的。善男子！如果有所說，那就是虛妄，其中沒有真實的法。』 又問：『諸佛菩薩常常有言說，難道都是虛妄的嗎？』 答：『諸佛菩薩從始至終沒有說過一個字，怎麼會是虛妄呢？』 又問：『如果有所說，那過失在哪裡？』 答：『在於言語的過失。』 又問：『言語有什麼過失？』 答：『在於思量的過失。』 又問：『什麼法沒有過失？』 答：『沒有能說和所說，不執著於二元對立的相，這就是沒有過失。』 又問：『過失的根本是什麼？』 答：『能執著的念頭是根本。』 又問：『執著的根本是什麼？』 答：『執著於心是根本。』 又問：『執著的根本是什麼？』 答：『虛妄分別。』 又問：『虛妄分別的根本是什麼？』 答：『攀緣是根本。』 又問：『攀緣什麼？』 答：『攀緣色（rupa，物質形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，概念）。』 又問：『如何才能不攀緣？』
【English Translation】 English version Question: 'What is seeking?' Answer: 'Not seeing and not taking, therefore it is called seeking.' Question: 'If the Dharma (law, truth) can be sought, then there is seeking.' Answer: 'Not so! One who seeks the Dharma is without seeking. Why? If it could be sought, then it would not be the true Dharma.' Question: 'What is the Dharma?' Answer: 'The Dharma has no words, and is beyond language.' Question: 'Beyond words and language, what is the Dharma?' Answer: 'The nature of words and language is empty, and the activity of the mind ceases; this is called the Dharma. All Dharmas are unspeakable, and their unspeakability is also unspeakable. Good man! If there is something spoken, it is false, and there is no real Dharma within it.' Question: 'The Buddhas and Bodhisattvas (enlightened beings) often speak; are they all false?' Answer: 'The Buddhas and Bodhisattvas from beginning to end have not spoken a single word, how could it be false?' Question: 'If there is something spoken, where is the fault?' Answer: 'It is in the fault of language.' Question: 'What is the fault of language?' Answer: 'It is in the fault of thinking.' Question: 'What Dharma has no fault?' Answer: 'Without the speaker and the spoken, not clinging to dualistic appearances, this is without fault.' Question: 'What is the root of fault?' Answer: 'The root is the ability to grasp.' Question: 'What is the root of grasping?' Answer: 'The root is clinging to the mind.' Question: 'What is the root of clinging?' Answer: 'False discrimination.' Question: 'What is the root of false discrimination?' Answer: 'Clinging is the root.' Question: 'What is clung to?' Answer: 'Clinging to rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsha (touch), and dharma (mental objects).' Question: 'How can one not cling?'
」
答曰：「若離愛、取則無所緣。以是義故，如來常說諸法平等。」
說此法門時，眾中五千比丘得遠塵離垢法眼凈，一萬二千菩薩得無生法忍，無量無邊眾生髮阿耨多羅三藐三菩提心。
爾時，勝天王即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！善男子、善女人，聞是般若波羅蜜，云何未發阿耨多羅三藐三菩提心者即能發心，皆悉成就得不退轉，行常勝進而無墮落？」
佛告勝天王言：「大王！諦聽，善思念之，當爲王說。善男子、善女人，聞般若波羅蜜，行得勝進，無有退墮。」勝天王言：「善哉，世尊！唯然愿聞。」
佛告勝天王言：「大王！若善男子、善女人，聞般若波羅蜜，以清凈意發阿耨多羅三藐三菩提心，具足正信、親近賢聖、樂聞正法，遠離嫉妒，無有慳吝，常修寂靜，好行佈施，心無隔礙恒離穢濁，正信業果，心不疑惑知黑白報，設為身命，不應作者終不為之。大王！善男子、善女人，如是行般若波羅蜜，則遠離殺生、不與取、邪淫、妄語、兩舌、惡口、綺語、貪、瞋、邪見，心常繫念此十善法。
「大王！善男子、善女人行般若波羅蜜，以方便力，若見沙門、婆羅門，正行精進戒品清潔，多聞解義常起正念，心性調伏寂靜不散
【現代漢語翻譯】 現代漢語譯本 回答說：『如果離開了愛和執取，就沒有所緣。因為這個道理，如來常說諸法平等。』 當宣說這個法門時，眾中五千比丘得到了遠離塵垢的清凈法眼，一萬二千菩薩得到了無生法忍（對諸法不生不滅的真理的領悟），無量無邊的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，勝天王即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，頭面頂禮，然後對佛說：『世尊！善男子、善女人，聽聞這般若波羅蜜（以智慧到達彼岸的方法），為什麼那些尚未發起阿耨多羅三藐三菩提心的人，能夠立即發心，並且都能成就而不退轉，修行常勝精進而不墮落呢？』 佛告訴勝天王說：『大王！仔細聽，好好思考，我當爲你解說。善男子、善女人，聽聞般若波羅蜜，修行能夠殊勝精進，不會退墮。』勝天王說：『太好了，世尊！我非常願意聽聞。』 佛告訴勝天王說：『大王！如果善男子、善女人，聽聞般若波羅蜜，以清凈的心意發起阿耨多羅三藐三菩提心，具足正信、親近賢聖、樂於聽聞正法，遠離嫉妒，沒有慳吝，常常修習寂靜，喜歡行佈施，心中沒有隔閡，恒常遠離污穢，正信業報因果，心中不疑惑，知道善惡報應，即使爲了身命，不應該做的事情，終究不會去做。大王！善男子、善女人，這樣修行般若波羅蜜，就能遠離殺生、不與取（偷盜）、邪淫、妄語、兩舌、惡口、綺語、貪、嗔、邪見，心中常常繫念這十善法。 『大王！善男子、善女人修行般若波羅蜜，以方便之力，如果見到沙門（出家修行人）、婆羅門（古印度祭司），行為端正，精進修行，戒律清凈，多聞解義，常常生起正念，心性調伏，寂靜不散亂。
【English Translation】 English version The answer was: 『If one is apart from love and attachment, there is nothing to be conditioned by. Because of this principle, the Tathagata (Buddha) always says that all dharmas (phenomena) are equal.』 When this Dharma (teaching) was being expounded, five thousand Bhikshus (monks) in the assembly attained the pure Dharma Eye, free from dust and defilement; twelve thousand Bodhisattvas attained the Kshanti (patience) of non-origination of dharmas (understanding of the truth that phenomena neither arise nor cease); and countless beings generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, King Shēngtiān immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, bowed his head to the Buddha, and said to the Buddha: 『World Honored One! Why is it that good men and good women, upon hearing this Prajna Paramita (perfection of wisdom), are able to immediately generate the aspiration for Anuttara-samyak-sambodhi, even if they had not done so before, and all of them achieve non-retrogression, advancing constantly in their practice without falling back?』 The Buddha said to King Shēngtiān: 『Great King! Listen carefully and contemplate well, and I will explain it to you. Good men and good women, upon hearing the Prajna Paramita, are able to advance in their practice and will not fall back.』 King Shēngtiān said: 『Excellent, World Honored One! I am very willing to hear.』 The Buddha said to King Shēngtiān: 『Great King! If good men and good women, upon hearing the Prajna Paramita, generate the aspiration for Anuttara-samyak-sambodhi with a pure mind, possess right faith, associate with the wise and virtuous, delight in hearing the true Dharma, are free from jealousy, have no stinginess, constantly cultivate tranquility, enjoy giving, have no obstructions in their minds, are always free from defilement, have right faith in the law of karma, have no doubts in their minds, know the retribution of good and evil, and even for the sake of their lives, will never do what should not be done. Great King! Good men and good women, by practicing the Prajna Paramita in this way, will be able to stay away from killing, not taking what is not given (stealing), sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, anger, and wrong views, and will always keep in mind these ten good dharmas. 『Great King! Good men and good women, practicing the Prajna Paramita, with the power of skillful means, if they see Shramanas (ascetics), Brahmanas (priests of ancient India), who are practicing correctly, diligently, with pure precepts, are learned and understand the meaning, constantly generate right mindfulness, and whose minds are tamed, tranquil, and not scattered.』
，口恒愛語遠離諸惡不善之法，修習眾善，不自矜高於他不下，不作惡口及無義語，不捨念處其心調直，能斷有流，善拔毒箭，舍離重擔，超出有難已度後有。大王！善男子、善女人行般若波羅蜜，若見如是菩薩摩訶薩，則應親近依止是人為善知識。菩薩摩訶薩以方便力而為說法：『善男子！施得大富，持戒生天，聽法大智。』又復告言：『此是佈施，此是施報；此是嫉妒，是嫉妒報；此是忍辱，是忍辱報；此是精進，是精進報；此是禪定，是禪定報；此是般若，是般若報；此是愚癡，是愚癡報；是身善業，身善業報；是身惡業，身惡業報；是口善業，口善業報，是口惡業，口惡業報；是意善業，意善業報；是意惡業，意惡業報。諸善男子、善女人，此法應作，此不應作，若如是修致長夜樂，不如是作得長夜苦。』
「大王！善男子、善女人，以方便力親近善知識，得聞如是次第說法。菩薩摩訶薩若知彼人是法器者，則應為說甚深般若波羅蜜，所謂空、無相、無愿、無作，無生無滅，無我、無眾生、無命、無人，而說甚深因緣法——因此法彼法生，此法滅彼法滅——所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱；無明滅則行滅、行滅
【現代漢語翻譯】 現代漢語譯本：口中常說愛語，遠離各種邪惡不善的法，修習各種善行，不自高自大，不貶低他人，不說惡語和無意義的話，不捨棄正念，內心正直，能斷除生死輪迴，善於拔除煩惱的毒箭，捨棄沉重的負擔，超越各種困難，已經度過生死輪迴。大王！善男子、善女人修行般若波羅蜜（智慧到彼岸），如果見到這樣的菩薩摩訶薩（偉大的菩薩），就應該親近依止他，把他當作善知識。菩薩摩訶薩以方便之力為他們說法：『善男子！佈施能得大富，持戒能生天界，聽聞佛法能得大智慧。』又告訴他們：『這是佈施，這是佈施的果報；這是嫉妒，這是嫉妒的果報；這是忍辱，這是忍辱的果報；這是精進，這是精進的果報；這是禪定，這是禪定的果報；這是般若，這是般若的果報；這是愚癡，這是愚癡的果報；這是身善業，這是身善業的果報；這是身惡業，這是身惡業的果報；這是口善業，這是口善業的果報；這是口惡業，這是口惡業的果報；這是意善業，這是意善業的果報；這是意惡業，這是意惡業的果報。各位善男子、善女人，這些法應該做，這些法不應該做，如果這樣修行就能得到長久的安樂，如果不這樣修行就會得到長久的痛苦。』 大王！善男子、善女人，以方便之力親近善知識，就能聽到這樣次第的說法。菩薩摩訶薩如果知道這個人是法器，就應該為他說甚深的般若波羅蜜，也就是空、無相、無愿、無作，無生無滅，無我、無眾生、無命、無人，並說甚深的因緣法——因為這個法，那個法生起；這個法滅，那個法滅——也就是無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱；無明滅則行滅、行滅
【English Translation】 English version: Constantly speaking loving words, abandoning all evil and unwholesome dharmas, cultivating all good deeds, not being arrogant and looking down on others, not speaking harsh words or meaningless speech, not abandoning mindfulness, with a straightforward mind, able to cut off the flow of existence, skillfully extracting the poisonous arrows of afflictions, abandoning heavy burdens, transcending all difficulties, having already crossed over the cycle of rebirth. O Great King! If a good man or good woman practices Prajna Paramita (Perfection of Wisdom), and sees such a Bodhisattva Mahasattva (Great Bodhisattva), then they should draw near and rely on this person as a good teacher. The Bodhisattva Mahasattva, through skillful means, teaches them: 『Good man! Giving brings great wealth, upholding precepts leads to rebirth in heaven, listening to the Dharma brings great wisdom.』 And further tells them: 『This is giving, this is the result of giving; this is jealousy, this is the result of jealousy; this is patience, this is the result of patience; this is diligence, this is the result of diligence; this is meditation, this is the result of meditation; this is prajna, this is the result of prajna; this is ignorance, this is the result of ignorance; this is good bodily karma, this is the result of good bodily karma; this is bad bodily karma, this is the result of bad bodily karma; this is good verbal karma, this is the result of good verbal karma; this is bad verbal karma, this is the result of bad verbal karma; this is good mental karma, this is the result of good mental karma; this is bad mental karma, this is the result of bad mental karma. Good men and good women, these dharmas should be practiced, these dharmas should not be practiced. If you practice in this way, you will attain long-lasting happiness; if you do not practice in this way, you will attain long-lasting suffering.』 O Great King! Good men and good women, through skillful means, draw near to good teachers, and thus hear the Dharma taught in this sequential manner. If the Bodhisattva Mahasattva knows that a person is a vessel for the Dharma, then they should teach them the profound Prajna Paramita, which is emptiness, signlessness, wishlessness, non-action, non-birth, non-death, no self, no sentient beings, no life, no person, and teach the profound law of dependent origination—because of this dharma, that dharma arises; when this dharma ceases, that dharma ceases—that is, ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair; when ignorance ceases, volitional formations cease, when volitional formations cease
則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅。
「大王！菩薩摩訶薩行般若波羅蜜，以方便力作如是說，于真實中無有一法可生可滅。何以故？世間諸法皆因緣生，無我、作者，因緣和合，無一實法受生滅者；虛妄分別，於三界中但有假名，隨業煩惱而受果報。若以般若波羅蜜如實觀察一切諸法，無生無滅，無作、受者，若法無作是亦無行，則于諸法心無所著，謂不著色、受、想、行、識，不著眼色識，不著意法識。大王！菩薩摩訶薩作如是說，一切諸法自性空離，不取不著。善男子、善女人，因如是說則無退失。
「大王！菩薩摩訶薩行般若波羅蜜，樂見諸佛，樂聞正法，不墮卑賤，在所生處不離見佛，聽受正法，供養眾僧，面見諸佛，勇猛精進志求正法，不著有為，妻子、仆隸、生生所資，悉不貪著不染諸欲。常依正教憶念諸佛，離俗出家如聞修行，轉為他說心無求望，見聽法眾常生大慈，一切眾生而起大悲，多聞廣學不惜身命，少欲知足常樂遠離，但采義理不滯言辭，說法修行不為自身，唯化眾生得無上樂——所謂佛智。
「大王！菩薩摩訶薩行般若波羅蜜，如是修行，遠離放逸攝護諸
【現代漢語翻譯】 現代漢語譯本：那麼，當『識』（意識）滅盡時，『名色』（精神和物質現象）也隨之滅盡；『名色』滅盡時，『六入』（六種感官）也隨之滅盡；『六入』滅盡時，『觸』（感官接觸）也隨之滅盡；『觸』滅盡時，『受』（感受）也隨之滅盡；『受』滅盡時，『愛』（渴愛）也隨之滅盡；『愛』滅盡時，『取』（執取）也隨之滅盡；『取』滅盡時，『有』（存在）也隨之滅盡；『有』滅盡時，『生』（出生）也隨之滅盡；『生』滅盡時，『老死憂悲苦惱』也隨之滅盡。 「大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（智慧的完美），以方便之力這樣宣說：在真實之中，沒有一法可以生起或滅去。為什麼呢？世間一切諸法都是因緣而生，沒有『我』，沒有『作者』，因緣和合，沒有一個真實的法會經歷生滅；虛妄的分別，在三界（欲界、色界、無色界）中只有假名，隨著業力和煩惱而承受果報。如果以般若波羅蜜如實地觀察一切諸法，就會發現它們無生無滅，沒有作者，也沒有承受者。如果法沒有作者，那麼它也沒有行為，這樣對於一切諸法，內心就不會有所執著，也就是不執著於色、受、想、行、識，不執著于眼、色、識，不執著于意、法、識。大王！菩薩摩訶薩這樣宣說，一切諸法的自性都是空性，遠離執著。善男子、善女人，因為這樣宣說就不會退失。」 「大王！菩薩摩訶薩修行般若波羅蜜，喜歡見到諸佛，喜歡聽聞正法，不會墮落到卑賤的境地，在所生之處都不會離開見到佛，聽受正法，供養僧眾，面見諸佛，勇猛精進地追求正法，不執著于有為法，對於妻子、僕人、生生世世的資財，都不貪戀執著，不被各種慾望所污染。常常依據正教憶念諸佛，遠離世俗出家修行，如所聽聞的那樣修行，轉而為他人說法，心中沒有所求，見到聽法的眾生常常生起大慈之心，對一切眾生生起大悲之心，多聞廣學不惜身命，少欲知足常常樂於遠離，只採納義理而不執著于言辭，說法修行不是爲了自身，只是爲了教化眾生得到無上的快樂——也就是佛的智慧。」 「大王！菩薩摩訶薩修行般若波羅蜜，像這樣修行，遠離放逸，攝護諸根。
【English Translation】 English version: Then, when 『consciousness』 (vijnana) ceases, 『name and form』 (nama-rupa, mental and material phenomena) also cease; when 『name and form』 cease, the 『six entrances』 (sadayatana, six sense organs) also cease; when the 『six entrances』 cease, 『contact』 (sparsha, sensory contact) also ceases; when 『contact』 ceases, 『feeling』 (vedana) also ceases; when 『feeling』 ceases, 『craving』 (trishna) also ceases; when 『craving』 ceases, 『grasping』 (upadana) also ceases; when 『grasping』 ceases, 『becoming』 (bhava) also ceases; when 『becoming』 ceases, 『birth』 (jati) also ceases; when 『birth』 ceases, 『old age, death, sorrow, lamentation, pain, and distress』 also cease. 『Great King! A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajnaparamita (perfection of wisdom), through skillful means, declares thus: In reality, there is no dharma (phenomenon) that can arise or cease. Why? All dharmas in the world arise from conditions, without a 『self』 or an 『agent』. When conditions come together, there is no real dharma that undergoes arising and ceasing. Due to false discriminations, in the three realms (desire realm, form realm, formless realm), there are only provisional names, and one receives karmic retribution according to karma and afflictions. If one observes all dharmas with Prajnaparamita as they truly are, one will see that they are without arising or ceasing, without an agent or a receiver. If a dharma has no agent, then it also has no action. Thus, one』s mind will not be attached to any dharma, meaning not attached to form, feeling, perception, mental formations, or consciousness; not attached to eye, form, and consciousness; not attached to mind, dharma, and consciousness. Great King! A Bodhisattva Mahasattva declares thus: all dharmas are empty in nature, free from attachment. Good men and good women, because of such declarations, will not regress.』 『Great King! A Bodhisattva Mahasattva practicing Prajnaparamita delights in seeing all Buddhas, delights in hearing the true Dharma, will not fall into lowly states, and in all places of birth will not be separated from seeing the Buddhas, hearing the true Dharma, making offerings to the Sangha, facing the Buddhas, and diligently striving to seek the true Dharma. They are not attached to conditioned phenomena, and they do not crave or cling to wives, servants, or the resources of life after life. They are not defiled by desires. They constantly rely on the true teachings, remember the Buddhas, renounce the world to practice as they have heard, and teach others without seeking anything in return. They always generate great loving-kindness for those who listen to the Dharma, and great compassion for all beings. They learn widely without regard for their own lives, are content with little, and always delight in solitude. They only adopt the meaning and do not cling to words. They practice and teach the Dharma not for themselves, but only to guide beings to attain supreme bliss—that is, the wisdom of the Buddha.』 『Great King! A Bodhisattva Mahasattva practicing Prajnaparamita, cultivates in this way, abandoning negligence and guarding the senses.』
根，若眼見色不著色相，如實觀察此色過患，耳聲、鼻香、舌味、身觸、意法亦爾。若縱諸根名為放逸，若能攝護名不放逸。菩薩摩訶薩行般若波羅蜜，調伏自心、將護他意，名不放逸；遠離貪慾，心順善法，覺觀瞋癡不善根本，身惡口惡及以邪念，一切不善皆悉遠離名不放逸。菩薩摩訶薩行般若波羅蜜，心常正念，名不放逸。
「大王。菩薩摩訶薩行般若波羅蜜，一切諸法信為其首，正信之人不生惡趣，心不行惡，聖人所贊。大王！菩薩摩訶薩行般若波羅蜜，如法修行，在在生處常得值佛，遠離二乘安住正道，得大自在成就大事——如來正智。菩薩摩訶薩行般若波羅蜜，欲求安樂，當勤隨順薩婆若路。
「大王！今此大眾得聞深般若波羅蜜，已於過去無量百千萬劫，供養諸佛，修習善根，是故應當勤加精進，勿令退失。大王！若天若人，能制諸根不著五欲，遠離世間常修出世，三業清凈習助道法，名不放逸。大王！菩薩摩訶薩行般若波羅蜜，正信具足心不放逸，勤修精進令得勝法，名不放逸。大王！菩薩摩訶薩欲具正信，心不放逸，精進正念，當學般若波羅蜜。因是念智，能速成就阿耨多羅三藐三菩提法。
「大王！菩薩摩訶薩行般若波羅蜜，具足正信，心不放逸，勤修精進即得正念，用是念智
【現代漢語翻譯】 現代漢語譯本 根，如果眼睛看到顏色而不執著于顏色的表象，如實觀察這顏色的過患，耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體感受觸覺、意識感知事物也是如此。如果放縱這些感官，就叫做放逸；如果能夠攝持守護它們，就叫做不放逸。菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），調伏自己的心，關懷他人的意念，這叫做不放逸；遠離貪慾，內心順應善良的法則，覺察並觀察嗔恨、愚癡等不善的根本，身體的惡行、口頭的惡語以及邪惡的念頭，一切不善都完全遠離，這叫做不放逸。菩薩摩訶薩修行般若波羅蜜，內心常常保持正念，這叫做不放逸。 『大王，菩薩摩訶薩修行般若波羅蜜，一切諸法以信為首，具有正信的人不會墮入惡道，內心不會行惡，受到聖人的讚揚。大王！菩薩摩訶薩修行般若波羅蜜，如法修行，無論在何處轉生都能常常遇到佛，遠離聲聞乘和緣覺乘，安住于正道，獲得大自在，成就大事——如來的正智。菩薩摩訶薩修行般若波羅蜜，如果想要獲得安樂，應當勤奮地隨順一切智（sarvajna）的道路。 『大王！現在這裡的聽眾能夠聽聞甚深的般若波羅蜜，是因為他們在過去無量百千萬劫中，供養諸佛，修習善根，所以應當勤加精進，不要退失。大王！無論是天人還是凡人，如果能夠控制自己的感官不執著於五欲，遠離世俗，常常修行出世法，身口意三業清凈，修習助道之法，這叫做不放逸。大王！菩薩摩訶薩修行般若波羅蜜，具足正信，內心不放逸，勤奮修行精進，從而獲得殊勝的法，這叫做不放逸。大王！菩薩摩訶薩想要具足正信，內心不放逸，精進正念，應當學習般若波羅蜜。因為這種正念和智慧，能夠迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）之法。 『大王！菩薩摩訶薩修行般若波羅蜜，具足正信，內心不放逸，勤奮修行精進，就能獲得正念，運用這種正念和智慧
【English Translation】 English version Roots, if the eye sees form without clinging to the appearance of form, and truly observes the faults of this form, the same applies to the ear hearing sounds, the nose smelling fragrances, the tongue tasting flavors, the body feeling touch, and the mind perceiving phenomena. If one indulges these senses, it is called heedlessness; if one can restrain and guard them, it is called heedfulness. A Bodhisattva Mahasattva (a great being aspiring to enlightenment) practicing Prajna Paramita (perfection of wisdom), subduing their own mind and caring for the intentions of others, is called heedfulness; being free from greed, with the mind in accordance with virtuous principles, being aware of and observing the roots of anger, ignorance, and other unwholesome qualities, and completely abandoning evil actions of body, evil speech, and wrong thoughts, is called heedfulness. A Bodhisattva Mahasattva practicing Prajna Paramita, with the mind always maintaining right mindfulness, is called heedfulness. 'Great King, a Bodhisattva Mahasattva practicing Prajna Paramita, all dharmas (phenomena) have faith as their head, a person with right faith will not fall into evil realms, their mind will not do evil, and they are praised by the sages. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, practicing according to the Dharma, will always encounter Buddhas wherever they are born, will stay away from the Sravaka (hearer) and Pratyekabuddha (solitary realizer) vehicles, abide in the right path, attain great freedom, and accomplish great things—the Tathagata's (Buddha's) right wisdom. A Bodhisattva Mahasattva practicing Prajna Paramita, if they desire to attain happiness, should diligently follow the path of Sarvajna (omniscience).' 'Great King! The assembly here today is able to hear the profound Prajna Paramita because in the past countless hundreds of thousands of millions of kalpas (eons), they have made offerings to the Buddhas and cultivated good roots, therefore they should diligently strive forward and not regress. Great King! Whether they are gods or humans, if they can control their senses and not cling to the five desires, stay away from the mundane world, always practice the transcendental Dharma, purify their three karmas (body, speech, and mind), and practice the auxiliary paths, this is called heedfulness. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, with right faith complete, with a mind that is not heedless, diligently cultivating effort to attain superior Dharma, this is called heedfulness. Great King! A Bodhisattva Mahasattva who wishes to have right faith, a mind that is not heedless, diligent effort, and right mindfulness, should study Prajna Paramita. Because of this mindfulness and wisdom, they can quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, with right faith complete, with a mind that is not heedless, diligently cultivating effort, will attain right mindfulness, and using this mindfulness and wisdom'
知有知無。云何有無？若修正行得正解脫，是名為有；若修邪行得正解脫，是名為無。眼、耳、鼻、舌、身、意，世諦為有；真實中無。菩薩摩訶薩勤修精進能得菩提，是名為有；懶惰菩薩得菩提者，是名為無。若說五陰皆從虛妄顛倒而生，是名為有；若謂世法不從因緣自然生者，是名為無。色是無常、苦、敗壞法，是名為有；若言常樂、非敗壞法，是名為無。受、想、行、識亦復如是。無明緣行，是名為有；若離無明而行生者，是名為無。行緣識乃至生緣老死憂悲苦惱皆亦如是。施得大富，是名為有；施得貧窮，是名為無。清凈持戒得生善道，是名為有；若生惡趣，是名為無。乃至般若波羅蜜能得成聖，是名為有；修行般若波羅蜜作凡夫者，是名為無。若修多聞能得大智，是名為有；得愚癡者，是名為無。若修正念能得出離，是名為有；不得為無。若行邪念不得出離，是名為有；得者為無。無我、我所能得解脫，是名為有；有我、我所而得解脫，是名為無。若言虛空遍一切處，是名為有；五陰中我，是名為無。如實修智慧得解脫，是名為有；若著邪智而得解脫，是名為無。若離我見、眾生見、壽者見、人見能得空智，是名為有，著我、眾生、壽者、人見能得空智，是名為無。大王！菩薩摩訶薩行般若波羅蜜，如是知
【現代漢語翻譯】 現代漢語譯本 知曉『有』和『無』。什麼是『有』，什麼是『無』呢？如果通過修正的修行獲得真正的解脫，這稱為『有』；如果通過錯誤的修行獲得真正的解脫，這稱為『無』。眼、耳、鼻、舌、身、意，在世俗諦中是『有』；在真實諦中是『無』。菩薩摩訶薩（偉大的菩薩）勤奮修行精進能夠獲得菩提（覺悟），這稱為『有』；懶惰的菩薩獲得菩提，這稱為『無』。如果說五陰（色、受、想、行、識）都是從虛妄顛倒中產生的，這稱為『有』；如果認為世間萬法不是從因緣而是自然產生的，這稱為『無』。色是無常、苦、敗壞的法，這稱為『有』；如果說它是常樂、不敗壞的法，這稱為『無』。受、想、行、識也是如此。無明緣行（無明是產生行的條件），這稱為『有』；如果離開無明而產生行，這稱為『無』。行緣識，乃至生緣老死憂悲苦惱，也都是如此。佈施得到大富，這稱為『有』；佈施得到貧窮，這稱為『無』。清凈持戒能夠投生善道，這稱為『有』；如果投生惡趣，這稱為『無』。乃至般若波羅蜜（以智慧到達彼岸）能夠成就聖果，這稱為『有』；修行般若波羅蜜卻成為凡夫，這稱為『無』。如果修習多聞能夠獲得大智慧，這稱為『有』；獲得愚癡，這稱為『無』。如果修正念能夠獲得出離，這稱為『有』；不能獲得出離，這稱為『無』。如果行邪念不能獲得出離，這稱為『有』；獲得出離，這稱為『無』。無我、無我所能夠獲得解脫，這稱為『有』；有我、有我所而獲得解脫，這稱為『無』。如果說虛空遍佈一切處，這稱為『有』；五陰中的我，這稱為『無』。如實地修習智慧能夠獲得解脫，這稱為『有』；如果執著于邪智而獲得解脫，這稱為『無』。如果離開我見、眾生見、壽者見、人見能夠獲得空智，這稱為『有』；執著於我見、眾生見、壽者見、人見而獲得空智，這稱為『無』。大王！菩薩摩訶薩修行般若波羅蜜，就是這樣理解的。
【English Translation】 English version Knowing 'is' and 'is not'. What is 'is', and what is 'is not'? If by correcting practice one attains true liberation, this is called 'is'; if by wrong practice one attains true liberation, this is called 'is not'. Eye, ear, nose, tongue, body, mind, in worldly truth are 'is'; in ultimate truth are 'is not'. A Bodhisattva Mahasattva (great Bodhisattva) diligently practices and advances to attain Bodhi (enlightenment), this is called 'is'; a lazy Bodhisattva attaining Bodhi, this is called 'is not'. If it is said that the five skandhas (form, feeling, perception, mental formations, consciousness) all arise from false and inverted views, this is called 'is'; if it is thought that worldly dharmas do not arise from causes and conditions but naturally, this is called 'is not'. Form is impermanent, suffering, and subject to decay, this is called 'is'; if it is said to be permanent, blissful, and not subject to decay, this is called 'is not'. Feeling, perception, mental formations, and consciousness are also like this. Ignorance conditions formations (ignorance is the condition for the arising of formations), this is called 'is'; if formations arise apart from ignorance, this is called 'is not'. Formations condition consciousness, and so on, up to birth conditions old age, death, sorrow, lamentation, pain, grief, and despair, all are like this. Giving leads to great wealth, this is called 'is'; giving leads to poverty, this is called 'is not'. Purely keeping precepts leads to rebirth in good realms, this is called 'is'; if one is reborn in evil realms, this is called 'is not'. Even the Prajna Paramita (perfection of wisdom) can lead to becoming a sage, this is called 'is'; practicing Prajna Paramita and becoming an ordinary person, this is called 'is not'. If studying widely leads to great wisdom, this is called 'is'; attaining ignorance, this is called 'is not'. If correcting mindfulness leads to liberation, this is called 'is'; not attaining liberation, this is called 'is not'. If practicing wrong mindfulness does not lead to liberation, this is called 'is'; attaining liberation, this is called 'is not'. No self and no belonging to self can lead to liberation, this is called 'is'; having self and belonging to self and attaining liberation, this is called 'is not'. If it is said that space pervades all places, this is called 'is'; the self within the five skandhas, this is called 'is not'. Truly practicing wisdom can lead to liberation, this is called 'is'; if one is attached to wrong wisdom and attains liberation, this is called 'is not'. If one is free from the view of self, the view of beings, the view of a life span, and the view of a person, one can attain the wisdom of emptiness, this is called 'is'; being attached to the view of self, the view of beings, the view of a life span, and the view of a person and attaining the wisdom of emptiness, this is called 'is not'. Great King! A Bodhisattva Mahasattva practices Prajna Paramita, and understands in this way.
世有無，能修平等，了知諸法因緣而生，世諦故有不起常見，知因緣法本性自空不生斷見，于諸佛教如實通達。
「大王。諸佛如來略為菩薩說是四法：世間沙門、婆羅門及長壽天心皆著常，為破此執說行無常；有諸天、人多貪著樂，為破此計說一切苦；外道邪見著身中我，為破此執而說無我；又復為破增上慢人，是故而說涅槃寂靜。說無常者，令其志求究竟之法；為說苦者，令離愿求；說無我者，為顯空門；說寂靜者，令達無相。大王！菩薩摩訶薩行般若波羅蜜，如是修學，于諸善法終無退墮，速成阿耨多羅三藐三菩提。」
爾時勝天王白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，修何等行擁護正法？」
佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，行不違言，敬重尊長隨順正法，心行調直諸根寂靜，遠離眾惡不善之法，修習善根，名護正法。大王！菩薩摩訶薩行般若波羅蜜，修身業慈悲、口業慈悲、意業慈悲，不求名利，持戒清白遠離諸見，名護正法。大王！菩薩摩訶薩行般若波羅蜜，不隨愛行、不隨瞋行、不隨癡行、不隨畏行，名護正法。大王！菩薩摩訶薩行般若波羅蜜，修習慚愧，名護正法。大王！菩薩摩訶薩行般若波羅蜜，說法修行悉如所聞，名護正法。大王！三世諸佛為護正法
【現代漢語翻譯】 現代漢語譯本： 世間存在與不存在的觀念，能夠通過修習平等心，瞭解一切諸法都是因緣和合而生。在世俗諦的層面，認識到諸法是存在的，就不會產生常見（認為事物永恒不變的錯誤觀念）；認識到因緣法其本性是空性的，就不會產生斷見（認為事物徹底消滅的錯誤觀念）。對於諸佛的教誨，能夠如實通達。
『大王，諸佛如來簡略地為菩薩宣說這四種法：世間的沙門（出家修行者）、婆羅門（祭司）以及長壽天（壽命很長的天神）的心都執著于常（永恒不變），爲了破除這種執著，佛陀宣說諸行無常（一切事物都在變化）；有些天人和人貪戀快樂，爲了破除這種執著，佛陀宣說一切皆苦；外道邪見執著于身中有我，爲了破除這種執著，佛陀宣說無我；又爲了破除增上慢（自以為是）的人，所以宣說涅槃寂靜。宣說無常，是爲了讓他們追求究竟的真理；宣說苦，是爲了讓他們遠離慾望；宣說無我，是爲了顯明空性的道理；宣說寂靜，是爲了讓他們達到無相的境界。大王！菩薩摩訶薩修行般若波羅蜜（以智慧到達彼岸），像這樣修學，對於一切善法都不會退轉，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。』
這時，勝天王對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，修習什麼樣的行為來擁護正法？』
佛告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，行為不違背自己的諾言，尊敬長輩，隨順正法，內心正直，諸根寂靜，遠離各種惡行和不善之法，修習善根，這叫做擁護正法。大王！菩薩摩訶薩修行般若波羅蜜，修習身業的慈悲、口業的慈悲、意業的慈悲，不追求名利，持戒清凈，遠離各種邪見，這叫做擁護正法。大王！菩薩摩訶薩修行般若波羅蜜，不隨順愛慾而行，不隨順嗔恨而行，不隨順愚癡而行，不隨順恐懼而行，這叫做擁護正法。大王！菩薩摩訶薩修行般若波羅蜜，修習慚愧心，這叫做擁護正法。大王！菩薩摩訶薩修行般若波羅蜜，說法修行都如所聽聞的教誨，這叫做擁護正法。大王！三世諸佛爲了擁護正法
【English Translation】 English version: The existence and non-existence in the world, one can cultivate equanimity, understanding that all dharmas arise from causes and conditions. In the context of worldly truth, recognizing the existence of dharmas prevents the arising of the view of permanence (the mistaken notion that things are eternal and unchanging); understanding that the nature of conditioned dharmas is emptiness prevents the arising of the view of annihilation (the mistaken notion that things are completely destroyed). One can truly comprehend the teachings of all Buddhas.
'Great King, the Tathagatas (Buddhas) briefly explain these four dharmas to Bodhisattvas: The minds of the world's Shramanas (ascetics), Brahmins (priests), and long-lived Devas (gods) are all attached to permanence. To break this attachment, the Buddha teaches impermanence (that all things are changing); some Devas and humans are attached to pleasure. To break this attachment, the Buddha teaches that all is suffering; the heretical views of outsiders are attached to the self within the body. To break this attachment, the Buddha teaches no-self; and to break the arrogance of those who are conceited, the Buddha teaches Nirvana (extinction of suffering) as tranquility. Teaching impermanence is to encourage the pursuit of ultimate truth; teaching suffering is to encourage detachment from desires; teaching no-self is to reveal the principle of emptiness; teaching tranquility is to enable the attainment of the formless state. Great King! Bodhisattva Mahasattvas (great beings) who practice Prajnaparamita (perfection of wisdom) cultivate in this way, and will never regress from any good dharma, quickly attaining Anuttara-samyak-sambodhi (supreme enlightenment).'
At that time, King Shèngtiān asked the Buddha: 'World Honored One! Bodhisattva Mahasattvas who practice Prajnaparamita, what kind of conduct do they cultivate to protect the Dharma?'
The Buddha told King Shèngtiān: 'Great King! Bodhisattva Mahasattvas who practice Prajnaparamita, their actions do not contradict their words, they respect elders, follow the Dharma, their minds are upright, their senses are tranquil, they stay away from all evil and unwholesome dharmas, and cultivate good roots. This is called protecting the Dharma. Great King! Bodhisattva Mahasattvas who practice Prajnaparamita cultivate loving-kindness in body, speech, and mind, do not seek fame or profit, uphold pure precepts, and stay away from all wrong views. This is called protecting the Dharma. Great King! Bodhisattva Mahasattvas who practice Prajnaparamita do not act according to desire, do not act according to anger, do not act according to ignorance, and do not act according to fear. This is called protecting the Dharma. Great King! Bodhisattva Mahasattvas who practice Prajnaparamita cultivate shame and remorse. This is called protecting the Dharma. Great King! Bodhisattva Mahasattvas who practice Prajnaparamita teach and practice according to what they have heard. This is called protecting the Dharma. Great King! The Buddhas of the three times protect the Dharma
，是故擁護天王、人王，令法久住，說是陀羅尼：
「『多侄他 阿吼羅(理我反，下悉同)吼羅婆(蒲我反，下悉同)底(都履反，下悉同)厚羅拏(弩假反，下悉同)莎臼茶(杜假反) 柘柘柘柘柘 禰(寧履反，下悉同)富拏簉多(睹餓反，下悉同)叉多 叉延多叉也莎摩(暮舸反，下悉同) 奢摩禰柯羅甌樓甌樓婆底杞(枯履反)羅婆底金(季侵反) 阿毗(彭履反)奢底禰莎羅禰𥝟阇𥝟𥝟摩底 阿婆柂禰婆柂跋多跋多羺莎履裒多羺悉蜜履底 提婆多羺悉蜜履底』
「若龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，一切眾生皆得安隱。大王！此大神咒，三世諸佛為護正法，擁護天王、人王，宜應誦持，怨賊惡難魔障正法皆悉消滅。諸佛如來為令正法久住世故，護天、人王，使其護法。」
說是般若波羅蜜神咒法門時，一切天宮、大地、諸山、大海皆悉震動，眾中八萬眾生髮阿耨多羅三藐三菩提心。
爾時，勝天王以七寶網彌覆佛上，而白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，修何等法，于阿耨多羅三藐三菩提心不移動？」
佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，修無礙大慈、無厭大悲，成辦大事。勤加精進學空三昧、修平等智，以方便力則能通
【現代漢語翻譯】 現代漢語譯本：因此，爲了擁護天王和人王，使佛法長久住世，宣說這個陀羅尼（dharani，咒語）： 『多侄他，阿吼羅（ahura，理我反，下同）吼羅婆（hurabha，蒲我反，下同）底（dhi，都履反，下同）厚羅拏（hurana，弩假反，下同）莎臼茶（svaha，杜假反），柘柘柘柘柘，禰（ni，寧履反，下同）富拏簉多（phuna-ksata，睹餓反，下同）叉多，叉延多叉也莎摩（ksaya-samah，暮舸反，下同），奢摩禰柯羅甌樓甌樓婆底杞（samani-karau-ru-ru-bhati-ki，枯履反）羅婆底金（rabhati-kim，季侵反），阿毗（abhi，彭履反）奢底禰莎羅禰𥝟阇𥝟𥝟摩底（sati-ni-sarani-dza-dza-mati），阿婆柂禰婆柂跋多跋多羺莎履裒多羺悉蜜履底（ava-dhi-ni-va-dhi-bata-bata-nuh-sari-pau-ta-nuh-smi-ri-ti），提婆多羺悉蜜履底（deva-ta-nuh-smi-ri-ti）。』 如果龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等一切眾生，都能得到安穩。大王！這個大神咒，是三世諸佛爲了守護正法，擁護天王和人王而說的，應該誦持。這樣，怨賊、惡難、魔障等一切障礙正法的都會消滅。諸佛如來爲了使正法長久住世，護佑天王和人王，讓他們能夠護持佛法。 當宣說般若波羅蜜（Prajnaparamita，智慧的完美）神咒法門時，一切天宮、大地、諸山、大海都震動起來，眾生中有八萬眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 這時，勝天王用七寶網覆蓋在佛的上方，然後對佛說：『世尊！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，修持什麼法，才能在阿耨多羅三藐三菩提心中不退轉呢？』 佛告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，修持無礙的大慈（maitri，慈愛）、無厭的大悲（karuna，悲憫），成就大事。勤加精進學習空三昧（sunyata-samadhi，空的禪定）、修持平等智（samata-jnana，平等智慧），以方便力（upaya-bala，善巧方便的力量）就能通達一切法。』
【English Translation】 English version: Therefore, to protect the heavenly kings and human kings, and to make the Dharma endure, this dharani (mantra) is spoken: 'Tadyatha, Ahura, Hurabha, Dhi, Hurana, Svaha, Tsa Tsa Tsa Tsa Tsa, Ni, Phuna-ksata, Ksata, Ksayasamah, Samani-karau-ru-ru-bhati-ki, Rabhati-kim, Abhi, Sati-ni-sarani-dza-dza-mati, Ava-dhi-ni-va-dhi-bata-bata-nuh-sari-pau-ta-nuh-smi-ri-ti, Deva-ta-nuh-smi-ri-ti.' If all beings, such as nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), can all attain peace and security. Great King! This great divine mantra is spoken by the Buddhas of the three worlds to protect the true Dharma and to support the heavenly kings and human kings. It should be recited and upheld. In this way, all obstacles to the true Dharma, such as enemies, calamities, and demonic hindrances, will be eliminated. The Tathagatas (Buddhas) protect the heavenly kings and human kings so that they can uphold the Dharma, in order to make the true Dharma endure in the world. When the Dharma gate of the Prajnaparamita (Perfection of Wisdom) divine mantra was being proclaimed, all the heavenly palaces, the earth, the mountains, and the great oceans shook. Among the assembly, eighty thousand beings generated the anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). At that time, King Victory covered the Buddha with a net of seven treasures and said to the Buddha: 'World Honored One! When a Bodhisattva-mahasattva (great Bodhisattva) practices Prajnaparamita, what Dharma does he cultivate so that he will not regress from the anuttara-samyak-sambodhi-citta?' The Buddha said to King Victory: 'Great King! When a Bodhisattva-mahasattva practices Prajnaparamita, he cultivates unobstructed great maitri (loving-kindness) and unwearied great karuna (compassion), and accomplishes great deeds. By diligently studying the sunyata-samadhi (concentration on emptiness), cultivating samata-jnana (wisdom of equality), and using upaya-bala (skillful means), he can understand all dharmas.'
達清凈大智，明瞭如實三世平等無有障礙，履三世佛所行之道。大王！菩薩摩訶薩行般若波羅蜜，修如是法于阿耨多羅三藐三菩提心不移動。」
勝天王白佛言：「世尊！菩薩摩訶薩云何行般若波羅蜜，聞佛不思議事，不怖不畏、不驚不悔？」
佛告勝天王言：「大王！菩薩宜應具足般若、具足阇那，近善知識，樂聞深法，了知諸法皆悉如幻，悟世非常，心不住著猶如虛空，知一切法生必有滅。大王！菩薩摩訶薩行般若波羅蜜！修如是法，聞佛不思議事，不怖不畏、不驚不悔。」
勝天王白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜，於一切處而得自在？」佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，修五神通，具足無礙諸解脫門、四禪、四無量心、方便般若波羅蜜，於一切處而得自在。」
勝天王白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，得何等門？」
佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，得阇那門，能入眾生諸根利鈍；得般若門，分別句義；得陀羅尼門，總知一切語言音聲；得無礙門，說法不盡。大王！是名菩薩摩訶薩行般若波羅蜜得是諸門。」
勝天王白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，得何等力？」
佛告勝天王言：「大王！
【現代漢語翻譯】 現代漢語譯本：達到清凈廣大的智慧，明瞭如實地知曉過去、現在、未來三世平等，沒有任何障礙，踐行三世諸佛所修行的道路。大王！菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），修習這樣的法，對於證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）的心不會動搖。 勝天王問佛說：『世尊！菩薩摩訶薩如何修行般若波羅蜜，聽到佛陀不可思議的事蹟，不會感到恐懼、害怕、驚慌和後悔呢？』 佛告訴勝天王說：『大王！菩薩應當具足般若（prajna，意為「智慧」）、具足阇那（jnana，意為「智」），親近善知識，樂於聽聞甚深佛法，了知一切諸法都如幻象，覺悟世間無常，心不執著，如同虛空一般，知道一切法生起必定有滅亡。大王！菩薩摩訶薩修行般若波羅蜜，修習這樣的法，聽到佛陀不可思議的事蹟，就不會感到恐懼、害怕、驚慌和後悔。』 勝天王問佛說：『世尊！菩薩摩訶薩如何修行般若波羅蜜，在一切處都能獲得自在呢？』佛告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，修習五神通，具足無礙的各種解脫門、四禪、四無量心、方便般若波羅蜜，在一切處都能獲得自在。』 勝天王問佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，能獲得哪些法門呢？』 佛告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，能獲得阇那門，能夠了解眾生諸根的利鈍；獲得般若門，能夠分別句子的意義；獲得陀羅尼（dharani，意為「總持」）門，能夠總持一切語言音聲；獲得無礙門，說法無窮無盡。大王！這名為菩薩摩訶薩修行般若波羅蜜所獲得的各種法門。』 勝天王問佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，能獲得什麼樣的力量呢？』 佛告訴勝天王說：『大王！』
【English Translation】 English version: Having attained pure and vast wisdom, clearly and truly understanding the equality of the three times—past, present, and future—without any obstacles, and treading the path practiced by the Buddhas of the three times. O Great King! A Bodhisattva Mahasattva, practicing the Prajna Paramita (paramita, meaning 'perfection' or 'to the other shore'), cultivates such a Dharma, and their mind will not waver from the aspiration for Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning 'unexcelled perfect enlightenment'). King Shēngtiān asked the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva practice Prajna Paramita, and upon hearing the inconceivable deeds of the Buddha, not feel fear, dread, alarm, or regret?' The Buddha told King Shēngtiān, 'O Great King! A Bodhisattva should be complete in Prajna (prajna, meaning 'wisdom'), complete in Jnana (jnana, meaning 'knowledge'), draw near to virtuous teachers, delight in hearing profound Dharma, understand that all dharmas are like illusions, awaken to the impermanence of the world, have a mind that does not cling, like empty space, and know that all dharmas that arise must also cease. O Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, cultivates such a Dharma, and upon hearing the inconceivable deeds of the Buddha, will not feel fear, dread, alarm, or regret.' King Shēngtiān asked the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva practice Prajna Paramita and attain freedom in all places?' The Buddha told King Shēngtiān, 'O Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, cultivates the five supernormal powers, is complete in unobstructed doors of liberation, the four Dhyanas, the four Immeasurables, and the expedient Prajna Paramita, and thus attains freedom in all places.' King Shēngtiān asked the Buddha, 'World Honored One! What doors does a Bodhisattva Mahasattva attain by practicing Prajna Paramita?' The Buddha told King Shēngtiān, 'O Great King! A Bodhisattva Mahasattva, practicing Prajna Paramita, attains the door of Jnana, enabling them to understand the sharp and dull faculties of beings; attains the door of Prajna, enabling them to distinguish the meaning of sentences; attains the door of Dharani (dharani, meaning 'retention'), enabling them to retain all languages and sounds; and attains the door of unobstructedness, enabling them to expound the Dharma inexhaustibly. O Great King! These are the doors that a Bodhisattva Mahasattva attains by practicing Prajna Paramita.' King Shēngtiān asked the Buddha, 'World Honored One! What powers does a Bodhisattva Mahasattva attain by practicing Prajna Paramita?' The Buddha told King Shēngtiān, 'O Great King!'
得寂靜力，成就大悲故；得精進力，成就阿鞞跋致故；得多聞力，成就大智故；得信樂力，成就解脫故；得修行力，成就出離故；得忍辱力，愛護眾生故；得菩提心力，斷除我見故；得大悲力，教化眾生故；得無生忍力，成就十力故。大王！菩薩摩訶薩行般若波羅蜜，成就如是等力。」
說是法門時，眾中五百菩薩得無生法忍，八千天子得阿鞞跋致，一萬二千天子得遠塵離垢法眼凈，四萬人天發阿耨多羅三藐三菩提心。
勝天王般若波羅蜜經證勸品第九
爾時，佛告勝天王言：「過去之世阿僧祇阿僧祇劫，不可數不可思量，此時有佛，名功德寶王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名寶莊嚴，劫名善觀。時世豐樂無諸疾惱，人天往來不相隔礙，地平如掌，無有山陵堆阜荊蕀；生諸細草，柔軟青紺如孔雀毛，長可四寸，下足則靡、舉步隨升；種種名花，須摩那花、薝蔔伽花，及余軟草皆悉周遍。不寒不熱，四時調和。純青琉璃以成其地。世界眾生，心性柔和，善伏三毒，不隨之行。時功德寶王佛，有聲聞眾一萬二千那由他人，菩薩摩訶薩眾六十二億人，時人壽命三十六億那由他歲，無復中夭。有一國土名無垢莊嚴，其城南北廣一百二十八由旬，東
【現代漢語翻譯】 現代漢語譯本：獲得寂靜的力量，成就大慈悲；獲得精進的力量，成就阿鞞跋致（不退轉）；獲得多聞的力量，成就大智慧；獲得信樂的力量，成就解脫；獲得修行的力量，成就出離；獲得忍辱的力量，愛護眾生；獲得菩提心的力量，斷除我見；獲得大悲的力量，教化眾生；獲得無生忍的力量，成就十力。大王！菩薩摩訶薩修行般若波羅蜜，成就如此等等的力量。 當宣說這個法門時，眾中五百位菩薩證得無生法忍，八千位天子證得阿鞞跋致，一萬二千位天子證得遠離塵垢的清凈法眼，四萬位人天發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 《勝天王般若波羅蜜經》證勸品第九 那時，佛告訴勝天王說：『在過去無量無數劫之前，不可計數，不可思量，那時有一尊佛，名為功德寶王如來（如實而來者）、應供（值得供養者）、正遍知（完全覺悟者）、明行足（智慧和行為圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比者）、調御丈夫（調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬者），他的國名叫寶莊嚴，劫名叫善觀。那時世間豐衣足食，沒有疾病煩惱，人天往來沒有障礙，地面平坦如手掌，沒有山陵丘壑荊棘；生長著細草，柔軟青色如孔雀羽毛，長約四寸，腳踩下去就伏倒，抬腳就恢復原狀；各種名花，須摩那花（素馨花）、薝蔔伽花（黃玉蘭花），以及其他柔軟的草都遍佈各地。不冷不熱，四季調和。純青琉璃構成地面。世界眾生，心性柔和，善於降伏貪嗔癡三毒，不隨之而行。當時功德寶王佛，有聲聞弟子一萬二千那由他（數量單位）人，菩薩摩訶薩弟子六十二億人，當時人們的壽命是三十六億那由他歲，沒有中途夭折的。有一個國土名叫無垢莊嚴，它的城南北寬一百二十八由旬（距離單位），東
【English Translation】 English version: Having obtained the power of tranquility, one achieves great compassion; having obtained the power of diligence, one achieves Avaivartika (non-retrogression); having obtained the power of much learning, one achieves great wisdom; having obtained the power of faith and joy, one achieves liberation; having obtained the power of practice, one achieves detachment; having obtained the power of patience, one cherishes all beings; having obtained the power of the Bodhi mind, one eradicates the view of self; having obtained the power of great compassion, one teaches and transforms all beings; having obtained the power of non-origination forbearance, one achieves the ten powers. Great King! Bodhisattva Mahasattvas, practicing Prajna Paramita, achieve such powers. When this Dharma was being expounded, five hundred Bodhisattvas in the assembly attained the forbearance of non-origination, eight thousand Devas attained Avaivartika, twelve thousand Devas attained the pure Dharma eye free from dust and defilement, and forty thousand humans and Devas generated the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). The Ninth Chapter on Testimony and Encouragement of the Sutra of Prajna Paramita of King Surpassing Heaven At that time, the Buddha said to King Surpassing Heaven: 'In the past, countless kalpas ago, beyond calculation and thought, there was a Buddha named King of Merit and Treasure Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). His country was named Treasure Adornment, and the kalpa was named Good Observation. At that time, the world was prosperous and joyful, without diseases or afflictions. Humans and Devas could travel freely without obstruction. The ground was as flat as the palm of a hand, without mountains, hills, or thorns. Fine grasses grew, soft and blue-green like peacock feathers, about four inches long. When stepped on, they would bend down, and when the foot was lifted, they would rise again. Various famous flowers, such as Sumana flowers (jasmine), Champaka flowers (magnolia), and other soft grasses, were everywhere. It was neither cold nor hot, and the four seasons were harmonious. The ground was made of pure blue lapis lazuli. The beings of the world were gentle in nature, good at subduing the three poisons of greed, hatred, and delusion, and did not follow them. At that time, the Buddha King of Merit and Treasure had twelve thousand nayutas (unit of measurement) of Shravaka disciples and sixty-two billion Bodhisattva Mahasattva disciples. The lifespan of the people at that time was thirty-six billion nayutas of years, and there were no premature deaths. There was a country named Immaculate Adornment, and its city was one hundred and twenty-eight yojanas (unit of distance) wide from north to south, and east
西八十由旬，十千園苑以為嚴飾，十千小國周遍圍繞。轉輪聖王名曰治世，七寶具足王四天下，已曾供養無量諸佛，深種善根，不退阿耨多羅三藐三菩提心。有四園苑，妙花莊嚴功德悅意，孔雀遊戲四時適樂。城壁厚十六由旬，門堞樓觀悉用七寶。有四大池皆廣半由旬，七寶為岸，閻浮檀金以成階道，底布金沙，池中之水具八功德，生寶蓮華，鳧、雁、鵝、鶴、鴛鴦、猩猩遊戲其中。岸列諸樹——白檀、赤檀、尸梨沙等——上有鸚鵡、舍利、迦鳥翔集遊戲。王之內宮七十千人，相貌端正承事寶女，咸悉發心向阿耨多羅三藐三菩提。王有千子，大力勇健能摧怨敵，具二十八大丈夫相莊嚴其身，悉已發心向阿耨多羅三藐三菩提。
「爾時功德寶王如來，與無量天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，前後圍繞，入無垢莊嚴大城。治世聖王即與七寶千子、宮人奉迎世尊，施設種種微妙供養。
「爾時，世尊及諸大眾，受供養已，還歸本處。王與七寶千子、內人，出城奉送亦即還宮。時治世王忽自嘆曰：『人身無常，富貴如夢，諸根不缺正信甚難，值佛聞法如優曇華。』時彼千子知其父王戀仰世尊，樂聞正法，即為營造牛頭栴檀七寶莊嚴妙臺——其香一兩直閻浮提——此臺東西廣
十由旬，南北十三由旬，四角大柱眾寶莊嚴。一千寶輪諸子將送奉獻聖王。時王受已而讚歎曰：『善哉，諸子！我欲詣佛聽受正法。』
「爾時，千子於此臺中造師子座，安處聖王及諸宮人，其臺四邊懸繒幡蓋，覆七寶網角垂金鈴，種種諸華——薝蔔伽華、須摩那華、優缽羅華、拘勿頭華、分陀利華、迦摩羅華——而散臺上。燒無價香，泥香涂之，末香以散。爾時，千子共捧此臺，人各一輪，飛騰虛空猶如鵝王，往詣佛所安詳不搖，至地徐下即到佛前。頭頂禮足，右繞世尊及諸大眾凡七匝已，退立一面。爾時，聖王及諸宮人從寶臺下，王脫寶冠，各脫革屣，至世尊前頂禮佛足，右繞世尊及諸大眾凡七匝已，退坐一面。
「爾時，寶莊嚴王佛即告之言：『聖王！今來聽正法乎？』
「爾時，治世聖王即從座起，齊整衣服，頭頂禮足，而白佛言：『世尊！所說正法，何者是乎？』
「爾時，世尊贊治世王言：『善哉，善哉！能為利益無量天人作是深問。如來、應供、正遍知當爲大王分別解說。』
「治世聖王即白佛言：『世尊！唯然愿聞。』
「爾時，佛告治世聖王言：『大王！菩薩摩訶薩行般若波羅蜜，通達一切法，名為正法。所謂四念處、四正勤、四如意足、五根、五力、七覺
【現代漢語翻譯】 現代漢語譯本：十由旬（yojana，古印度長度單位，約合7-9英里）寬，南北十三由旬，四角有大柱，用各種珍寶裝飾。一千個王子用寶輪將此臺送給聖王。當時，聖王接受后讚歎說：『好啊，孩子們！我想要去佛那裡聽受正法。』 當時，一千個王子在這個臺上建造了獅子座，安置聖王和各位宮人。臺的四邊懸掛著絲綢幡蓋，覆蓋著七寶網，角落垂著金鈴。各種各樣的花——薝蔔伽花（campaka，黃玉蘭花）、須摩那花（sumana，茉莉花）、優缽羅花（utpala，青蓮花）、拘勿頭花（kumuda，白睡蓮）、分陀利花（pundarika，白蓮花）、迦摩羅花（kamala，紅蓮花）——散佈在臺上。燃燒著無價的香，用香泥塗抹，散佈著末香。當時，一千個王子共同捧著這個臺，每人負責一個輪子，飛騰在虛空中，像鵝王一樣，前往佛所在的地方，安詳不搖，到達地面后緩緩降落，直接來到佛前。他們頭頂禮拜佛足，右繞世尊和各位大眾七圈后，退到一邊站立。當時，聖王和各位宮人從寶臺上下來，聖王脫下寶冠，各自脫下鞋子，來到世尊面前，頭頂禮拜佛足，右繞世尊和各位大眾七圈后，退到一邊坐下。 當時，寶莊嚴王佛就告訴他說：『聖王！今天來是聽正法嗎？』 當時，治世聖王就從座位上站起來，整理好衣服，頭頂禮拜佛足，對佛說：『世尊！您所說的正法，是什麼呢？』 當時，世尊讚歎治世王說：『好啊，好啊！能爲了利益無量的天人和人提出如此深刻的問題。如來、應供、正遍知（tathāgata, arhat, samyaksaṃbuddha，佛的三種稱號）應當為大王分別解說。』 治世聖王就對佛說：『世尊！是的，我願意聽。』 當時，佛告訴治世聖王說：『大王！菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）修行般若波羅蜜（prajñāpāramitā，智慧到彼岸），通達一切法，這稱為正法。所謂四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法）、四正勤（catvāri prahāṇāni，四種精進的修行方法）、四如意足（catvāra ṛddhipādāḥ，四種成就神通的修行方法）、五根（pañcendriyāṇi，五種產生力量的修行方法）、五力（pañca balāni，五種力量）、七覺
【English Translation】 English version: Ten yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 miles) in width, thirteen yojanas from north to south, with large pillars at the four corners, adorned with various treasures. A thousand princes used jeweled wheels to send this platform to the holy king. At that time, the holy king, having received it, exclaimed: 『Excellent, my children! I wish to go to the Buddha to hear and receive the true Dharma.』 At that time, the thousand princes built a lion throne on this platform, placing the holy king and all the palace women upon it. On the four sides of the platform, silk banners and canopies were hung, covered with a net of seven treasures, with golden bells hanging from the corners. Various kinds of flowers—campaka (yellow magnolia), sumana (jasmine), utpala (blue lotus), kumuda (white water lily), pundarika (white lotus), and kamala (red lotus)—were scattered on the platform. Priceless incense was burned, fragrant mud was applied, and powdered incense was scattered. At that time, the thousand princes together held up this platform, each responsible for one wheel, flying through the sky like a king of geese, heading towards the place where the Buddha was, peacefully and without shaking. Upon reaching the ground, they slowly descended, arriving directly before the Buddha. They bowed their heads to the Buddha's feet, circumambulated the World-Honored One and all the assembly seven times, and then retreated to stand on one side. At that time, the holy king and all the palace women came down from the jeweled platform. The king removed his jeweled crown, and each removed their shoes. They came before the World-Honored One, bowed their heads to the Buddha's feet, circumambulated the World-Honored One and all the assembly seven times, and then retreated to sit on one side. At that time, the Buddha, King of Adornments, then said to him: 『Holy King! Have you come today to hear the true Dharma?』 At that time, the Holy King, who ruled the world, rose from his seat, adjusted his clothes, bowed his head to the Buddha's feet, and said to the Buddha: 『World-Honored One! What is the true Dharma that you speak of?』 At that time, the World-Honored One praised the Holy King who ruled the world, saying: 『Excellent, excellent! You are able to ask such a profound question for the benefit of countless gods and humans. The Tathagata, Arhat, Samyaksaṃbuddha (three titles of the Buddha) shall explain it to the great king in detail.』 The Holy King who ruled the world then said to the Buddha: 『World-Honored One! Yes, I wish to hear.』 At that time, the Buddha said to the Holy King who ruled the world: 『Great King! A Bodhisattva Mahasattva (great Bodhisattva) practices Prajñāpāramitā (perfection of wisdom), understanding all dharmas, and this is called the true Dharma. Namely, the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment
分、八聖道分，空，無相，無愿，通達平等，名為正法。』
「治世聖王白佛言：『世尊！菩薩摩訶薩云何行般若波羅蜜，于大乘中恒得勝進而不退墮？』
「佛告治世聖王言：『大王！菩薩摩訶薩行般若波羅蜜，因正信故而得勝進。何者正信？知一切法，不生不滅自性寂靜，常能親近正行之人，不應作法終不造作，心離散亂聽受正法，不見說者不見我聽，勤修精進令得神通，身心輕舉教化眾生，不見我有神通能化、眾生受化。何以故？大王！菩薩摩訶薩行般若波羅蜜，不見我、不見眾生，二處平等，則得勝進而不退墮。大王！菩薩摩訶薩行般若波羅蜜，攝護諸根不令取著，一切資生起無常想，知法寂靜，命如假借。大王！菩薩摩訶薩如是行般若波羅蜜，于大乘中心不放逸。大王！菩薩摩訶薩行般若波羅蜜！于其夢中尚不忘失菩提之心！教化眾生令修佛道！一切善根迴向阿耨多羅三藐三菩提！見佛神力歡喜讚歎。大王！菩薩摩訶薩如是行般若波羅蜜，則能速成阿耨多羅三藐三菩提。是故，大王！當勤精進，莫生放逸。菩薩摩訶薩欲求法者，勿著五欲。大王！一切凡夫于欲無厭，得聖智者則能捨棄。人身無常壽命短促。是故，大王！應離世間求出世道。大王今者供養如來所得善根，應作如是四種迴向：自在
【現代漢語翻譯】 現代漢語譯本：『（通過）四念處、四正勤、四神足、五根、五力、七覺支、八聖道分（八正道），（理解）空（śūnyatā，佛教核心概念，指一切事物沒有固定不變的自性），無相（animitta，指不執著于任何表象），無愿（apraṇihita，指不追求任何慾望），通達平等（samata，指對一切事物平等看待），這被稱為正法。』
治世聖王（一個國王的名字）對佛說：『世尊！菩薩摩訶薩（bodhisattva mahāsattva，指發大乘心，利益眾生的大菩薩）如何修行般若波羅蜜（prajñāpāramitā，指通過智慧到達彼岸的修行），才能在大乘（mahāyāna，佛教的一個主要流派）中持續進步而不退轉呢？』
佛告訴治世聖王說：『大王！菩薩摩訶薩修行般若波羅蜜，因為有正信（samyak-śraddhā，正確的信仰）而得到進步。什麼是正信呢？就是知道一切法（dharma，指宇宙萬法的規律）不生不滅，自性寂靜，常常親近修行正道的人，不應該做的法絕對不做，心不散亂地聽受正法，不見說法的人，也不見聽法的我，勤奮修行精進以獲得神通（abhijñā，指超自然的能力），身心輕快地教化眾生，不見自己有神通能教化，也不見眾生被教化。為什麼呢？大王！菩薩摩訶薩修行般若波羅蜜，不見我，也不見眾生，將這兩者視為平等，就能得到進步而不退轉。大王！菩薩摩訶薩修行般若波羅蜜，攝護自己的六根（indriya，指眼、耳、鼻、舌、身、意），不讓它們執著于外物，對於一切生活所需都抱持無常的觀念，知道法的本質是寂靜的，生命如同借來的東西。大王！菩薩摩訶薩這樣修行般若波羅蜜，在大乘中內心就不會放逸。大王！菩薩摩訶薩修行般若波羅蜜，即使在夢中也不會忘記菩提之心（bodhicitta，指追求覺悟的心），教化眾生修行佛道！將一切善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），見到佛的神力就歡喜讚歎。大王！菩薩摩訶薩這樣修行般若波羅蜜，就能迅速成就阿耨多羅三藐三菩提。所以，大王！應當勤奮精進，不要放逸。菩薩摩訶薩想要尋求佛法，就不要執著於五欲（pañca kāmaguṇā，指色、聲、香、味、觸五種慾望）。大王！一切凡夫對於慾望沒有厭足，得到聖智的人就能捨棄慾望。人的身體無常，壽命短暫。所以，大王！應該離開世俗，尋求出世之道。大王現在供養如來所得的善根，應當做如下四種迴向：自在』
【English Translation】 English version: 『(Through) the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path (the eight right paths), (understanding) emptiness (śūnyatā, a core Buddhist concept referring to the lack of inherent existence in all phenomena), signlessness (animitta, referring to non-attachment to any appearances), wishlessness (apraṇihita, referring to not pursuing any desires), and penetrating equality (samata, referring to viewing all things equally), this is called the right Dharma.』
King Governing the World (a king's name) said to the Buddha: 『World Honored One! How should a Bodhisattva Mahasattva (bodhisattva mahāsattva, referring to a great bodhisattva who has generated the mind of Mahayana to benefit all beings) practice the Perfection of Wisdom (prajñāpāramitā, referring to the practice of reaching the other shore through wisdom) so that they can constantly advance in the Mahayana (mahāyāna, a major school of Buddhism) without falling back?』
The Buddha told King Governing the World: 『Great King! A Bodhisattva Mahasattva practices the Perfection of Wisdom and advances because of right faith (samyak-śraddhā, correct faith). What is right faith? It is knowing that all dharmas (dharma, referring to the laws of the universe) are neither born nor destroyed, that their nature is tranquil, that one should always be close to those who practice the right path, that one should never do what should not be done, that one should listen to the right Dharma with a focused mind, that one should not see the speaker nor the listener, that one should diligently practice to attain supernormal powers (abhijñā, referring to supernatural abilities), that one should lightly teach sentient beings with body and mind, that one should not see oneself as having the power to teach, nor see sentient beings as being taught. Why is this? Great King! A Bodhisattva Mahasattva practicing the Perfection of Wisdom does not see self, nor does he see sentient beings, and by regarding these two as equal, he can advance without falling back. Great King! A Bodhisattva Mahasattva practicing the Perfection of Wisdom protects his six senses (indriya, referring to the eyes, ears, nose, tongue, body, and mind) and does not let them become attached to external objects, he views all necessities of life as impermanent, he knows that the nature of dharma is tranquil, and that life is like something borrowed. Great King! A Bodhisattva Mahasattva who practices the Perfection of Wisdom in this way will not be negligent in the Mahayana. Great King! A Bodhisattva Mahasattva practicing the Perfection of Wisdom will not forget the mind of enlightenment (bodhicitta, referring to the mind that seeks enlightenment) even in his dreams, he will teach sentient beings to practice the Buddha's path! He will dedicate all good roots to Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, referring to unsurpassed, complete, and perfect enlightenment), and he will rejoice and praise when he sees the Buddha's divine power. Great King! A Bodhisattva Mahasattva who practices the Perfection of Wisdom in this way will quickly achieve Anuttara-samyak-sambodhi. Therefore, Great King! You should be diligent and not be negligent. A Bodhisattva Mahasattva who seeks the Dharma should not be attached to the five desires (pañca kāmaguṇā, referring to the five desires of form, sound, smell, taste, and touch). Great King! All ordinary people are never satisfied with desires, but those who have attained holy wisdom can abandon desires. The human body is impermanent, and life is short. Therefore, Great King! You should leave the mundane world and seek the path of liberation. Great King, the good roots you have obtained from offering to the Tathagata should be dedicated in the following four ways: freely』
無盡、法無盡、智無盡、辯才無盡。此四迴向，與般若波羅蜜同，皆悉無盡。大王！菩薩摩訶薩行般若波羅蜜，應凈身、口、意戒。何以故？為聞思修故，以方便力教化眾生，以般若力降伏諸魔，願力成就行不違言。』
「爾時，治世轉輪聖王聞佛所說甚深般若波羅蜜，心生歡喜，得未曾有。即取寶冠，自解纓絡，供養如來，舍四天下皆以奉佛，作如是愿：『常修梵行，學此甚深般若波羅蜜，以決定心趣向阿耨多羅三藐三菩提。』王宮女人聞佛說法，皆生歡喜，發菩提心，脫上分衣及寶纓絡，供養如來。治世聖王即舍寶臺以奉上佛，而求出家。
「爾時，功德莊嚴王佛贊治世轉輪聖王言：『善哉，善哉！大王！今日所行，不違昔愿。大王善修佈施、持戒、忍辱、精進、禪定、智慧，過去諸佛已修此法得成佛道，未來諸佛亦修此法當得成佛。』
「爾時，治世聖王白佛言：『世尊！菩薩摩訶薩修行佈施，為與般若波羅蜜異不？』
「佛告治世聖王言：『大王！夫佈施者，若無般若波羅蜜，但名為檀，非波羅蜜。以般若波羅蜜故，乃得名為檀波羅蜜。持戒、忍辱、精進、禪定、智慧，亦復如是。何以故？般若波羅蜜性平等故，功德莊嚴故。』
「佛說是法時，治世聖王得無生法忍。」
【現代漢語翻譯】 現代漢語譯本 無盡的迴向、法無盡的迴向、智慧無盡的迴向、辯才無盡的迴向。這四種迴向，與般若波羅蜜（智慧的完美）相同，都是無盡的。大王！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜，應當清凈身、口、意三業的戒律。為什麼呢？爲了聽聞、思考、修行佛法，用方便之力教化眾生，用般若之力降伏各種魔障，以願力成就修行，言行一致。 當時，治世轉輪聖王（統治世界的聖王）聽聞佛陀所說的甚深般若波羅蜜，心中生起歡喜，感到前所未有。他立即取下寶冠，解下身上的瓔珞，供養如來（佛陀），捨棄四大部洲（四天下）的一切來奉獻給佛陀，並立下這樣的誓願：『常修清凈的梵行，學習這甚深的般若波羅蜜，以堅定的心趣向阿耨多羅三藐三菩提（無上正等正覺）。』王宮中的女人們聽聞佛陀說法，都生起歡喜心，發起了菩提心（覺悟之心），脫下身上的上衣和寶貴的瓔珞，供養如來。治世聖王隨即捨棄寶臺，奉獻給佛陀，並請求出家。 當時，功德莊嚴王佛（佛陀名號）讚歎治世轉輪聖王說：『善哉，善哉！大王！你今日所行，沒有違揹你過去的誓願。大王善於修習佈施、持戒、忍辱、精進、禪定、智慧，過去諸佛已經修習這些法門而成就佛道，未來諸佛也將修習這些法門而成就佛道。』 當時，治世聖王對佛陀說：『世尊！菩薩摩訶薩修行佈施，與般若波羅蜜有什麼不同嗎？』 佛陀告訴治世聖王說：『大王！佈施，如果沒有般若波羅蜜，只能稱為檀（佈施），而不是波羅蜜（到達彼岸）。因為有了般若波羅蜜，才能稱為檀波羅蜜。持戒、忍辱、精進、禪定、智慧，也是如此。為什麼呢？因為般若波羅蜜的自性是平等的，功德是莊嚴的。』 佛陀宣說此法時，治世聖王證得了無生法忍（對諸法不生不滅的真理的領悟）。
【English Translation】 English version The inexhaustible dedication, the inexhaustible Dharma dedication, the inexhaustible wisdom dedication, and the inexhaustible eloquence dedication. These four dedications, being the same as the Prajna Paramita (Perfection of Wisdom), are all inexhaustible. Great King! A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita should purify the precepts of body, speech, and mind. Why is that? It is for the sake of hearing, thinking, and practicing the Dharma, using the power of skillful means to teach sentient beings, using the power of Prajna to subdue all demons, and fulfilling practice with the power of vows, making actions consistent with words. At that time, the World-Ruling Wheel-Turning Sage King (a holy king who rules the world) heard the profound Prajna Paramita spoken by the Buddha, and his heart was filled with joy, feeling unprecedented. He immediately took off his jeweled crown, unfastened his necklaces, and offered them to the Tathagata (Buddha), giving up all of the four continents (four worlds) to dedicate to the Buddha, and made this vow: 'May I always practice pure conduct, learn this profound Prajna Paramita, and with a determined mind, strive towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The women in the royal palace, hearing the Buddha's teachings, all rejoiced, generated Bodhicitta (the mind of enlightenment), took off their upper garments and precious necklaces, and offered them to the Tathagata. The World-Ruling Sage King then gave up his jeweled platform to offer to the Buddha and requested to leave home. At that time, the Buddha, named King of Meritorious Adornment (a Buddha's name), praised the World-Ruling Wheel-Turning Sage King, saying: 'Excellent, excellent! Great King! What you have done today does not contradict your past vows. Great King, you are skilled in practicing giving, keeping precepts, patience, diligence, meditation, and wisdom. The Buddhas of the past have already practiced these methods and attained Buddhahood, and the Buddhas of the future will also practice these methods and attain Buddhahood.' At that time, the World-Ruling Sage King said to the Buddha: 'World Honored One! Is there a difference between a Bodhisattva Mahasattva practicing giving and Prajna Paramita?' The Buddha told the World-Ruling Sage King: 'Great King! Giving, if without Prajna Paramita, is only called Dana (giving), not Paramita (reaching the other shore). Because of Prajna Paramita, it is then called Dana Paramita. The same is true for keeping precepts, patience, diligence, meditation, and wisdom. Why is that? Because the nature of Prajna Paramita is equal, and its merits are adorned.' When the Buddha spoke this Dharma, the World-Ruling Sage King attained the forbearance of the non-arising of dharmas (the realization of the truth that all phenomena are neither created nor destroyed).
佛告勝天王言：「菩薩摩訶薩行般若波羅蜜，應如彼王。爾時治世轉輪聖王，即然燈佛是；其王千子，賢劫千佛是。」
爾時，勝天王白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜，修學速成阿耨多羅三藐三菩提道？」佛告勝天王言：「大王！菩薩摩訶薩行般若波羅蜜，修習大慈，于諸眾生不起惱心，具足勤行諸波羅蜜，及以四攝、四無量心助菩提法，修學神通了達優波憍舍羅，一切善法無不修滿，如是行者則能速成阿耨多羅三藐三菩提。大王！菩提道者，所謂信心、清凈心、離諂曲心、行平等心、施無畏心，令諸眾生咸悉親附，勤行佈施果報不盡，堅持凈戒而無障礙，修行忍辱離諸瞋惱，勤加精進修行則易，以有禪定不起散亂，具足般若能善通達，有大悲故終無退轉，有大喜故能悅彼心，修行大舍不起分別，無三毒故離諸棘刺，不著色、聲、香、味、觸故滅諸戲論，無煩惱故遠離怨敵，舍二乘念其心廣大，具一切智慧出衆寶。大王！菩薩摩訶薩行般若波羅蜜，如是學者，速成阿耨多羅三藐三菩提。」
爾時，勝天王白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，現何色貌教化眾生？」
佛告勝天王言：「菩薩摩訶薩行般若波羅蜜，示現色形無有定相。何以故？隨諸眾生心之所樂，即見菩薩色
【現代漢語翻譯】 現代漢語譯本：佛陀告訴勝天王說：『菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），應當像那位國王一樣。當時治理世間的轉輪聖王，就是燃燈佛（過去佛名）；他的千位王子，就是賢劫（現在所處的時期）的千佛。』 當時，勝天王問佛陀說：『世尊！菩薩摩訶薩如何修行般若波羅蜜，才能快速成就阿耨多羅三藐三菩提（無上正等正覺）的道果？』佛陀告訴勝天王說：『大王！菩薩摩訶薩修行般若波羅蜜，修習大慈，對一切眾生不起惱怒之心，圓滿勤奮地修行各種波羅蜜，以及四攝（佈施、愛語、利行、同事）、四無量心（慈、悲、喜、舍）來輔助菩提之法，修習神通，通達優波憍舍羅（方便善巧），一切善法沒有不圓滿修行的，像這樣修行的人就能快速成就阿耨多羅三藐三菩提。大王！菩提道，就是指信心、清凈心、遠離虛偽的心、行平等心、施無畏心，使一切眾生都親近依附，勤奮佈施果報不會窮盡，堅持清凈的戒律而沒有障礙，修行忍辱遠離各種嗔怒，勤加精進修行就容易，因為有禪定不會散亂，具足般若能善於通達，有大悲心所以終不退轉，有大喜心所以能使他人喜悅，修行大舍不起分別，沒有貪嗔癡三毒所以遠離各種荊棘，不執著色、聲、香、味、觸所以滅除各種戲論，沒有煩惱所以遠離怨敵，捨棄聲聞、緣覺二乘的念頭，其心廣大，具足一切智慧，能生出各種珍寶。大王！菩薩摩訶薩修行般若波羅蜜，像這樣修學者，就能快速成就阿耨多羅三藐三菩提。』 當時，勝天王問佛陀說：『世尊！菩薩摩訶薩修行般若波羅蜜，會示現什麼樣的色相來教化眾生呢？』 佛陀告訴勝天王說：『菩薩摩訶薩修行般若波羅蜜，所示現的色相沒有固定的形態。為什麼呢？因為隨著眾生心中所喜愛的，就能見到菩薩的色相。
【English Translation】 English version: The Buddha told King Sheng Tian: 'A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita (perfection of wisdom), should be like that king. At that time, the Chakravarti king (universal monarch) who ruled the world was Dipankara Buddha (a past Buddha); his thousand sons were the thousand Buddhas of the Bhadrakalpa (the current eon).' At that time, King Sheng Tian asked the Buddha: 'World Honored One! How does a Bodhisattva Mahasattva practice Prajna Paramita to quickly achieve the path of Anuttara Samyak Sambodhi (supreme perfect enlightenment)?' The Buddha told King Sheng Tian: 'Great King! A Bodhisattva Mahasattva practicing Prajna Paramita cultivates great compassion, does not harbor anger towards all sentient beings, diligently practices all Paramitas, as well as the Four Sangrahavastus (giving, kind speech, beneficial action, and cooperation), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) to assist the Dharma of Bodhi, cultivates supernatural powers, understands Upaya Kausalya (skillful means), and perfects all good dharmas. One who practices in this way can quickly achieve Anuttara Samyak Sambodhi. Great King! The path of Bodhi refers to faith, a pure mind, a mind free from deceit, a mind that practices equality, a mind that gives fearlessness, causing all sentient beings to draw near and rely on them. Diligently giving, the karmic reward will not be exhausted; upholding pure precepts without obstacles; practicing patience, free from all anger; diligently practicing, it becomes easy; because of having Samadhi (meditative concentration), one is not scattered; possessing Prajna (wisdom), one can understand well; having great compassion, one will never regress; having great joy, one can please others; practicing great giving without discrimination; without the three poisons (greed, hatred, and ignorance), one is free from all thorns; not attached to form, sound, smell, taste, and touch, one extinguishes all debates; without afflictions, one is far from enemies; abandoning the thoughts of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), one's mind is vast; possessing all wisdom, one can produce all kinds of treasures. Great King! A Bodhisattva Mahasattva practicing Prajna Paramita, one who practices in this way, can quickly achieve Anuttara Samyak Sambodhi.' At that time, King Sheng Tian asked the Buddha: 'World Honored One! What kind of appearance does a Bodhisattva Mahasattva manifest when practicing Prajna Paramita to teach sentient beings?' The Buddha told King Sheng Tian: 'A Bodhisattva Mahasattva practicing Prajna Paramita manifests appearances without a fixed form. Why? Because according to what sentient beings like in their hearts, they will see the Bodhisattva's appearance.'
貌如是，或現金色、或現銀色，或頗梨色、或琉璃色、或馬瑙色、或車𤦲色、或真珠色、青色、黃色、赤色、白色，或日月色、火色、焰色，帝釋色、梵王色，霜色，雌黃色，硃色，薝蔔伽色、須摩那色、婆利師迦色、波頭摩色、拘勿頭色、分陀利色、功德天色、鵝色、孔雀色、珊瑚色、如意珠色、虛空色；天見是天，人見是人。大王！十方恒河沙世界中，一切眾生色形相貌，菩薩摩訶薩悉現如是。何以故？菩薩摩訶薩行般若波羅蜜，不捨一眾生故，遍能攝取。何以故？一切眾生心各不同，是故菩薩種種示現。何以故？菩薩摩訶薩過去世中有大願力，隨諸眾生心所樂見而受化者，即為示現所欲見身。大王！如凈明鏡本無影像，隨諸外色若好若丑種種悉現，亦不分別我體明凈、能現眾色。菩薩摩訶薩行般若波羅蜜亦復如是，無功用心隨眾生樂，種種示現悉令悅彼，而不分別我能現身。大王！菩薩摩訶薩行般若波羅蜜，於一座中隨諸聽眾，或見菩薩說法、或見佛說法、或見辟支佛說法、或見聲聞說法，或見帝釋、或見梵王、或見摩醯首羅、或見圍紐天、或見四天王、或見轉輪聖王，或見沙門、或見婆羅門、或見剎利、或見毗舍首陀、或見居士、或見長者，或見坐寶臺中、或見坐蓮華上、或見行在地上、或見飛騰虛空，或見
【現代漢語翻譯】 現代漢語譯本 相貌是這樣的，或者顯現金色，或者顯現銀色，或者顯現頗梨色（水晶），或者顯現琉璃色（一種寶石），或者顯現馬瑙色（瑪瑙），或者顯現車𤦲色（硨磲），或者顯現真珠色（珍珠），青色、黃色、紅色、白色，或者顯現日月色、火色、火焰色，帝釋色（帝釋天），梵王色（梵天），霜色，雌黃色，硃色，薝蔔伽色（黃玉蘭），須摩那色（素馨花），婆利師迦色（雞冠花），波頭摩色（紅蓮花），拘勿頭色（睡蓮），分陀利色（白蓮花），功德天色（吉祥天女），鵝色，孔雀色，珊瑚色，如意珠色，虛空色；天看到是天，人看到是人。大王！在十方恒河沙數的世界中，一切眾生的顏色、形狀、相貌，菩薩摩訶薩都能顯現成這樣。為什麼呢？因為菩薩摩訶薩修行般若波羅蜜，不捨棄一個眾生，所以能夠普遍地攝取他們。為什麼呢？因為一切眾生的心各不相同，所以菩薩會做種種示現。為什麼呢？因為菩薩摩訶薩在過去世中有大願力，隨著眾生心中所喜歡看到的而接受教化，就為他們示現所想見的身形。大王！就像一面明亮的鏡子，本來沒有影像，隨著外面的顏色，無論是好是醜，都會顯現出來，也不會分別說我的本體明凈，能夠顯現各種顏色。菩薩摩訶薩修行般若波羅蜜也是這樣，不用功用心，隨著眾生的喜好，做種種示現，讓他們感到喜悅，而不分別說我能顯現身形。大王！菩薩摩訶薩修行般若波羅蜜，在一個座位上，隨著聽眾的不同，或者看到菩薩說法，或者看到佛說法，或者看到辟支佛說法，或者看到聲聞說法，或者看到帝釋，或者看到梵王，或者看到摩醯首羅（大自在天），或者看到圍紐天（毗濕奴），或者看到四天王，或者看到轉輪聖王，或者看到沙門（出家人），或者看到婆羅門（祭司），或者看到剎利（武士），或者看到毗舍首陀（商人、農民），或者看到居士，或者看到長者，或者看到坐在寶臺上，或者看到坐在蓮花上，或者看到行走在地上，或者看到飛騰在虛空，或者看到
【English Translation】 English version The appearance is like this, sometimes manifesting as golden, sometimes as silver, sometimes as crystal, sometimes as lapis lazuli, sometimes as agate, sometimes as tridacna, sometimes as pearl, blue, yellow, red, white, or as the color of the sun and moon, fire, flame, the color of Indra (king of gods), Brahma (creator god), frost, orpiment, vermilion, champak (yellow magnolia), sumana (jasmine), parijata (coral jasmine), padma (red lotus), kumuda (night lotus), pundarika (white lotus), Sridevi (goddess of fortune), goose, peacock, coral, wish-fulfilling jewel, or the color of space; gods see it as a god, humans see it as a human. Great King! In the ten directions, in worlds as numerous as the sands of the Ganges, the colors, shapes, and appearances of all sentient beings, Bodhisattva Mahasattvas can manifest in this way. Why is that? Because Bodhisattva Mahasattvas practice Prajna Paramita (perfection of wisdom), not abandoning a single sentient being, therefore they can universally embrace them. Why is that? Because the minds of all sentient beings are different, therefore Bodhisattvas manifest in various ways. Why is that? Because Bodhisattva Mahasattvas in past lives had great vows, following what sentient beings like to see and be taught, they manifest the forms they wish to see. Great King! Just like a clear mirror, which originally has no image, reflects all external colors, whether good or bad, without distinguishing that its own nature is clear and can reflect all colors. Bodhisattva Mahasattvas practicing Prajna Paramita are also like this, without effort or intention, following the preferences of sentient beings, they manifest in various ways, making them happy, without distinguishing that they can manifest forms. Great King! Bodhisattva Mahasattvas practicing Prajna Paramita, in one seat, according to the audience, some see a Bodhisattva teaching, some see a Buddha teaching, some see a Pratyekabuddha teaching, some see a Sravaka teaching, some see Indra, some see Brahma, some see Mahesvara (Shiva), some see Vishnu, some see the Four Heavenly Kings, some see a Universal Monarch, some see a Sramana (ascetic), some see a Brahmin (priest), some see a Kshatriya (warrior), some see a Vaishya or Shudra (merchant/farmer), some see a householder, some see an elder, some see them sitting on a jeweled platform, some see them sitting on a lotus, some see them walking on the ground, some see them flying in the sky, some see
說法、或入三昧。大王！菩薩摩訶薩行般若波羅蜜，為度眾生，無一形相及一威儀不示現者。大王！般若波羅蜜無形無相，猶如虛空遍一切處，譬如虛空無諸戲論，般若波羅蜜亦復如是，過諸語言。又如虛空世所受用，般若波羅蜜亦復如是，一切凡聖之所受用。又如虛空無有分別，般若波羅蜜亦復如是，無分別心。譬如虛空容受眾色，般若波羅蜜亦能容受一切佛法。譬如虛空能現眾色，般若波羅蜜亦復能現一切佛法。譬如空中，一切草木眾藥華果依之增長，般若波羅蜜亦復如是，一切善根依之增長。譬如虛空非常無常、非言語法，般若波羅蜜亦復如是，非常無常，悉離言語。大王！世間沙門、婆羅門，若釋若梵，無能思量般若波羅蜜者。大王！般若波羅蜜無有一法可為譬喻，若善男子、善女人，信受般若波羅蜜者，所獲功德不可思量。若此功德有色形者，空界不容。何以故？般若波羅蜜出生世間及出世間一切善法，若人若天，若天、人王，若須陀洹向、須陀洹果，乃至阿羅漢向、阿羅漢果，辟支佛道，菩薩十地，十波羅蜜，諸佛阿耨多羅三藐三菩提，一切種智，十力、四無畏、十八不共法，皆從般若波羅蜜生。」
說是法門時，眾中五萬菩薩摩訶薩得不退轉，一萬五千天子得無生法忍，一萬二千天人得遠塵離垢
得法眼凈，恒河沙數眾生髮阿耨多羅三藐三菩提心。諸天空中作眾伎樂不鼓自鳴，散眾天華供養如來般若波羅蜜，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，散種種華及諸寶物，供養世尊般若波羅蜜，異口同音一時贊曰：「善哉，善哉！世尊！快說般若波羅蜜。」
勝天王般若波羅蜜經卷第五 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第六
陳優禪尼國王子月婆首那譯
述德品第十
爾時，文殊師利菩薩摩訶薩即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！菩薩摩訶薩于幾劫數行般若波羅蜜，供養幾佛，而能如是對揚如來，說甚深般若波羅蜜如勝天王？」
爾時，佛告文殊師利菩薩摩訶薩：「善男子！如此之事不可思量。若非無數百千億劫修習眾行種善根者，則不聞是般若波羅蜜名。善男子！十方恒河沙世界中，諸恒河沙數尚可知，是菩薩摩訶薩幾劫行般若波羅蜜，供養幾佛，數不可知。文殊師利！過去無量無邊阿僧祇不可思議劫，爾時有佛，名曰多聞如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名日光，劫名增上。時多聞佛，
【現代漢語翻譯】 現代漢語譯本：獲得清凈的法眼后，如恒河沙數般眾多的眾生髮起了無上正等正覺之心（阿耨多羅三藐三菩提心）。諸天在空中演奏各種樂器，無需敲擊便自行發出美妙的音樂，散落各種天花供養如來的般若波羅蜜（智慧到彼岸），天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人以及非人等，散落各種鮮花和珍寶，供養世尊的般若波羅蜜，異口同聲地讚歎道：『太好了，太好了！世尊！您能如此快速地宣說般若波羅蜜！』
《勝天王般若波羅蜜經》卷第五 大正藏第08冊 No. 0231 《勝天王般若波羅蜜經》
《勝天王般若波羅蜜經》卷第六
陳優禪尼國王子月婆首那譯
述德品第十
當時，文殊師利菩薩摩訶薩即從座位上站起，袒露右肩，右膝跪地，合掌向佛，頭面頂禮，然後對佛說：『世尊！菩薩摩訶薩要經過多少劫修行般若波羅蜜，供養多少佛，才能像這樣讚揚如來，宣說如此甚深的般若波羅蜜，如同勝天王一般？』
當時，佛告訴文殊師利菩薩摩訶薩：『善男子！這樣的事情是不可思議的。如果不是經過無數百千億劫修習各種善行，種下善根的人，就不會聽到般若波羅蜜這個名字。善男子！十方恒河沙世界中，即使恒河沙的數量尚可得知，但這位菩薩摩訶薩經過多少劫修行般若波羅蜜，供養過多少佛，是無法知道的。文殊師利！在過去無量無邊阿僧祇（極大的數字）不可思議的劫數之前，那時有一尊佛，名為多聞如來（如來的十個稱號之一）、應供（值得供養的人）、正遍知（完全覺悟的人）、明行足（智慧和行為都圓滿的人）、善逝（善於到達涅槃的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（能夠調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），他的國名叫日光，劫名叫增上。當時，多聞佛，
【English Translation】 English version: Having obtained the pure Dharma eye, countless beings, as many as the sands of the Ganges, generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). The devas (gods) in the sky played various musical instruments, which produced beautiful music without being struck, and scattered various heavenly flowers to make offerings to the Tathagata's Prajna Paramita (perfection of wisdom). Devas, nagas (dragons), yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird-like creature), kinnaras (celestial musicians), mahoragas (a type of serpent god), humans, and non-humans scattered various flowers and treasures, making offerings to the World Honored One's Prajna Paramita, and praised in unison: 'Excellent, excellent! World Honored One! How quickly you expound the Prajna Paramita!'
The Fifth Scroll of the Sutra of the Prajna Paramita of King Surpassing Heaven Taisho Tripitaka Volume 08 No. 0231 Sutra of the Prajna Paramita of King Surpassing Heaven
The Sixth Scroll of the Sutra of the Prajna Paramita of King Surpassing Heaven
Translated by Prince Yueposhuna of the Kingdom of Ujjayini in Chen
Chapter Ten: Describing Virtues
At that time, Manjushri Bodhisattva Mahasattva immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! How many kalpas (eons) does a Bodhisattva Mahasattva have to practice Prajna Paramita and make offerings to how many Buddhas to be able to praise the Tathagata in this way and expound such profound Prajna Paramita like King Surpassing Heaven?'
At that time, the Buddha said to Manjushri Bodhisattva Mahasattva: 'Good man! Such a matter is inconceivable. If one has not cultivated various good deeds and planted good roots for countless hundreds of thousands of billions of kalpas, one would not hear the name of Prajna Paramita. Good man! In the ten directions, in the worlds as numerous as the sands of the Ganges, even the number of the sands of the Ganges can be known, but how many kalpas this Bodhisattva Mahasattva has practiced Prajna Paramita and made offerings to how many Buddhas is unknowable. Manjushri! In the past, immeasurable, boundless, asamkhya (an extremely large number), inconceivable kalpas ago, there was a Buddha named Many-Learned Tathagata (one of the ten titles of a Tathagata), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purushadamyasarathi (tamer of men), Shastadevamanushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (world honored one), his country was named Sunlight, and the kalpa was named Increasing. At that time, the Many-Learned Buddha,
為諸菩薩摩訶薩說清凈法門：『諸善男子！勤修精進，莫顧身命。』時，彼會中有一菩薩摩訶薩，名曰進力，即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：『世尊所說：「勤修精進，莫顧身命。」如我解佛所說義者，菩薩摩訶薩應當懈怠，爾乃速成阿耨多羅三藐三菩提。何以故？菩薩摩訶薩若勤精進，是則不能久住生死，菩薩摩訶薩行般若波羅蜜，斷伏煩惱，久住生死，終無自度速證涅槃不化眾生。世尊！菩薩摩訶薩處生死中用之為樂，不以涅槃而為樂也。何以故？世尊！菩薩摩訶薩利眾生事以之為樂，隨彼所樂即用方便，說種種法令得安樂；若證漏盡，不能利益一切眾生。世尊！是故菩薩觀察生死，起大悲心，不捨眾生，成就本願。世尊！菩薩摩訶薩具方便力久住生死，得見無量無邊諸佛，及聞無量無邊正法，教化無量無邊眾生，是故菩薩摩訶薩不厭生死、不樂涅槃。世尊！菩薩摩訶薩若觀生死而起驚怖則墮非道，不能利益一切眾生、通達如來甚深境界。云何非道？所謂貪樂聲聞、辟支佛地，于諸眾生無大悲心。何以故？聲聞、辟支佛道，即非菩薩摩訶薩道。何以故？聲聞、緣覺怖畏生死求速出離，功德智慧則不具足，以是義故非菩薩道。』
「爾時，多聞世尊贊進力菩薩摩訶薩言：『善哉
【現代漢語翻譯】 現代漢語譯本：為諸位菩薩摩訶薩宣說清凈的法門：『各位善男子！要勤奮修行，精進努力，不要顧惜自己的身命。』當時，在那法會中有一位菩薩摩訶薩，名叫進力（精進的力量），他立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀頂禮，然後對佛說：『世尊所說的「勤奮修行，精進努力，不要顧惜自己的身命」，如果我理解佛所說的含義沒有錯的話，菩薩摩訶薩應當懈怠，這樣才能快速成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？如果菩薩摩訶薩勤奮精進，就不能長久停留在生死輪迴之中，而菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），斷除和降伏煩惱，長久停留在生死輪迴之中，最終才能不只自己得度，快速證得涅槃，還能教化眾生。世尊！菩薩摩訶薩在生死輪迴中以之為樂，而不是以涅槃為樂。為什麼呢？世尊！菩薩摩訶薩以利益眾生為樂，隨順眾生的喜好，就用方便法門，說各種法，使他們得到安樂；如果證得漏盡（煩惱斷盡），就不能利益一切眾生。世尊！因此，菩薩觀察生死輪迴，生起大悲心，不捨棄眾生，成就自己的本願。世尊！菩薩摩訶薩具備方便之力，長久停留在生死輪迴之中，得以見到無量無邊的諸佛，聽聞無量無邊的正法，教化無量無邊的眾生，所以菩薩摩訶薩不厭惡生死輪迴，也不貪求涅槃。世尊！菩薩摩訶薩如果觀察生死輪迴而感到驚恐，就會墮入歧途，不能利益一切眾生，也不能通達如來甚深的境界。什麼是歧途呢？就是貪求聲聞（聽聞佛法而悟道者）、辟支佛（獨覺）的境界，對眾生沒有大悲心。為什麼呢？聲聞、辟支佛的道，不是菩薩摩訶薩的道。為什麼呢？聲聞、緣覺（辟支佛）畏懼生死輪迴，尋求快速解脫，他們的功德和智慧都不圓滿，因此不是菩薩的道。』 當時，多聞的世尊讚歎進力菩薩摩訶薩說：『說得好啊！』
【English Translation】 English version: For all the Bodhisattva Mahasattvas, he spoke the pure Dharma gate: 『Good men! Diligently cultivate and strive forward, do not be concerned about your own lives.』 At that time, in that assembly, there was a Bodhisattva Mahasattva named Jinli (Power of Progress), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 『World Honored One, what you said, 「Diligently cultivate and strive forward, do not be concerned about your own lives,」 if I understand the meaning of what the Buddha said correctly, then Bodhisattva Mahasattvas should be lazy, and then they can quickly achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is that? If Bodhisattva Mahasattvas are diligent and strive forward, they will not be able to stay in the cycle of birth and death for long, but Bodhisattva Mahasattvas practice Prajna Paramita (Perfection of Wisdom), cut off and subdue afflictions, stay in the cycle of birth and death for a long time, and ultimately not only liberate themselves, quickly attain Nirvana, but also teach sentient beings. World Honored One! Bodhisattva Mahasattvas take pleasure in the cycle of birth and death, and not in Nirvana. Why is that? World Honored One! Bodhisattva Mahasattvas take pleasure in benefiting sentient beings, and according to the preferences of sentient beings, they use expedient means, speak various Dharmas, and enable them to attain peace and happiness; if they attain the exhaustion of outflows (extinction of afflictions), they will not be able to benefit all sentient beings. World Honored One! Therefore, Bodhisattvas observe the cycle of birth and death, generate great compassion, do not abandon sentient beings, and fulfill their original vows. World Honored One! Bodhisattva Mahasattvas possess the power of expedient means, stay in the cycle of birth and death for a long time, and are able to see countless Buddhas, hear countless true Dharmas, and teach countless sentient beings, therefore Bodhisattva Mahasattvas do not detest the cycle of birth and death, nor do they crave Nirvana. World Honored One! If Bodhisattva Mahasattvas observe the cycle of birth and death and feel fear, they will fall into the wrong path, will not be able to benefit all sentient beings, and will not be able to understand the profound realm of the Tathagata. What is the wrong path? It is to crave the realm of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (solitary realizers), and to have no great compassion for sentient beings. Why is that? The path of Sravakas and Pratyekabuddhas is not the path of Bodhisattva Mahasattvas. Why is that? Sravakas and Pratyekabuddhas fear the cycle of birth and death and seek quick liberation, their merits and wisdom are not complete, therefore it is not the path of Bodhisattvas.』 At that time, the World Honored One, who had heard much, praised the Bodhisattva Mahasattva Jinli, saying: 『Well said!』
，善哉！善男子！如汝所說。菩薩摩訶薩應修自行，勿習非道。』
「進力菩薩白佛言：『世尊！何者是菩薩摩訶薩自所行道？』
「爾時，多聞世尊告進力菩薩摩訶薩言：『善男子！菩薩摩訶薩成就一切功德智慧，以大悲力不捨眾生，遠離聲聞、辟支佛地，得無生智不捨三有，心無求望而增善根，方便修行諸波羅蜜，以智慧力無分別心生諸善根，成就盡智無量功德。無一法生方便現生，無一眾生方便教化，知一切法皆自性離，觀諸佛國猶如虛空，而以方便嚴凈佛土。知一切佛法身無像，方便示現相好莊嚴，隨諸眾生心所須欲即能應與。菩薩身心常寂靜離，而為眾生種種說法，亦以方便遠離喧撓，修諸禪定知自性空，悉能通達甚深智慧，而以方便為他說法。不證聲聞、辟支佛果，求佛解脫不捨菩薩一切道行。善男子！是名菩薩摩訶薩道。』
「文殊師利！進力菩薩從多聞世尊聞說菩薩所行境界，得未曾有，即白佛言：『希有世尊！如我解佛所說義者，菩薩摩訶薩具足方便，一切諸法無非其道。世尊！譬如虛空悉能容受一切眾色；如是菩薩具足方便所行之道攝一切法。又如虛空，樹木藥草果樹香樹因之增長，如是諸物，不染虛空亦不能凈，不能令瞋亦不令喜；如是菩薩摩訶薩有方便般若波羅蜜，緣一
【現代漢語翻譯】 現代漢語譯本：'太好了！善男子！正如你所說。菩薩摩訶薩應當修行正道，不要學習不正之道。' 進力菩薩（菩薩名，意為精進力量強大的菩薩）對佛說：'世尊！什麼是菩薩摩訶薩自己所修行的道路呢？' 這時，多聞世尊（佛的稱號，意為博學多聞的佛）告訴進力菩薩摩訶薩說：'善男子！菩薩摩訶薩成就一切功德智慧，以大悲的力量不捨棄眾生，遠離聲聞（通過聽聞佛法而證悟的修行者）、辟支佛（通過自身修行而證悟的修行者）的境界，獲得無生智（對事物不生不滅的智慧）而不捨棄三有（欲界、色界、無色界），心中沒有追求和期望卻增長善根，方便地修行各種波羅蜜（到達彼岸的方法），以智慧的力量沒有分別心地生出各種善根，成就盡智（對一切事物徹底瞭解的智慧）和無量功德。沒有一種法是生起的卻方便地示現生起，沒有一個眾生是需要教化的卻方便地教化，知道一切法都是自性空寂的，觀察諸佛國土如同虛空，卻以方便來莊嚴清凈佛土。知道一切佛的法身（佛的真身）沒有形象，卻方便地示現相好莊嚴，隨著眾生心中所需要的就能夠給予。菩薩的身心常常寂靜遠離，卻為眾生宣說各種佛法，也以方便遠離喧鬧，修行各種禪定知道自性空，完全能夠通達甚深的智慧，卻以方便為他人說法。不證得聲聞、辟支佛的果位，追求佛的解脫而不捨棄菩薩的一切道行。善男子！這叫做菩薩摩訶薩的道。' 文殊師利（菩薩名，意為妙吉祥菩薩）！進力菩薩從多聞世尊那裡聽聞了菩薩所修行的境界，得到了前所未有的領悟，就對佛說：'稀有啊，世尊！依我理解佛所說的意義，菩薩摩訶薩具足方便，一切諸法沒有不是他的修行道路的。世尊！譬如虛空能夠容納一切顏色；這樣菩薩具足方便所修行的道路也攝受一切法。又如虛空，樹木、藥草、果樹、香樹因為虛空而生長，這些事物，不污染虛空也不能清凈虛空，不能使虛空嗔怒也不能使虛空歡喜；這樣菩薩摩訶薩有方便般若波羅蜜（以智慧到達彼岸的方法），緣於一'
【English Translation】 English version: 'Excellent! Good man! As you have said. A Bodhisattva Mahasattva should cultivate the path of self-practice and not learn non-paths.' Then, Jinli Bodhisattva (Bodhisattva's name, meaning a Bodhisattva with strong power of diligence) said to the Buddha: 'World Honored One! What is the path that a Bodhisattva Mahasattva practices by himself?' At that time, the World Honored One of Great Learning (an epithet of the Buddha, meaning the Buddha who is learned and knowledgeable) said to Jinli Bodhisattva Mahasattva: 'Good man! A Bodhisattva Mahasattva achieves all merits and wisdom, with great compassion does not abandon sentient beings, stays away from the realms of Sravakas (practitioners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (practitioners who attain enlightenment by themselves), obtains the wisdom of non-origination (wisdom of non-birth and non-death) without abandoning the three realms of existence (desire realm, form realm, formless realm), has no seeking or expectation in mind yet increases good roots, skillfully practices all Paramitas (ways to reach the other shore), with the power of wisdom generates all good roots without discrimination, achieves the wisdom of exhaustion (wisdom of complete understanding of all things) and immeasurable merits. No dharma arises yet it is skillfully manifested as arising, no sentient being needs to be taught yet they are skillfully taught, knowing that all dharmas are empty in nature, observing all Buddha lands as empty space, yet skillfully adorns and purifies the Buddha lands. Knowing that the Dharmakaya (the true body of the Buddha) of all Buddhas has no form, yet skillfully manifests adorned with auspicious marks, and can give whatever sentient beings need in their hearts. The Bodhisattva's body and mind are always tranquil and detached, yet they preach various Dharmas for sentient beings, and also skillfully stay away from noise, cultivate various Samadhis (meditative states) knowing their self-nature is empty, and are able to fully understand profound wisdom, yet skillfully preach the Dharma to others. They do not attain the fruits of Sravakas or Pratyekabuddhas, seeking the liberation of the Buddha without abandoning all the practices of the Bodhisattva path. Good man! This is called the path of a Bodhisattva Mahasattva.' Manjushri (Bodhisattva's name, meaning the Bodhisattva of Wonderful Auspiciousness)! Jinli Bodhisattva, having heard the realm of practice of a Bodhisattva from the World Honored One of Great Learning, gained unprecedented understanding, and said to the Buddha: 'Rare indeed, World Honored One! According to my understanding of the meaning of what the Buddha has said, a Bodhisattva Mahasattva is equipped with skillful means, and all dharmas are not outside of his path. World Honored One! Just as empty space can contain all colors; in the same way, the path practiced by a Bodhisattva equipped with skillful means encompasses all dharmas. Also, just as empty space allows trees, herbs, fruit trees, and fragrant trees to grow, and these things neither pollute nor purify empty space, nor make it angry or happy; in the same way, a Bodhisattva Mahasattva has skillful Prajna Paramita (the way to reach the other shore with wisdom), based on one'
切法皆悉是道——若凡夫法、若學人法、辟支佛法、若菩薩法、若如來法。何以故？菩薩摩訶薩悉通達故。又譬如火，若遇樹木竹草必無退還，是等草木皆利益火發其光明；諸法亦爾，悉是菩薩摩訶薩道。譬如金剛自體堅密，刀不能斫、火不能燒、水不能爛、毒不能害；菩薩摩訶薩方便智慧，聲聞、緣覺及諸外道，一切煩惱所不能壞。世尊！如清水珠，若在濁水即為之清；菩薩摩訶薩般若波羅蜜珠，能使一切眾生煩惱悉得清凈。世尊！譬如妙藥珠寶，毒不共居，能消眾毒；菩薩摩訶薩行般若波羅蜜方便，不與一切煩惱共俱，悉能斷滅。世尊！以是因緣，一切諸法皆是菩薩摩訶薩道。』
「文殊師利！進力菩薩說是法門時，眾中八千菩薩發阿耨多羅三藐三菩提心，二百菩薩得無生法忍。文殊師利！過去多聞佛所進力菩薩，今勝天王是。」
爾時，文殊師利菩薩白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜，得堅固力擁護正法？」
佛告文殊師利菩薩言：「善男子！菩薩摩訶薩寧棄身命不捨正法，於他卑恭不起憍慢，無勢力人之所恥辱其心能忍，飢渴眾生即便惠施最勝飲食，在厄難者施其無畏，于諸疾病如法療治，貧窮眾生令豐財寶，諸佛塔廟白灰泥塗，惡事則掩、光揚善事，苦惱眾生則施安樂。文
【現代漢語翻譯】 現代漢語譯本 一切法都是道——無論是凡夫的法、學人的法、辟支佛（獨覺）的法、菩薩的法，還是如來（佛）的法。為什麼呢？因為菩薩摩訶薩（大菩薩）通達一切法。又比如火，如果遇到樹木竹草，必定不會退還，這些草木都會幫助火發出光明；一切法也是這樣，都是菩薩摩訶薩的道。比如金剛，自身堅硬密實，刀不能砍斷，火不能燒燬，水不能腐爛，毒不能傷害；菩薩摩訶薩的方便智慧，聲聞（聽聞佛法而悟道者）、緣覺（靠自己覺悟者）以及一切外道，都不能破壞他的煩惱。世尊！就像清水珠，如果在渾濁的水中，就能使水變清；菩薩摩訶薩的般若波羅蜜（智慧到彼岸）之珠，能使一切眾生的煩惱都得到清凈。世尊！比如妙藥珠寶，毒不能與之共存，能消除各種毒；菩薩摩訶薩修行般若波羅蜜的方便，不與一切煩惱共處，能全部斷滅。世尊！因為這個原因，一切法都是菩薩摩訶薩的道。 『文殊師利（菩薩名）！進力菩薩說這個法門時，眾中八千菩薩發了阿耨多羅三藐三菩提心（無上正等正覺之心），二百菩薩得到了無生法忍（對諸法不生不滅的真理的領悟）。文殊師利！過去多聞佛（佛名）時的進力菩薩，就是現在的勝天王。』 這時，文殊師利菩薩對佛說：『世尊！菩薩摩訶薩如何修行般若波羅蜜，才能得到堅固的力量來擁護正法？』 佛告訴文殊師利菩薩說：『善男子！菩薩摩訶薩寧可捨棄生命也不捨棄正法，對他人謙卑恭敬而不生驕慢，對於沒有勢力的人的侮辱能夠忍受，對於飢渴的眾生立即給予最好的飲食，對於處於危難的人給予無畏的幫助，對於各種疾病如法治療，使貧窮的眾生獲得豐厚的財寶，用白灰泥塗抹諸佛的塔廟，掩蓋惡事，宣揚善事，給受苦惱的眾生帶來安樂。』
【English Translation】 English version All dharmas are the path—whether they are the dharmas of ordinary beings, those of learners, those of Pratyekabuddhas (solitary realizers), those of Bodhisattvas, or those of Tathagatas (Buddhas). Why is this so? Because Bodhisattva-Mahasattvas (great Bodhisattvas) are thoroughly enlightened to all dharmas. Furthermore, just as fire, if it encounters trees, bamboo, or grass, will certainly not retreat, and these grasses and trees all benefit the fire by emitting its light; so it is with all dharmas, they are all the path of Bodhisattva-Mahasattvas. For example, Vajra (diamond) is inherently solid and dense, knives cannot cut it, fire cannot burn it, water cannot rot it, and poison cannot harm it; the expedient wisdom of Bodhisattva-Mahasattvas cannot be destroyed by the afflictions of Sravakas (hearers of the Dharma), Pratyekabuddhas, and all external paths. World Honored One! Like a clear water pearl, if it is in turbid water, it will make the water clear; the Prajnaparamita (perfection of wisdom) pearl of Bodhisattva-Mahasattvas can purify all the afflictions of all sentient beings. World Honored One! For example, a wonderful medicine jewel cannot coexist with poison and can eliminate all poisons; Bodhisattva-Mahasattvas, practicing the expedient means of Prajnaparamita, do not coexist with any afflictions and can completely eradicate them. World Honored One! For this reason, all dharmas are the path of Bodhisattva-Mahasattvas.』 『Manjushri (a Bodhisattva)! When Jinli Bodhisattva spoke this Dharma gate, eight thousand Bodhisattvas in the assembly generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and two hundred Bodhisattvas attained the forbearance of non-origination of dharmas (understanding of the truth that all dharmas are neither created nor destroyed). Manjushri! Jinli Bodhisattva of the past under the Buddha of Much Learning (a Buddha's name), is now King Sheng Tian.』 At that time, Manjushri Bodhisattva said to the Buddha: 『World Honored One! How does a Bodhisattva-Mahasattva practice Prajnaparamita to obtain firm strength to protect the Right Dharma?』 The Buddha told Manjushri Bodhisattva: 『Good man! A Bodhisattva-Mahasattva would rather give up his life than abandon the Right Dharma, be humble and respectful to others without arrogance, endure the insults of those without power, immediately provide the best food to hungry and thirsty beings, give fearlessness to those in distress, treat all diseases according to the Dharma, enable poor beings to obtain abundant wealth, plaster the stupas and temples of all Buddhas with white ash mud, conceal evil deeds, promote good deeds, and bring peace and happiness to suffering beings.』
殊師利！菩薩摩訶薩行般若波羅蜜，修如是行，得堅固力擁護正法。」
文殊師利菩薩白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，云何能調伏心？」
佛告文殊師利菩薩言：「菩薩摩訶薩行般若波羅蜜，不濫他事先思後行，心性調直離諂曲行，不自矜高意常柔軟。文殊師利！菩薩摩訶薩如是行者能調伏心。」
文殊師利菩薩白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，修是等行，當生何道？」
佛告文殊師利菩薩言：「菩薩摩訶薩如是行般若波羅蜜者，或生天中、或生人中。若生天中，則為帝釋，值佛出世；或大梵王、娑婆國主，值佛出世。若生人中，作轉輪聖王、長者、居士，值佛出世。文殊師利！菩薩摩訶薩調伏心行得如是生。」
文殊師利菩薩白佛言：「世尊！正信流出何法？」
佛告文殊師利菩薩：「正信流出得善知識。」
「世尊！佈施流出何法？」
佛言：「流出大富。」
「世尊！多聞流出何法？」
佛言：「流出般若波羅蜜。」
「世尊！持戒流出何法？」
佛言：「流出一切善道。」
「世尊！忍辱流出何法？」
佛言：「流出容受眾生。」
「世尊！精進流出何法？」
佛言：「能成就
【現代漢語翻譯】 現代漢語譯本： 『殊師利（Manjushri，文殊菩薩）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修行般若波羅蜜（Prajnaparamita，智慧的完美），如此修行，能獲得堅固的力量來擁護正法。』
文殊師利菩薩對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，如何才能調伏自己的心呢？』
佛告訴文殊師利菩薩說：『菩薩摩訶薩修行般若波羅蜜，不草率行事，先思考後行動，心性正直，遠離諂媚虛偽的行為，不自高自大，心常保持柔軟。文殊師利！菩薩摩訶薩如此修行就能調伏自己的心。』
文殊師利菩薩對佛說：『世尊！菩薩摩訶薩修行般若波羅蜜，修習這些行為，會投生到哪一道呢？』
佛告訴文殊師利菩薩說：『菩薩摩訶薩如此修行般若波羅蜜，或者投生到天界，或者投生到人間。如果投生到天界，就會成為帝釋（Indra，天神之王），值遇佛陀出世；或者成為大梵天王（Mahabrahma，色界之主）、娑婆世界之主，值遇佛陀出世。如果投生到人間，會成為轉輪聖王（Chakravartin，統治世界的理想君主）、長者、居士，值遇佛陀出世。文殊師利！菩薩摩訶薩調伏心行，就能獲得這樣的投生。』
文殊師利菩薩對佛說：『世尊！正信會流出什麼法呢？』
佛告訴文殊師利菩薩說：『正信會流出善知識。』
『世尊！佈施會流出什麼法呢？』
佛說：『會流出大富。』
『世尊！多聞會流出什麼法呢？』
佛說：『會流出般若波羅蜜。』
『世尊！持戒會流出什麼法呢？』
佛說：『會流出一切善道。』
『世尊！忍辱會流出什麼法呢？』
佛說：『會流出容納眾生的能力。』
『世尊！精進會流出什麼法呢？』
佛說：『能成就一切功德。』
【English Translation】 English version: 'Manjushri! When a Bodhisattva-Mahasattva practices the Prajnaparamita, by practicing in this way, they obtain steadfast power to protect the Dharma.'
Bodhisattva Manjushri said to the Buddha, 'World Honored One! When a Bodhisattva-Mahasattva practices the Prajnaparamita, how can they subdue their mind?'
The Buddha told Bodhisattva Manjushri, 'When a Bodhisattva-Mahasattva practices the Prajnaparamita, they do not act rashly, but think before acting; their mind is upright, they are far from flattery and deceit, they are not arrogant, and their mind is always gentle. Manjushri! A Bodhisattva-Mahasattva who practices in this way can subdue their mind.'
Bodhisattva Manjushri said to the Buddha, 'World Honored One! When a Bodhisattva-Mahasattva practices the Prajnaparamita and cultivates these practices, where will they be reborn?'
The Buddha told Bodhisattva Manjushri, 'When a Bodhisattva-Mahasattva practices the Prajnaparamita in this way, they may be reborn in the heavens or among humans. If they are reborn in the heavens, they will become Indra, encountering a Buddha in the world; or they will become Mahabrahma, the lord of the Saha world, encountering a Buddha in the world. If they are reborn among humans, they will become a Chakravartin, an elder, or a householder, encountering a Buddha in the world. Manjushri! A Bodhisattva-Mahasattva who subdues their mind through practice will attain such rebirths.'
Bodhisattva Manjushri said to the Buddha, 'World Honored One! What Dharma flows from right faith?'
The Buddha told Bodhisattva Manjushri, 'Right faith gives rise to good teachers.'
'World Honored One! What Dharma flows from giving?'
The Buddha said, 'It gives rise to great wealth.'
'World Honored One! What Dharma flows from much learning?'
The Buddha said, 'It gives rise to the Prajnaparamita.'
'World Honored One! What Dharma flows from upholding precepts?'
The Buddha said, 'It gives rise to all good paths.'
'World Honored One! What Dharma flows from patience?'
The Buddha said, 'It gives rise to the capacity to accept all beings.'
'World Honored One! What Dharma flows from diligence?'
The Buddha said, 'It enables the accomplishment of all merits.'
一切佛法。」
「世尊！思惟流出何法？」
佛言：「流出寂靜。」
「世尊！般若流出何法？」
佛言：「般若流出離一切煩惱。」
「世尊！聽法流出何法？」
佛言：「流出遠離疑網。」
「世尊！如法問流出何法？」
佛言：「出決定智。」
「世尊！住寂靜流出何法？」
佛言：「流出禪定及諸神通。」
「世尊！正修流出何法？」
佛言：「流出厭離道。」
「世尊！無常聲流出何法？」
佛言：「流出無所攝護。」
「世尊！苦聲流出何法？」
佛言：「流出無生。」
「世尊！無我聲流出何法？」
佛言：「流出滅我、我所。」
「世尊！空聲流出何法？」
佛言：「流出寂靜。」
「世尊！正念流出何法？佛言。流出聖正見。世尊。聖心離流出何法。」
佛言：「流出三昧神通。」
「世尊！聖道流出何法？」
佛言：「流出聖果。」
「世尊！信樂流出何法？」
佛言：「流出成就諸解脫。」
「世尊！佛生流出何法？」
佛言：「流出一切助菩提法。」
爾時，勝天王白佛言：「世尊！云何佛生？」
【現代漢語翻譯】 現代漢語譯本 『一切佛法。』 『世尊（佛陀的尊稱）！思惟（深入思考）流出何法？』 佛言：『流出寂靜。』 『世尊！般若（智慧）流出何法？』 佛言：『般若流出離一切煩惱。』 『世尊！聽法流出何法？』 佛言：『流出遠離疑網。』 『世尊！如法問流出何法？』 佛言：『出決定智。』 『世尊！住寂靜流出何法？』 佛言：『流出禪定及諸神通。』 『世尊！正修流出何法？』 佛言：『流出厭離道。』 『世尊！無常聲流出何法？』 佛言：『流出無所攝護。』 『世尊！苦聲流出何法？』 佛言：『流出無生。』 『世尊！無我聲流出何法？』 佛言：『流出滅我、我所。』 『世尊！空聲流出何法？』 佛言：『流出寂靜。』 『世尊！正念流出何法？』佛言：『流出聖正見。』『世尊！聖心離流出何法？』 佛言：『流出三昧神通。』 『世尊！聖道流出何法？』 佛言：『流出聖果。』 『世尊！信樂流出何法？』 佛言：『流出成就諸解脫。』 『世尊！佛生流出何法？』 佛言：『流出一切助菩提法。』 爾時，勝天王白佛言：『世尊！云何佛生？』
【English Translation】 English version 'All the Buddha's teachings.' 'Venerable One (a respectful term for the Buddha)! What does contemplation (deep thinking) give rise to?' The Buddha said, 'It gives rise to tranquility.' 'Venerable One! What does prajna (wisdom) give rise to?' The Buddha said, 'Prajna gives rise to freedom from all afflictions.' 'Venerable One! What does listening to the Dharma give rise to?' The Buddha said, 'It gives rise to freedom from the net of doubt.' 'Venerable One! What does questioning in accordance with the Dharma give rise to?' The Buddha said, 'It gives rise to decisive wisdom.' 'Venerable One! What does abiding in tranquility give rise to?' The Buddha said, 'It gives rise to meditative concentration and various supernormal powers.' 'Venerable One! What does right practice give rise to?' The Buddha said, 'It gives rise to the path of detachment.' 'Venerable One! What does the sound of impermanence give rise to?' The Buddha said, 'It gives rise to non-attachment and non-protection.' 'Venerable One! What does the sound of suffering give rise to?' The Buddha said, 'It gives rise to non-arising.' 'Venerable One! What does the sound of no-self give rise to?' The Buddha said, 'It gives rise to the cessation of self and what belongs to self.' 'Venerable One! What does the sound of emptiness give rise to?' The Buddha said, 'It gives rise to tranquility.' 'Venerable One! What does right mindfulness give rise to?' The Buddha said, 'It gives rise to noble right view.' 'Venerable One! What does the noble mind free from attachments give rise to?' The Buddha said, 'It gives rise to samadhi (meditative absorption) and supernormal powers.' 'Venerable One! What does the noble path give rise to?' The Buddha said, 'It gives rise to the noble fruit.' 'Venerable One! What does faith and joy give rise to?' The Buddha said, 'It gives rise to the accomplishment of all liberations.' 'Venerable One! What does the birth of a Buddha give rise to?' The Buddha said, 'It gives rise to all the factors that aid enlightenment.' At that time, King Sheng Tian asked the Buddha, 'Venerable One! How does a Buddha come into being?'
佛告勝天王言：「如發菩提心。」
「世尊！云何發菩提心？」
佛言：「大王！如生大悲。」
「世尊！云何生大悲？」
佛言：「不捨一切眾生。」
「世尊！云何不捨一切眾生？」
佛言：「如不捨三寶。」
「世尊！誰不捨三寶？」
佛言：「無煩惱者。」
爾時，勝天王白佛言：「希有世尊！希有修伽陀！諸佛世尊如是秘密甚深微妙，常說一切法空、無生無滅、寂靜，不破所修善惡果報，遠離斷常。世尊！於世界中頗有眾生聞如是法，不起正信敬重之心，生譭謗不？世尊！是等眾生過去之世，因由善業得受人身，親近惡知識故，不信如是甚深之法，則為孤負過去善業；諸佛世尊恩德深重，假使自割身肉出血供養如來，亦不能報。以佛恩故，我等今日增長善根，得大法樂，住大自在。世尊！菩薩摩訶薩行般若波羅蜜！應知佛恩！近善知識！當學佛行令得佛果。」
說是法時，眾中二萬五千菩薩得無生法忍，四萬五千人、天發阿耨多羅三藐三菩提心，一萬二千天子得遠塵離垢法眼凈。
勝天王般若波羅蜜經現化品第十一
爾時，善思惟菩薩摩訶薩白勝天王言：「如來所造化佛，更能化不？」
爾時，勝天王答善思惟
【現代漢語翻譯】 現代漢語譯本 佛陀告訴勝天王說：『就像發起菩提心一樣。』 『世尊！如何發起菩提心呢？』 佛陀說：『大王！就像生起大悲心一樣。』 『世尊！如何生起大悲心呢？』 佛陀說：『不捨棄一切眾生。』 『世尊！如何不捨棄一切眾生呢？』 佛陀說：『就像不捨棄三寶（佛、法、僧）一樣。』 『世尊！誰不捨棄三寶呢？』 佛陀說：『沒有煩惱的人。』 當時，勝天王對佛說：『稀有啊，世尊！稀有啊，修伽陀（如來）！諸佛世尊如此秘密甚深微妙，常說一切法空、無生無滅、寂靜，不破壞所修的善惡果報，遠離斷見和常見。世尊！在世界中，是否有些眾生聽聞這樣的法，不生起正信敬重之心，反而產生譭謗呢？世尊！這些眾生過去世因為善業而得到人身，卻因為親近惡知識，不相信如此甚深的佛法，這真是辜負了過去的善業；諸佛世尊的恩德深重，即使割下自己的肉出血來供養如來，也無法報答。因為佛的恩德，我們今天才能增長善根，得到大法之樂，安住于大自在。世尊！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），應當知道佛的恩德！親近善知識！應當學習佛的行持，從而得到佛果。』 當佛陀說此法時，眾中二萬五千菩薩得到無生法忍，四萬五千人、天發起了阿耨多羅三藐三菩提心（無上正等正覺之心），一萬二千天子得到了遠離塵垢的清凈法眼。 《勝天王般若波羅蜜經》現化品第十一 當時，善思惟菩薩摩訶薩對勝天王說：『如來所化現的佛，還能再化現嗎？』 當時，勝天王回答善思惟：
【English Translation】 English version The Buddha said to King Sheng Tian: 'It is like generating the Bodhi mind.' 'World Honored One! How does one generate the Bodhi mind?' The Buddha said: 'Great King! It is like generating great compassion.' 'World Honored One! How does one generate great compassion?' The Buddha said: 'Not abandoning all sentient beings.' 'World Honored One! How does one not abandon all sentient beings?' The Buddha said: 'It is like not abandoning the Three Jewels (Buddha, Dharma, Sangha).' 'World Honored One! Who does not abandon the Three Jewels?' The Buddha said: 'Those without afflictions.' At that time, King Sheng Tian said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata (Tathagata)! The Buddhas, World Honored Ones, are so secret, profound, and subtle, always speaking of all dharmas as empty, without arising or ceasing, and tranquil, not destroying the karmic results of good and evil deeds, and being far from the views of annihilation and permanence. World Honored One! In the world, are there beings who, upon hearing such teachings, do not generate true faith and respect, but instead give rise to slander? World Honored One! These beings, in past lives, obtained human bodies due to good karma, but because they associated with evil teachers, they do not believe in such profound Dharma, thus betraying their past good karma; the kindness of the Buddhas, World Honored Ones, is so profound that even if one were to cut off one's own flesh and offer blood to the Tathagata, it would not be enough to repay. Because of the Buddha's kindness, we today can increase our good roots, obtain the joy of the great Dharma, and abide in great freedom. World Honored One! Bodhisattvas Mahasattvas, practicing Prajna Paramita (Perfection of Wisdom), should know the Buddha's kindness! Associate with good teachers! Should learn the Buddha's conduct, so as to attain Buddhahood.' When the Buddha spoke this Dharma, twenty-five thousand Bodhisattvas in the assembly attained the tolerance of the non-arising of dharmas, forty-five thousand humans and devas generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment), and twelve thousand devas obtained the pure Dharma eye, free from dust and defilement. Chapter Eleven, Manifestation, of the Prajna Paramita Sutra of King Sheng Tian At that time, Bodhisattva Mahasattva Shan Siwei said to King Sheng Tian: 'Can the Buddha manifested by the Tathagata manifest again?' At that time, King Sheng Tian answered Shan Siwei:
菩薩言：「今對世尊以為明證，佛所化佛更能化作恒河沙數無量化佛種種色相，神通說法，利益眾生。善男子！諸佛宿世願力清凈，故能如是。」
善思惟菩薩白勝天王言：「大王！善說甚深之法，諸佛宿世願力清凈。唯愿大王！請佛神力，令此般若波羅蜜久住世間無有隱沒。」
勝天王答善思惟菩薩言：「善男子！般若波羅蜜，一切諸佛之所護持。何以故？文字所說般若波羅蜜，如是文字不生不滅無有隱沒，字所顯義亦不生不盡無有隱沒。善男子！諸佛如來甚深般若波羅蜜亦不隱沒。何以故？法不生故。若法無生，此則無滅，即是如來秘密之教。若佛出世、若佛不出，性相常住，是名法界，亦曰如如，名不異際。隨順因緣而不違逆，是為正法，其性常住無有隱沒。」
善思惟菩薩白勝天王言：「大王！能護正法是何等人？」
勝天王答善思惟菩薩言：「善男子！若不違逆一切法者，名護正法。何以故？無有諍論，不違道理，名護正法。」
又問：「云何不違道理？」
答曰：「若順文字，不違道理，無所諍論，名護正法。何以故？世間凡夫皆著諸見，順道理者則常說空，是故世間而起諍論。如是凡夫愛重有法，順道理者於此則輕；世間說有常樂我凈，順道理者說無常、苦、不
【現代漢語翻譯】 現代漢語譯本 菩薩說：『現在當著世尊的面來證明，佛所化現的佛更能化作像恒河沙數一樣無量的化佛，顯現種種色相，以神通說法，利益眾生。善男子！諸佛前世的願力清凈，所以能夠這樣。』 善思惟菩薩（Bodhisattva Suvicintita）對勝天王（King Jitasena）說：『大王！您善於宣說如此甚深的佛法，諸佛前世的願力清凈。唯愿大王！請佛的神力，讓這般若波羅蜜（Prajnaparamita，智慧的完美）長久住世，不被隱沒。』 勝天王回答善思惟菩薩說：『善男子！般若波羅蜜，是一切諸佛所護持的。為什麼呢？文字所說的般若波羅蜜，這些文字不生不滅，沒有隱沒；文字所顯的意義也不生不盡，沒有隱沒。善男子！諸佛如來甚深的般若波羅蜜也不會隱沒。為什麼呢？因為法不生。如果法無生，這就無滅，這就是如來秘密的教誨。無論佛出世還是不出世，其自性與現象都恒常存在，這稱為法界（Dharmadhatu，法性界），也稱為如如（Tathata，真如），名為不異際（Avyatisara，無差別）。隨順因緣而不違背，這就是正法，其自性恒常存在，沒有隱沒。』 善思惟菩薩對勝天王說：『大王！能夠護持正法的是什麼樣的人呢？』 勝天王回答善思惟菩薩說：『善男子！如果不違背一切法的人，就稱為護持正法。為什麼呢？因為沒有爭論，不違背道理，就稱為護持正法。』 又問：『怎樣才算不違背道理呢？』 回答說：『如果順應文字，不違背道理，沒有爭論，就稱為護持正法。為什麼呢？世間的凡夫都執著于各種見解，順應道理的人則常常說空，所以世間就產生爭論。像這樣的凡夫喜愛重視有法，順應道理的人則輕視它；世間說有常、樂、我、凈，順應道理的人則說無常、苦、不凈、無我。』
【English Translation】 English version The Bodhisattva said, 'Now, in the presence of the World Honored One, as a clear proof, the Buddhas transformed by the Buddha can further transform into countless Buddhas, as numerous as the sands of the Ganges, manifesting various forms, using their spiritual powers to preach the Dharma, and benefit sentient beings. Good man! The past vows of all Buddhas are pure, therefore they are able to do so.' Bodhisattva Suvicintita said to King Jitasena, 'Great King! You have skillfully expounded the profound Dharma, and the past vows of all Buddhas are pure. May the Great King, by the power of the Buddha, cause this Prajnaparamita to abide in the world for a long time without being concealed.' King Jitasena replied to Bodhisattva Suvicintita, 'Good man! Prajnaparamita is protected by all Buddhas. Why is that? The Prajnaparamita spoken of in words, these words neither arise nor cease, and are not concealed; the meaning revealed by the words also neither arises nor ceases, and is not concealed. Good man! The profound Prajnaparamita of the Tathagatas will also not be concealed. Why is that? Because the Dharma does not arise. If the Dharma does not arise, then there is no cessation, and this is the secret teaching of the Tathagata. Whether a Buddha appears in the world or not, its nature and phenomena are always present, this is called the Dharmadhatu, also called Tathata, and is named Avyatisara. Following the conditions without contradiction, this is the true Dharma, its nature is always present and not concealed.' Bodhisattva Suvicintita said to King Jitasena, 'Great King! What kind of person is able to protect the true Dharma?' King Jitasena replied to Bodhisattva Suvicintita, 'Good man! One who does not contradict all Dharmas is called a protector of the true Dharma. Why is that? Because there is no dispute, and not contradicting the principle is called protecting the true Dharma.' He further asked, 'How does one not contradict the principle?' The answer was, 'If one follows the words, does not contradict the principle, and has no disputes, this is called protecting the true Dharma. Why is that? The ordinary people of the world are all attached to various views, those who follow the principle often speak of emptiness, therefore disputes arise in the world. Such ordinary people love and value the existence of things, while those who follow the principle disregard it; the world speaks of permanence, bliss, self, and purity, while those who follow the principle speak of impermanence, suffering, impurity, and no-self.'
凈、無我，是故世間而生諍論。善男子！一切凡夫順世間流，順道理者逆世間流，是故世間則生諍論。一切凡夫著陰界入，順道理者說一切法悉無所著，是故世間而起諍論。善男子！隨順世者不行道理，順道理者與世相違。」
善思惟菩薩白勝天王言：「大王！今者取何等法？」
勝天王答善思惟菩薩言：「我不取人、不取法。」
又問：「云何不取？」
答曰：「我離、眾生離、法離，是離悉不可得。過去、未來、現在離，離不可得。諸佛離、諸佛不離，佛國土離、國土不離，法離、法不離。善男子！如是之行，名順道理，無取、不取。」
爾時，善思惟菩薩贊勝天王言：「善哉，大士！善哉，正士！能說如是甚深般若波羅蜜，無取無著，無名無字，滅諸戲論，離能分別及所思惟。」
爾時，眾中有一天子，名曰賢德，即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！如勝天王所說無分別者，為是何法？」
佛告賢德天子言：「無分別法即是寂靜。何以故？取、可取無，離我、我所，不起不息，是名無分別法。善男子！菩薩摩訶薩如是觀者，能護正法，不見能護及以所護。」
說此法時，眾中十千比丘心得解脫，一千天子得遠塵離垢法眼凈
【現代漢語翻譯】 現代漢語譯本：清凈和無我，因此世間產生了爭論。善男子！一切凡夫都順應世間的潮流，而順應真理的人則逆著世間的潮流，所以世間就產生了爭論。一切凡夫執著於五蘊（陰）、十二處（界）和十八界（入），而順應真理的人則說一切法都沒有執著，所以世間就產生了爭論。善男子！隨順世俗的人不遵循真理，而遵循真理的人則與世俗相違背。
善思惟菩薩問勝天王說：『大王！現在您取的是什麼法？』
勝天王回答善思惟菩薩說：『我不取人，也不取法。』
又問：『為什麼不取呢？』
回答說：『我離、眾生離、法離，這些離都是不可得的。過去、未來、現在離，這些離也是不可得的。諸佛離、諸佛不離，佛國土離、國土不離，法離、法不離。善男子！像這樣的行為，叫做順應真理，沒有取，也沒有不取。』
這時，善思惟菩薩讚歎勝天王說：『善哉，大士！善哉，正士！您能說出如此甚深的般若波羅蜜（智慧到彼岸），沒有取著，沒有名相，沒有文字，滅除一切戲論，遠離能分別和所思惟。』
這時，大眾中有一位天子，名叫賢德，立即從座位上站起來，袒露右肩，右膝著地，合掌向佛頂禮，對佛說：『世尊！像勝天王所說的無分別，是指什麼法呢？』
佛告訴賢德天子說：『無分別法就是寂靜。為什麼呢？因為取和可取都不存在，遠離我（ātman）和我所（ātmanīya），不起不滅，這就叫做無分別法。善男子！菩薩摩訶薩如果這樣觀察，就能守護正法，看不到能守護和所守護。』
當佛說此法時，大眾中有十千比丘心得到解脫，一千天子得到遠離塵垢的清凈法眼。
【English Translation】 English version: Purity and non-self, therefore the world gives rise to disputes. Good man! All ordinary people follow the flow of the world, while those who follow the truth go against the flow of the world, therefore the world gives rise to disputes. All ordinary people are attached to the aggregates (skandha), the sense bases (āyatana), and the elements (dhātu), while those who follow the truth say that all dharmas have no attachment, therefore the world gives rise to disputes. Good man! Those who follow the world do not practice the truth, while those who follow the truth are contrary to the world.
Bodhisattva Good Contemplation asked King Superior Heaven: 'Great King! What dharma do you take now?'
King Superior Heaven answered Bodhisattva Good Contemplation: 'I do not take a person, nor do I take a dharma.'
He further asked: 'Why do you not take?'
He replied: 'I am apart, sentient beings are apart, dharmas are apart, and these separations are all unattainable. Past, future, and present are apart, and these separations are unattainable. Buddhas are apart, Buddhas are not apart, Buddha lands are apart, lands are not apart, dharmas are apart, dharmas are not apart. Good man! Such practice is called following the truth, without taking or not taking.'
At that time, Bodhisattva Good Contemplation praised King Superior Heaven, saying: 'Excellent, great being! Excellent, righteous being! You can speak of such profound Prajñāpāramitā (perfection of wisdom), without taking or attachment, without name or word, extinguishing all fabrications, and apart from the ability to discriminate and what is contemplated.'
At that time, among the assembly, there was a deva (god) named Virtuous, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! What is the dharma that King Superior Heaven speaks of as non-discrimination?'
The Buddha told the deva Virtuous: 'The dharma of non-discrimination is stillness. Why? Because taking and what can be taken do not exist, apart from self (ātman) and what belongs to self (ātmanīya), without arising or ceasing, this is called the dharma of non-discrimination. Good man! When a Bodhisattva Mahāsattva observes in this way, he can protect the true dharma, and does not see the protector or what is protected.'
When this dharma was spoken, ten thousand bhikṣus (monks) in the assembly attained liberation of mind, and one thousand devas attained the pure dharma eye, free from dust and defilement.
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爾時，善思惟菩薩白勝天王言：「何等辯才能如是說甚深之法？」
勝天王答善思惟菩薩言：「善男子！一切煩惱習性無者，所得辯才能如是說，過言語道、不可名宣第一義智，如是辯才能作此說。」
爾時善思惟菩薩問賢德天子言：「善男子！云何無生法中以辯才說？」
爾時賢德天子答善思惟菩薩言：「菩薩摩訶薩不住無生無滅法中，則無辯才說甚深法。何以故？遠離戲論，不見所緣不見能緣，心無所住是故能說。不住人、法，不住此彼，唯住清凈第一義諦，是故能說。」
爾時善思惟菩薩即白佛言：「世尊！賢德天子甚為希有，乃能通達甚深之法，辯才無盡。」
佛告善思惟菩薩言：「善男子！此賢德天子，從妙喜世界不動佛所而來至此娑婆世界，聽受甚深般若波羅蜜。」佛復告善思惟菩薩言：「賢德天子，已於過去無量百千億劫修習陀羅尼門，窮劫說法亦無終盡。」
善思惟菩薩白佛言：「世尊！何等陀羅尼？」佛言：「善男子！名眾法不入陀羅尼。善男子！此陀羅尼過諸文字，言不能入，心不能量，內外眾法皆不可得。善男子！無有少法能入此者，故名眾法不入陀羅尼。何以故？此法平等，無有高下亦無出入，無一文字從外來入，亦無一字從此法出，又無
【現代漢語翻譯】 現代漢語譯本：
當時，善思惟菩薩對勝天王說：『什麼樣的辯才能夠像這樣宣說甚深的佛法？』 勝天王回答善思惟菩薩說：『善男子！一切煩惱習性都已斷除的人，所獲得的辯才才能像這樣宣說，超越言語之道、不可用名稱宣說的第一義智（paramārtha-jñāna），這樣的辯才才能做出這樣的宣說。』 當時，善思惟菩薩問賢德天子說：『善男子！在無生法（anutpāda-dharma）中，如何用辯才來宣說呢？』 當時，賢德天子回答善思惟菩薩說：『菩薩摩訶薩不住在無生無滅的法中，就沒有辯才來說甚深的法。為什麼呢？因為遠離了戲論，不見所緣也不見能緣，心無所住，所以能夠宣說。不住在人、法，不住在此、彼，唯獨安住在清凈的第一義諦，所以能夠宣說。』 當時，善思惟菩薩就對佛說：『世尊！賢德天子真是稀有，竟然能夠通達如此甚深的佛法，辯才無盡。』 佛告訴善思惟菩薩說：『善男子！這位賢德天子，是從妙喜世界（Abhirati）不動佛（Akshobhya）那裡來到這個娑婆世界（Sahā）的，來聽受甚深的般若波羅蜜（Prajñāpāramitā）。』佛又告訴善思惟菩薩說：『賢德天子，已經在過去無量百千億劫中修習陀羅尼門（dhāraṇī-mukha），即使窮盡劫數說法也無法窮盡。』 善思惟菩薩對佛說：『世尊！什麼是陀羅尼呢？』佛說：『善男子！名為眾法不入陀羅尼（sarva-dharma-anupraveśa-dhāraṇī）。善男子！這個陀羅尼超越一切文字，言語無法進入，心也無法衡量，內外一切法都不可得。善男子！沒有任何少許的法能夠進入這個陀羅尼，所以名為眾法不入陀羅尼。為什麼呢？因為此法平等，沒有高下，也沒有出入，沒有一個文字從外面進入，也沒有一個文字從此法出去，也沒有任何一個法可以進入或出去。』
【English Translation】 English version:
At that time, Bodhisattva Sadvicāra (善思惟菩薩, 'Good Thinking Bodhisattva') said to King Śreṇya (勝天王, 'Superior King'): 'What kind of eloquence can expound such profound Dharma?' King Śreṇya replied to Bodhisattva Sadvicāra: 'Good man! The eloquence attained by one who has eliminated all afflictions and habitual tendencies can expound in this way, transcending the path of language, and expressing the inexpressible supreme wisdom (paramārtha-jñāna), such eloquence can make such an exposition.' At that time, Bodhisattva Sadvicāra asked the Deva Kalyāṇakara (賢德天子, 'Virtuous Deva'): 'Good man! How can one expound with eloquence within the unarisen Dharma (anutpāda-dharma)?' At that time, Deva Kalyāṇakara replied to Bodhisattva Sadvicāra: 'A Bodhisattva Mahāsattva who does not abide in the Dharma of non-arising and non-ceasing has no eloquence to expound the profound Dharma. Why? Because they are free from conceptual proliferation, not seeing the object of perception nor the perceiver, and their mind does not abide anywhere, therefore they can expound. Not abiding in person or Dharma, not abiding in this or that, but only abiding in the pure supreme truth (paramārtha-satya), therefore they can expound.' At that time, Bodhisattva Sadvicāra immediately said to the Buddha: 'World Honored One! Deva Kalyāṇakara is truly rare, being able to comprehend such profound Dharma, and his eloquence is inexhaustible.' The Buddha told Bodhisattva Sadvicāra: 'Good man! This Deva Kalyāṇakara came from the Abhirati (妙喜世界, 'World of Delight') world of Buddha Akshobhya (不動佛, 'Immovable Buddha') to this Sahā (娑婆世界, 'Endurance World') world, to listen to the profound Prajñāpāramitā (般若波羅蜜, 'Perfection of Wisdom').' The Buddha further told Bodhisattva Sadvicāra: 'Deva Kalyāṇakara has already cultivated the dhāraṇī-mukha (陀羅尼門, 'gate of dharani') for countless hundreds of thousands of millions of kalpas in the past, and even if he were to expound the Dharma for an entire kalpa, it would not be exhausted.' Bodhisattva Sadvicāra said to the Buddha: 'World Honored One! What is dhāraṇī?' The Buddha said: 'Good man! It is called the sarva-dharma-anupraveśa-dhāraṇī (眾法不入陀羅尼, 'dharani of non-entry of all dharmas'). Good man! This dhāraṇī transcends all letters, words cannot enter it, the mind cannot measure it, and all dharmas, internal and external, are unattainable. Good man! There is not a single dharma that can enter this, therefore it is called the sarva-dharma-anupraveśa-dhāraṇī. Why? Because this Dharma is equal, without high or low, without coming or going, not a single letter comes in from the outside, nor does a single letter go out from this Dharma, and no dharma can enter or leave.'
一字住此法中，亦無文字共相見者，亦不分別法與非法。是諸文字，說亦不減、不說無增，從本以來，無起造者、無壞滅者。善男子！如文字，心亦如是；如心，一切法亦如是。何以故？法離言語亦離思量，本無生滅故無出入，是名眾法不入陀羅尼。若能通達此法門者，辯才無盡。何以故？通達不斷無盡法故。善男子！能入虛空者，則能入此陀羅尼門。善男子！菩薩摩訶薩能通達此陀羅尼門，心得清凈，身、口亦爾；所行附理，般若堅固，一切眾魔無有能亂，一切外道不敢視瞻，一切煩惱莫之能壞；身力成就，心離怯弱，所說無盡，能宣甚深一切聖諦，智慧多聞猶如大海，安住三昧喻須彌山，處眾無畏如師子王，世法不染猶彼蓮華，利益眾生譬之大地，洗諸垢穢喻如大水，成熟世間以方大火；清涼平等，能悅眾心類之如月，能破諸暗譬其以日，摧煩惱怨名為勇健，心性調伏猶如大龍，能震法雷大云爲喻，普雨眾法譬之大雨，為諸眾生除煩惱病猶彼良醫，以法治世譬如國王，能護眾生及護正法等四天王，於人天中財富最勝猶如帝釋；心得自在，譬大梵王自在王領娑婆世界，身得無礙如伽婁羅鳥，教示眾生如世間父；能出法寶，類毗沙門王能出衆寶，功德智慧之所莊嚴，眾生見者無不利益，諸佛世尊之所稱讚，一切天眾咸
【現代漢語翻譯】 現代漢語譯本：即使只執著於此法中的一個字，也看不到文字的相互關聯，也不會區分法與非法。這些文字，說它也不會減少，不說它也不會增加，從根本上來說，沒有產生者，也沒有消滅者。善男子！如同文字一樣，心也是如此；如同心一樣，一切法也是如此。為什麼呢？法脫離了言語，也脫離了思量，本來就沒有生滅，所以沒有出入，這叫做眾法不入陀羅尼（Dharani，總持）。如果能夠通達這個法門，辯才就會無窮無盡。為什麼呢？因為通達了不斷無盡的法。善男子！能夠進入虛空的人，就能進入這個陀羅尼門。善男子！菩薩摩訶薩能夠通達這個陀羅尼門，心就得到清凈，身和口也是如此；所作所為都符合道理，般若（Prajna，智慧）堅固，一切魔都不能擾亂，一切外道都不敢正視，一切煩惱都不能破壞；身力成就，內心不再怯懦，所說的話無窮無盡，能夠宣說甚深的一切聖諦，智慧和見聞如同大海，安住於三昧（Samadhi，禪定）如同須彌山，處在眾人之中無所畏懼如同獅子王，不被世俗所污染如同蓮花，利益眾生如同大地，洗滌一切污垢如同大水，成熟世間如同大火；清涼平等，能夠使人心悅誠服如同月亮，能夠破除一切黑暗如同太陽，摧毀煩惱怨敵稱為勇健，心性調伏如同大龍，能夠震動法雷如同大云，普遍降下佛法如同大雨，為眾生解除煩惱病痛如同良醫，以佛法治理世間如同國王，能夠保護眾生和護持正法如同四天王，在人天之中財富最勝如同帝釋（Indra，天帝）；內心得到自在，如同大梵天王自在地統治娑婆世界，身體得到無礙如同迦樓羅鳥（Garuda，金翅鳥），教導眾生如同世間的父親；能夠拿出法寶，如同毗沙門王（Vaisravana，多聞天王）能夠拿出各種珍寶，以功德和智慧來莊嚴自身，眾生見到沒有不得到利益的，被諸佛世尊所稱讚，一切天眾都 都
【English Translation】 English version: Even if one clings to a single word within this Dharma, there is no seeing of words in mutual relation, nor is there a distinguishing between Dharma and non-Dharma. These words, speaking of them does not diminish them, not speaking of them does not increase them; from the beginning, there is no creator, nor is there a destroyer. Good man! As with words, so is the mind; as with the mind, so is all Dharma. Why is this so? Dharma is apart from speech and also apart from thought; fundamentally, there is no arising or ceasing, thus there is no entering or exiting. This is called the non-entry of all Dharmas into Dharani (總持). If one can penetrate this Dharma gate, eloquence will be inexhaustible. Why is this so? Because one has penetrated the continuous and inexhaustible Dharma. Good man! One who can enter into emptiness can enter this Dharani gate. Good man! When a Bodhisattva Mahasattva can penetrate this Dharani gate, the mind becomes pure, and so do the body and speech; their actions accord with reason, Prajna (智慧) is firm, all demons cannot disturb them, all heretics dare not look upon them, all afflictions cannot destroy them; bodily strength is achieved, the mind is no longer timid, their words are inexhaustible, they can proclaim the profound truths of all the noble truths, their wisdom and knowledge are like the great ocean, they abide in Samadhi (禪定) like Mount Sumeru, they are fearless among the crowd like a lion king, they are not defiled by worldly affairs like a lotus flower, they benefit sentient beings like the earth, they wash away all defilements like great water, they mature the world like a great fire; they are cool and equanimous, they can please the hearts of people like the moon, they can break all darkness like the sun, they destroy the enemies of affliction and are called courageous, their minds are tamed like a great dragon, they can shake the Dharma thunder like great clouds, they universally rain down the Dharma like great rain, they remove the afflictions of sentient beings like a good physician, they govern the world with Dharma like a king, they can protect sentient beings and uphold the true Dharma like the Four Heavenly Kings, they are the most wealthy among humans and gods like Indra (天帝); their minds are free, like the Great Brahma King freely ruling the Saha world, their bodies are unimpeded like the Garuda (金翅鳥), they teach sentient beings like a father in the world; they can bring forth Dharma treasures, like Vaisravana (多聞天王) who can bring forth various treasures, they adorn themselves with merit and wisdom, those who see them cannot but benefit, they are praised by all the Buddhas, the World Honored Ones, and all the heavenly beings all the heavenly beings
擁護之。善男子！菩薩摩訶薩得是眾法不入陀羅尼門，種種自在利益眾生，方便說法而不窮盡，心無疲倦不求名利，法施平等無有嫉妒，持戒清凈于身口意永無愆失，忍辱清凈離諸瞋惱，精進清凈所作辦立，禪定清凈善調伏心，般若清凈悉無疑滯，具四無量猶如梵王，行諸三昧、三摩跋提，世間最勝修無上道，具諸功德一切智慧，受灌頂位。」
說是陀羅尼法門時，眾中六萬四千菩薩得不退轉，三萬菩薩得無生法忍，二萬人天得遠塵離垢法眼凈，無量無邊人、天發阿耨多羅三藐三菩提心。
勝天王般若波羅蜜經陀羅尼品第十二
爾時，文殊師利菩薩摩訶薩即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「希有世尊！如來所說菩薩摩訶薩得是眾法不入陀羅尼，所成功德無量無邊。」
爾時，佛告文殊師利菩薩言：「善男子！如是功德，假使如來百千年說亦復不盡。」
爾時，眾中有一菩薩摩訶薩，名寂靜意，白文殊師利菩薩言：「菩薩摩訶薩得是陀羅尼，為佛世尊之所讚歎，如此之人善得大利，自行化彼皆悉不空。」
爾時文殊師利菩薩答寂靜意菩薩摩訶薩言：「善男子！第一義中無法可讚，無色無相，無色相者有何可讚？無可讚故，於何歡喜？」
寂靜意
【現代漢語翻譯】 現代漢語譯本 擁護這些法。善男子！菩薩摩訶薩得到這些法，不需進入陀羅尼門（總持法門），就能以種種自在的方式利益眾生，方便說法而無窮盡，心中沒有疲倦，不求名利，平等地施予佛法，沒有嫉妒之心，持戒清凈，身口意永遠沒有過失，忍辱清凈，遠離一切嗔怒煩惱，精進清凈，所作所為都能成就，禪定清凈，善於調伏自己的心，般若（智慧）清凈，沒有任何疑惑滯礙，具備四無量心（慈、悲、喜、舍），如同梵天王一樣，修行各種三昧（禪定）、三摩跋提（等持），在世間最為殊勝，修習無上菩提之道，具備一切功德和智慧，接受灌頂之位。」 當佛陀宣說陀羅尼法門時，在場的六萬四千位菩薩證得不退轉的境界，三萬位菩薩證得無生法忍，兩萬人天眾生得到遠離塵垢的清凈法眼，無量無邊的人和天發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 《勝天王般若波羅蜜經》陀羅尼品第十二 當時，文殊師利菩薩摩訶薩即從座位上站起，袒露右肩，右膝跪地，合掌向佛陀頂禮，對佛陀說：『稀有啊，世尊！如來所說的菩薩摩訶薩得到這些法，不需進入陀羅尼，所成就的功德無量無邊。』 當時，佛陀告訴文殊師利菩薩說：『善男子！這樣的功德，即使如來用百千年來說也說不盡。』 當時，眾中有一位菩薩摩訶薩，名叫寂靜意，對文殊師利菩薩說：『菩薩摩訶薩得到這個陀羅尼，受到佛世尊的讚歎，這樣的人真是得到了大利益，自己修行和教化他人，都不會落空。』 當時，文殊師利菩薩回答寂靜意菩薩摩訶薩說：『善男子！在第一義諦中，沒有法可以讚歎，因為它是無色無相的，沒有色相的東西有什麼可以讚歎的呢？因為無可讚嘆，又有什麼可以歡喜的呢？』 寂靜意
【English Translation】 English version They uphold these dharmas. Good man! When Bodhisattva Mahasattvas obtain these dharmas, they do not need to enter the Dharani (mantra) gate, they can benefit sentient beings in various free and easy ways, expounding the Dharma without end, their minds are not weary, they do not seek fame or gain, they give the Dharma equally, without jealousy, they uphold the precepts purely, their body, speech, and mind are forever without fault, they are pure in patience, free from all anger and vexation, they are pure in diligence, whatever they do is accomplished, they are pure in meditation, they are good at subduing their minds, their prajna (wisdom) is pure, without any doubt or hindrance, they possess the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), like the Brahma King, they practice various samadhis (meditative states), samapattis (attainments), they are the most excellent in the world, they cultivate the unsurpassed path of Bodhi, they possess all merits and wisdom, and receive the position of empowerment.』 When the Buddha was expounding the Dharani Dharma gate, 64,000 Bodhisattvas in the assembly attained the state of non-retrogression, 30,000 Bodhisattvas attained the forbearance of the non-arising of dharmas, 20,000 humans and devas obtained the pure Dharma eye that is free from dust and defilement, and countless humans and devas aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The Twelfth Chapter, Dharani, of the Surangama Samadhi Sutra At that time, Bodhisattva Mahasattva Manjushri immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, bowed his head to the Buddha, and said to the Buddha: 『Rare indeed, World Honored One! The Bodhisattva Mahasattvas spoken of by the Tathagata, who obtain these dharmas without entering the Dharani, their accomplished merits are immeasurable and boundless.』 At that time, the Buddha said to Bodhisattva Manjushri: 『Good man! Such merits, even if the Tathagata were to speak for hundreds and thousands of years, would still not be exhausted.』 At that time, there was a Bodhisattva Mahasattva in the assembly named Tranquil Mind, who said to Bodhisattva Manjushri: 『Bodhisattva Mahasattvas who obtain this Dharani are praised by the World Honored Buddha, such people have truly obtained great benefit, their own practice and their teaching of others will not be in vain.』 At that time, Bodhisattva Manjushri answered Bodhisattva Mahasattva Tranquil Mind, saying: 『Good man! In the ultimate truth, there is no dharma that can be praised, because it is without form and without characteristics, what can be praised in something that has no form or characteristics? Because there is nothing to praise, what is there to rejoice in?』 Tranquil Mind
菩薩白文殊師利菩薩言：「如我聞佛修多羅中說：『一切法無我、我所，無能令喜、無能令瞋，此法平等，菩薩應學。』譬如大地住在水上，若鑿井池即得用水，其不鑿者無由致之；如是聖智境界遍一切法，若有勤修般若方便即便得之，其不修者云何能得？是故菩薩欲求菩提，不得懈怠，勤修精進，如是之法則在現前。善男子！如生盲人不能見色，如是煩惱盲諸眾生不能見法。如人有眼，無外光明，不能見色；行人如是，雖有智慧，無善知識，不能見法。如有天眼，不假外明自能見色；菩薩摩訶薩入法流者，自然勝進。如在胎者，日日增長而不自見；菩薩摩訶薩勤行精進，亦不自見眾行增長，而能成就一切佛法。譬如雪山，有藥樹王不枯不析；菩薩摩訶薩勤修精進，一切眾行不退不失。譬如轉輪聖王出現於世則具七寶；菩薩摩訶薩發菩提心具七法寶，所謂佈施、持戒、忍辱、精進、禪定、智慧及方便力。又如轉輪聖王游四天下，于諸眾生其心平等；菩薩摩訶薩以四攝法利益眾生，亦復如是。又如轉輪聖王所在之處則無諍訟；菩薩摩訶薩如實說法亦無諍論。譬如三千大千世界初成，即有須彌山王及以大海；菩薩亦爾，若發阿耨多羅三藐三菩提心，即有般若及以大悲。譬如日出，其高山者先照光明；菩薩摩訶薩得般若炬，
【現代漢語翻譯】 現代漢語譯本 菩薩對文殊師利菩薩說：『我聽佛經中說：『一切法都沒有『我』和『我所』的概念，沒有能讓人喜悅或憤怒的事物。這種法是平等的，菩薩應該學習。』 比如大地住在水上，如果開鑿水井就能得到水，不開鑿就無法得到水；同樣，聖智的境界遍及一切法，如果勤奮修習般若方便法門就能得到，不修習又怎麼能得到呢？所以菩薩想要追求菩提，就不能懈怠，要勤奮精進，這樣法則就會顯現。善男子！就像天生的盲人看不見顏色一樣，被煩惱矇蔽的眾生也看不見法。就像人有眼睛，但沒有外面的光亮，也看不見顏色；修行人也是這樣，即使有智慧，沒有善知識的引導，也看不見法。就像有天眼的人，不需要外面的光亮也能看見顏色；菩薩摩訶薩進入法流，自然會不斷進步。就像在胎中的嬰兒，每天都在成長卻自己看不見；菩薩摩訶薩勤奮精進修行，也看不見自己的修行在增長，但卻能成就一切佛法。就像雪山，有藥樹王不會枯萎也不會斷裂；菩薩摩訶薩勤奮精進修行，一切修行都不會退失。就像轉輪聖王出現於世，就會具備七寶；菩薩摩訶薩發菩提心，就會具備七法寶，即佈施、持戒、忍辱、精進、禪定、智慧和方便力。又像轉輪聖王巡遊四天下，對一切眾生都平等對待；菩薩摩訶薩用四攝法利益眾生，也是這樣。又像轉輪聖王所在之處就沒有爭訟；菩薩摩訶薩如實說法，也沒有爭論。就像三千大千世界剛形成時，就有須彌山王和大海；菩薩也是這樣，如果發了阿耨多羅三藐三菩提心（無上正等正覺之心），就會有般若（智慧）和大悲（慈悲）。就像太陽升起，高山會先被照亮；菩薩摩訶薩得到般若的火炬，
【English Translation】 English version A Bodhisattva said to Manjushri Bodhisattva, 'As I have heard in the Buddha's sutras, it is said: 『All dharmas are without self or what belongs to self, without the ability to cause joy or anger. This dharma is equal, and Bodhisattvas should learn it.』 For example, the earth rests on water. If one digs a well, one can obtain water, but if one does not dig, there is no way to obtain it. Similarly, the realm of sacred wisdom pervades all dharmas. If one diligently cultivates the prajna (wisdom) and skillful means, one will attain it, but if one does not cultivate, how can one attain it? Therefore, Bodhisattvas who seek Bodhi (enlightenment) must not be lazy but must diligently practice with vigor. In this way, the dharma will manifest. Good man! Just as a person born blind cannot see colors, so too, beings blinded by afflictions cannot see the dharma. Just as a person with eyes cannot see colors without external light, so too, a practitioner, even with wisdom, cannot see the dharma without a good teacher. Just as one with divine eyes can see colors without external light, so too, a Bodhisattva Mahasattva who enters the stream of dharma naturally progresses. Just as a fetus grows daily without seeing itself, so too, a Bodhisattva Mahasattva who diligently practices with vigor does not see the growth of their practice, yet they can accomplish all Buddha dharmas. Like the snow mountain, where the king of medicinal trees does not wither or break, so too, a Bodhisattva Mahasattva who diligently practices with vigor will not regress or lose any of their practices. Just as when a Chakravartin King (universal monarch) appears in the world, he possesses seven treasures, so too, a Bodhisattva Mahasattva who generates the Bodhi mind possesses seven dharma treasures, namely, giving, morality, patience, vigor, meditation, wisdom, and skillful means. Furthermore, just as a Chakravartin King travels throughout the four continents and treats all beings equally, so too, a Bodhisattva Mahasattva benefits beings with the four means of attraction. Furthermore, just as there is no conflict where a Chakravartin King resides, so too, there is no dispute when a Bodhisattva Mahasattva speaks the dharma truthfully. Just as when the three thousand great thousand worlds were first formed, there was Mount Sumeru and the great ocean, so too, when a Bodhisattva generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), they possess prajna (wisdom) and great compassion. Just as when the sun rises, the high mountains are illuminated first, so too, a Bodhisattva Mahasattva who obtains the torch of prajna,
高行菩薩善根熟者先照其光。譬如大地荷負一切，華果樹木草藥皆悉平等；菩薩摩訶薩得是陀羅尼門，于諸眾生其心平等。」
爾時，世尊贊寂靜意菩薩摩訶薩言：「善男子！如汝所說。善男子！菩薩摩訶薩得是陀羅尼門，凡有所說，一文一字無非佛語。善男子！此所說法，離色、聲、香、味、觸。何以故？非世法故。無盡無邊，能入一切，身心輕利，假使百千佛前說者亦不怯弱。何以故？此菩薩摩訶薩得佛住持力故，心無所著——不著我、不著眾生、不著法——即得清凈法界、清凈如來、清凈實際；得法無盡、字無盡、說無盡。即生歡喜，得般若故，得阇那故，無疑網故。」
說是陀羅尼法門時，眾中八千菩薩得此眾法不入陀羅尼，一萬二千菩薩得不退轉，五千菩薩得無生法忍，一萬六千天子得遠塵離垢法眼凈，無量無邊眾生髮阿耨多羅三藐三菩提心。
爾時，世尊告寂靜意菩薩言：「此陀羅尼能伏眾魔，破諸外道及憎嫉法人，滅煩惱火，然般若燈，擁護法師令至涅槃，調伏自心善化外眾，美身威儀見者歡喜，為正行人平等說法，如實觀察眾生根性，不前不後。」
說是法時，三千大千世界諸須彌山及以大海皆悉震動，諸天雨華——曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、優
【現代漢語翻譯】 現代漢語譯本：修行高深的菩薩，善根成熟的，會先被佛光照耀。譬如大地承載一切，花果樹木草藥都平等生長；菩薩摩訶薩得到這個陀羅尼法門，對於一切眾生，他的心都是平等的。 這時，世尊讚歎寂靜意菩薩摩訶薩說：『善男子！正如你所說。善男子！菩薩摩訶薩得到這個陀羅尼法門，凡有所說，一文一字都無不是佛語。善男子！這所說的法，是遠離色、聲、香、味、觸的。為什麼呢？因為它不是世俗的法。它是無盡無邊的，能進入一切，身心輕快敏捷，即使在百千佛前說法也不會怯弱。為什麼呢？因為這位菩薩摩訶薩得到佛的住持力，心中沒有執著——不執著於我，不執著于眾生，不執著於法——就能得到清凈的法界、清凈的如來、清凈的實際；得到法無盡、字無盡、說無盡。就會生起歡喜，因為得到了般若，得到了阇那（智慧），沒有了疑惑的網。』 當宣說這個陀羅尼法門時，大眾中有八千菩薩得到了這個眾法，但不入陀羅尼，一萬二千菩薩得到了不退轉的境界，五千菩薩得到了無生法忍，一萬六千天子得到了遠離塵垢的清凈法眼，無量無邊的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，世尊告訴寂靜意菩薩說：『這個陀羅尼能降伏眾魔，破除各種外道以及憎恨嫉妒佛法的人，熄滅煩惱的火焰，點燃般若的明燈，擁護說法師直至涅槃，調伏自己的心，善於教化外道，美好的身形威儀讓見者歡喜，為修行正道的人平等說法，如實觀察眾生的根性，不偏前也不落後。』 當宣說這個法時，三千大千世界的所有須彌山（宇宙中心的大山）以及大海都震動起來，諸天降下天花——曼陀羅華（天界白花）、摩訶曼陀羅華（大白花）、曼殊沙華（天界紅花）、摩訶曼殊沙華（大紅花）、優
【English Translation】 English version: Bodhisattvas of high practice, whose roots of goodness are mature, are first illuminated by the light. It is like the earth bearing everything, where flowers, fruits, trees, and herbs all grow equally; when a Bodhisattva Mahasattva obtains this Dharani gate, their heart is equal towards all sentient beings. At that time, the World Honored One praised the Bodhisattva Mahasattva Tranquil Mind, saying: 『Good man! It is as you have said. Good man! When a Bodhisattva Mahasattva obtains this Dharani gate, whatever they speak, not a single phrase or word is not the Buddha's teaching. Good man! This Dharma that is spoken is apart from form, sound, smell, taste, and touch. Why is that? Because it is not a worldly Dharma. It is endless and boundless, able to enter into everything, with body and mind light and agile, and even if speaking before hundreds of thousands of Buddhas, they would not be timid. Why is that? Because this Bodhisattva Mahasattva has obtained the sustaining power of the Buddha, and their mind has no attachments—not attached to self, not attached to sentient beings, not attached to Dharma—and thus they obtain the pure Dharma realm, the pure Tathagata, the pure reality; they obtain endless Dharma, endless words, and endless speech. They then generate joy, because they have obtained Prajna (wisdom), obtained Jnana (knowledge), and have no net of doubt.』 When this Dharani Dharma gate was being proclaimed, among the assembly, eight thousand Bodhisattvas obtained this multitude of Dharmas but did not enter the Dharani, twelve thousand Bodhisattvas obtained non-retrogression, five thousand Bodhisattvas obtained the forbearance of the non-arising of Dharmas, sixteen thousand devas obtained the pure Dharma eye that is far from dust and defilement, and countless sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One said to the Bodhisattva Tranquil Mind: 『This Dharani can subdue all demons, destroy all heretics and those who hate and are jealous of the Dharma, extinguish the fire of afflictions, light the lamp of Prajna, protect the Dharma teachers until they reach Nirvana, tame one's own mind, skillfully transform outsiders, have a beautiful body and dignified demeanor that makes those who see them rejoice, speak the Dharma equally for those who practice the right path, and observe the roots of sentient beings truthfully, neither going before nor falling behind.』 When this Dharma was being spoken, all the Sumeru Mountains (great mountains at the center of the universe) and the great oceans in the three thousand great thousand worlds all shook, and the devas rained down flowers—Mandara flowers (white heavenly flowers), Maha-mandara flowers (large white flowers), Manjushaka flowers (red heavenly flowers), Maha-manjushaka flowers (large red flowers), and U
缽羅華、拘物頭華、分陀利華、迦摩羅華——諸天空中作眾音樂，不鼓自鳴。
爾時，世尊告寂靜意菩薩言：「善男子！過去之世，無量無邊不可數不可數劫，有佛出世，名曰寶月如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名無毀，劫名歡喜。聲聞弟子三十二億，菩薩摩訶薩無複數量。是佛成道，無有苦行及降天魔。時彼眾中有一菩薩，名寶功德，辯才巧妙種種說法。爾時，大眾請佛住世，勿入涅槃。時寶功德菩薩告大眾言：『如來世尊無生無滅，何用勸請勿入涅槃。若虛空入涅槃，如來乃入涅槃；若實際、真如、法界、不思議界入涅槃，如來乃入涅槃。何以故？如來之法，無成無壞、無染無凈，非世出世、有為無為，非斷非常。假令一口而有十舌，是一一舌復生百舌，是一一舌復生千舌，亦不能說如來成壞。』
「寶功德菩薩說此法時，八萬六千菩薩得不退轉，七千菩薩得無邊功德陀羅尼、悅意陀羅尼、無礙陀羅尼、歡喜陀羅尼、大悲陀羅尼、月愛陀羅尼、月光陀羅尼、日愛陀羅尼、日光陀羅尼、須彌山陀羅尼、大海陀羅尼、德王陀羅尼，三萬六千人天得遠塵離垢法眼凈。」
佛告寂靜意菩薩言：「爾時寶功德菩薩豈異人乎？即汝身是。以此因緣，
【現代漢語翻譯】 現代漢語譯本：缽羅華（Padma，蓮花）、拘物頭華（Kumuda，睡蓮）、分陀利華（Pundarika，白蓮花）、迦摩羅華（Kamala，紅蓮花）——諸天空中奏響各種音樂，無需敲擊便自行鳴響。 那時，世尊告訴寂靜意菩薩說：『善男子！在過去無量無邊不可計數的大劫之前，有一佛出世，名為寶月如來（Ratnachandra Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta devamanushyanam）、天人師（Buddha）、佛（Bhagavan）、世尊（Tathagata），他的國名叫無毀，劫名叫歡喜。他的聲聞弟子有三十二億，菩薩摩訶薩的數量更是無法計算。這位佛成道時，沒有經歷苦行，也沒有降伏天魔。當時，他們的大眾中有一位菩薩，名叫寶功德，他辯才巧妙，能說各種法。那時，大眾請求佛住世，不要進入涅槃。寶功德菩薩告訴大眾說：『如來世尊無生無滅，為何要勸請他不要進入涅槃呢？如果虛空進入涅槃，如來才會進入涅槃；如果實際（Satya）、真如（Tathata）、法界（Dharmadhatu）、不思議界（Achintya-dhatu）進入涅槃，如來才會進入涅槃。為什麼呢？因為如來的法，無成無壞、無染無凈，非世間非出世間、有為無為，非斷非常。即使一個人有一張嘴，嘴裡有十條舌頭，每條舌頭又生出一百條舌頭，每條舌頭又生出一千條舌頭，也不能說盡如來的成壞。』 『寶功德菩薩說此法時，八萬六千菩薩得到不退轉的境界，七千菩薩得到無邊功德陀羅尼（Dharani，總持）、悅意陀羅尼、無礙陀羅尼、歡喜陀羅尼、大悲陀羅尼、月愛陀羅尼、月光陀羅尼、日愛陀羅尼、日光陀羅尼、須彌山陀羅尼、大海陀羅尼、德王陀羅尼，三萬六千人天得到遠離塵垢的清凈法眼。』 佛告訴寂靜意菩薩說：『那時寶功德菩薩難道是別人嗎？就是你自身啊。因為這個因緣，』
【English Translation】 English version: Padma (lotus), Kumuda (water lily), Pundarika (white lotus), and Kamala (red lotus) flowers—various music played in the heavens, sounding without being struck. At that time, the World Honored One said to the Bodhisattva Silent Mind: 『Good man! In the past, immeasurable, countless kalpas ago, a Buddha appeared in the world, named Ratnachandra Tathagata (Jewel Moon Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta devamanushyanam (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavan (World Honored One), his country was called Undestroyed, and the kalpa was called Joyful. He had three billion two hundred million Shravaka disciples, and the number of Bodhisattva Mahasattvas was beyond measure. When this Buddha attained enlightenment, he did not undergo ascetic practices, nor did he subdue the heavenly demons. At that time, among the assembly, there was a Bodhisattva named Jewel Merit, who was skillful in eloquence and could expound various teachings. Then, the assembly requested the Buddha to remain in the world and not enter Nirvana. The Bodhisattva Jewel Merit said to the assembly: 『The Tathagata World Honored One is without birth and death, why urge him not to enter Nirvana? If space enters Nirvana, then the Tathagata will enter Nirvana; if Satya (Truth), Tathata (Suchness), Dharmadhatu (Realm of Dharma), Achintya-dhatu (Inconceivable Realm) enter Nirvana, then the Tathagata will enter Nirvana. Why? Because the Dharma of the Tathagata is without formation or destruction, without defilement or purity, neither worldly nor beyond worldly, neither conditioned nor unconditioned, neither permanent nor impermanent. Even if one mouth had ten tongues, and each tongue produced a hundred tongues, and each of those tongues produced a thousand tongues, it would still be impossible to describe the formation and destruction of the Tathagata.』 『When the Bodhisattva Jewel Merit spoke this Dharma, eighty-six thousand Bodhisattvas attained the state of non-retrogression, seven thousand Bodhisattvas attained the Dharani (mantra) of boundless merit, the Dharani of Delight, the Dharani of Non-Obstruction, the Dharani of Joy, the Dharani of Great Compassion, the Dharani of Moon Love, the Dharani of Moonlight, the Dharani of Sun Love, the Dharani of Sunlight, the Dharani of Mount Sumeru, the Dharani of the Great Ocean, and the Dharani of King of Merit, and thirty-six thousand humans and gods attained the pure Dharma eye, free from dust and defilement.』 The Buddha said to the Bodhisattva Silent Mind: 『Was the Bodhisattva Jewel Merit at that time someone else? It was you yourself. Because of this cause and condition,』
汝能說是陀羅尼門。」
爾時，文殊師利菩薩而說偈言：
「總持如妙藥， 能療眾惑病， 猶彼天甘露， 得者永不死。」
爾時，功德華王菩薩而說偈言：
「總持無文字， 文字顯總持， 般若大悲力， 離言文字說。」
爾時，珊兜率陀天王即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！諸佛如來不可思議，諸佛說法亦不可思議，諸大菩薩所行所說亦不可思議。我等諸天宿世之中善根深厚，得值如來聞說是法。」即以種種天諸寶華、天華、天香，散佛如來以為供養。
爾時，世尊告珊兜率陀天王言：「大王！凡欲供養佛如來者，當修三法。所謂發阿耨多羅三藐三菩提心、護持正法、如聞修行。大王！若有修行此三法者，是人名為供養如來。大王！假使如來壽命一劫，住世說此供養福報不能窮盡。是故，大王！若欲供養佛如來者，具此三法乃名供養。大王！若有護持如來一四句偈，是人則為擁護過去、現在、未來諸佛阿耨多羅三藐三菩提。何以故？諸佛如來皆從法生，法供養者名真供養，一切資財所不能及；法供養者，諸供養中最為第一。」
爾時，世尊告珊兜率陀天王言：「我念過去無量無邊阿僧祇阿僧祇劫數行菩薩道時，聞虛空中
【現代漢語翻譯】 現代漢語譯本：『你能夠說出陀羅尼（Dharani，總持）之門。』 當時，文殊師利菩薩（Manjusri Bodhisattva）以偈頌說道： 『總持如同妙藥，能醫治眾生的迷惑病癥，猶如天上的甘露，得到它的人將永不死亡。』 當時，功德華王菩薩（Guna-kusuma-raja Bodhisattva）以偈頌說道： 『總持沒有文字，文字卻能顯現總持，般若（Prajna，智慧）和大悲的力量，超越言語文字的表達。』 當時，珊兜率陀天王（Santusita Deva-raja）立即從座位上起身，袒露右肩，右膝跪地，合掌向佛陀頂禮，並對佛陀說道：『世尊！諸佛如來不可思議，諸佛所說的法也同樣不可思議，諸大菩薩的修行和言說也同樣不可思議。我們這些天人在過去世中積累了深厚的善根，才能有幸遇到如來，聽聞如此妙法。』隨即以各種天上的珍寶花朵、天花、天香，散佈在佛陀如來身上，以此作為供養。 當時，世尊告訴珊兜率陀天王說：『大王！凡是想要供養佛如來的人，應當修習三種法。即發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）、護持正法、如所聽聞而修行。大王！如果有人修行這三種法，這個人就稱為供養如來。大王！即使如來壽命長達一劫，住世宣說這種供養的福報也無法窮盡。因此，大王！如果想要供養佛如來，具備這三種法才稱為供養。大王！如果有人護持如來的一四句偈，這個人就等於擁護過去、現在、未來諸佛的阿耨多羅三藐三菩提。為什麼呢？因為諸佛如來都是從法而生，以法供養才是真正的供養，一切物質財富都無法與之相比；法供養在一切供養中最為殊勝。』 當時，世尊告訴珊兜率陀天王說：『我回憶過去無量無邊阿僧祇（Asamkhya，無數）阿僧祇劫數，在修行菩薩道時，聽到虛空中
【English Translation】 English version: 『You are able to speak of the Dharani (total retention) gate.』 At that time, Manjusri Bodhisattva spoke in verse: 『Total retention is like a wonderful medicine, capable of curing the diseases of confusion, like the heavenly nectar, those who obtain it will never die.』 At that time, Guna-kusuma-raja Bodhisattva spoke in verse: 『Total retention has no words, yet words reveal total retention, the power of Prajna (wisdom) and great compassion, is expressed beyond words and letters.』 At that time, Santusita Deva-raja immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 『World Honored One! The Tathagatas (Buddhas) are inconceivable, the Dharma (teachings) spoken by the Buddhas is also inconceivable, and the practices and words of the great Bodhisattvas are also inconceivable. We devas have accumulated deep roots of goodness in past lives, and are fortunate to encounter the Tathagata and hear such wonderful Dharma.』 Then, he scattered various heavenly precious flowers, heavenly flowers, and heavenly incense upon the Tathagata Buddha as an offering. At that time, the World Honored One said to Santusita Deva-raja: 『Great King! Those who wish to make offerings to the Tathagata Buddha should cultivate three practices. Namely, to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), to uphold the true Dharma, and to practice as they have heard. Great King! If someone practices these three, that person is said to be making offerings to the Tathagata. Great King! Even if the Tathagata's lifespan were a kalpa (eon), the merit of speaking about this offering would be inexhaustible. Therefore, Great King! If you wish to make offerings to the Tathagata Buddha, possessing these three practices is called making offerings. Great King! If someone upholds even a four-line verse of the Tathagata, that person is protecting the Anuttara-samyak-sambodhi of the Buddhas of the past, present, and future. Why? Because all Tathagatas are born from the Dharma, and offering the Dharma is the true offering, which cannot be compared to any material wealth; the Dharma offering is the most supreme of all offerings.』 At that time, the World Honored One said to Santusita Deva-raja: 『I recall in the past, during countless Asamkhya (incalculable) Asamkhya kalpas, when I was practicing the Bodhisattva path, I heard in the empty space
諸天說偈：
「『天人遠離大寶藏， 王賊水火所去失， 百千萬劫法難聞， 得聞不持不施等。 道心為本化眾生， 如實修行心寂靜， 自利利他平等心， 如是修行供養佛。』
「大王！我于往昔初聞此偈，即為他說，有八千人發阿耨多羅三藐三菩提心。是故，大王！以法供養最為第一。何以故？一切諸佛從法生故。」
勝天王般若波羅蜜經卷第六 大正藏第 08 冊 No. 0231 勝天王般若波羅蜜經
勝天王般若波羅蜜經卷第七
陳優禪尼國王子月婆首那譯
勸誡品第十三
爾時，文殊師利菩薩即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！如來所說甚深般若波羅蜜，于未來世末代之中，頗有眾生能信受不？若善男子、善女人，聞是修多羅生信不謗，如此等人成何功德？」
佛告文殊師利菩薩言：「未來末世有善男子、善女人，無量佛所修持凈戒、禪定、般若，是佛真子，能信此修多羅，所致功德不可稱計，最善勝法從般若生。凈心信受，我今為汝略以譬說。文殊師利！閻浮提洲縱廣七千由旬，北廣南狹，其中人面亦似地形。洲內遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛等，密如竹麻甘蔗荻林
【現代漢語翻譯】 現代漢語譯本 諸天說偈： 『天人遠離大寶藏，王賊水火所奪失， 百千萬劫佛法難聞，得聞而不受持不佈施等。 以道心為根本教化眾生，如實修行內心寂靜， 自利利他平等心，如此修行即是供養佛。』
『大王！我于往昔初聞此偈，即為他人宣說，有八千人因此發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。所以，大王！以佛法供養最為殊勝。為什麼呢？因為一切諸佛皆從佛法中誕生。』
《勝天王般若波羅蜜經》卷第六 大正藏第 08 冊 No. 0231 《勝天王般若波羅蜜經》
《勝天王般若波羅蜜經》卷第七
陳優禪尼國王子月婆首那譯
勸誡品第十三
當時，文殊師利菩薩即從座位起身，袒露右肩，右膝著地，合掌向佛，頭面頂禮，然後對佛說：『世尊！如來所說的甚深般若波羅蜜（以智慧到達彼岸），在未來末法時代，是否會有眾生能夠信受呢？如果有善男子、善女人，聽聞此修多羅（佛經）後生起信心而不誹謗，這樣的人會成就什麼樣的功德呢？』
佛告訴文殊師利菩薩說：『未來末世會有善男子、善女人，他們在無量佛所修持清凈戒律、禪定、般若，他們是佛的真子，能夠相信這部修多羅，所獲得的功德是無法計算的，最殊勝的佛法是從般若中產生的。他們以清凈心信受，我現在為你略作譬喻說明。文殊師利！閻浮提洲（我們所居住的這個世界）縱橫七千由旬（古印度長度單位），北部寬廣南部狹窄，其中人的面貌也像這地形一樣。這個洲內遍佈須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺）等聖者，像竹林、麻林、甘蔗林、荻林一樣密集。』
【English Translation】 English version The Devas spoke in verses: 'Celestial beings are far from the great treasure, which is lost to kings, thieves, water, and fire. The Dharma is difficult to hear in hundreds of thousands of kalpas; having heard it, they do not uphold it, nor give alms, etc. With the Bodhi mind as the foundation, they transform sentient beings; practicing truthfully, their minds are tranquil. With a mind of equality, benefiting oneself and others, such practice is an offering to the Buddha.'
'Great King! When I first heard this verse in the past, I immediately spoke it to others, and eight thousand people aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Therefore, Great King! Offering the Dharma is the most supreme. Why? Because all Buddhas are born from the Dharma.'
The Sixth Scroll of the Prajnaparamita Sutra of King Surata Taisho Tripitaka Volume 08 No. 0231 The Prajnaparamita Sutra of King Surata
The Seventh Scroll of the Prajnaparamita Sutra of King Surata
Translated by Prince Yueposhuna of Ujjayini, Chen Dynasty
Chapter Thirteen: Exhortation
At that time, Manjushri Bodhisattva immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! The profound Prajnaparamita (perfection of wisdom) spoken by the Tathagata, in the future, in the last age, will there be sentient beings who can believe and accept it? If good men and good women, upon hearing this sutra, generate faith and do not slander it, what merit will such people achieve?'
The Buddha said to Manjushri Bodhisattva: 'In the future, in the last age, there will be good men and good women who have cultivated pure precepts, meditation, and prajna in the presence of countless Buddhas. They are the true children of the Buddha. They can believe in this sutra, and the merit they obtain is immeasurable. The most excellent Dharma arises from prajna. With pure minds, they believe and accept it. I will now give you a brief analogy. Manjushri! The Jambudvipa continent (the world we live in) is seven thousand yojanas (an ancient Indian unit of distance) in length and breadth, wide in the north and narrow in the south, and the faces of the people there are also similar to this terrain. Within this continent are filled with Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), etc., as dense as bamboo forests, hemp forests, sugarcane fields, and reed fields.'
，中無少空及以間缺。若有善男子、善女人，四事供養，畢聖人壽；或復七寶遍滿此洲積至梵天，一一聖人各施爾許，畢是善男子、善女人壽，日夜三十牟尤多相續不斷。文殊師利！于意云何？此人以是因緣，功德多不？」
文殊師利菩薩白佛言：「甚多，婆伽婆！甚多，修伽陀！」
佛告文殊師利菩薩：「若善男子、善女人，不謗此修多羅，功德勝彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。文殊師利！瞿耶尼洲縱廣八千由旬，形如半月人面亦爾。洲內遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密如竹麻甘蔗荻林，中無少空及以間缺。若有善男子、善女人，四事供養，畢聖人壽，至涅槃后舍利起塔；或復七寶遍滿此洲積至梵天，一一聖人各施爾許，畢是善男子、善女人壽，日夜三十牟尤多相續不斷。文殊師利！于意云何？此人以是因緣，得福多不？」
文殊師利菩薩白佛言：「甚多，婆伽婆！甚多，修伽陀！」
佛告文殊師利菩薩：「若善男子、善女人，信此修多羅，功德勝彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。文殊師利！弗于逮洲縱廣九千由旬，形如滿月人面亦爾。洲內遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密如竹麻
【現代漢語翻譯】 現代漢語譯本：其中沒有絲毫空隙或間斷。如果有善男子、善女人，用四事供養（指飲食、衣服、臥具、醫藥）來供養聖人，直到他們壽命終結；或者用七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）遍滿整個瞿耶尼洲（四大部洲之一，位於南方），堆積到梵天（色界天的最高層），每一位聖人都得到如此多的供養，直到這位善男子、善女人的壽命終結，日夜不停地持續三十牟尤多（極大的數量單位）。文殊師利（菩薩名）！你認為如何？這個人因為這樣的因緣，功德多不多？」 文殊師利菩薩對佛說：『非常多，婆伽婆（佛的尊稱）！非常多，修伽陀（佛的尊稱）！』 佛告訴文殊師利菩薩：『如果善男子、善女人，不誹謗這部修多羅（佛經），他的功德勝過前者，百分之一都比不上，千分之一、百千萬分之一都比不上，乃至用算數譬喻都無法比擬。文殊師利！瞿耶尼洲（四大部洲之一，位於南方）縱橫八千由旬（古印度長度單位），形狀像半月，人的面容也像這樣。洲內遍佈須陀洹（小乘初果）、斯陀含（小乘二果）、阿那含（小乘三果）、阿羅漢（小乘四果）、辟支佛（又名獨覺或緣覺），密集得像竹子、麻、甘蔗、荻林一樣，其中沒有絲毫空隙或間斷。如果有善男子、善女人，用四事供養來供養聖人，直到他們壽命終結，涅槃后為他們的舍利起塔；或者用七寶遍滿整個瞿耶尼洲，堆積到梵天，每一位聖人都得到如此多的供養，直到這位善男子、善女人的壽命終結，日夜不停地持續三十牟尤多。文殊師利！你認為如何？這個人因為這樣的因緣，得到的福報多不多？』 文殊師利菩薩對佛說：『非常多，婆伽婆！非常多，修伽陀！』 佛告訴文殊師利菩薩：『如果善男子、善女人，相信這部修多羅，他的功德勝過前者，百分之一都比不上，千分之一、百千萬分之一都比不上，乃至用算數譬喻都無法比擬。文殊師利！弗于逮洲（四大部洲之一，位於東方）縱橫九千由旬，形狀像滿月，人的面容也像這樣。洲內遍佈須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密集得像竹子、麻
【English Translation】 English version: There is no space or gap in between. If there are good men or good women who offer the four requisites (referring to food, clothing, bedding, and medicine) to the saints until the end of their lives; or if they fill the entire Jambudvipa (one of the four great continents, located in the south) with the seven treasures (referring to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), piling them up to the Brahma heaven (the highest level of the form realm), and each saint receives such offerings, until the end of the lives of these good men and good women, continuing day and night for thirty Muyutas (an extremely large unit of quantity). Manjushri (a Bodhisattva's name)! What do you think? Is the merit of this person due to this cause great or not?' Manjushri Bodhisattva said to the Buddha: 'Very great, Bhagavan (an honorific title for the Buddha)! Very great, Sugata (an honorific title for the Buddha)!' The Buddha told Manjushri Bodhisattva: 'If good men or good women do not slander this Sutra (Buddhist scripture), their merit surpasses the former, not even one percent can compare, not even one thousandth, one hundred millionth can compare, and even calculation and analogy cannot compare. Manjushri! Jambudvipa (one of the four great continents, located in the south) is eight thousand yojanas (an ancient Indian unit of length) in length and width, shaped like a half-moon, and the faces of people are also like this. The continent is filled with Srotapannas (the first stage of Arhatship in Hinayana Buddhism), Sakrdagamins (the second stage of Arhatship in Hinayana Buddhism), Anagamins (the third stage of Arhatship in Hinayana Buddhism), Arhats (the fourth stage of Arhatship in Hinayana Buddhism), and Pratyekabuddhas (also known as Solitary Buddhas or Self-Enlightened Ones), as dense as bamboo, hemp, sugarcane, and reed forests, with no space or gap in between. If there are good men or good women who offer the four requisites to the saints until the end of their lives, and build stupas for their relics after their Nirvana; or if they fill the entire Jambudvipa with the seven treasures, piling them up to the Brahma heaven, and each saint receives such offerings, until the end of the lives of these good men and good women, continuing day and night for thirty Muyutas. Manjushri! What do you think? Is the merit of this person due to this cause great or not?' Manjushri Bodhisattva said to the Buddha: 'Very great, Bhagavan! Very great, Sugata!' The Buddha told Manjushri Bodhisattva: 'If good men or good women believe in this Sutra, their merit surpasses the former, not even one percent can compare, not even one thousandth, one hundred millionth can compare, and even calculation and analogy cannot compare. Manjushri! Purvavideha (one of the four great continents, located in the east) is nine thousand yojanas in length and width, shaped like a full moon, and the faces of people are also like this. The continent is filled with Srotapannas, Sakrdagamins, Anagamins, Arhats, and Pratyekabuddhas, as dense as bamboo, hemp
甘蔗荻林，中無少空及以間缺。若有善男子、善女人，四事供養，畢聖人壽；或復七寶遍滿此洲積至梵天，一一聖人各施爾許，畢是善男子、善女人壽，日夜三十牟尤多相續不斷。文殊師利！于意云何？此人以是因緣，得福多不？」
文殊師利菩薩白佛言：「甚多，婆伽婆！甚多，修伽陀！」
「文殊師利！郁單越洲辟方十千由旬，人面亦方。洲內遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密如竹麻甘蔗荻林，中無少空及以間缺。若善男子、善女人，四事供養，畢聖人壽；或復七寶遍滿此洲積至梵天，一一聖人各施爾許，畢是善男子、善女人壽，日夜三十牟尤多相續不斷。文殊師利！于意云何？此人以是因緣，得福多不？」
文殊師利菩薩白佛言：「甚多，婆伽婆！甚多，修伽陀！」
佛告文殊師利菩薩：「若善男子、善女人，受持讀誦此修多羅，功德勝彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。文殊師利！娑婆世界悉為微塵，爾許聖人。若有善男子、善女人，四事供養，畢聖人壽；爾許塵數三千大千世界，滿中七寶積至阿迦尼吒天，一一聖人各施爾許，畢是善男子、善女人壽。文殊師利！于意云何？功德多不？」
文殊師利菩薩白佛言：「世尊！前之
【現代漢語翻譯】 現代漢語譯本 如同甘蔗、荻草的樹林，中間沒有絲毫空隙和間斷。如果有善男子、善女人，用四事供養（指飲食、衣服、臥具、醫藥），直到聖人壽命終結；或者用七寶遍滿這個洲，堆積到梵天（色界天頂），每一位聖人都給予這麼多，直到這位善男子、善女人壽命終結，日夜三十牟尤多（極多的意思）相續不斷。文殊師利（菩薩名）！你認為怎麼樣？這個人因為這個因緣，得到的福報多不多？」 文殊師利菩薩對佛說：『非常多，婆伽婆（佛的尊稱）！非常多，修伽陀（佛的尊稱）！』 『文殊師利！郁單越洲（四大洲之一，位於須彌山北）方圓十千由旬（古印度長度單位），那裡的人面孔也是方形的。這個洲內遍佈須陀洹（初果阿羅漢）、斯陀含（二果阿羅漢）、阿那含（三果阿羅漢）、阿羅漢（四果阿羅漢）、辟支佛（獨覺的聖者），像竹子、麻、甘蔗、荻草的樹林一樣密集，中間沒有絲毫空隙和間斷。如果善男子、善女人，用四事供養，直到聖人壽命終結；或者用七寶遍滿這個洲，堆積到梵天，每一位聖人都給予這麼多，直到這位善男子、善女人壽命終結，日夜三十牟尤多相續不斷。文殊師利！你認為怎麼樣？這個人因為這個因緣，得到的福報多不多？』 文殊師利菩薩對佛說：『非常多，婆伽婆！非常多，修伽陀！』 佛告訴文殊師利菩薩：『如果善男子、善女人，受持讀誦這部修多羅（佛經），功德勝過他們，百分之一不及，千分之一、百千萬分之一不及，乃至用算數譬喻都無法比擬。文殊師利！娑婆世界（我們所處的世界）全部化為微塵，有這麼多聖人。如果有善男子、善女人，用四事供養，直到聖人壽命終結；這麼多微塵數的三千大千世界，充滿七寶堆積到阿迦尼吒天（色界天頂），每一位聖人都給予這麼多，直到這位善男子、善女人壽命終結。文殊師利！你認為怎麼樣？功德多不多？』 文殊師利菩薩對佛說：『世尊！之前的福德已經非常多了，』
【English Translation】 English version Like a forest of sugarcane and reeds, with no gaps or spaces in between. If there is a virtuous man or virtuous woman who offers the four requisites (food, clothing, bedding, and medicine) until the end of the lifespan of the sages; or if they fill this continent with the seven treasures, piled up to the Brahma heaven (the highest heaven in the realm of form), giving this much to each sage, until the end of the lifespan of this virtuous man or virtuous woman, thirty Muyuta (meaning extremely many) continuously day and night. Manjushri (a Bodhisattva)! What do you think? Would this person gain much merit from this cause? Bodhisattva Manjushri said to the Buddha, 'Very much, Bhagavan (an epithet for the Buddha)! Very much, Sugata (an epithet for the Buddha)!' 'Manjushri! The Uttarakuru continent (one of the four great continents, located north of Mount Sumeru) is ten thousand yojanas (an ancient Indian unit of distance) in circumference, and the faces of the people there are also square. Within this continent are filled with Srotapannas (stream-enterers, the first stage of Arhatship), Sakrdagamins (once-returners, the second stage of Arhatship), Anagamins (non-returners, the third stage of Arhatship), Arhats (fully enlightened beings, the fourth stage of Arhatship), and Pratyekabuddhas (solitary Buddhas), as dense as a forest of bamboo, hemp, sugarcane, and reeds, with no gaps or spaces in between. If a virtuous man or virtuous woman offers the four requisites until the end of the lifespan of the sages; or if they fill this continent with the seven treasures, piled up to the Brahma heaven, giving this much to each sage, until the end of the lifespan of this virtuous man or virtuous woman, thirty Muyuta continuously day and night. Manjushri! What do you think? Would this person gain much merit from this cause?' Bodhisattva Manjushri said to the Buddha, 'Very much, Bhagavan! Very much, Sugata!' The Buddha told Bodhisattva Manjushri, 'If a virtuous man or virtuous woman receives, upholds, reads, and recites this Sutra (Buddhist scripture), their merit surpasses that of the former, not even one in a hundred, one in a thousand, one in a hundred million, and cannot be compared even with numerical analogies. Manjushri! If the entire Saha world (the world we live in) were to be reduced to dust, and there were that many sages. If a virtuous man or virtuous woman offers the four requisites until the end of the lifespan of the sages; and if that many dust-particle-like three thousand great thousand worlds were filled with the seven treasures, piled up to the Akanistha heaven (the highest heaven in the realm of form), giving this much to each sage, until the end of the lifespan of this virtuous man or virtuous woman. Manjushri! What do you think? Is the merit great?' Bodhisattva Manjushri said to the Buddha, 'World Honored One! The previous merit was already very great,'
福德已不可思議，況此功德！」
佛告文殊師利菩薩：「若善男子、善女人，流通此修多羅、為他宣說，功德勝彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。文殊師利！如此功德，若不迴向阿耨多羅三藐三菩提者，爾許微塵數劫作他化自在天王，爾許劫數作化樂天王，爾許劫數作兜率陀天王，爾許數劫作夜摩天王，爾許數劫作天帝釋；況復轉輪聖王。迴向薩婆若故，能得成就般若波羅蜜、阿耨多羅三藐三菩提。文殊師利！閻浮提中遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密如竹麻甘蔗荻林。若有惡人，皆悉殺害爾許賢聖。文殊師利！于意云何？是人以此因緣，得罪多不？」
文殊師利菩薩白佛言：「世尊！殺一聖人，尚於一劫墮阿鼻地獄；何況爾許！其罪甚多，不可稱計。」
佛告文殊師利菩薩言：「有人謗此修多羅者，其罪重彼，百分不及一，千分，百千萬分不及其一，乃至算數譬喻亦不能及。文殊師利！瞿耶尼中遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，密如竹麻甘蔗荻林。若有惡人，皆悉殺害。文殊師利！于意云何？此人以是因緣，得罪多不？」
文殊師利菩薩白佛言：「世尊！此罪不可聞、不可聞，是人無有出阿鼻地獄期。」
佛告文殊
【現代漢語翻譯】 現代漢語譯本：福德已經不可思議了，更何況是這種功德呢！ 佛告訴文殊師利菩薩：『如果善男子、善女人，流通這部修多羅（佛經），為他人宣說，其功德勝過前者，百分之一不及，千分之一、百千萬分之一不及，乃至用算數譬喻都無法比擬。文殊師利！如此功德，如果不迴向阿耨多羅三藐三菩提（無上正等正覺），那麼他可以在微塵數劫中做他化自在天王，在同樣多的劫數中做化樂天王，在同樣多的劫數中做兜率陀天王，在同樣多的劫數中做夜摩天王，在同樣多的劫數中做天帝釋；更何況是轉輪聖王。如果迴向薩婆若（一切智），就能成就般若波羅蜜（智慧到彼岸）、阿耨多羅三藐三菩提。文殊師利！閻浮提（我們所居住的這個世界）中遍滿須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺），像竹子、麻、甘蔗、荻草一樣密集。如果有惡人，把這些賢聖全部殺害。文殊師利！你認為如何？這個人因為這個因緣，罪過大不大？』 文殊師利菩薩對佛說：『世尊！殺害一位聖人，尚且要在一劫中墮入阿鼻地獄；何況殺害這麼多！他的罪過非常大，無法計算。』 佛告訴文殊師利菩薩說：『如果有人誹謗這部修多羅，他的罪過比前者還要嚴重，百分之一不及，千分之一、百千萬分之一不及，乃至用算數譬喻也無法比擬。文殊師利！瞿耶尼（西牛貨洲）中遍滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，像竹子、麻、甘蔗、荻草一樣密集。如果有惡人，把他們全部殺害。文殊師利！你認為如何？這個人因為這個因緣，罪過大不大？』 文殊師利菩薩對佛說：『世尊！這種罪過不可聞、不可聞，這個人沒有從阿鼻地獄出來的期限。』 佛告訴文殊
【English Translation】 English version: The merit of good fortune is already inconceivable, how much more so this merit! The Buddha told Bodhisattva Manjushri: 'If a good man or good woman circulates this Sutra (Buddhist scripture) and proclaims it to others, their merit surpasses the former, not by one percent, not by one thousandth, not by one hundred millionth, not even by any numerical analogy. Manjushri! If such merit is not dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment), then for as many kalpas (eons) as there are dust particles, they could be a Paranirmitavasavartin Deva King, for as many kalpas a Nirmanarati Deva King, for as many kalpas a Tushita Deva King, for as many kalpas a Yama Deva King, for as many kalpas an Indra; let alone a Chakravartin King. If dedicated to Sarvajna (omniscience), one can achieve Prajna Paramita (perfection of wisdom), Anuttara-samyak-sambodhi. Manjushri! If in Jambudvipa (the world we live in) there were to be as many Srotapannas (stream-enterers), Sakridagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary Buddhas) as there are bamboo, hemp, sugarcane, and reeds, and if an evil person were to kill all these sages, Manjushri! What do you think? Would this person incur great demerit because of this?' Bodhisattva Manjushri said to the Buddha: 'World Honored One! Killing even one sage would cause one to fall into Avici Hell for one kalpa; how much more so for killing so many! Their demerit is immense and cannot be calculated.' The Buddha told Bodhisattva Manjushri: 'If someone slanders this Sutra, their demerit is even greater than the former, not by one percent, not by one thousandth, not by one hundred millionth, not even by any numerical analogy. Manjushri! If in Godaniya (Western Continent) there were to be as many Srotapannas, Sakridagamins, Anagamins, Arhats, and Pratyekabuddhas as there are bamboo, hemp, sugarcane, and reeds, and if an evil person were to kill them all, Manjushri! What do you think? Would this person incur great demerit because of this?' Bodhisattva Manjushri said to the Buddha: 'World Honored One! This demerit is unspeakable, unspeakable; this person has no hope of ever leaving Avici Hell.' The Buddha told Manjushri
師利菩薩言：「有人不信此修多羅，其罪重彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。文殊師利！若四天下悉為微塵，爾許塵數諸佛如來，若有惡人皆悉殺害奪二種財——滅法財、破世財。文殊師利！于意云何？是人得罪多不？」
文殊師利菩薩白佛言：「世尊！此罪不可聞、不可計、不可思量。」
佛告文殊師利菩薩：「若復有人，障礙此修多羅、譭謗不信，其罪重彼，百分不及一，千分、百千萬分不及一，乃至算數譬喻所不能及。假使三千大千世界，一切眾生悉成阿耨多羅三藐三菩提已，如此惡人猶故不出阿鼻地獄。文殊師利！如是惡人，無一世界阿鼻地獄不經入者；況餘地獄、畜生、餓鬼！何以故？毀壞三世諸佛母故。假使如前微塵數劫得離三塗，若生人中得阿薩阇病。又經爾許微塵數劫，得無舌報、若無手報各經爾劫。文殊師利！我若住世一劫、若減一劫，以佛神力說是惡人所得罪報，不能究盡。文殊師利！若求現在、未來世樂，勿得於此修多羅中譭謗不信、作大障礙。」
勝天王般若波羅蜜經二行品第十四
爾時，佛告文殊師利菩薩言：「菩薩摩訶薩行般若波羅蜜，宜應成就前後般若波羅蜜。何以故？菩薩摩訶薩有二種行：成就般若、教化眾生。」
【現代漢語翻譯】 現代漢語譯本：師利菩薩說：『如果有人不相信這部修多羅（佛經），他所犯的罪過比那些罪過要嚴重得多，百分之一都比不上，千分之一、百千萬分之一都比不上，甚至用算術和比喻都無法衡量。文殊師利！如果將四天下（指須彌山周圍四大洲）都變成微塵，像這麼多微塵數量的諸佛如來，如果有惡人把他們都殺害，並且奪取兩種財富——滅法財（指破壞佛法）和破世財（指破壞世俗財富）。文殊師利！你認為怎麼樣？這個人犯的罪過大不大？』 文殊師利菩薩對佛說：『世尊！這種罪過是無法聽聞、無法計算、無法思量的。』 佛告訴文殊師利菩薩：『如果又有人，障礙這部修多羅，誹謗不信，他所犯的罪過比那些罪過要嚴重得多，百分之一都比不上，千分之一、百千萬分之一都比不上，甚至用算術和比喻都無法衡量。假設三千大千世界的一切眾生都成就了阿耨多羅三藐三菩提（無上正等正覺），這樣的惡人仍然無法脫離阿鼻地獄。文殊師利！這樣的惡人，沒有一個世界的阿鼻地獄不曾進入的；更何況其他的地獄、畜生、餓鬼道！為什麼呢？因為他毀壞了三世諸佛的母親（指般若智慧）。假設像前面所說的微塵數劫后才脫離三惡道，如果轉生為人，會得阿薩阇病（一種惡疾）。又經過像微塵數劫的時間，會得到無舌的報應，或者無手的報應，各經歷這麼多的劫數。文殊師利！我如果住世一劫，或者減少一劫，用佛的神力來說這些惡人所受的罪報，也無法說盡。文殊師利！如果想求現在和未來的安樂，千萬不要在這部修多羅中誹謗不信，製造大的障礙。』 《勝天王般若波羅蜜經》二行品第十四 這時，佛告訴文殊師利菩薩說：『菩薩摩訶薩（大菩薩）修行般若波羅蜜（以智慧到達彼岸），應該成就前後的般若波羅蜜。為什麼呢？菩薩摩訶薩有兩種修行：成就般若和教化眾生。』
【English Translation】 English version: The Bodhisattva Śrī said: 'If someone does not believe in this sūtra (Buddhist scripture), their offense is much heavier than those, not even one percent, one thousandth, one hundred millionth, or even calculable or comparable. Mañjuśrī! If the four continents (referring to the four continents around Mount Sumeru) were all turned into dust, and there were as many Buddhas Tathāgatas as there are dust particles, if there were evil people who killed them all and seized two kinds of wealth—the wealth of destroying the Dharma (referring to destroying the Buddhist teachings) and the wealth of destroying the world (referring to destroying worldly wealth). Mañjuśrī! What do you think? Is this person's offense great or not?' The Bodhisattva Mañjuśrī said to the Buddha: 'World Honored One! This offense is inaudible, incalculable, and immeasurable.' The Buddha told the Bodhisattva Mañjuśrī: 'If there is someone who obstructs this sūtra, slanders and does not believe, their offense is much heavier than those, not even one percent, one thousandth, one hundred millionth, or even calculable or comparable. Suppose all sentient beings in the three thousand great thousand worlds have attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), such an evil person still cannot escape from Avīci hell. Mañjuśrī! Such an evil person will enter every Avīci hell in every world; not to mention other hells, the animal realm, and the hungry ghost realm! Why? Because they have destroyed the mother of all Buddhas of the three times (referring to prajñā wisdom). Suppose they escape the three evil paths after as many kalpas as there are dust particles, if they are reborn as humans, they will suffer from Asadhya disease (an incurable disease). After another period of time equal to the number of dust particles, they will suffer the retribution of having no tongue, or the retribution of having no hands, each for that many kalpas. Mañjuśrī! If I were to live for one kalpa, or less than one kalpa, using the Buddha's power to describe the retribution of these evil people, I could not fully describe it. Mañjuśrī! If you seek happiness in the present and future lives, do not slander or disbelieve in this sūtra, and do not create great obstacles.' Chapter Fourteen, 'Two Practices' of the 'King of the Heavens Prajñāpāramitā Sūtra' At that time, the Buddha said to the Bodhisattva Mañjuśrī: 'Bodhisattvas Mahāsattvas (great Bodhisattvas) who practice Prajñāpāramitā (perfection of wisdom) should accomplish both the preceding and succeeding Prajñāpāramitā. Why? Because Bodhisattvas Mahāsattvas have two kinds of practices: accomplishing prajñā and teaching sentient beings.'
文殊師利菩薩白佛言：「世尊！云何菩薩摩訶薩教化眾生？」
佛告文殊師利菩薩言：「從初般若乃至后際，離功用心說法無盡，中不間隙，為脫三有惡趣之報，安諸眾生令住善道、得三聖果。文殊師利！是名菩薩摩訶薩行般若波羅蜜教化眾生。文殊師利！菩薩摩訶薩行般若波羅蜜，成就無邊無為，是名菩薩摩訶薩自行。何以故？成就一切德故。」
文殊師利菩薩白佛言：「世尊！何等法與菩薩摩訶薩般若波羅蜜相應？」
佛告文殊師利菩薩言：「一切種智，真實之法遠離思量，微妙無相道理甚深，不可得見、難以通達，常住寂靜清涼遍滿，無有分別無著無礙，隨順道理不可取執，大寂極靜，一切法中最為無上，無與等者。文殊師利！菩薩摩訶薩行般若波羅蜜，修此等法，與薩婆若相應。」
文殊師利菩薩白佛言：「世尊！菩薩摩訶薩於何境界行般若波羅蜜？」
佛告文殊師利菩薩言：「菩薩摩訶薩行般若波羅蜜，甚深境界、廣大境界、功德境界。文殊師利！甚深境界者，體是無為，不可相離、不著二邊，脫離諸障，自性清凈，不可思量、不可數知，不與聲聞、辟支佛共。文殊師利！廣大境者，菩薩摩訶薩行般若波羅蜜，諸佛如來一切功德，般若波羅蜜、摩訶迦樓那二法為體，離分
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩（Manjusri Bodhisattva）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva）如何教化眾生？』 佛告訴文殊師利菩薩說：『從最初的般若（Prajna，智慧）到最後的境界，不間斷地運用功用和心力說法，爲了使眾生脫離三有（欲有、色有、無色有）惡道的報應，安置眾生於善道，使他們獲得三聖果（聲聞、緣覺、菩薩）。文殊師利！這稱為菩薩摩訶薩行般若波羅蜜（Prajnaparamita，智慧到彼岸）教化眾生。文殊師利！菩薩摩訶薩行般若波羅蜜，成就無邊無為的境界，這稱為菩薩摩訶薩的自行。為什麼呢？因為成就一切功德的緣故。』 文殊師利菩薩對佛說：『世尊！什麼法與菩薩摩訶薩的般若波羅蜜相應？』 佛告訴文殊師利菩薩說：『一切種智（Sarvajnata，一切智慧），真實之法遠離思量，微妙無相的道理極其深奧，不可見、難以通達，常住寂靜清涼遍滿，沒有分別、沒有執著、沒有障礙，隨順真理不可執取，大寂極靜，在一切法中最為無上，沒有可以與之相比的。文殊師利！菩薩摩訶薩行般若波羅蜜，修習這些法，與薩婆若（Sarvajna，一切智）相應。』 文殊師利菩薩對佛說：『世尊！菩薩摩訶薩在什麼境界中行般若波羅蜜？』 佛告訴文殊師利菩薩說：『菩薩摩訶薩行般若波羅蜜，在甚深境界、廣大境界、功德境界中。文殊師利！甚深境界，其體性是無為的，不可分離、不執著于兩邊，脫離一切障礙，自性清凈，不可思量、不可數知，不與聲聞（Sravaka）、辟支佛（Pratyekabuddha）共通。文殊師利！廣大境界，菩薩摩訶薩行般若波羅蜜，諸佛如來的一切功德，以般若波羅蜜和摩訶迦樓那（Mahakaruna，大悲）二法為體，離分別
【English Translation】 English version Manjusri Bodhisattva said to the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva teach sentient beings?' The Buddha told Manjusri Bodhisattva, 'From the initial Prajna (wisdom) to the final realm, continuously using effort and mind to expound the Dharma, in order to liberate sentient beings from the retribution of the three realms (desire realm, form realm, formless realm) of evil destinies, to settle sentient beings in good paths, and to enable them to attain the three sacred fruits (Sravaka, Pratyekabuddha, Bodhisattva). Manjusri, this is called a Bodhisattva-Mahasattva practicing Prajnaparamita (perfection of wisdom) to teach sentient beings. Manjusri, a Bodhisattva-Mahasattva practicing Prajnaparamita, achieves boundless non-action, this is called the Bodhisattva-Mahasattva's self-practice. Why? Because of achieving all merits.' Manjusri Bodhisattva said to the Buddha, 'World Honored One, what Dharma is in accordance with the Prajnaparamita of a Bodhisattva-Mahasattva?' The Buddha told Manjusri Bodhisattva, 'Sarvajnata (all-knowing wisdom), the true Dharma is far from thought, the subtle and formless principle is extremely profound, invisible and difficult to comprehend, it is constantly abiding in stillness, coolness, and pervasiveness, without discrimination, without attachment, without obstruction, in accordance with the truth, not to be grasped, great tranquility and extreme stillness, the most supreme among all Dharmas, without equal. Manjusri, a Bodhisattva-Mahasattva practicing Prajnaparamita, cultivates these Dharmas, and is in accordance with Sarvajna (all-knowing).' Manjusri Bodhisattva said to the Buddha, 'World Honored One, in what realm does a Bodhisattva-Mahasattva practice Prajnaparamita?' The Buddha told Manjusri Bodhisattva, 'A Bodhisattva-Mahasattva practices Prajnaparamita in the profound realm, the vast realm, and the realm of merit. Manjusri, the profound realm, its essence is non-action, inseparable, not attached to the two extremes, free from all obstacles, its nature is pure, immeasurable, and uncountable, not shared with Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Manjusri, the vast realm, a Bodhisattva-Mahasattva practicing Prajnaparamita, all the merits of the Buddhas and Tathagatas, take Prajnaparamita and Mahakaruna (great compassion) as their essence, free from discrimination'
別相，無功用心，利益眾生皆稱彼意，無時暫舍。文殊師利！菩薩摩訶薩行般若波羅蜜，與一切功德相應，三十二相、八十種好、佛威神力，悉能示現種種相貌，隨諸眾生根欲性行，或升兜率、或從彼下，或現處胎，或現初生，或現童子，或園遊戲，或現出家，或現苦行，或詣菩提樹，或現成佛，或現轉法輪，或現涅槃。如是種種，為諸眾生盡竭生死。文殊師利！是名菩薩摩訶薩行般若波羅蜜境界。」
文殊師利菩薩白佛言：「希有世尊！如此甚深般若波羅蜜、諸佛境界，不可思議。」
佛告文殊師利菩薩言：「如是，如是！如汝所說。般若波羅蜜是不共法，不可思議。何以故？一切凡夫、聲聞、緣覺不能通達，非其境界故。除佛如來，更無得者。何以故？如如之理，義甚深故；自在不動，無漏界攝；教化眾生，利益圓滿。是以名為諸佛境界。過諸語言，第一義攝。無有覺觀分別思量，絕諸譬類。一切法中最為上品，不住生死，不住涅槃。文殊師利！菩薩摩訶薩行般若波羅蜜，凡有五事不可思議：一者自性，二者方處，三者住，四者一異，五者利益。文殊師利！云何自性不可思議？色即是如，求不可得；離色有如，求不可得。受、想、行、識，亦復如是。地大即如，求不可得；離地求如，亦不可得。水、
【現代漢語翻譯】 現代漢語譯本：不執著于表象，不刻意追求功德，利益眾生都順應他們的意願，沒有片刻的捨棄。文殊師利！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），與一切功德相應，三十二相（佛的身體特徵）、八十種好（佛的細微特徵）、佛的威神之力，都能示現種種相貌，隨著眾生的根性、慾望和行為，或者上升到兜率天（欲界天之一），或者從那裡下來，或者示現入胎，或者示現初生，或者示現童子，或者在園中嬉戲，或者示現出家，或者示現苦行，或者前往菩提樹下，或者示現成佛，或者示現轉法輪（宣講佛法），或者示現涅槃。像這樣種種示現，爲了眾生竭盡生死。文殊師利！這叫做菩薩摩訶薩修行般若波羅蜜的境界。
文殊師利菩薩對佛說：『希有啊，世尊！如此甚深的般若波羅蜜，是諸佛的境界，不可思議。』
佛告訴文殊師利菩薩說：『是這樣，是這樣！正如你所說。般若波羅蜜是不共法（佛獨有的法），不可思議。為什麼呢？因為一切凡夫、聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）不能通達，不是他們的境界。除了佛如來，沒有其他人能夠證得。為什麼呢？因為如如（真如）的道理，意義非常深奧；自在不動，屬於無漏界（沒有煩惱的境界）；教化眾生，利益圓滿。因此稱為諸佛的境界。超越一切語言，屬於第一義諦（最高的真理）。沒有覺觀分別思量，超越一切比喻。在一切法中最為上品，不住于生死，不住于涅槃。文殊師利！菩薩摩訶薩修行般若波羅蜜，有五種不可思議：一是自性，二是方處，三是住，四是一異，五是利益。文殊師利！什麼是自性不可思議呢？色（物質）即是如（真如），求不可得；離開色而有如，求也不可得。受（感受）、想（思維）、行（意志）、識（意識），也是這樣。地大（地元素）即是如，求不可得；離開地而求如，也不可得。水、』
【English Translation】 English version: Not being attached to appearances, not intentionally seeking merit, benefiting all beings in accordance with their wishes, without ever abandoning them. Manjushri! A Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), is in accordance with all merits, the thirty-two marks (physical characteristics of a Buddha), the eighty minor marks (subtle characteristics of a Buddha), and the Buddha's divine power, can manifest various appearances, according to the beings' roots, desires, and behaviors, either ascending to Tushita Heaven (one of the heavens in the desire realm), or descending from there, or manifesting conception, or manifesting birth, or manifesting as a child, or playing in the garden, or manifesting renunciation, or manifesting ascetic practices, or going to the Bodhi tree, or manifesting enlightenment, or manifesting the turning of the Dharma wheel (preaching the Dharma), or manifesting Nirvana. In this way, they manifest various forms, exhausting the cycle of birth and death for the sake of all beings. Manjushri! This is called the realm of a Bodhisattva Mahasattva practicing Prajna Paramita.
Bodhisattva Manjushri said to the Buddha: 'Rare indeed, World Honored One! Such profound Prajna Paramita, the realm of all Buddhas, is inconceivable.'
The Buddha told Bodhisattva Manjushri: 'It is so, it is so! Just as you have said. Prajna Paramita is a unique Dharma (a Dharma exclusive to Buddhas), inconceivable. Why is that? Because all ordinary beings, Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken through observing conditions) cannot comprehend it, it is not their realm. Except for the Tathagata Buddha, no one else can attain it. Why is that? Because the principle of Suchness (Tathata), its meaning is very profound; it is self-existent and unmoving, belonging to the realm of no outflows (a realm without afflictions); it educates beings, and its benefits are complete. Therefore, it is called the realm of all Buddhas. It transcends all language, belonging to the ultimate truth (the highest truth). There is no perception, discrimination, or contemplation, it transcends all analogies. Among all Dharmas, it is the most supreme, not abiding in birth and death, not abiding in Nirvana. Manjushri! A Bodhisattva Mahasattva practicing Prajna Paramita has five inconceivable aspects: first, its self-nature; second, its location; third, its abiding; fourth, its oneness and difference; and fifth, its benefits. Manjushri! What is the inconceivable self-nature? Form (matter) is Suchness, it cannot be found; apart from form, there is Suchness, it cannot be found either. Sensation, perception, volition, and consciousness are also like this. The earth element is Suchness, it cannot be found; apart from earth, seeking Suchness, it cannot be found either. Water,'
火、風大，一切皆爾。眼入即如，求不可得；離眼求如，亦不可得。耳、鼻、舌、身、意一切皆爾。有法是如，求不可得；無法是如，亦不可得。若在欲界，不可思議；若離欲界，亦不可思議。色、無色界，一切皆爾。若在東方，不可思議；若離東方，不可思議。南、西、北方，四維、上下，一切皆爾。安樂住不可思議，寂靜住不可思議，有心住不可思議，無心住不可思議。三世如來同在一處，自性清凈無漏法界。若一若異不可思議，智慧、神力同一法界。般若方便二相平等，能為眾生無量利益，不可宣說過言語境，而能隨順眾生根性，作種種說種種示現，三十二相、八十種好，隨眾生意如是現之。」
文殊師利菩薩白佛言：「世尊！何等名為三十二相、八十種好？」佛告文殊師利菩薩言：如來相好，無窮無邊說不可盡，隨順世法，是以略說三十二相、八十種好。一、足下平滿；二、行步平正；三、足下輪相，悉具轂輞千輻莊嚴；四、手指纖長軟直，節骨不現；五、身大方正；六、手足指網縵合，猶如鵝王；七、手掌如紅蓮華；八、踝骨不現；九、㖶尼鹿王膊；十、身軟直；十一、陰馬藏；十二、身份滿足，如尼拘盧陀樹；十三、身毛右旋；十四、一孔一毛面板細滑，不受塵垢；十五、身金色；十六、圓光一丈
{ "translations": [ "現代漢語譯本：火、風等元素，一切都是如此（如）。眼睛接觸外境時，所見之『如』，無法尋求得到；離開眼睛去尋求『如』，也無法得到。耳朵、鼻子、舌頭、身體、意識，一切都是如此。有法（存在的事物）是『如』，無法尋求得到；無法（不存在的事物）是『如』，也無法尋求得到。如果在欲界（指眾生有情慾的境界），『如』是不可思議的；如果離開欲界，『如』也是不可思議的。色（物質）、無色（非物質），一切都是如此。如果在東方，『如』是不可思議的；如果離開東方，『如』也是不可思議的。南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，一切都是如此。安樂的住處是不可思議的，寂靜的住處是不可思議的，有心的住處是不可思議的，無心的住處是不可思議的。過去、現在、未來三世的如來（佛）都處在同一個地方，自性清凈無漏的法界（宇宙真理的境界）。無論是同一還是不同，都是不可思議的，智慧和神力都處於同一個法界。般若（智慧）和方便（善巧）兩種方法是平等的，能夠為眾生帶來無量的利益，無法用言語來表達，但能夠順應眾生的根性，做出各種各樣的說法和示現，以三十二相（佛的身體特徵）和八十種好（佛的細微特徵），隨順眾生的心意而顯現。」， "文殊師利菩薩（菩薩名，代表智慧）對佛說：「世尊！什麼是三十二相和八十種好呢？」佛告訴文殊師利菩薩說：「如來的相好，無窮無盡，無法用言語說盡，爲了順應世俗的說法，所以簡略地說三十二相和八十種好。第一，足底平滿；第二，行走時步伐平穩端正；第三，足底有輪相，輪輞和輻條都完整，有千輻莊嚴；第四，手指纖細修長柔軟筆直，關節不顯露；第五，身體廣大方正；第六，手指和腳趾之間有蹼相連，像鵝王一樣；第七，手掌像紅蓮花一樣；第八，腳踝骨不顯露；第九，肩膀像鹿王一樣豐滿；第十，身體柔軟而挺直；第十一，陰部像馬一樣隱藏；第十二，身體各部分都圓滿，像尼拘盧陀樹（榕樹）一樣；第十三，身上的毛髮都向右旋；第十四，一個毛孔只長一根毛，面板細緻光滑，不沾染塵垢；第十五，身體呈金色；第十六，身體周圍有一丈長的圓光。" ], "english_translations": [ "English version: Fire, wind, and all elements, everything is thus (suchness). When the eye encounters external objects, the 'suchness' that is seen cannot be sought and obtained; leaving the eye to seek 'suchness' also cannot be obtained. The ear, nose, tongue, body, and mind, everything is thus. Existing phenomena are 'suchness', cannot be sought and obtained; non-existing phenomena are 'suchness', also cannot be sought and obtained. If in the desire realm (referring to the realm of sentient beings with desires), 'suchness' is inconceivable; if leaving the desire realm, 'suchness' is also inconceivable. Form (material) and formlessness (non-material), everything is thus. If in the east, 'suchness' is inconceivable; if leaving the east, 'suchness' is also inconceivable. South, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, everything is thus. The abode of peace and joy is inconceivable, the abode of tranquility is inconceivable, the abode with mind is inconceivable, the abode without mind is inconceivable. The Tathagatas (Buddhas) of the past, present, and future are all in the same place, the self-nature pure and undefiled Dharma realm (the realm of cosmic truth). Whether it is the same or different, it is inconceivable, wisdom and spiritual power are in the same Dharma realm. Prajna (wisdom) and Upaya (skillful means) are equal, able to bring immeasurable benefits to sentient beings, cannot be expressed in words, but can adapt to the roots of sentient beings, making various kinds of teachings and manifestations, with the thirty-two marks (physical characteristics of the Buddha) and eighty minor marks (subtle characteristics of the Buddha), manifesting according to the minds of sentient beings.", "Manjushri Bodhisattva (a Bodhisattva representing wisdom) said to the Buddha, 'World Honored One! What are the thirty-two marks and eighty minor marks?' The Buddha told Manjushri Bodhisattva, 'The marks and characteristics of the Tathagata are endless and cannot be fully described in words. To conform to worldly conventions, I will briefly describe the thirty-two marks and eighty minor marks. First, the soles of the feet are flat and even; second, the gait is steady and upright; third, the soles of the feet have wheel marks, with complete rims and spokes, adorned with a thousand spokes; fourth, the fingers are slender, long, soft, and straight, with no visible joints; fifth, the body is large and square; sixth, the fingers and toes are webbed, like a swan king; seventh, the palms of the hands are like red lotus flowers; eighth, the ankle bones are not visible; ninth, the shoulders are full like a deer king; tenth, the body is soft and straight; eleventh, the genitals are hidden like a horse; twelfth, all parts of the body are complete, like a Nyagrodha tree (banyan tree); thirteenth, the body hair curls to the right; fourteenth, one hair grows from each pore, the skin is fine and smooth, and does not collect dust; fifteenth, the body is golden in color; sixteenth, there is a halo of one fathom around the body.'" ] }
；十七、七處滿；十八、師子臆；十九、兩臂平正腋下滿；二十、兩臂圓直，如象王鼻。立垂過膝；二十一、口四十齒，齊密相連，白如珂雪；二十二、上下四牙，狀如初月；二十三、師子額；二十四、頭團圓；二十五、咽喉具足千脈；二十六、胸骨如那羅延；二十七、頂骨自然踴起；二十八、舌相廣長，如蓮華葉；二十九、音聲如梵王天鼓。三十、眼目青色，如優缽羅華；三十一、眼睫紺焰，猶如牛王；三十二、眉間白毫。文殊師利！是名三十二相。菩薩摩訶薩行般若波羅蜜，悉能成就如是功德。
「文殊師利！云何名為八十種好？一、無能見頂；二、頂骨堅實；三、額廣平正；四、眉高而長，形如初月，紺琉璃色；五、目廣長；六、鼻高圓直而孔不現；七；耳厚廣長，埵輪成就；八；身堅實，如那羅延；九、身份不可壞；十、身節堅密；十一、合身回顧猶如象王；十二、身有光明。十三、身調直；十四、常少不老；十五、身恒潤澤；十六、身自將衛，不待他人；十七、身份滿足；十八、識滿足；十九、容儀具足；二十、威德遠震；二十一、一切向，不揹他；二十二、住處安隱，不危動；二十三、面門如量，不大不長；二十四、面廣而平；二十五、面圓凈如滿月；二十六、無悴容；二十七、進止如象王；二十
【現代漢語翻譯】 現代漢語譯本：十七、七處滿；十八、師子臆（像獅子一樣的胸膛）；十九、兩臂平正腋下滿；二十、兩臂圓直，如象王鼻。立垂過膝；二十一、口四十齒，齊密相連，白如珂雪；二十二、上下四牙，狀如初月；二十三、師子額（像獅子一樣的額頭）；二十四、頭團圓；二十五、咽喉具足千脈；二十六、胸骨如那羅延（印度教神祇，象徵力量）；二十七、頂骨自然踴起；二十八、舌相廣長，如蓮華葉；二十九、音聲如梵王天鼓；三十、眼目青色，如優缽羅華（藍色蓮花）；三十一、眼睫紺焰，猶如牛王；三十二、眉間白毫。文殊師利（菩薩名）！是名三十二相。菩薩摩訶薩（偉大的菩薩）行般若波羅蜜（以智慧到達彼岸），悉能成就如是功德。
「文殊師利！云何名為八十種好？一、無能見頂；二、頂骨堅實；三、額廣平正；四、眉高而長，形如初月，紺琉璃色；五、目廣長；六、鼻高圓直而孔不現；七；耳厚廣長，埵輪成就；八；身堅實，如那羅延；九、身份不可壞；十、身節堅密；十一、合身回顧猶如象王；十二、身有光明。十三、身調直；十四、常少不老；十五、身恒潤澤；十六、身自將衛，不待他人；十七、身份滿足；十八、識滿足；十九、容儀具足；二十、威德遠震；二十一、一切向，不揹他；二十二、住處安隱，不危動；二十三、面門如量，不大不長；二十四、面廣而平；二十五、面圓凈如滿月；二十六、無悴容；二十七、進止如象王；二十
【English Translation】 English version: Seventeen, seven places full; eighteen, lion's chest (a chest like a lion's); nineteen, both arms straight and armpits full; twenty, both arms round and straight, like an elephant king's trunk. Standing, they hang down past the knees; twenty-one, mouth with forty teeth, aligned closely together, white like conch shells and snow; twenty-two, four upper and lower teeth, shaped like the new moon; twenty-three, lion's forehead (a forehead like a lion's); twenty-four, head round; twenty-five, throat with a thousand veins; twenty-six, breastbone like Narayana (a Hindu deity, symbolizing strength); twenty-seven, crown of the head naturally raised; twenty-eight, tongue broad and long, like a lotus leaf; twenty-nine, voice like the Brahma King's heavenly drum; thirty, eyes blue, like the Utpala flower (blue lotus); thirty-one, eyelashes dark blue, like a bull king; thirty-two, white hair between the eyebrows. Manjushri (name of a Bodhisattva)! These are called the thirty-two marks. Bodhisattva Mahasattvas (great Bodhisattvas) who practice Prajna Paramita (wisdom to reach the other shore) can all achieve such merits.
「Manjushri! What are called the eighty minor marks? One, no one can see the top of the head; two, the crown of the head is firm; three, the forehead is broad and flat; four, the eyebrows are high and long, shaped like the new moon, dark blue like lapis lazuli; five, eyes are broad and long; six, nose is high, round, and straight, with nostrils not visible; seven, ears are thick, broad, and long, with well-formed earlobes; eight, body is firm, like Narayana; nine, body parts are indestructible; ten, body joints are firm and close; eleven, the whole body turns around like an elephant king; twelve, the body has light. Thirteen, the body is straight; fourteen, always young and not old; fifteen, the body is always moist; sixteen, the body protects itself, not relying on others; seventeen, body parts are complete; eighteen, consciousness is complete; nineteen, appearance is complete; twenty, majestic virtue is far-reaching; twenty-one, everything faces towards, not turning away from others; twenty-two, dwelling place is peaceful, not dangerous or moving; twenty-three, face is of proper size, not too big or too long; twenty-four, face is broad and flat; twenty-five, face is round and pure like the full moon; twenty-six, no withered appearance; twenty-seven, walking and stopping like an elephant king; twenty
八、容儀如師子王；二十九、行步如鵝王；三十、頭如摩陀那果；三十一、身色光悅；三十二、足趺厚；三十三、爪如赤銅葉；三十四、行時印文現地；三十五、指文莊嚴；三十六、指文明了不暗；三十七、手文明直；三十八、手文長；三十九、手文不斷；四十、手足如意；四十一、手足紅白，色如蓮華；四十二、孔門相具；四十三、行步不減；四十四、行步不過；四十五、行步安平；四十六、臍深厚，狀如盤蛇，團圓右轉；四十七、毛色青紅，如孔雀項；四十八、毛色潤凈；四十九、身毛右靡；五十、口出無上香，身、毛皆爾；五十一、唇色赤潤，如頻婆果；五十二、唇潤相稱；五十三、舌形薄；五十四、一切樂觀；五十五、隨眾生意，和悅與語；五十六、於一切處無非善言；五十七、若見人，先與語；五十八、音聲不高不下，隨眾生樂；五十九、說法隨眾生語言；六十、說法不著；六十一、等觀眾生；六十二、先觀後作；六十三、發一音，答眾聲；六十四、說法次第，皆有因緣；六十五、無有眾生能見相盡；六十六、觀者無厭；六十七、具足一切音聲；六十八、顯現善色；六十九、剛強之人見則調伏，恐怖者見即得安隱；七十、音聲明凈；七十一、身不傾動；七十二、身份大；七十三、身長；七十四、身不染；七
【現代漢語翻譯】 現代漢語譯本 八、容貌威嚴如獅子王；二十九、行走時姿態如鵝王般優雅；三十、頭部形狀如摩陀那果（一種果實）；三十一、身體膚色光澤明亮；三十二、腳背厚實；三十三、指甲如紅銅葉般紅潤；三十四、行走時腳印清晰可見；三十五、手指紋路莊嚴美觀；三十六、手指紋路清晰不模糊；三十七、手掌紋路筆直；三十八、手掌紋路長而舒展；三十九、手掌紋路連貫不斷；四十、手足靈活如意；四十一、手足紅白相間，色澤如蓮花般美麗；四十二、身體孔竅完美無缺；四十三、行走時步伐不急促；四十四、行走時步伐不遲緩；四十五、行走時步伐安穩平靜；四十六、肚臍深厚，形狀如盤繞的蛇，呈圓形並向右旋轉；四十七、毛髮顏色青紅相間，如孔雀的頸項般美麗；四十八、毛髮顏色潤澤光潔；四十九、身體毛髮向右生長；五十、口中散發出無上的香氣，身體和毛髮也是如此；五十一、嘴唇顏色紅潤，如頻婆果（一種紅色果實）般鮮艷；五十二、嘴唇潤澤且對稱；五十三、舌頭形狀薄而柔軟；五十四、一切眾生都樂於見到；五十五、隨順眾生的心意，以和悅的語氣交談；五十六、在任何情況下都說善言；五十七、如果見到人，先主動與人交談；五十八、說話聲音不高不低，隨順眾生的喜好；五十九、說法時使用眾生能夠理解的語言；六十、說法時不執著于言辭；六十一、平等看待一切眾生；六十二、先觀察後行動；六十三、發一個聲音，能迴應眾多的聲音；六十四、說法有次第，皆有因緣；六十五、沒有眾生能夠完全看到佛的相貌；六十六、觀看佛的人不會感到厭倦；六十七、具備一切美好的聲音；六十八、顯現美好的顏色；六十九、剛強的人見到佛會變得調柔，恐懼的人見到佛會感到安穩；七十、聲音清凈；七十一、身體不會傾斜搖動；七十二、身體比例勻稱；七十三、身體高大；七十四、身體清凈無染；七
【English Translation】 English version 8. The appearance is majestic like a lion king; 29. The gait is elegant like a swan king; 30. The head is shaped like a Madana fruit (a type of fruit); 31. The body complexion is radiant and bright; 32. The instep is thick; 33. The nails are reddish like copper leaves; 34. Footprints are clearly visible when walking; 35. The finger lines are dignified and beautiful; 36. The finger lines are clear and not blurred; 37. The palm lines are straight; 38. The palm lines are long and extended; 39. The palm lines are continuous and unbroken; 40. The hands and feet are flexible and as desired; 41. The hands and feet are red and white, with colors as beautiful as lotus flowers; 42. The bodily orifices are perfect and without defect; 43. The pace is not hurried when walking; 44. The pace is not slow when walking; 45. The pace is steady and peaceful when walking; 46. The navel is deep and thick, shaped like a coiled snake, round and turning to the right; 47. The hair color is blue and red, as beautiful as a peacock's neck; 48. The hair color is lustrous and clean; 49. The body hair grows to the right; 50. The mouth emits supreme fragrance, and so do the body and hair; 51. The lip color is red and moist, as vibrant as a Bimba fruit (a red fruit); 52. The lips are moist and symmetrical; 53. The tongue is thin and soft; 54. All beings are happy to see; 55. In accordance with the minds of beings, speaks with a pleasant tone; 56. In all situations, speaks good words; 57. If seeing someone, initiates conversation; 58. The voice is neither high nor low, according to the preferences of beings; 59. When teaching, uses the language that beings can understand; 60. When teaching, is not attached to words; 61. Views all beings equally; 62. Observes first and then acts; 63. Utters one sound and can respond to many sounds; 64. The teachings are in sequence, all with causes and conditions; 65. No being can fully see the Buddha's appearance; 66. Those who see the Buddha do not tire of looking; 67. Possesses all beautiful sounds; 68. Manifests beautiful colors; 69. The stubborn become gentle upon seeing the Buddha, and the fearful find peace; 70. The voice is pure and clear; 71. The body does not tilt or sway; 72. The body proportions are balanced; 73. The body is tall; 74. The body is pure and undefiled; 7
十五、光遍身各一丈；七十六、光照身而行；七十七、身清凈；七十八、光色潤澤猶如青珠；七十九、手足滿；八十、手足德字。」
勝天王般若波羅蜜經讚歎品第十五
爾時，文殊師利菩薩即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！如來功德，希有無等，不可思議，三世諸佛同一無別。若見如來，或聞功德，此等眾生亦不可思議。我等今日，重見世尊轉大法輪，歡喜踴躍，得未曾有。」
爾時文殊師利菩薩，即升虛空高七多羅樹，合掌贊曰：
「一切眾生， 唯佛大尊， 尚無等者， 況當有勝。 人法二空， 理無等等， 唯佛如來， 等無等等。 煩惱習氣， 永盡無餘， 所知之法， 皆悉明瞭。 若智若說， 無及佛者， 大千世界， 唯佛獨尊。 十力無畏， 決定不虛， 若釋若梵， 所不能得。 世尊大恩。 于諸眾生。 此事難思。 無能及者。 無量善巧， 種種方便， 以為眾生， 令得利益。」
爾時，眾中有一天子，名蘇樓波(陳言妙色)，即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「世間或說等佛者， 如是之言名口過； 若說法王最極尊
【現代漢語翻譯】 現代漢語譯本 十五、全身光芒各有一丈；七十六、光芒照耀身體而行；七十七、身體清凈；七十八、光澤潤澤，如同青色的寶珠；七十九、手足飽滿；八十、手足有德字。
《勝天王般若波羅蜜經》讚歎品第十五
當時，文殊師利菩薩（Manjusri Bodhisattva）即從座位上站起，袒露右肩，右膝跪地，合掌向佛陀頂禮，並對佛說：『世尊！如來的功德，稀有無比，不可思議，過去、現在、未來三世諸佛的功德都是相同而沒有差別的。如果有人見到如來，或者聽到如來的功德，這些眾生也是不可思議的。我們今天，再次見到世尊轉大法輪，歡喜踴躍，得到了前所未有的體驗。』
當時，文殊師利菩薩（Manjusri Bodhisattva），隨即升到虛空中，高七多羅樹（tala tree）的高度，合掌讚歎道：
『一切眾生中，唯有佛陀最為尊貴，尚且沒有能與之相比的，更何況有能勝過佛陀的。人空和法空（人無我和法無我）的道理，是無與倫比的，唯有佛陀如來，是平等而無與倫比的。煩惱和習氣，永遠斷盡，沒有絲毫剩餘，所知的一切法，都完全明瞭。無論是智慧還是說法，都沒有能比得上佛陀的，大千世界中，唯有佛陀最為尊貴。十力（如來十種力量）和無畏（四無畏）是真實不虛的，無論是帝釋天（Indra）還是梵天（Brahma），都無法獲得。世尊的恩德廣大，對於一切眾生，這件事難以思議，沒有誰能比得上。具有無量的善巧，運用種種方便，爲了眾生，使他們得到利益。』
當時，大眾中有一位天子，名叫蘇樓波（Suroopa，意為妙色），即從座位上站起，袒露右肩，右膝跪地，合掌向佛陀頂禮，並以偈頌讚嘆道：
『世間或許有人說有與佛陀相等的人，這樣的話語是口舌之過；如果說法王是最為尊貴的，
【English Translation】 English version Fifteen, each ray of light from the whole body is one 'zhang' (approximately 3.3 meters); seventy-six, the light illuminates the body as it moves; seventy-seven, the body is pure; seventy-eight, the luster is smooth and moist, like a blue pearl; seventy-nine, the hands and feet are full; eighty, the hands and feet have the character of virtue.
The Fifteenth Chapter, 'Praise,' of the 'Surpassing Heavenly King Prajna Paramita Sutra'
At that time, Manjusri Bodhisattva immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! The merits of the Tathagata are rare, incomparable, and inconceivable. The merits of all Buddhas in the past, present, and future are the same without any difference. If someone sees the Tathagata or hears of the Tathagata's merits, these beings are also inconceivable. Today, we have once again seen the World Honored One turning the great Dharma wheel, and we are joyful and elated, having gained an unprecedented experience.'
At that time, Manjusri Bodhisattva immediately ascended into the void, reaching a height of seven 'tala' trees, joined his palms, and praised:
'Among all beings, only the Buddha is the most honored, and there is no one comparable to him, let alone anyone who can surpass the Buddha. The principle of the emptiness of self and the emptiness of phenomena (the non-self of persons and the non-self of dharmas) is unparalleled. Only the Buddha Tathagata is equal and incomparable. Afflictions and habitual tendencies are forever extinguished, without any remainder. All the dharmas that are known are completely understood. Whether in wisdom or in teaching, no one can match the Buddha. In the great chiliocosm, only the Buddha is the most honored. The ten powers (the ten powers of the Tathagata) and fearlessness (the four fearlessnesses) are true and not false. Neither Indra nor Brahma can attain them. The World Honored One's great kindness towards all beings is inconceivable, and no one can match it. He possesses immeasurable skillful means, using various expedient methods for the sake of beings, enabling them to gain benefits.'
At that time, among the assembly, there was a deva (god) named Suroopa (meaning 'beautiful form'), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and praised with a verse:
'In the world, some may say there is someone equal to the Buddha, such words are a slip of the tongue; if the Dharma King is said to be the most honored,'
， 此非虛妄為實語。 人天之儔正問難， 無有能折我大師， 善逝降魔及外道， 將導世間至解脫。 清凈四辯無窮說， 甘露妙藥施眾生， 遍觀諸法智無礙， 一切念中不減失。 大悲平等視眾生， 清凈之心世不染， 善能了知根欲性， 隨所樂聞而應說。 煩惱差別非一種， 為示無量對治門， 巧說因緣無如佛， 專以利益眾生故。 值佛聞法不得道， 是等眾生度極難， 如來大名應渴仰， 得見世尊無限益。 佛智慧令心清凈， 既聞正教出生死， 聞佛名號大吉祥， 憶念世尊恒喜樂。 發心詣佛生慧解， 如教勤修成種智， 戒品清凈故無垢， 禪定第一心澄明。 智惠最勝故難動， 法海清凈如甘露， 一切眾生喜放逸， 諸佛如來離世間。 等慈眾生如一子， 恩德深厚無能報， 先說破諸結賊法， 久摧天魔幻化軍， 世尊已說三有過， 廣示涅槃無量德。」
爾時，眾中有一天子，名蘇那摩(陳言善名)，即從座起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「如來世尊行大悲， 設可度智與他者， 尚令調達最前得， 況復其餘眾生類。 我今不愜為空過， 修治
【現代漢語翻譯】 現代漢語譯本 這並非虛妄之言，而是真實之語。 人天大眾前來請教，無人能夠駁倒我的大師（指佛陀）。 善逝（佛陀的稱號）降伏魔障和外道，引導世間眾生走向解脫。 他擁有清凈的四種辯才，說法無窮無盡，以甘露妙藥施予眾生。 他遍觀一切諸法，智慧無礙，一切念頭中都不會有所缺失。 他以大悲心平等看待眾生，內心清凈不被世俗污染。 他善於瞭解眾生的根性、慾望和習性，隨其所樂而說法。 煩惱的差別並非只有一種，所以他爲了開示無量的對治之法。 他善巧地講述因緣，無人能及佛陀，他專心致力於利益眾生。 即使值遇佛陀聽聞佛法卻不能得道，這些眾生是極難被度化的。 應當渴求如來（佛陀的稱號）的偉大名號，得見世尊將獲得無限的利益。 佛陀的智慧能使內心清凈，聽聞正法就能脫離生死輪迴。 聽聞佛陀的名號是最大的吉祥，憶念世尊將恒常喜樂。 發心前往佛陀處能生起智慧和理解，如教勤奮修行就能成就一切種智（佛陀的智慧）。 戒律清凈所以沒有污垢，禪定第一所以內心澄明。 智慧最為殊勝所以難以動搖，佛法如大海般清凈如甘露。 一切眾生都喜歡放縱，諸佛如來卻遠離世間。 他們以平等的慈悲心對待眾生如同對待自己的孩子，恩德深厚無法報答。 他們先說破除各種煩惱束縛的方法，早已摧毀了天魔的幻化軍隊。 世尊已經講述了三有的過患，廣泛地開示了涅槃的無量功德。
這時，大眾中有一位天子，名叫蘇那摩（Sūnamra，意為善名），他即刻從座位上站起，袒露右肩，右膝著地，合掌向佛陀頂禮，並以偈頌讚嘆道：
如來世尊以大悲心行事，如果可以把智慧給予他人， 甚至會讓提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）最先得到，更何況是其餘的眾生。 我今天不應該虛度光陰，應當修習佛法。
【English Translation】 English version This is not a false statement, but a true one. The assembly of humans and gods comes to inquire, and no one can refute my master (referring to the Buddha). The Sugata (title of the Buddha) subdues demons and heretics, guiding sentient beings in the world towards liberation. He possesses the pure four kinds of eloquence, speaking endlessly, bestowing the nectar of wonderful medicine upon sentient beings. He observes all dharmas, his wisdom is unobstructed, and nothing is lost in any of his thoughts. He regards all sentient beings with great compassion, his heart is pure and unblemished by the world. He is skilled in understanding the roots, desires, and natures of sentient beings, speaking according to what they wish to hear. The differences in afflictions are not just one kind, so he reveals countless methods of counteracting them. He skillfully explains the causes and conditions, none can compare to the Buddha, he is dedicated to benefiting sentient beings. Even if they encounter the Buddha and hear the Dharma but cannot attain enlightenment, these beings are extremely difficult to liberate. One should yearn for the great name of the Tathagata (title of the Buddha), seeing the World Honored One will bring limitless benefits. The Buddha's wisdom can purify the mind, and hearing the true Dharma can escape the cycle of birth and death. Hearing the Buddha's name is the greatest auspiciousness, and remembering the World Honored One will bring constant joy. Generating the aspiration to go to the Buddha will give rise to wisdom and understanding, and diligently practicing as taught will achieve all-knowing wisdom (the wisdom of the Buddha). The precepts are pure, so there is no defilement, and meditation is supreme, so the mind is clear. Wisdom is the most excellent, so it is difficult to shake, and the Dharma is as pure as the ocean, like nectar. All sentient beings like to indulge, but the Buddhas and Tathagatas are detached from the world. They treat all sentient beings with equal compassion as if they were their own children, their kindness is so profound that it cannot be repaid. They first speak of the methods to break free from the bonds of afflictions, and have long since destroyed the illusory army of the heavenly demons. The World Honored One has already spoken of the faults of the three realms of existence, and has extensively revealed the immeasurable merits of Nirvana.
At that time, among the assembly, there was a deva (god) named Sūnamra (meaning 'good name'), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and praised him with a verse:
The Tathagata, the World Honored One, acts with great compassion, if it were possible to give wisdom to others, He would even let Devadatta (the Buddha's cousin who later betrayed him) receive it first, let alone the rest of sentient beings. I should not waste my time today, but should cultivate the Dharma.
正行報佛恩， 有人已證無漏滅， 是于佛恩未為報； 若能修行佛正教， 乃得名為真佛子。 佛久勤苦為眾生， 無上大恩罕能報， 大慈開顯真實法， 令人修行兼化他。 若佛如來不出世， 一切眾生受大苦， 無復善道唯惡趣， 但聞三塗苦惱聲。 六道受苦無免脫， 煩惱繫縛眾生故， 世尊能解他毒結， 翻為大悲之所縈。 佛是世間大福田， 依教正修離惡道， 若違佛教不修行， 是人永無生善趣。 有人于佛起噁心， 或復不樂聞深法， 是等眾生甚可悲， 決定永當處黑暗。 如佛世尊自知智， 其等如來乃能了， 佛智非我所量測， 頭面敬禮十方尊。 無畏、智、力、不共法， 唯佛世尊獨圓備， 相好莊嚴微妙音， 觀者無厭超眾色， 三種開敷不暫息， 清凈佛華我今禮。 唯佛善知無上道， 出離一切諸險難， 佛為無上最第一， 頭面敬禮兩足尊。 佛以功德正法水， 洗諸垢穢悉無餘， 世尊本來內外凈， 我今頂禮真凈身。」
爾時，娑婆世界主大梵天即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，以偈贊云：
「功德智慧佛具足， 利益眾生不暫休， 常雨甘露
【現代漢語翻譯】 現代漢語譯本 以正確的行為報答佛恩， 即使有人已經證得無漏滅（指斷絕煩惱，達到涅槃的境界），也不能算作報答了佛恩； 如果能夠修行佛陀的正法教誨，才能稱得上是真正的佛子。 佛陀長久以來勤苦地爲了眾生，他無上的大恩難以報答， 以大慈悲心開顯真實的佛法，引導人們修行並教化他人。 如果佛陀如來沒有出世，一切眾生將遭受巨大的痛苦， 沒有善道可走，只有惡道，只能聽到三惡道（地獄、餓鬼、畜生）的苦惱之聲。 六道（天、人、阿修羅、地獄、餓鬼、畜生）眾生都受苦無法解脫，因為被煩惱所束縛， 世尊能夠解開眾生的毒結（指煩惱），反而被大悲心所纏繞。 佛陀是世間最大的福田，依教奉行，正確修行就能遠離惡道， 如果違背佛陀的教誨而不修行，這個人永遠無法生到善道。 如果有人對佛陀生起噁心，或者不喜歡聽聞甚深的佛法， 這些眾生非常可悲，註定永遠處於黑暗之中。 如同佛陀世尊的自知之智，只有如來才能瞭解， 佛陀的智慧不是我所能測量的，我向十方諸佛恭敬頂禮。 無畏、智慧、力量、不共法（佛陀獨有的功德），只有佛陀世尊才完全具備， 相好莊嚴，音聲微妙，觀者不會厭倦，超越一切世俗的色彩， 身、口、意三種清凈的蓮花永不停止開放，我今天禮敬這清凈的佛華。 只有佛陀善知無上的道，能夠出離一切險難， 佛陀是無上最第一的，我向兩足尊（佛陀的尊稱）恭敬頂禮。 佛陀以功德正法之水，洗凈一切污垢，沒有絲毫殘留， 世尊本來內外清凈，我今天頂禮這真正的清凈之身。 這時，娑婆世界（我們所居住的世界）之主大梵天（色界天的天主）即從座位上站起，袒露右肩，右膝著地，合掌向佛陀頭面作禮，以偈頌讚嘆道： 功德智慧佛陀都具足，利益眾生從不停止， 常降甘露（比喻佛法）
【English Translation】 English version Repaying the Buddha's kindness through righteous conduct, Even if someone has attained the extinction of outflows (referring to the cessation of afflictions and reaching Nirvana), it is not considered repaying the Buddha's kindness; Only by practicing the Buddha's true teachings can one be called a true disciple of the Buddha. The Buddha has long been diligently working for the sake of all beings, and his supreme kindness is difficult to repay, With great compassion, he reveals the true Dharma, guiding people to practice and teach others. If the Buddha Tathagata had not appeared in the world, all beings would suffer greatly, There would be no good paths, only evil ones, and only the sounds of suffering from the three evil realms (hell, hungry ghosts, and animals) would be heard. Beings in the six realms (gods, humans, asuras, hell beings, hungry ghosts, and animals) suffer without liberation because they are bound by afflictions, The World Honored One can untie the poisonous knots (referring to afflictions) of beings, and is instead entangled by great compassion. The Buddha is the greatest field of merit in the world; by following his teachings and practicing correctly, one can stay away from evil paths, If one goes against the Buddha's teachings and does not practice, that person will never be born in a good realm. If someone harbors ill will towards the Buddha, or does not like to hear the profound Dharma, These beings are very pitiful, destined to remain in darkness forever. Like the Buddha World Honored One's self-knowing wisdom, only the Tathagata can understand, The Buddha's wisdom is beyond my measure; I respectfully bow to the Buddhas of the ten directions. Fearlessness, wisdom, power, and unique qualities (the Buddha's exclusive merits) are fully possessed only by the Buddha World Honored One, His features are majestic, his voice is subtle, those who see him are never tired of looking, surpassing all worldly colors, The three kinds of pure lotus flowers of body, speech, and mind never cease to bloom; today I pay homage to these pure Buddha flowers. Only the Buddha knows the supreme path, able to escape all dangers and difficulties, The Buddha is the supreme and foremost; I respectfully bow to the Two-Footed Honored One (an epithet for the Buddha). The Buddha uses the water of merit and true Dharma to wash away all defilements, leaving nothing behind, The World Honored One is originally pure both inside and out; today I bow to this truly pure body. At that time, the lord of the Saha world (the world we inhabit), Great Brahma (the lord of the Form Realm), rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, bowed to the Buddha, praising him with verses: The Buddha is complete with merit and wisdom, benefiting all beings without ceasing, He constantly rains down sweet dew (a metaphor for the Dharma)
令眾飽， 我今頂禮能利他。 世間最勝可敬者， 此人猶故恭敬佛， 諸惡斯盡眾善備， 我今頂禮無等尊， 靡有一行不修學， 為欲救拔眾生故， 令度生死得安樂， 我今頂禮救世師。 敬禮微妙金色身！ 敬禮所說甘露法！ 敬禮清凈無垢智！ 敬禮一切功德林！」
爾時，世尊告大梵天言：「善哉，善哉！如大梵天所贊世尊，此事真實。何以故？諸佛如來於無量劫，修習種種功德智慧，是故得果無不備足。何以故？具足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，身清凈、口清凈、意清凈，以是清凈，故能通達如如實際。諸佛世尊住此實際，所言不虛。」
爾時，大梵天即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「唯愿世尊！以住持力，令此般若波羅蜜久在世間。」
佛告大梵天言：「十方三世諸佛住持力，咸皆擁護是般若波羅蜜。世間若天、若魔、沙門、婆羅門，無有能壞作障礙者。何以故？我念過去世，有佛名寶月如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名不毀，劫名讚歎。是佛眾中，有二比丘而為法師，善能說法：一名智盛，二名實與。是二比丘，
【現代漢語翻譯】 現代漢語譯本 令一切眾生都得到飽足，我今天頂禮能夠利益他人的佛陀。 世間最殊勝、最值得尊敬的佛陀，這個人仍然如此恭敬佛陀。 一切惡行都已斷盡，一切善行都已具備，我今天頂禮無與倫比的至尊。 沒有哪一種修行他沒有修習，爲了救拔一切眾生， 使他們脫離生死輪迴，得到安樂，我今天頂禮救世的導師。 敬禮微妙的金色身！敬禮所說的甘露妙法！ 敬禮清凈無垢的智慧！敬禮一切功德的叢林！
這時，世尊告訴大梵天說：『好啊，好啊！正如大梵天所讚歎的世尊，這確實是真實的。為什麼呢？諸佛如來在無量劫中，修習種種功德智慧，所以得到的果報沒有不圓滿具足的。為什麼呢？因為他們具足了佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美）、持戒波羅蜜（尸波羅蜜，Śīla pāramitā，持戒的完美）、忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，忍辱的完美）、精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，精進的完美）、禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā，禪定的完美）、般若波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美），身清凈、口清凈、意清凈，因為這種清凈，所以能夠通達如如實際（如如實際，Tathatā，真如實相）。諸佛世尊安住于這種實際，所說的話沒有虛妄。』
這時，大梵天立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀，頭面頂禮，然後對佛說：『唯愿世尊！以您的住持之力，使這般若波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美）長久留在世間。』
佛陀告訴大梵天說：『十方三世諸佛的住持之力，都共同擁護這般若波羅蜜。世間無論是天、魔、沙門（沙門，Śramaṇa，出家修行者）、婆羅門（婆羅門，Brāhmaṇa，祭司），都沒有能夠破壞或製造障礙的。為什麼呢？我回憶過去世，有一尊佛名為寶月如來（寶月如來，Ratnacandra Tathāgata，寶月佛），應供（應供，Arhat，值得供養的聖者）、正遍知（正遍知，Samyaksaṃbuddha，完全覺悟者）、明行足（明行足，Vidyācaraṇasaṃpanna，智慧和行為都圓滿者）、善逝（善逝，Sugata，善於到達涅槃者）、世間解（世間解，Lokavid，瞭解世間一切者）、無上士（無上士，Anuttara，無與倫比者）、調御丈夫（調御丈夫，Puruṣadamyasārathi，調御眾生者）、天人師（天人師，Śāstā devamanuṣyāṇāṃ，天人和人類的導師）、佛（佛，Buddha，覺悟者）、世尊（世尊，Bhagavat，受人尊敬者），他的國名叫不毀，劫名叫讚歎。這位佛的僧團中，有兩位比丘作為法師，善於說法：一位名叫智盛，一位名叫實與。這兩位比丘，
【English Translation】 English version May all beings be filled, I now bow to the one who benefits others. The most supreme and venerable one in the world, this person still reveres the Buddha. All evils are exhausted, all good deeds are complete, I now bow to the incomparable honored one. There is no practice he has not cultivated, for the sake of saving all beings, To liberate them from birth and death and attain peace, I now bow to the world-saving teacher. I pay homage to the subtle golden body! I pay homage to the nectar-like Dharma that was spoken! I pay homage to the pure and immaculate wisdom! I pay homage to the forest of all merits!
At that time, the World Honored One said to Mahābrahmā: 'Excellent, excellent! As the World Honored One is praised by Mahābrahmā, this is indeed true. Why is that? The Tathāgatas, in immeasurable kalpas, have cultivated various merits and wisdom, therefore the results they attain are complete and without deficiency. Why is that? Because they have perfected the Dāna pāramitā (檀波羅蜜, the perfection of giving), Śīla pāramitā (尸波羅蜜, the perfection of morality), Kṣānti pāramitā (羼提波羅蜜, the perfection of patience), Vīrya pāramitā (毗梨耶波羅蜜, the perfection of diligence), Dhyāna pāramitā (禪波羅蜜, the perfection of meditation), and Prajñā pāramitā (般若波羅蜜, the perfection of wisdom). Their body is pure, their speech is pure, and their mind is pure. Because of this purity, they are able to penetrate the suchness of reality (如如實際, Tathatā). The World Honored Ones abide in this reality, and their words are not false.'
At that time, Mahābrahmā immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'May the World Honored One, through your sustaining power, cause this Prajñā pāramitā (般若波羅蜜, the perfection of wisdom) to remain in the world for a long time.'
The Buddha said to Mahābrahmā: 'The sustaining power of all Buddhas of the ten directions and three times jointly protects this Prajñā pāramitā. In the world, whether it be gods, demons, Śramaṇas (沙門, renunciates), or Brāhmaṇas (婆羅門, priests), none can destroy or create obstacles. Why is that? I recall in the past, there was a Buddha named Ratnacandra Tathāgata (寶月如來, Jewel Moon Tathāgata), Arhat (應供, worthy of offerings), Samyaksaṃbuddha (正遍知, fully enlightened one), Vidyācaraṇasaṃpanna (明行足, perfect in knowledge and conduct), Sugata (善逝, well-gone one), Lokavid (世間解, knower of the world), Anuttara (無上士, unsurpassed one), Puruṣadamyasārathi (調御丈夫, tamer of men), Śāstā devamanuṣyāṇāṃ (天人師, teacher of gods and humans), Buddha (佛, enlightened one), and Bhagavat (世尊, the honored one). His country was named Undestroyed, and the kalpa was named Praised. In that Buddha's sangha, there were two bhikṣus who were Dharma teachers, skilled in expounding the Dharma: one was named Wisdom Flourishing, and the other was named Reality Giving. These two bhikṣus,
隨佛轉法輪正經一劫，三千大千世界百億諸魔，悉皆受化發菩提心。」
爾時，扇多意菩薩摩訶薩即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，而白佛言：「世尊！寶月如來為猶在世？已入涅槃？」
佛告扇多意菩薩言：「善男子！東方去此過十百千億諸佛世界，有一世界名曰不毀，佛壽十千劫。彼佛國土說般若波羅蜜，無有天魔及諸外道能為障礙，皆悉發心向阿耨多羅三藐三菩提。智盛比丘即文殊師利菩薩是，實與比丘即勝天王是。此等二人，善巧方便種種擁護，令般若波羅蜜久久住世。十方佛土說般若波羅蜜，此之二人即來聽受；猶我今日放大光明，尋光來集。」
勝天王般若波羅蜜經付囑品第十六
爾時，世尊告阿難言：「汝可受持此般若波羅蜜修多羅。」
爾時，阿難即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，白佛言：「世尊！云何受持？」
佛告阿難言：「受持此修多羅，有十種法。何等為十？一者書寫，二者供養，三者流傳，四者諦聽，五者自讀，六者憶持，七者廣說，八者口誦，九者思惟，十者修行。阿難！此十種法，能受持此修多羅。阿難！譬如大地，一切樹林花葯皆依而生；一切善法，皆依般若波羅蜜生。阿難！譬如轉輪聖王，若在世間，七
【現代漢語翻譯】 現代漢語譯本：'隨著佛陀轉動法輪，經歷一劫的時間，三千大千世界中的百億魔眾，都將受到教化，發起菩提心。' 當時，扇多意菩薩摩訶薩（扇多意，意為『寂靜的意念』，菩薩摩訶薩指大菩薩）即從座位上起身，袒露右肩，右膝著地，合掌向佛陀頂禮，並對佛陀說道：『世尊！寶月如來（寶月，指如月亮般珍貴的佛陀）現在還在世嗎？還是已經入涅槃（涅槃，指佛陀的最終解脫）了？』 佛陀告訴扇多意菩薩說：『善男子！從這裡向東方經過十百千億個佛世界，有一個世界名為不毀（不毀，指不會被摧毀的世界），那裡的佛陀壽命有十千劫。那個佛國宣說般若波羅蜜（般若波羅蜜，指達到智慧彼岸的修行），沒有天魔和外道能夠阻礙，他們都發心趨向阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，指無上正等正覺）。智盛比丘（智盛，指智慧興盛的比丘）就是文殊師利菩薩（文殊師利，指智慧第一的菩薩），實與比丘（實與，指真實與）就是勝天王（勝天王，指殊勝的天王）。這兩位善用方便，種種護持，使般若波羅蜜能夠長久住世。十方佛土宣說般若波羅蜜時，這兩位就會前來聽受；就像我今天放出大光明，他們循著光明而來聚集一樣。』 勝天王般若波羅蜜經付囑品第十六 當時，世尊告訴阿難（阿難，指佛陀的十大弟子之一）說：『你可以受持這部般若波羅蜜修多羅（修多羅，指佛經）。』 當時，阿難即從座位上起身，袒露右肩，右膝著地，合掌向佛陀頂禮，並對佛陀說道：『世尊！要如何受持呢？』 佛陀告訴阿難說：『受持這部修多羅，有十種方法。是哪十種呢？第一是書寫，第二是供養，第三是流傳，第四是認真聽聞，第五是自己誦讀，第六是憶持不忘，第七是廣為宣說，第八是口頭背誦，第九是深入思考，第十是依教修行。阿難！這十種方法，能夠受持這部修多羅。阿難！譬如大地，一切樹木花草都依它而生；一切善法，都依般若波羅蜜而生。阿難！譬如轉輪聖王（轉輪聖王，指統治世界的理想君主），如果他在世間，七
【English Translation】 English version: 'As the Buddha turns the Dharma wheel for one kalpa, hundreds of billions of demons in the three thousand great thousand worlds will all be transformed and generate the Bodhi mind.' At that time, the Bodhisattva Mahasattva Shantayi (Shantayi, meaning 'peaceful intention', Bodhisattva Mahasattva refers to a great Bodhisattva) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! Is the Tathagata Bhaishajya-raja (Bhaishajya-raja, referring to the Buddha as precious as the moon) still in the world? Or has he entered Nirvana (Nirvana, referring to the Buddha's final liberation)?' The Buddha said to the Bodhisattva Shantayi: 'Good man! Going east from here, passing through ten hundred thousand billion Buddha worlds, there is a world called Indestructible (Indestructible, referring to a world that cannot be destroyed), where the Buddha's lifespan is ten thousand kalpas. In that Buddha land, the Prajnaparamita (Prajnaparamita, referring to the practice of reaching the other shore of wisdom) is preached, and no heavenly demons or external paths can hinder it. They all aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, referring to the supreme perfect enlightenment). The Bhikshu Zhishèng (Zhishèng, referring to a Bhikshu with flourishing wisdom) is Manjushri Bodhisattva (Manjushri, referring to the Bodhisattva of wisdom), and the Bhikshu Shíyǔ (Shíyǔ, referring to the true and real) is the King Sheng Tian (Sheng Tian, referring to the supreme heavenly king). These two are skillful in means, protecting in various ways, so that the Prajnaparamita can abide in the world for a long time. When the Prajnaparamita is preached in the Buddha lands of the ten directions, these two will come to listen; just as I emit great light today, and they gather following the light.' Chapter Sixteen, Entrustment of the Prajnaparamita Sutra of King Sheng Tian At that time, the World Honored One said to Ananda (Ananda, referring to one of the Buddha's ten great disciples): 'You should uphold this Prajnaparamita Sutra.' At that time, Ananda arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and said to the Buddha: 'World Honored One! How should it be upheld?' The Buddha said to Ananda: 'There are ten ways to uphold this Sutra. What are the ten? First, writing it down; second, making offerings to it; third, spreading it; fourth, listening attentively; fifth, reading it oneself; sixth, remembering it; seventh, widely explaining it; eighth, reciting it orally; ninth, contemplating it; tenth, practicing according to it. Ananda! These ten ways can uphold this Sutra. Ananda! Just as the earth, all trees and flowers grow depending on it; all good dharmas arise depending on the Prajnaparamita. Ananda! Just like a Chakravartin King (Chakravartin King, referring to an ideal ruler of the world), if he is in the world, seven
寶常現；般若波羅蜜亦復如是，此修多羅，若在世間，則三寶種常不斷絕。」
爾時，大眾一時咸同觀如來面，異口共音俱發聲言：「諸善男子！如來滅后，誰能荷負世尊如是之大重擔，無量無邊阿僧祇劫，所可修習阿耨多羅三藐三菩提？」
爾時眾中有一萬二千菩薩摩訶薩，為護持法故，即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「我等捨身命， 不求未來報， 護持甚深法， 世尊之所說。」
爾時，眾中五百天子，賢王為上首，即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「為度諸眾生， 成就大悲願， 護持甚深法， 世尊之所說。」
爾時，釋提桓因、尸棄大梵、毗沙門天王，即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「般若微妙藥， 能治一切病， 我等頂戴持， 世尊之所說。」
爾時，執金剛神即從坐起，偏袒右肩右膝著地，合掌向佛頭面作禮，說偈贊云：
「法本無名字， 佛以名字說， 世尊大悲教， 我等頂戴持。」
爾時，世尊告尸棄梵天言：「梵天！佛有三事最為無上。何等為三？一者、能發阿耨多羅三藐三菩提心，二者、護持正法，三者、如聞修
【現代漢語翻譯】 現代漢語譯本：
『寶藏』常顯現；『般若波羅蜜』（智慧的完美）也是如此，這部『修多羅』（佛經），若在世間，則『三寶』（佛、法、僧）的種子常不會斷絕。 那時，大眾一時都看著如來的面容，異口同聲地說：『諸位善男子！如來滅度后，誰能承擔世尊如此重大的責任，在無量無邊的阿僧祇劫（極長的時間單位）中，所修習的『阿耨多羅三藐三菩提』（無上正等正覺）？』 那時，眾中有一萬二千位『菩薩摩訶薩』（大菩薩），爲了護持佛法，即從座位上站起，袒露右肩，右膝著地，合掌向佛頂禮，並說偈讚道： 『我等捨棄身命，不求未來的回報，護持這甚深的佛法，這是世尊所說的。』 那時，眾中有五百位天子，以『賢王』為首，即從座位上站起，袒露右肩，右膝著地，合掌向佛頂禮，並說偈讚道： 『爲了度化一切眾生，成就大悲的誓願，護持這甚深的佛法，這是世尊所說的。』 那時，『釋提桓因』（帝釋天）、『尸棄大梵』（尸棄大梵天）、『毗沙門天王』（北方守護神），即從座位上站起，袒露右肩，右膝著地，合掌向佛頂禮，並說偈讚道： 『般若（智慧）是微妙的良藥，能治癒一切疾病，我等頂戴奉持，這是世尊所說的。』 那時，『執金剛神』即從座位上站起，袒露右肩，右膝著地，合掌向佛頂禮，並說偈讚道： 『法本沒有名字，佛以名字來說明，世尊大悲的教誨，我等頂戴奉持。』 那時，世尊告訴『尸棄梵天』說：『梵天！佛有三件事最為無上。是哪三件呢？第一，能發『阿耨多羅三藐三菩提』心；第二，護持正法；第三，如所聞而修行。』
【English Translation】 English version:
The 'treasure' is always present; so is the 'Prajnaparamita' (perfection of wisdom). This 'Sutra' (Buddhist scripture), if it exists in the world, the seeds of the 'Three Jewels' (Buddha, Dharma, Sangha) will never be cut off. At that time, the assembly all looked at the face of the Tathagata (Buddha), and with one voice, they said: 'O good men! After the Tathagata's Parinirvana (passing away), who can bear such a great burden of the World Honored One, and cultivate the 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment) for immeasurable and boundless Asankhya Kalpas (extremely long periods of time)?' At that time, among the assembly, there were twelve thousand 'Bodhisattva Mahasattvas' (great Bodhisattvas), for the sake of protecting the Dharma, they rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, bowed their heads to the Buddha, and spoke verses in praise: 'We give up our lives, not seeking future rewards, to protect this profound Dharma, which is what the World Honored One has spoken.' At that time, among the assembly, there were five hundred Devas (gods), with 'Virtuous King' as their leader, they rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, bowed their heads to the Buddha, and spoke verses in praise: 'To liberate all sentient beings, to fulfill the great vow of compassion, to protect this profound Dharma, which is what the World Honored One has spoken.' At that time, 'Shakra Devanam Indra' (Indra), 'Shikhi Brahma' (Shikhi Great Brahma), and 'Vaishravana' (King of the North), rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, bowed their heads to the Buddha, and spoke verses in praise: 'Prajna (wisdom) is a subtle medicine, which can cure all diseases, we uphold it with reverence, which is what the World Honored One has spoken.' At that time, 'Vajrapani' (Vajra-wielding deity) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed his head to the Buddha, and spoke verses in praise: 'The Dharma originally has no name, the Buddha explains it with names, the World Honored One's teaching of great compassion, we uphold it with reverence.' At that time, the World Honored One said to 'Shikhi Brahma': 'Brahma! There are three things of the Buddha that are most supreme. What are the three? First, to generate the mind of 'Anuttara-samyak-sambodhi'; second, to protect the true Dharma; third, to practice as one has heard.'
行。梵天！如此三法最為無上。若復有人能修行者，此人名為供養如來。佛若在世一劫、若減一劫，說彼功德不能究盡。梵天！若護持如來一四句偈，是人功德尚不可量；況復般若波羅蜜，三世佛母。何以故？梵天！諸佛如來皆從般若波羅蜜生。以法供養，即是供養諸佛如來，不以貲財而為供養；法供養者，諸供養中最為第一。梵天！有人護持如來正法，當知此人二世安樂。是故，梵天！應須護持甚深修多羅。梵天！梵天以擁護法故，得見賢劫千佛，悉為請主。梵天！於此穢土護持正法須臾之間，勝在凈土過一劫、若一劫，是故宜應勤加精進擁護正法。」
爾時，世尊復告釋提桓因言：「憍尸迦！所在之處有此般若波羅蜜修多羅，當知即是如來得菩提處、轉法輪處、示涅槃處。何以故？憍尸迦！一切菩薩、一切善法、一切諸佛，皆從此修多羅生。憍尸迦！若有法師流通此修多羅處，此地即是如來所行，于彼法師當生善知識心、尊重之心，猶如佛心。見是法師，恭敬歡喜、尊重讚歎。憍尸迦！若我住世一劫、若減一劫，說是流通此修多羅法師功德不能究盡。憍尸迦！若此法師所行之處，善男子、善女人宜應刺血灑地令塵不起，如是供養未足為多。何以故？如來法輪難受持故。」
爾時，釋提桓因白佛言：「
【現代漢語翻譯】 現代漢語譯本： 『行，梵天（Brahma，印度教的創造之神）！這三種法是最為無上的。如果有人能夠修行這些法，這個人就稱為供養如來（Tathagata，佛的稱號）。佛陀即使在世一劫（kalpa，極長的時間單位）或者少於一劫的時間，也無法完全說盡修行這些法的功德。梵天！如果有人能夠護持如來的一四句偈（gatha，佛經中的詩句），他的功德尚且不可衡量；更何況是般若波羅蜜（Prajnaparamita，智慧的完美），三世諸佛的母親。為什麼呢？梵天！諸佛如來都是從般若波羅蜜中產生的。以法供養，就是供養諸佛如來，而不是用財物來供養；法供養在所有供養中是最為第一的。梵天！如果有人護持如來的正法，應當知道這個人兩世都會安樂。因此，梵天！應當護持甚深的修多羅（sutra，佛經）。梵天！梵天因為擁護佛法，得以見到賢劫（bhadrakalpa，現在這個時期）的千佛，並且都成為他們的請主。梵天！在這個污穢的國土中，護持正法哪怕是須臾之間，也勝過在凈土中度過一劫或者少於一劫的時間，所以應當勤加精進，擁護正法。』
這時，世尊又告訴釋提桓因（Shakra devanam Indra，帝釋天）說：『憍尸迦（Kausika，釋提桓因的別名）！任何地方有這部般若波羅蜜修多羅，應當知道那裡就是如來得菩提（bodhi，覺悟）的地方、轉法輪（dharma-cakra-pravartana，佛陀開始傳法的行為）的地方、示涅槃（nirvana，寂滅）的地方。為什麼呢？憍尸迦！一切菩薩（bodhisattva，追求覺悟的修行者）、一切善法、一切諸佛，都是從這部修多羅中產生的。憍尸迦！如果有法師流通這部修多羅的地方，這個地方就是如來所行之處，對於那位法師應當生起善知識的心、尊重的心，就像對待佛陀一樣。見到這位法師，應當恭敬歡喜、尊重讚歎。憍尸迦！即使我住世一劫或者少於一劫的時間，也無法完全說盡流通這部修多羅的法師的功德。憍尸迦！如果這位法師所行之處，善男子、善女人應當刺破自己的血灑在地上，使塵土不起，這樣的供養還不足夠。為什麼呢？因為如來的法輪難以受持。』
這時，釋提桓因對佛說：
【English Translation】 English version: 'So it is, Brahma! These three dharmas are the most supreme. If there is someone who can practice them, this person is called one who makes offerings to the Tathagata (the Buddha). Even if the Buddha were to remain in the world for a kalpa (an extremely long period of time), or less than a kalpa, the merit of practicing these dharmas could not be fully described. Brahma! If someone can uphold even a four-line verse (gatha) of the Tathagata, their merit is immeasurable; how much more so the Prajnaparamita (the perfection of wisdom), the mother of all Buddhas of the three times. Why is this so? Brahma! All Buddhas, the Tathagatas, are born from the Prajnaparamita. To make offerings through the Dharma is to make offerings to all Buddhas, the Tathagatas, not through material wealth; among all offerings, the offering of the Dharma is the most supreme. Brahma! If someone upholds the true Dharma of the Tathagata, know that this person will have happiness in both lives. Therefore, Brahma! One should uphold the profound sutras (Buddhist scriptures). Brahma! Because Brahma protects the Dharma, he is able to see the thousand Buddhas of the Bhadrakalpa (the current eon), and he becomes their chief host. Brahma! To uphold the true Dharma for even a moment in this defiled land is superior to spending a kalpa or less than a kalpa in a pure land; therefore, one should diligently strive to protect the true Dharma.'
At that time, the World Honored One further said to Shakra devanam Indra (the king of the gods): 'Kausika (another name for Shakra)! Wherever this Prajnaparamita sutra is present, know that it is the place where the Tathagata attained Bodhi (enlightenment), the place where the Dharma wheel was turned (the first teaching of the Buddha), and the place where Nirvana (the cessation of suffering) was shown. Why is this so? Kausika! All Bodhisattvas (beings on the path to enlightenment), all good dharmas, and all Buddhas are born from this sutra. Kausika! If there is a Dharma teacher who circulates this sutra, that place is where the Tathagata walks, and one should have the mind of a good teacher and a mind of respect for that Dharma teacher, just like one would for the Buddha. Upon seeing this Dharma teacher, one should be respectful, joyful, and offer praise. Kausika! Even if I were to remain in the world for a kalpa or less than a kalpa, I could not fully describe the merit of a Dharma teacher who circulates this sutra. Kausika! If this Dharma teacher walks in a place, good men and good women should pierce their skin and sprinkle their blood on the ground to prevent dust from rising; such an offering would still not be enough. Why is this so? Because the Dharma wheel of the Tathagata is difficult to uphold.'
At that time, Shakra devanam Indra said to the Buddha:
世尊！未來世中說是修多羅處，我及眷屬擁護彼地及說法者，若見彼有修多羅處，即生前四種處心。」
爾時，世尊贊天帝釋言：「善哉，善哉！憍尸迦！以此修多羅付囑憍尸迦，未來末世擁護流通。」
爾時，釋提桓因白佛言：「世尊！我等諸天得生善道，皆悉由此修多羅故；求阿耨多羅三藐三菩提，亦復由此修多羅故。我當不顧身命擁護正法。」
佛言：「憍尸迦！如聞修行。善哉，善哉！」
佛說是修多羅已，勝天王及十方諸大菩薩眾，一切聲聞眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聞佛所說，信受奉行。
勝天王般若波羅蜜經卷第七
經序
《仁王般若經》初，眾相謂曰：「大覺世尊！前已為我二十九年說《摩訶般若》、《金剛般若》、《天王問般若》、《光贊般若》。」則此經目題，久傳上國。有梁太清二年六月，于闐沙門求那跋陁(陳言德賢)，赍一部梵文，凡十六品，始湏京師。時中天竺優禪尼國王子月首那——生知后朗，世傳釋學，無精義味，兼善方言——避難本邦，登仕梁室，被敕總知外國使命。忽見德賢有此經典，敬戀宜懷如對真佛，因從祈請，畢命弘宣。德賢嘉雅操靈心，授與首那。即又[石*(式-工+
【現代漢語翻譯】 現代漢語譯本： 世尊！在未來的世代中，如果有人宣說修多羅（佛經），我和我的眷屬會擁護那個地方和說法的人。如果看到有修多羅的地方，我就會生起前四種歡喜之心。 這時，世尊讚歎天帝釋說：『好啊，好啊！憍尸迦（天帝釋的別名）！我把這部修多羅囑託給你，憍尸迦，在未來的末世要擁護它，使它流通。』 這時，釋提桓因（天帝釋的別名）對佛說：『世尊！我們這些天人能夠投生到善道，都是因為這部修多羅的緣故；我們求證阿耨多羅三藐三菩提（無上正等正覺），也是因為這部修多羅的緣故。我應當不顧惜自己的生命來擁護正法。』 佛說：『憍尸迦！正如你所聽聞的那樣修行。好啊，好啊！』 佛說完這部修多羅后，勝天王和十方諸大菩薩眾，一切聲聞眾，以及天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人以及非人等，聽了佛所說，都信受奉行。 《勝天王般若波羅蜜經》卷第七 經序 《仁王般若經》開始時，大眾互相說道：『大覺世尊！您之前已經為我們說了二十九年的《摩訶般若》（大般若經）、《金剛般若》（金剛經）、《天王問般若》（天王請問般若經）、《光贊般若》（光贊般若經）。』由此可見，這部經的名稱，早已在上國流傳。梁朝太清二年六月，于闐（古國名）的沙門求那跋陁（漢譯為德賢），帶來一部梵文經典，共有十六品，開始來到京師。當時，中天竺優禪尼國王子月首那——天生聰慧，世傳佛學，但缺乏精深的義理，同時又精通各種方言——爲了避難來到本國，在梁朝為官，被任命總管外國使節事務。他偶然看到德賢有這部經典，敬慕之情如同見到真佛，於是向德賢祈求，希望能夠畢生弘揚此經。德賢讚賞他高尚的品格和虔誠的心，便將此經授予月首那。月首那又
【English Translation】 English version: World Honored One! In the future world, if there is a place where the Sutras (Buddhist scriptures) are spoken, I and my retinue will protect that place and the one who speaks the Dharma. If I see a place where the Sutras are, I will immediately generate the first four kinds of joyful minds. At that time, the World Honored One praised Śakra, the Lord of Gods, saying: 'Excellent, excellent! Kauśika (another name for Śakra)! I entrust this Sutra to you, Kauśika. In the future, in the last age, protect it and ensure its circulation.' At that time, Śakra Devānām Indra (another name for Śakra) said to the Buddha: 'World Honored One! We gods are able to be born in good realms because of this Sutra; our seeking of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) is also because of this Sutra. I shall not spare my life to protect the Right Dharma.' The Buddha said: 'Kauśika! Practice as you have heard. Excellent, excellent!' After the Buddha finished speaking this Sutra, King Superior to Gods and the great Bodhisattvas of the ten directions, all the Śrāvakas (disciples), as well as gods, dragons, Yakṣas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring god), Garuḍas (a large bird), Kinnaras (celestial musicians), Mahoragas (a large serpent god), humans, and non-humans, having heard what the Buddha said, all believed, accepted, and practiced it. The Seventh Scroll of the Prajñāpāramitā Sutra of King Superior to Gods Preface to the Sutra At the beginning of the 'Benevolent King Prajñā Sutra', the assembly said to each other: 'Greatly Awakened World Honored One! You have already spoken to us for twenty-nine years the 'Mahāprajñā' (Great Prajñā Sutra), 'Vajracchedikā Prajñā' (Diamond Sutra), 'Heavenly King's Question Prajñā' (Heavenly King's Question on Prajñā Sutra), and 'Praise of Light Prajñā' (Praise of Light Prajñā Sutra).' From this, it can be seen that the title of this Sutra has long been circulated in the upper country. In the sixth month of the second year of the Taiqing era of the Liang Dynasty, the Śramaṇa (monk) Guṇabhadra (translated as Dexian in Chinese) from Khotan (an ancient kingdom) brought a Sanskrit scripture, consisting of sixteen chapters, and arrived in the capital. At that time, Prince Yue Shou Na of the Ujjain country in Central India—who was born with wisdom, had inherited Buddhist learning, but lacked profound understanding, and was also proficient in various languages—came to this country to avoid disaster, served as an official in the Liang Dynasty, and was appointed to oversee foreign envoys. He happened to see that Dexian had this scripture, and his reverence was like seeing the true Buddha. Therefore, he requested it from Dexian, hoping to propagate it throughout his life. Dexian admired his noble character and sincere heart, and thus gave the scripture to Yue Shou Na. Yue Shou Na then
口)]敕，求使顧表，奉迎雜華經。辭𨷂甫爾，便值侯量稱丘寇亂，頂戴逃亡，未暇翻譯。民之所欲，天必從焉。屬我大陳，膺期[石(式-工+口)]運，重光累業，再清四海，車書混同，華夷輯睦。首那貧笈懷經自達而至，江洲刺史儀同黃法[(〦/賏)毛]，驅傳本洲，錫圭分陜，護持正法，渴仰大乘。以天嘉六年歲次乙酉七月辛巳朔二十三日癸卯，勸請首那于洲聽事，略開題序，說無遮大會，四眾雲集五千餘人。匡山釋僧果法師及遠邇名德，並學冠百家，博通五部，各有碩難紛綸，靡不渙然水釋。到其月二十九日，還興業伽藍。揵捶既響，僧徒咸萃，首那躬執梵文譯為陳語，楊洲阿育王寺釋智昕，暫游鼓匯，伏應至教，耳聽筆䟽，一言敢失，再三修環，撰為七卷，訖其年九月十八日，文句乃盡。江洲僧正釋慧恭法師，戒香芬鬱，定水澄明，揩則具瞻，陳梁是寄。別駕豫章萬骃，洲之股胡，材之杞梓，信慧並修，文武兼用。教委二人，經始功德，輒附卷余，略述時事。庶將來君子或精焉。
【現代漢語翻譯】 現代漢語譯本：
（皇帝）下令，要求使者顧表，恭迎《雜華經》。剛要出發，就遭遇侯景之亂，頭頂著（經書）逃亡，沒有時間翻譯。人民的願望，上天必定會順應。正逢我大陳王朝，承應天命，重振祖業，再次統一天下，車軌統一，華夷和睦。首那（Srona，人名）帶著經書，自己來到這裡，江州刺史、儀同黃法[(〦/賏)*毛]，用驛車護送他到本州，分封圭玉，護持正法，渴望仰慕大乘佛法。在天嘉六年，歲次乙酉年七月辛巳朔二十三日癸卯，勸請首那在州聽事，簡略地開講經題，宣說無遮大會，四眾雲集五千多人。匡山釋僧果法師以及遠近的有名望的僧人，都學識淵博，通曉五部經典，各自提出疑難問題，都得到清晰的解答。到那個月的二十九日，回到興業伽藍。敲響犍椎后，僧眾都聚集起來，首那親自拿著梵文翻譯成陳語，揚州阿育王寺的釋智昕，暫時在鼓匯遊歷，恭敬地接受教誨，一邊聽一邊記錄，不敢遺漏一字，再三修改，撰寫成七卷，到那年九月十八日，文句全部完成。江州僧正釋慧恭法師，戒香芬芳，定水清澈，是眾人的楷模，是陳朝和梁朝所寄託的希望。別駕豫章萬骃，是州的骨幹，是棟樑之材，信慧雙修，文武兼備。將翻譯經書的任務委託給這二人，經書開始翻譯的功德，附在卷末，簡略地敘述當時的情況。希望將來的君子能夠精通它。 現代漢語譯本：
（皇帝）下令，要求使者顧表，恭敬地迎接《雜華經》。剛要出發，就遭遇侯景之亂，頭頂著（經書）逃亡，沒有時間翻譯。人民的願望，上天必定會順應。正逢我大陳王朝，承應天命，重振祖業，再次統一天下，車軌統一，華夷和睦。首那（Srona，人名）帶著經書，自己來到這裡，江州刺史、儀同黃法[(〦/賏)*毛]，用驛車護送他到本州，分封圭玉，護持正法，渴望仰慕大乘佛法。在天嘉六年，歲次乙酉年七月辛巳朔二十三日癸卯，勸請首那在州聽事，簡略地開講經題，宣說無遮大會，四眾雲集五千多人。匡山釋僧果法師以及遠近的有名望的僧人，都學識淵博，通曉五部經典，各自提出疑難問題，都得到清晰的解答。到那個月的二十九日，回到興業伽藍。敲響犍椎后，僧眾都聚集起來，首那親自拿著梵文翻譯成陳語，揚州阿育王寺的釋智昕，暫時在鼓匯遊歷，恭敬地接受教誨，一邊聽一邊記錄，不敢遺漏一字，再三修改，撰寫成七卷，到那年九月十八日，文句全部完成。江州僧正釋慧恭法師，戒香芬芳，定水清澈，是眾人的楷模，是陳朝和梁朝所寄託的希望。別駕豫章萬骃，是州的骨幹，是棟樑之材，信慧雙修，文武兼備。將翻譯經書的任務委託給這二人，經書開始翻譯的功德，附在卷末，簡略地敘述當時的情況。希望將來的君子能夠精通它。
【English Translation】 English version:
(The Emperor) issued an edict, requesting the envoy Gu Biao to respectfully welcome the 'Miscellaneous Flower Sutra' (Zahua Jing). Just as they were about to depart, they encountered the Hou Jing rebellion, and they fled with the sutra on their heads, having no time to translate it. The desires of the people, Heaven will surely comply with. It happened that my Great Chen Dynasty, in accordance with the mandate of Heaven, revived the ancestral legacy, once again unified the world, with unified carriage tracks, and harmony between the Chinese and the barbarians. Srona (首那, a person's name), carrying the sutra, arrived here by himself. Huang Fa[(〦/賏)*毛], the governor of Jiangzhou and Yitong, escorted him to this prefecture by post carriage, bestowed upon him jade tablets, protected the righteous Dharma, and yearned for the Mahayana Buddhism. In the sixth year of Tianjia, on the twenty-third day of the seventh month of the year Yiyou, on the day of Guimao, Srona was invited to the prefecture's office to briefly introduce the sutra's title and to preach the Unobstructed Assembly, where more than five thousand people from the four assemblies gathered. The Venerable Monk Guo of Kuangshan Monastery, along with renowned monks from near and far, all of whom were learned and versed in the five divisions of the scriptures, each raised their difficult questions, which were all clearly resolved. On the twenty-ninth day of that month, they returned to Xingye Monastery. After the gavel was struck, the monks all gathered. Srona personally held the Sanskrit text and translated it into the Chen language. Monk Zhixin of Ayuwang Temple in Yangzhou, who was temporarily visiting Guhui, respectfully received the teachings, listening and recording, not daring to miss a single word. After repeated revisions, it was compiled into seven volumes, and by the eighteenth day of the ninth month of that year, the text was completed. The Sangha Chief of Jiangzhou, Venerable Huigong, whose precepts were fragrant and whose meditation was clear, was a model for all, and the hope of both the Chen and Liang dynasties. The Vice-Governor of Yuzhang, Wan Yin, was the backbone of the prefecture, a pillar of talent, cultivating both faith and wisdom, and proficient in both civil and military affairs. The task of translating the sutra was entrusted to these two, and the merits of the sutra's translation were attached to the end of the volume, briefly describing the events of that time. It is hoped that future gentlemen will be proficient in it. English version:
(The Emperor) issued an edict, requesting the envoy Gu Biao to respectfully welcome the 'Miscellaneous Flower Sutra' (Zahua Jing). Just as they were about to depart, they encountered the Hou Jing rebellion, and they fled with the sutra on their heads, having no time to translate it. The desires of the people, Heaven will surely comply with. It happened that my Great Chen Dynasty, in accordance with the mandate of Heaven, revived the ancestral legacy, once again unified the world, with unified carriage tracks, and harmony between the Chinese and the barbarians. Srona (首那, a person's name), carrying the sutra, arrived here by himself. Huang Fa[(〦/賏)*毛], the governor of Jiangzhou and Yitong, escorted him to this prefecture by post carriage, bestowed upon him jade tablets, protected the righteous Dharma, and yearned for the Mahayana Buddhism. In the sixth year of Tianjia, on the twenty-third day of the seventh month of the year Yiyou, on the day of Guimao, Srona was invited to the prefecture's office to briefly introduce the sutra's title and to preach the Unobstructed Assembly, where more than five thousand people from the four assemblies gathered. The Venerable Monk Guo of Kuangshan Monastery, along with renowned monks from near and far, all of whom were learned and versed in the five divisions of the scriptures, each raised their difficult questions, which were all clearly resolved. On the twenty-ninth day of that month, they returned to Xingye Monastery. After the gavel was struck, the monks all gathered. Srona personally held the Sanskrit text and translated it into the Chen language. Monk Zhixin of Ayuwang Temple in Yangzhou, who was temporarily visiting Guhui, respectfully received the teachings, listening and recording, not daring to miss a single word. After repeated revisions, it was compiled into seven volumes, and by the eighteenth day of the ninth month of that year, the text was completed. The Sangha Chief of Jiangzhou, Venerable Huigong, whose precepts were fragrant and whose meditation was clear, was a model for all, and the hope of both the Chen and Liang dynasties. The Vice-Governor of Yuzhang, Wan Yin, was the backbone of the prefecture, a pillar of talent, cultivating both faith and wisdom, and proficient in both civil and military affairs. The task of translating the sutra was entrusted to these two, and the merits of the sutra's translation were attached to the end of the volume, briefly describing the events of that time. It is hoped that future gentlemen will be proficient in it.