T09n0266_佛說阿惟越致遮經
大正藏第 09 冊 No. 0266 佛說阿惟越致遮經
No. 266 [Nos. 267, 268]
佛說阿惟越致遮經卷上
西晉月氏三藏竺法護譯
不退轉法輪品第一
聞如是：
一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。彼時世尊於後夜起，三昧正受，號離垢光。文殊師利童子菩薩亦以普明三昧，彌勒菩薩導眾大士普顯三昧。
於是賢者舍利弗后夜寤起，自出其室，發心往詣文殊師利。欲入其室，未入之頃，見佛神室則前進矣。睹十萬蓮華不可稱計圍繞佛屋，又復遙聞大音樂聲若干種響。其大蓮華自然衍光，遍照祇樹，悉周舍衛靡不見焉，三千大千佛之境界光耀巍巍。
時舍利弗即立不行，抑而不候文殊師利，不自覺耳處於其室。住文殊師利前，睹加趺坐淡然而定。時舍利弗即為彈指永不寤矣，聲發洪音亦不興也，又一心觀文殊師利現大變化，感動如此。自察其身在於大海，愕然欲出文殊師利三昧之室了不能退；將以神足起踴于空亦復礙矣，盡現神力不得游騰。又見己身與文殊師利及其室宇自然東行。時舍利弗立文殊師利前，結加趺坐，視之無厭。
爾時，東方度是佛土恒沙等剎，其世界名不退轉音，佛號最選光明
【現代漢語翻譯】 現代漢語譯本 佛說阿惟越致遮經卷上 西晉月氏三藏竺法護譯 不退轉法輪品第一 如是我聞： 一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘眾在一起。那時，世尊在後半夜起身，進入名為離垢光的三昧正定。文殊師利童子菩薩也以普明三昧入定，彌勒菩薩引導眾大菩薩進入普顯三昧。 這時，賢者舍利弗在後半夜醒來，走出自己的房間，發心前往文殊師利的住所。當他想要進入文殊師利的房間，還未進入時，看到佛陀的神室已經向前移動了。他看到無數的蓮花圍繞著佛陀的住所，又遙遠地聽到各種各樣的音樂聲。那些巨大的蓮花自然地散發出光芒，照亮了整個祇樹園，遍及舍衛城，甚至三千大千世界的佛之境界都光輝燦爛。 當時，舍利弗立即站立不動，抑制住自己沒有等待文殊師利，不知不覺地發現自己已經身處文殊師利的房間。他站在文殊師利面前，看到文殊師利結跏趺坐，平靜入定。舍利弗隨即彈指，文殊師利卻始終沒有醒來，聲音洪亮也沒有反應。舍利弗又一心觀察文殊師利所顯現的巨大變化，內心深受感動。他發現自己身處大海之中，驚愕地想要離開文殊師利的三昧之室，卻無法退出；想要用神足飛昇到空中，也受到了阻礙，用盡神力也無法騰飛。他又看到自己和文殊師利以及他的房間自然地向東方移動。這時，舍利弗站在文殊師利面前，結跏趺坐，看著文殊師利，沒有絲毫厭倦。 那時，東方越過如恒河沙數般多的佛土，有一個世界名為不退轉音（Avivartika-ghosa），佛號最選光明（Varaprabha）。
【English Translation】 English version The Sutra of the Buddha's Discourse on the Aviveyaccha-Cakra Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin Dynasty Chapter One: The Wheel of Non-Regression Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of twelve hundred and fifty Bhikshus. At that time, the World Honored One arose in the latter part of the night and entered into the Samadhi of Right Concentration, named 'Light of Purity'. The Bodhisattva Manjushri, the Prince, also entered into the Samadhi of Universal Illumination, and the Bodhisattva Maitreya led the great Bodhisattvas into the Samadhi of Universal Manifestation. Then, the Venerable Sariputra awoke in the latter part of the night, left his room, and resolved to go to Manjushri's dwelling. As he was about to enter Manjushri's room, he saw that the Buddha's divine chamber had already moved forward. He beheld countless lotus flowers surrounding the Buddha's dwelling, and from afar, he heard various kinds of great musical sounds. The great lotus flowers naturally emitted light, illuminating the entire Jeta Grove, pervading Sravasti, and even the Buddha's realm of the three thousand great thousand worlds shone with splendor. At that time, Sariputra immediately stood still, restraining himself from waiting for Manjushri, and without realizing it, found himself already in Manjushri's room. He stood before Manjushri and saw him sitting in full lotus posture, calmly in meditation. Sariputra then snapped his fingers, but Manjushri did not awaken, nor did he respond to the loud sound. Sariputra then focused his mind on observing the great transformations manifested by Manjushri, and was deeply moved. He found himself in the midst of the great ocean, and in astonishment, he tried to leave Manjushri's Samadhi chamber, but could not retreat; he tried to rise into the sky with his supernatural powers, but was also obstructed, and despite using all his powers, he could not fly. He then saw himself, Manjushri, and his room naturally moving eastward. At this time, Sariputra stood before Manjushri, sat in full lotus posture, and gazed at Manjushri without any weariness. At that time, beyond countless Buddha lands, as many as the sands of the Ganges River, in the east, there was a world named Avivartika-ghosa (Non-Regression Sound), and the Buddha there was named Varaprabha (Supreme Light).
蓮華開剖。賢者舍利弗從文殊師利見彼聖尊，一切毛孔悉出蓮華，又其蓮華各週四十萬里皆照三千大千佛土。彼諸蓮華有十萬數妙寶為莖，及以金剛紫磨黃金師子之座，一切菩薩皆坐其上。
于無上正真之道不退轉，以得總持五通自樂成就法忍，三十二相莊嚴其身。
最選光明蓮華開剖如來、至真、等正覺齊生蓮華清凈無瑕，其色百千不可稱數，青琉璃莖姝妙交絡，上好栴檀珍寶為座，殊異珠鈴垂布四面。彼座獨空，文殊師利即處於上，與其蓮華師子之座踴變上至三十三天尋還詣佛。稽首作禮，繞佛三匝，還坐蓮華，彼世尊前叉手自歸。
於是最選光明蓮華開剖如來、等正覺問文殊師利：「仁者！何來枉至此土？」
文殊師利答曰：「唯然，世尊！從忍界來。」
爾時，彼佛侍者——號柔音軟響菩薩大士，志於無上正真之道逮不退轉——則蓮華上更整衣服，長跪叉手問彼佛曰：「其斯忍土離是幾何？」
其佛告曰：「西方去此恒沙等剎有忍世界，是文殊師利從彼土來。」
柔音軟響菩薩又問佛言：「其忍世界佛號云何？今現在乎？」
世尊告言：「字曰能仁如來、至真、等正覺，現在講法。」
又問佛言：「其佛大聖云何現法？」
佛言：「開三道教
【現代漢語翻譯】 現代漢語譯本 蓮花綻放開來。賢者舍利弗從文殊師利那裡看到那位聖尊，他全身的每個毛孔都散發出蓮花，而且每朵蓮花都覆蓋了四十萬里，照亮了三千大千佛土。那些蓮花有十萬個，以奇妙的寶物為莖，以及金剛紫磨黃金的獅子座，所有的菩薩都坐在上面。 他們于無上正真之道不退轉，通過獲得總持、五神通，自在地成就法忍，並以三十二相莊嚴自身。 最選光明蓮花綻放開來，如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）同時誕生於蓮花之中，清凈無瑕，其顏色有百千種，不可計數。青琉璃的莖美麗交錯，以最好的栴檀珍寶為座，各種奇特的珠鈴垂掛在四面。那個座位是空著的，文殊師利隨即坐在上面，連同他的蓮花獅子座一起躍升到三十三天，然後又回到佛陀那裡。他向佛陀稽首作禮，繞佛三圈，然後回到蓮花座上，在那位世尊面前合掌自歸。 於是，最選光明蓮花綻放如來、等正覺問文殊師利：『仁者！你從哪裡來到這裡？』 文殊師利回答說：『是的，世尊！我從忍界（Sahā-lokadhātu）而來。』 那時，那位佛陀的侍者——名為柔音軟響菩薩大士，他立志于無上正真之道，已達到不退轉的境界——便在蓮花上整理衣服，長跪合掌問佛陀：『那個忍土離這裡有多遠？』 那位佛陀說：『西方離這裡有恒河沙數那麼多的佛土，那裡有一個忍世界，文殊師利就是從那個世界來的。』 柔音軟響菩薩又問佛陀：『那個忍世界的佛陀名號是什麼？現在還在嗎？』 世尊回答說：『他的名字叫能仁如來（Śākyamuni Tathagata）、至真、等正覺，現在正在說法。』 他又問佛陀：『那位佛陀大聖是如何說法呢？』 佛陀說：『他開示三乘教法』
【English Translation】 English version The lotus flowers opened. The worthy Śāriputra saw that Holy One from Mañjuśrī, from every pore of whose body lotus flowers emerged, and each of those lotus flowers covered forty hundred thousand miles, illuminating the three thousand great thousand Buddha-lands. Those lotus flowers numbered one hundred thousand, with marvelous treasures as stems, and with diamond-like, purple-gold lion thrones, upon which all the Bodhisattvas were seated. They do not regress from the unsurpassed, true and right path, having attained the dhāraṇī, the five supernormal powers, and freely accomplished the forbearance of the Dharma, their bodies adorned with the thirty-two marks. The most excellent, radiant lotus flowers opened, and the Tathagata, Arhat, Samyaksambuddha were born simultaneously within the lotus flowers, pure and without blemish, their colors numbering in the hundreds of thousands, beyond count. The stems of blue lapis lazuli were beautifully intertwined, with the finest sandalwood and precious jewels as seats, and various extraordinary jeweled bells hanging on all four sides. That seat was empty, and Mañjuśrī immediately sat upon it, and together with his lotus lion throne, he rose up to the Trayastriṃśa Heaven, and then returned to the Buddha. He bowed his head to the Buddha, circumambulated him three times, and then returned to his lotus seat, and with folded hands, took refuge before that World Honored One. Then, the most excellent, radiant lotus flower opening Tathagata, Samyaksambuddha asked Mañjuśrī: 'Virtuous one! From where have you come to this land?' Mañjuśrī replied: 'Yes, World Honored One! I have come from the Sahā-lokadhātu (Endurance World).' At that time, that Buddha's attendant—a Bodhisattva Mahāsattva named Soft Sound and Gentle Echo, who was determined on the unsurpassed, true and right path, and had attained the state of non-regression—then adjusted his robes on the lotus flower, knelt with folded hands, and asked that Buddha: 'How far is that Endurance Land from here?' That Buddha said: 'To the west, beyond as many Buddha-lands as the sands of the Ganges River, there is an Endurance World, and Mañjuśrī has come from that land.' The Bodhisattva Soft Sound and Gentle Echo again asked the Buddha: 'What is the name of the Buddha of that Endurance World? Is he present now?' The World Honored One replied: 'His name is Śākyamuni Tathagata, Arhat, Samyaksambuddha, and he is now teaching the Dharma.' He again asked the Buddha: 'How does that great sage Buddha teach the Dharma?' The Buddha said: 'He expounds the teachings of the three vehicles.'
。」
侍者又問：「何謂為三？」
「聲聞、緣覺及弘佛道，釋迦文佛說法如此，是三道教。」
侍者又問：「諸佛世尊說經、開化不普等乎？」
佛言：「悉等。」
柔音軟響又問佛言：「何謂為等？」
世尊告曰：「講不退轉，此謂平等。」
又問：「何故能仁如來、至真、等正覺宣三道教？」
其佛告言：「彼土人民剛強難化，心劣意弱，難以一乘救化度矣。以是之故，諸佛世尊善權方便而為說法。能仁如來興五濁世，以斯善權隨時之義而濟度之。」
又復問曰：「唯然，世尊！彼忍世界講法所化勤勞之難，乃如是乎？」
佛言：「實然，有勤危患。」
侍者復問：「我等世尊快哉善利，不生彼土。」
佛言：「且止，無得說此。宜當舍之，自改悔過。」
又問：「何故改往修來？而忍世界講法甚難，以故吾等不願彼土。」
世尊答曰：「諸賢莫念，重說此辭，當自改過。所以者何？於是佛土修二十億那術百千劫殖眾德本，不如忍界從明至食為人講說度無極法，開化愚冥歸命三寶、令受五戒。釋于聲聞、緣覺之道，是菩薩大士甚難於彼，何況誨之使為沙門，捐俗近道以法將護，勸助導示善法之義，或復昌顯立之大道，
【現代漢語翻譯】 現代漢語譯本 侍者又問：『什麼是三？』 『聲聞（聽聞佛法而悟道者）、緣覺（通過自身觀察因緣而悟道者）以及弘揚佛道，釋迦文佛（Sakyamuni Buddha）說法就是如此，這是三道教。』 侍者又問：『諸佛世尊（Buddha, the World Honored One）所說的經文、開示教化，難道不都是一樣的嗎？』 佛說：『都是一樣的。』 柔音軟響又問佛說：『什麼是平等？』 世尊（World Honored One）告訴他說：『講說不退轉的法，這就叫做平等。』 又問：『為什麼能仁如來（Sakyamuni Buddha）、至真、等正覺（perfectly enlightened one）要宣說三道教？』 佛回答說：『那個地方的人民剛強難以教化，心性低下意志薄弱，難以用一乘（Ekayana，唯一佛乘）來救度。因此，諸佛世尊（Buddha, the World Honored One）善用方便法門來宣說佛法。能仁如來（Sakyamuni Buddha）出現在五濁惡世（five turbidities），用這種善巧方便來隨時救度眾生。』 又問：『是的，世尊（World Honored One）！那個娑婆世界（Saha world）講法教化是如此的艱難嗎？』 佛說：『確實如此，有許多艱難和危險。』 侍者又問：『我們世尊（World Honored One）真是快樂和幸運，沒有生在那個地方。』 佛說：『停止，不要再說這樣的話。應該捨棄這種想法，自我懺悔改過。』 又問：『為什麼要改過自新？因為娑婆世界（Saha world）講法非常困難，所以我們不願生在那個地方。』 世尊（World Honored One）回答說：『各位賢者不要再重複這些話，應當自我懺悔改過。為什麼呢？在其他佛土修行二十億那由他百千劫所積累的功德，不如在娑婆世界（Saha world）從早晨到中午為人講說無極之法，開化愚昧，使他們皈依三寶（Three Jewels）、受持五戒。捨棄聲聞（Sravaka）、緣覺（Pratyekabuddha）之道，這對於菩薩大士來說都非常困難，更何況教導他們成為沙門（Sramana），捨棄世俗親近佛道，用佛法來護持他們，勸導他們行善，或者弘揚佛法，建立大道。』
【English Translation】 English version The attendant then asked, 'What are the three?' 'Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own observation of causes and conditions), and the propagation of the Buddha's path. This is how Sakyamuni Buddha taught, these are the three paths of teaching.' The attendant then asked, 'Do all the Buddhas, the World Honored Ones, teach the same scriptures and enlightenment?' The Buddha said, 'They are all the same.' The soft-voiced attendant then asked the Buddha, 'What is meant by equality?' The World Honored One replied, 'To teach the Dharma of non-retrogression, this is called equality.' He further asked, 'Why does the Sakyamuni Tathagata (Sakyamuni Buddha), the Perfectly Enlightened One, proclaim the three paths of teaching?' The Buddha replied, 'The people of that land are stubborn and difficult to teach, their minds are inferior and their wills are weak, making it difficult to save them with the One Vehicle (Ekayana). Therefore, all the Buddhas, the World Honored Ones, skillfully use expedient means to teach the Dharma. Sakyamuni Tathagata (Sakyamuni Buddha) appears in the world of the five turbidities, using these skillful means to save beings according to the times.' He then asked, 'Indeed, World Honored One! Is it so difficult to teach and transform beings in that Saha world?' The Buddha said, 'It is indeed so, there are many difficulties and dangers.' The attendant then asked, 'Our World Honored One is truly fortunate and blessed, not to have been born in that land.' The Buddha said, 'Stop, do not speak like this. You should abandon this thought and repent for your mistake.' He then asked, 'Why should we repent and reform? Because it is so difficult to teach the Dharma in the Saha world, we do not wish to be born there.' The World Honored One replied, 'You virtuous ones, do not repeat these words, you should repent and reform. Why is that? The merit accumulated in other Buddha lands over twenty billion nayutas of hundreds of thousands of kalpas is not as great as teaching the limitless Dharma to people in the Saha world from morning until noon, enlightening the ignorant, causing them to take refuge in the Three Jewels, and observe the five precepts. Abandoning the paths of Sravakas and Pratyekabuddhas is very difficult even for Bodhisattvas, let alone teaching them to become Sramanas, abandoning the secular world to approach the Buddha's path, protecting them with the Dharma, encouraging them to do good, or propagating the Dharma and establishing the great path.'
此為菩薩大士難及之教。所以者何？其忍世界多有患難。」
又問：「何患？」
世尊答曰：「柔音軟響！使賢者身壽于那術億百千劫聞受無數諸佛國土本命極長，不可窮究，共計忍界懷淫、怒、癡無量惡法而不可盡。今吾口說彼人罪福因緣所著，又以佛慧了了分別，其忍世界瑕穢之垢，未央可竟。」
爾時，柔音軟響菩薩大士三反揚聲而嘆頌曰：
「妙哉能仁如來！最慈師子人中之王！道德巍巍無所掛礙，念世尊明肅然恭敬。因本功德其意之愿，而為眾生乃忍勞謙講說道義，除淫、怒、癡無量蹇法，教發聲聞、緣覺之心，開化以漸使逮佛聖。顯道深慧用一切故，游眾德本，志無榮冀。」
諸菩薩等取七寶華——其色光耀，無數百千，清凈無埃；又無量葉生金剛莖，其華之藕上猶交露，微妙栴檀眾寶合成，瓔珞分佈而為莊嚴——心達眼明宿之本德，所發興化現雅聖行，猶如幻化，欣悅盛意，踴在虛空，手執此華，遙向釋迦文如來、至真、等正覺顧彼忍界一心散華，如雨寶蓋、繒彩、幢幡，秉志供養能仁如來。已散眾香，而燒栴檀、雜香、搗香，自於彼土五心投地，西向稽首應時贊曰：「南無能仁佛、等正覺及彼忍界菩薩大士！無極德鎧志於精進，意無慢恣德備巍巍。其心究竟極尊聖妙
【現代漢語翻譯】 現代漢語譯本： 這是菩薩大士難以企及的教誨。為什麼呢？因為這個忍界（指我們所處的世界）充滿了苦難。
又問：『有什麼苦難呢？』
世尊回答說：『柔音軟響（菩薩名）！即使賢者能夠在那術（極大的數字單位）億百千劫的時間裡，聽到無數佛國中壽命極長的諸佛說法，也無法窮盡計算。他們共同生活在這個忍界，心中懷有淫慾、嗔怒、愚癡等無量惡法，永遠無法消除。現在我口中所說的，是關於這些人所造的罪業和福報的因緣，並且用佛的智慧明明白白地加以分別。這個忍界中的污垢和瑕疵，是永遠無法徹底清除的。』
這時，柔音軟響菩薩大士三次高聲讚歎道：
『太奇妙了，能仁如來（佛的稱號）！您是最慈悲的獅子，是人中之王！您的道德高尚，沒有任何障礙，我心中對世尊充滿了敬畏和恭敬。您因為本來的功德和願力，爲了眾生而忍受勞苦，謙虛地講說道義，去除淫慾、嗔怒、愚癡等無量障礙之法，教導聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）發心，逐漸開化他們，使他們最終達到佛的境界。您顯現深奧的智慧，運用一切方法，遊歷于各種功德的根本，心中沒有任何追求名利的慾望。』
諸位菩薩等取出七寶華——這些花色澤光亮，數量無數百千，清凈無塵；又有無量葉子生長在金剛莖上，花朵的蓮藕上還帶著露水，由微妙的栴檀和各種珍寶合成，瓔珞分佈，莊嚴無比——他們心明眼亮，通達宿世的功德，所發起的教化，顯現出高雅神聖的行為，如同幻化一般，心中充滿喜悅，踴躍在虛空中，手持這些花朵，遙向釋迦文如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）顧視著這個忍界，一心散花，如同雨落寶蓋、綵綢、幢幡，秉持著虔誠的志向供養能仁如來。散完眾香之後，又焚燒栴檀、雜香、搗香，在他們所在的國土上五體投地，向西稽首，同時讚歎道：『南無（皈依）能仁佛、等正覺以及這個忍界的菩薩大士！你們擁有無上的功德鎧甲，志向精進，心中沒有傲慢放縱，道德完美高尚。你們的心境究竟達到了至高無上的聖妙境界！』
【English Translation】 English version: This is a teaching that is difficult for Bodhisattvas Mahasattvas to attain. Why is that? Because this Sahā world (referring to the world we live in) is full of suffering.
Again, it was asked: 'What suffering?'
The World Honored One replied: 'Gentle Sound Soft Resonance (a Bodhisattva's name)! Even if a wise person could hear the teachings of countless Buddhas in countless Buddha lands with extremely long lifespans for as many kalpas (an extremely long period of time) as there are grains of sand in the Ganges River, they could not exhaustively calculate it. They live together in this Sahā world, harboring immeasurable evil dharmas such as lust, anger, and ignorance, which can never be eliminated. What I am now speaking of are the causes and conditions of the karmic consequences of these people's sins and merits, and I am clearly distinguishing them with the wisdom of a Buddha. The filth and blemishes of this Sahā world can never be completely cleansed.'
At that time, the Bodhisattva Mahasattva Gentle Sound Soft Resonance thrice raised his voice and praised:
'How wonderful, the Able Sage Tathagata (an epithet of the Buddha)! You are the most compassionate lion, the king among men! Your virtue is lofty, without any obstacles, and my heart is filled with awe and reverence for the World Honored One. Because of your original merits and vows, you endure hardship for the sake of sentient beings, humbly teaching the Dharma, removing the immeasurable obstacles of lust, anger, and ignorance, guiding the Śrāvakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment through their own observation of causality) to awaken their minds, gradually enlightening them, so that they may ultimately reach the state of Buddhahood. You manifest profound wisdom, employing all means, traveling to the root of all merits, without any desire for fame or gain in your heart.'
The Bodhisattvas and others took out seven-jeweled flowers—these flowers were bright in color, countless in number, pure and without dust; and countless leaves grew on diamond stems, the lotus of the flowers still bearing dew, made of exquisite sandalwood and various treasures, with garlands distributed, incomparably magnificent—their minds were clear and their eyes were bright, understanding the merits of their past lives, the teachings they initiated, manifesting elegant and sacred actions, like illusions, their hearts filled with joy, leaping in the void, holding these flowers in their hands, facing the Śākyamuni Tathagata (an epithet of the Buddha), the Utterly True (an epithet of the Buddha), the Perfectly Enlightened One (an epithet of the Buddha), looking at this Sahā world, scattering flowers with one mind, like rain of jeweled canopies, colored silks, and banners, holding a sincere aspiration to offer to the Able Sage Tathagata. After scattering the various fragrances, they burned sandalwood, mixed incense, and pounded incense, prostrating themselves on the ground in their own lands, bowing to the west, and at the same time praising: 'Namo (I take refuge in) the Able Sage Buddha, the Perfectly Enlightened One, and the Bodhisattvas Mahasattvas of this Sahā world! You possess the unsurpassed armor of merit, your aspiration is to be diligent, your hearts are without arrogance or indulgence, and your virtue is perfect and lofty. Your minds have ultimately reached the supreme and sacred state!'
，奉于正法。以法為力慈愍眾生，而奮大光等習一乘。」異口同音俱共嘆曰：「愿欲奉覲能仁如來、至真、等正覺及諸菩薩，佛之教訓令不斷絕。」
於是最選光明蓮華開剖如來聞諸菩薩歌頌之聲，察其心源為諸菩薩大士衍以佛法，分別要義令心悅豫。告菩薩言：「諸族姓子！汝等寧睹能仁無著正覺及忍世界諸菩薩學人民之處，修彼佛教順化眾生，欲度危厄，志懷慈愍。于深妙法未嘗恐懼，不以為難；未嘗謗訕，殖眾德本。心無所著不望想報，奉於六度無極之行。菩薩大士生忍世界，即崇能仁如來宿之本願，遵奉正法，以道為力，覺諸佛行。」
菩薩答曰：「唯然，世尊！承佛聖旨普悉見矣。又去來現在諸佛之慈恩也，永無疑網。」
最選光明蓮華開剖如來、等正覺告柔音軟響菩薩：「汝等當與文殊師利俱至忍界，奉修訓誨使心㸌然。」
柔音軟響菩薩白文殊師利：「吾等欲詣能仁如來觀忍世界，承仁聖慧令愿得果。」
文殊答曰：「快哉行矣。眾族姓子！諸佛世尊難見、難遇。所以者何？億世時有。當共僉然供養奉事。所以出世於十方界，矜愍眾生，化入大道，令逮覺慧，當爲一切蚑行喘息人物之類供順、修禮諸佛世尊，咨問經典，令十方人獲致上慶。」
菩薩答曰：「令吾
【現代漢語翻譯】 現代漢語譯本：奉行正法。以佛法為力量慈悲憐憫眾生，並奮發大光明等，學習唯一佛乘的教義。」他們異口同聲地讚歎道：「我們願意見到能仁如來（釋迦牟尼佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）以及諸位菩薩，愿佛陀的教誨永不中斷。」 於是，最選光明蓮華開剖如來（佛名）聽到諸位菩薩的歌頌之聲，洞察他們的心意，為諸位菩薩大士闡述佛法，分別講解要義，使他們心生歡喜。他告訴菩薩們說：「各位善男子！你們是否看到能仁無著正覺（佛的稱號）以及忍世界（娑婆世界）的諸位菩薩學人和人民，他們修行佛陀的教誨，順應教化眾生，想要度脫危難，心懷慈悲憐憫。對於深奧微妙的佛法，他們從未感到恐懼，不認為困難；從未誹謗詆譭，而是種下各種功德的根本。他們心中沒有執著，不期望回報，奉行六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的修行。菩薩大士生於忍世界，就是爲了崇奉能仁如來宿世的本願，遵奉正法，以佛道為力量，覺悟諸佛的修行。」 菩薩們回答說：「是的，世尊！我們領受佛陀的聖旨，已經普遍看到了。這也是過去、現在、未來諸佛的慈悲恩德，我們永遠不會有任何疑惑。」 最選光明蓮華開剖如來、等正覺（佛的稱號）告訴柔音軟響菩薩（菩薩名）：「你們應當與文殊師利（菩薩名）一同前往忍界，奉行教誨，使他們的心豁然開朗。」 柔音軟響菩薩對文殊師利說：「我們想要前往能仁如來那裡，觀察忍世界，承蒙仁慈聖者的智慧，使我們的願望得以實現。」 文殊回答說：「太好了，我們走吧。各位善男子！諸佛世尊難以見到，難以遇到。為什麼呢？因為他們億劫才會出現一次。我們應當一起恭敬供養奉事。他們之所以出現在十方世界，是爲了憐憫眾生，引導他們進入大道，使他們獲得覺悟的智慧。我們應當為一切有生命的眾生恭敬順從、修習禮敬諸佛世尊，請教經典，使十方眾生獲得無上的喜慶。」 菩薩們回答說：「愿我們能夠如此。」
【English Translation】 English version: They adhere to the Right Dharma. They use the Dharma as their strength to compassionately care for all beings, and they strive with great light, learning the teachings of the One Vehicle.」 They exclaimed in unison, 「We wish to behold the Shakyamuni Tathagata (another name for Buddha), the Truly Enlightened One, the Perfectly Enlightened One, and all the Bodhisattvas, so that the Buddha』s teachings may never cease.」 Then, the Most Excellent Light Lotus Blossom Tathagata (Buddha's name), hearing the praises of the Bodhisattvas, perceived their intentions and expounded the Buddha's teachings to the great Bodhisattvas, explaining the essential meanings to bring them joy. He told the Bodhisattvas, 「Noble sons! Have you seen the Shakyamuni, the Unattached Perfectly Enlightened One, and the Bodhisattvas, disciples, and people in the Saha World (the world we live in), who practice the Buddha』s teachings, guide and transform beings, wish to deliver them from danger, and hold compassion in their hearts? They have never feared the profound and subtle Dharma, nor have they considered it difficult; they have never slandered or defamed it, but have planted the roots of all virtues. Their minds are without attachment, they do not seek reward, and they practice the boundless conduct of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom). The great Bodhisattvas who are born in the Saha World are fulfilling the original vows of the Shakyamuni Tathagata, following the Right Dharma, using the Way as their strength, and awakening to the practices of all Buddhas.」 The Bodhisattvas replied, 「Yes, World Honored One! We have received the Buddha』s holy decree and have seen it all. This is also the compassionate grace of all Buddhas of the past, present, and future, and we will never have any doubts.」 The Most Excellent Light Lotus Blossom Tathagata, the Perfectly Enlightened One, said to the Gentle Sound Soft Echo Bodhisattva (Bodhisattva's name), 「You should go with Manjushri (Bodhisattva's name) to the Saha World, practice the teachings, and enlighten their minds.」 The Gentle Sound Soft Echo Bodhisattva said to Manjushri, 「We wish to go to the Shakyamuni Tathagata to observe the Saha World, and by the wisdom of the benevolent sage, may our wishes be fulfilled.」 Manjushri replied, 「Excellent, let us go. Noble sons! The Buddhas, the World Honored Ones, are difficult to see and difficult to encounter. Why is this? Because they appear only once in countless eons. We should all together respectfully make offerings and serve them. The reason they appear in the ten directions is to have compassion for all beings, to guide them onto the Great Way, and to enable them to attain the wisdom of enlightenment. We should respectfully follow and practice the reverence of all Buddhas, the World Honored Ones, ask about the scriptures, and enable all beings in the ten directions to attain supreme joy.」 The Bodhisattvas replied, 「May we be so.」
等身與尊者俱，奉見諸佛歸命啟受，習學聖智慈化群黎。」
於是，文殊師利稽首禮彼最選光明蓮華開剖如來、至真、等正覺，繞其三匝。與諸菩薩恭肅敬意，及舍利弗——聞佛說法、受其教，命視佛無厭，觀身五事若如幻——各以華香、栴檀、雜香、搗香、繒彩、幢幡以供養佛，蒙佛本德心堅意固，遵奉三寶，欲度眾生奉侍佛焉。
說此適竟，如申臂頃忽然不現，則至東方恒沙等剎佛世尊前。皆聽諸佛等衍是經，講不退轉方等無垢清凈之明。彼諸佛土悉無女人，亦無聲聞、緣覺佛教，一切佛土德義悉等鮮潔之命，猶如最選光明蓮華開剖如來佛土等無差特。菩薩道場充滿佛國，彼諸世尊蓮花皆同出其臍中。
文殊師利普如座上感動變化，威儀如一，供養諸佛——東方、南方、西方、北方、東南、西南、西北、東北、上方、下方——時於十方各如恒沙諸佛之土，文殊師利悉現其前，無不周遍。
彼諸如來盡悉講是不退轉輪方等無瑕。一切侍者恭敬肅肅，志存大道，在蓮華上長跪叉手，自問其佛：「能仁如來何故興此三道之教？」悉欲往詣能仁如來，咨啟法化，從文殊師利求恩見濟。十方亦告諸菩薩曰：「汝等侍衛文殊師利，俱至能仁如來佛土。」
於是，忍界閻浮提處——夜尚未明——
【現代漢語翻譯】 現代漢語譯本：『（他們）與尊者們一起，奉見諸佛，歸命並接受教誨，學習聖智，慈悲教化眾生。』 於是，文殊師利向最選光明蓮華開剖如來（The Tathagata Most Excellent Light Lotus Blossom Opening，佛名）、至真（The Truly Real One，佛的稱號）、等正覺（The Perfectly Enlightened One，佛的稱號）稽首禮拜，繞佛三匝。與諸菩薩一同恭敬地表達敬意，以及舍利弗（Sariputra，佛陀的十大弟子之一）——他聽聞佛陀說法，接受教誨，渴望見到佛陀而不知厭倦，觀察自身五蘊如幻——各自以鮮花、香、栴檀、各種香料、搗碎的香、絲綢綵帶、幢幡等供養佛陀，蒙受佛陀的本德，心意堅定，遵奉三寶，想要度化眾生，侍奉佛陀。 說完這些話，如同伸臂頃刻間忽然消失，隨即到達東方恒河沙數佛剎的諸佛世尊面前。他們都聽聞諸佛宣講這部不退轉的方等經典，講述無垢清凈的智慧之光。那些佛土都沒有女人，也沒有聲聞（Sravaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）的教法，一切佛土的功德和意義都同樣鮮明潔凈，猶如最選光明蓮華開剖如來的佛土一樣，沒有差別。菩薩的道場充滿佛國，那些世尊的蓮花都從他們的臍中生出。 文殊師利普遍在座上感動變化，威儀如一，供養諸佛——東方、南方、西方、北方、東南、西南、西北、東北、上方、下方——這時在十方各如恒河沙數諸佛的國土，文殊師利都顯現在他們面前，無不周遍。 那些如來都宣講這部不退轉的方等無瑕經典。一切侍者恭敬肅穆，志向遠大，在蓮花上長跪合掌，向他們的佛陀自問：『能仁如來（Sakyamuni，釋迦牟尼佛的稱號）為何興起這三乘教法？』他們都想前往能仁如來那裡，請教佛法，從文殊師利那裡求得恩惠和幫助。十方諸佛也告訴菩薩們：『你們侍衛文殊師利，一同前往能仁如來的佛土。』 於是，在忍界（Sahā，我們所處的娑婆世界）閻浮提（Jambudvipa，南贍部洲）的地方——夜色尚未明亮——
【English Translation】 English version: 『(They) together with the honored ones, paid homage to all the Buddhas, took refuge and received teachings, learned the sacred wisdom, and compassionately taught all beings.』 Then, Manjushri bowed his head in reverence to the Tathagata Most Excellent Light Lotus Blossom Opening, the Truly Real One, the Perfectly Enlightened One, circumambulating the Buddha three times. Together with all the Bodhisattvas, he respectfully expressed his reverence, as did Sariputra—who, having heard the Buddha's teachings, received his instructions, longed to see the Buddha without weariness, and observed his own five aggregates as illusory—each offered flowers, incense, sandalwood, various perfumes, pounded incense, silk ribbons, banners, and canopies to the Buddha, receiving the Buddha's inherent virtue, with firm minds, adhering to the Three Jewels, desiring to liberate all beings and serve the Buddha. Having spoken these words, in the time it takes to stretch an arm, they suddenly disappeared, and then arrived before the Buddhas, World Honored Ones, in the Buddha lands as numerous as the sands of the Ganges in the east. They all heard the Buddhas expounding this irreversible Vaipulya Sutra, speaking of the light of immaculate and pure wisdom. Those Buddha lands had no women, nor the teachings of Sravakas or Pratyekabuddhas; the merits and meanings of all Buddha lands were equally bright and pure, just like the Buddha land of the Tathagata Most Excellent Light Lotus Blossom Opening, without any difference. The Bodhisattva's practice places filled the Buddha lands, and the lotuses of those World Honored Ones all emerged from their navels. Manjushri universally moved and transformed on the seat, with uniform dignity, making offerings to all the Buddhas—east, south, west, north, southeast, southwest, northwest, northeast, above, and below—at this time, in each of the Buddha lands as numerous as the sands of the Ganges in the ten directions, Manjushri appeared before them all, without exception. Those Tathagatas all expounded this irreversible, flawless Vaipulya Sutra. All attendants were respectful and solemn, with great aspirations, kneeling with palms together on lotuses, asking their Buddhas: 『Why did the Sakyamuni Tathagata initiate these three vehicles of teachings?』 They all wished to go to the Sakyamuni Tathagata, to inquire about the Dharma, and to seek grace and assistance from Manjushri. The Buddhas of the ten directions also told the Bodhisattvas: 『You should attend to Manjushri and go together to the Buddha land of the Sakyamuni Tathagata.』 Then, in the Jambudvipa of the Sahā world—before the night had yet dawned—
賢者阿難時見光明從軒窗入，即從臥起欲出精舍。睹其祇洹光耀如晝，仰觀虛空亦不見月。察其祇樹但睹其水，青青如璧柔軟且清，了不復見樹木房室。心自念言：「今日旦當講大深法，以故先現此之瑞應。」
於時阿難舉足入水，水不著足，無所濕溺，欣然大悅。往詣神室欲見世尊，見千萬蓮華繞佛神室，又聞洪音作若干伎。蓮華出光照于祇洹及舍衛城，三千大千世界靡不明達。志懷欣豫，偏袒右肩，長跪叉手，稽首作禮，自歸於佛。
明星出時，夜以向曉，諸大蓮華繞佛室者，大蓮華入于祇洹正住于中。阿難心念：「今吾宜往為佛施座，此則說法本之瑞應。」適布座竟，尋時三千大千世界六反震動，十方佛土各十恒沙亦復如是，大意咸達莫不驚欣。青蓮華、紅蓮華、黃蓮華、白蓮華普遍佛國，自然生樹，枝葉華實亦以茂盛。
諸比丘眾各欲出屋不能自致，見祇樹園為水所溺，水軟且清，住精舍戶惟見大光。各心念言：「今日當說大微妙法，以故先現此之變應。」
彼時世尊能仁大聖從三昧興，出其神室，就師子座。佛身適坐，應時十方一切世界諸佛世尊身奮大光，色色各異不可稱計，于彼黎民莫不睹焉。
於是，文殊師利周於十方，與眾菩薩游諸佛土普供養遍。是大菩薩導眾大士
【現代漢語翻譯】 現代漢語譯本：賢者阿難（Ananda，佛陀的十大弟子之一）當時看見光明從窗戶射入，便從睡臥中起身，想要走出精舍（精舍，佛教僧侶居住的場所）。他看到祇洹（Jetavana，佛陀常住的精舍）光輝如白晝，抬頭看天空卻不見月亮。觀察祇樹（Jetavana tree，祇洹精舍內的樹木）時，只見一片水，青翠如玉，柔軟而清澈，完全看不到樹木和房屋。阿難心想：『今天早上將要講說甚深大法，所以先出現這樣的瑞應。』 這時，阿難抬腳踏入水中，水沒有沾濕他的腳，也沒有被淹沒，他欣喜萬分。他前往佛陀的住所，想要見世尊，看到千萬朵蓮花圍繞著佛陀的住所，又聽到洪亮的聲音演奏著各種樂器。蓮花發出光芒，照耀著祇洹和舍衛城（Sravasti，古代印度城市），三千大千世界（Three Thousand Great Thousand Worlds，佛教宇宙觀中的一個宇宙單位）無不清晰明亮。阿難心中充滿喜悅，偏袒右肩，長跪合掌，向佛陀頂禮，歸依于佛。 當晨星出現，天快亮時，圍繞佛陀住所的那些大蓮花，都進入祇洹，停留在中央。阿難心想：『現在我應該為佛陀鋪設座位，這正是說法之本的瑞應。』剛鋪好座位，隨即三千大千世界發生六種震動，十方佛土（Buddha-lands，諸佛所教化的世界）也各自有十恒河沙數（Ganges sand，形容數量極多）的震動，大意都傳達了，沒有不感到驚訝和欣喜的。青蓮花、紅蓮花、黃蓮花、白蓮花遍佈佛國，自然生長出樹木，枝葉花果也茂盛繁榮。 各位比丘（Bhikkhus，佛教僧侶）都想走出房屋，卻無法到達，看到祇樹園被水淹沒，水柔軟而清澈，住在精舍門口只能看到大光明。他們各自心想：『今天將要講說大微妙法，所以先出現這樣的變化。』 那時，世尊能仁大聖（Sakyamuni，釋迦牟尼佛）從三昧（Samadhi，禪定）中起身，走出他的住所，坐上獅子座。佛陀剛坐下，當時十方一切世界的諸佛世尊（Buddhas，覺悟者）身上都發出大光明，各自不同，不可計數，那裡的民眾沒有不看到的。 於是，文殊師利（Manjusri，佛教菩薩）周遊十方，與眾菩薩遊歷諸佛國土，普遍供養。這位大菩薩引導著眾位大士。
【English Translation】 English version: The venerable Ananda (one of the ten great disciples of the Buddha), at that time, saw light entering through the windows, and immediately rose from his bed, intending to leave the monastery (vihara, a dwelling place for Buddhist monks). He saw that Jetavana (the monastery where the Buddha often stayed) was as bright as day, and when he looked up at the sky, he could not see the moon. Observing the Jetavana trees, he only saw water, green like jade, soft and clear, and he could no longer see the trees or buildings. Ananda thought to himself, 『Today, a profound Dharma will be preached, and therefore, these auspicious signs appear first.』 At that moment, Ananda stepped into the water, but the water did not wet his feet, nor did he sink. He was overjoyed. He went to the Buddha's dwelling, wanting to see the World Honored One, and saw thousands of lotuses surrounding the Buddha's dwelling. He also heard loud sounds playing various instruments. The lotuses emitted light, illuminating Jetavana and Sravasti (an ancient Indian city), and the Three Thousand Great Thousand Worlds (a cosmic unit in Buddhist cosmology) were all clearly illuminated. Ananda, filled with joy, bared his right shoulder, knelt with his palms together, bowed his head to the Buddha, and took refuge in the Buddha. When the morning star appeared and day was about to break, the large lotuses that surrounded the Buddha's dwelling all entered Jetavana and remained in the center. Ananda thought, 『Now I should prepare a seat for the Buddha, for this is the auspicious sign of the beginning of the Dharma teaching.』 As soon as the seat was prepared, the Three Thousand Great Thousand Worlds immediately shook in six ways, and the Buddha-lands (the worlds where Buddhas teach) in the ten directions also shook in the same way, each with ten Ganges sands (an expression for a very large number) of tremors. The great meaning was conveyed, and all were amazed and delighted. Blue lotuses, red lotuses, yellow lotuses, and white lotuses covered the Buddha-lands, and trees grew naturally, with lush branches, leaves, flowers, and fruits. The Bhikkhus (Buddhist monks) all wanted to leave their dwellings but could not reach them. They saw that the Jetavana garden was submerged in water, which was soft and clear. Staying at the monastery doors, they could only see great light. They each thought, 『Today, a great and subtle Dharma will be preached, and therefore, these changes appear first.』 At that time, the World Honored One, the Great Sage Sakyamuni (the historical Buddha), arose from Samadhi (meditative absorption), left his dwelling, and sat on the lion throne. As soon as the Buddha sat down, the Buddhas (enlightened beings) in all the worlds of the ten directions emitted great light from their bodies, each different and countless, and the people there all saw it. Then, Manjusri (a Bodhisattva in Buddhism) traveled throughout the ten directions, visiting the Buddha-lands with the assembly of Bodhisattvas, making offerings everywhere. This great Bodhisattva was guiding the great beings.
，神足示現，不可思議救利萌類，持順佛法教化度脫，隨眾所樂而以開導，為十方人各說法竟。文殊師利見能仁如來坐師子床，諸菩薩俱于祇樹園從地踴出，與無央數億億百千那術兆垓一切菩薩，繞佛世尊無量之匝。各化蓮華不可稱計，有十萬葉，其色各異，以供養佛，是諸蓮華布佛境界無空缺處。
又此菩薩散栴檀香、雜香、搗香、妙香，其香悉熏三千大千之國土，皆興美香。佈施、遵戒、忍辱、精進、一心、智慧、善權方便神通之香，分流法香、六度無極菩薩微妙道慧之香、具足經義修行之香，是輩眾香盡衍大光。其明周遍十方佛前，勇猛意強承佛威化，供養能仁如來、至真、等正覺。過大精進勤修正道，其心堅固莫能逾者，歸命如來。
時文殊師利與諸菩薩一切眾生莊嚴如意摩尼，現眾寶樹八品行行。有名寶樹邊豎幡，交露珠帳紫磨黃金，而以校成明月珠地，化造屋室講堂樓閣，天窗軒牖刻鏤籠䟽。泉源、陂池、江河之流、苑囿泉水中生蓮華，青、紅、黃、白葉皆明珠，無不周遍。地出甘露，有八味水。欲悅眾生示現大道，發菩薩意之所當行，故為一切垂哀變化。
文殊師利承佛聖旨，順己道力，能仁如來本之所愿，故以此變開化眾生。柔音軟響菩薩等俱多所勸助，不可思議無心不心，善心
【現代漢語翻譯】 現代漢語譯本：以神通之力示現，用不可思議的方式救度利益眾生，秉持佛法教化引導，隨眾生喜好而開導，為十方眾人分別說法完畢。文殊師利菩薩見到能仁如來（釋迦牟尼佛的稱號）坐在獅子座上，眾菩薩從祇樹園（佛陀常住的精舍）的大地涌出，與無數億億百千那由他（數量單位）兆垓（數量單位）一切菩薩，圍繞佛世尊無量圈。他們各自化現出不可計數的蓮花，每朵有十萬片花瓣，顏色各異，用來供養佛。這些蓮花布滿了佛的境界，沒有空缺之處。 這些菩薩又散發出栴檀香（一種名貴的香料）、雜香、搗香、妙香，這些香氣瀰漫三千大千世界（佛教宇宙觀中的一個世界），都充滿了美好的香氣。他們還散發出佈施、持戒、忍辱、精進、禪定、智慧、善巧方便神通之香，以及分流法香、六度無極（菩薩修行的六種方法）菩薩微妙道慧之香、具足經義修行之香，這些香氣都散發出巨大的光明。光明遍照十方佛前，他們以勇猛精進的心承佛威神之力，供養能仁如來、至真、等正覺（佛的稱號）。他們以大精進勤修正確的道路，其心堅固不可動搖，歸命于如來。 當時，文殊師利菩薩與諸菩薩以及一切眾生，以莊嚴如意摩尼寶珠（一種能實現願望的寶珠），顯現出眾寶樹，排列成八行。有名為寶樹的樹邊豎立著幡，交錯著露珠帳和紫磨黃金，以此裝飾成明月珠地。他們還化現出屋室、講堂、樓閣，天窗軒牖雕刻精美。泉源、陂池、江河之流、苑囿泉水中生長出蓮花，青、紅、黃、白色的花瓣都閃耀著明珠般的光澤，無處不遍佈。地上涌出甘露，有八種味道的水。爲了使眾生喜悅，他們示現大道，啓發菩薩的意願，所以為一切眾生垂憐變化。 文殊師利菩薩秉承佛的聖旨，順應自己的道力，以及能仁如來本來的願望，所以用這種變化來開化眾生。他們以柔和的聲音勸導菩薩等眾，這種勸導不可思議，無心也非無心，是善心。
【English Translation】 English version: Displaying divine powers, they inconceivably rescued and benefited sentient beings, upholding the Buddha's teachings to educate and liberate them, guiding them according to their preferences, and completing the Dharma talks for people in all ten directions. Manjushri Bodhisattva saw the Shakyamuni Tathagata (title of Buddha) sitting on a lion throne, with all the Bodhisattvas emerging from the ground in Jeta Grove (a monastery where Buddha often stayed), along with countless billions of nayutas (unit of number) and koti (unit of number) of all Bodhisattvas, encircling the World Honored One countless times. They each manifested countless lotus flowers, each with ten thousand petals of different colors, to offer to the Buddha. These lotus flowers covered the Buddha's realm without any gaps. These Bodhisattvas also scattered sandalwood incense (a precious fragrance), mixed incense, pounded incense, and wonderful incense, the fragrance of which permeated the three thousand great thousand worlds (a world in Buddhist cosmology), all filled with beautiful fragrance. They also emitted the fragrance of giving, keeping precepts, patience, diligence, concentration, wisdom, skillful means, and divine powers, as well as the fragrance of the flowing Dharma, the fragrance of the subtle wisdom of the Bodhisattvas of the Six Perfections (six practices of Bodhisattvas), and the fragrance of practicing the meaning of the scriptures, all of which emitted great light. The light illuminated all the Buddhas in the ten directions, and with courageous and diligent minds, they received the Buddha's majestic power, offering to the Shakyamuni Tathagata, the Truthful One, the Perfectly Enlightened One (titles of Buddha). They diligently cultivated the correct path with great diligence, their minds firm and unshakeable, taking refuge in the Tathagata. At that time, Manjushri Bodhisattva, along with all the Bodhisattvas and all sentient beings, manifested jeweled trees with the wish-fulfilling Mani jewel (a jewel that fulfills wishes), arranged in eight rows. There were banners erected beside the trees, with dewdrop curtains and purple gold, forming a ground of bright moon pearls. They also manifested houses, lecture halls, pavilions, and beautifully carved windows. Springs, ponds, rivers, and gardens grew lotus flowers, with blue, red, yellow, and white petals all shining like pearls, everywhere. Nectar emerged from the ground, with water of eight flavors. To please sentient beings, they manifested the great path, inspiring the Bodhisattva's aspiration, and thus they compassionately transformed for all beings. Manjushri Bodhisattva, receiving the Buddha's holy decree, in accordance with his own power of the path, and the original wish of the Shakyamuni Tathagata, used this transformation to enlighten sentient beings. With gentle voices, they encouraged the Bodhisattvas and others, this encouragement being inconceivable, neither with mind nor without mind, but with a good heart.
思唱導被大德鎧，順其精進身行高德，昔心所志莊嚴虛空，一切畢竟皆住佛前。
於是，世尊游以道教，放法光明照文殊師利及諸菩薩大士之等，使有床座。應時自然十萬蓮華從佛身出，光色無數不可稱限，百千顯耀而獨照明。以寶為莖，珍寶之珠遍垂周匝，摩尼交露栴檀雜香師子之座。是諸菩薩大士之眾皆坐其上，處於虛空。
時能仁佛臍中有光——號曰金剛，又名救濟眾生之類——而放此明，億百千蓮華光曜各異，無能計量。蓮華光明，清凈微妙，紫磨金色。交露之帳甚香鮮潔，顯照十方無所掛礙。此蓮華中自然化出億千蓮華。一切諸佛皆受法界平等一類，訓誨眾生起度脫門，及言教聲空無思想，不願之法無有邪行，不起不滅三世等空。其目清凈自然軌跡，化出億千名寶蓮華。
文殊師利安詳雅步，其心寂然則坐其上，不著佛身、佛體無想。心念：「世尊覺了一切，所志三昧號逾金剛。而學能仁如來、至真、等正覺之法，則行越空無不慕三昧。」
於是，世尊見文殊師利及十方佛國菩薩大士坐訖悉定，修諸佛法，供養過去無數大聖。
文殊師利所見攝持心不怯弱，順佛道行處師子座。
時佛則告賢者阿難：「汝去遍令舍衛祇樹園中內外比丘、比丘尼、清信士、清信女——信
【現代漢語翻譯】 現代漢語譯本：思惟著唱導的大德們身披鎧甲，順應他們精進的修行，身行高尚的德行，他們過去的心願是莊嚴虛空，一切最終都安住在佛前。 於是，世尊以佛法教化，放出法光照耀文殊師利（Manjusri，智慧的象徵）以及諸位菩薩大士等，使他們有座位。當時，自然有十萬蓮花從佛身中涌出，光色無數，不可計數，百千光芒顯耀而獨自照明。蓮花以寶物為莖，珍寶之珠遍佈周圍，摩尼寶珠交相輝映，散發著栴檀的混合香氣，形成獅子座。諸位菩薩大士都坐在其上，處於虛空之中。 這時，能仁佛（Sakyamuni，釋迦牟尼佛）的臍中放出光明——名為金剛（Vajra，堅不可摧之意），又名救濟眾生之類——而放出此光，億百千蓮花光芒各異，無法計量。蓮花光明清凈微妙，呈紫磨金色。交織的帷帳非常香潔，照耀十方，毫無阻礙。此蓮花中自然化出億千蓮花。一切諸佛都接受法界平等的一類，教導眾生開啟度脫之門，以及言教之聲空無思想，不願之法沒有邪行，不起不滅，三世等同虛空。他們的眼睛清凈，自然而然地顯現軌跡，化出億千名為寶蓮花的蓮花。 文殊師利安詳地邁著步伐，內心寂靜，然後坐于其上，不執著于佛身，佛體，沒有妄想。心中默唸：『世尊覺悟了一切，所證的三昧名為逾金剛（Surpassing Vajra，超越金剛之意）。而學習能仁如來（Tathagata，如來）、至真（Satya，真理）、等正覺（Samyaksambuddha，正等正覺）之法，則修行超越虛空，無不向往三昧。』 於是，世尊見到文殊師利以及十方佛國的菩薩大士都已坐定，修習諸佛之法，供養過去無數大聖。 文殊師利所見所持的心不怯弱，順應佛道，行於獅子座。 這時，佛告訴賢者阿難（Ananda，佛陀的十大弟子之一）說：『你去遍告舍衛祇樹園（Jetavana，佛陀常住的精舍）中內外的比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、清信士（Upasaka，在家男居士）、清信女（Upasika，在家女居士）——信
【English Translation】 English version: Contemplating the guiding masters adorned with armor, following their diligent practice, their conduct embodying high virtue, their past aspirations were to adorn the void, and all ultimately abide before the Buddha. Then, the World Honored One, through the teachings of the Dharma, emitted a light of Dharma illuminating Manjusri (symbol of wisdom) and all the Bodhisattvas and Mahasattvas, providing them with seats. At that moment, naturally, a hundred thousand lotuses emerged from the Buddha's body, their colors countless and immeasurable, shining with a hundred thousand brilliant lights. The lotuses had stems of precious gems, with pearls of treasure hanging all around, and mani jewels intermingling, exuding the mixed fragrance of sandalwood, forming lion thrones. All the Bodhisattvas and Mahasattvas sat upon them, suspended in the void. At this time, light emanated from the navel of the Sakyamuni Buddha (the Sage of the Sakya clan) – named Vajra (indestructible), also known as the savior of all beings – and this light was emitted, with billions of lotuses each shining with different colors, beyond measure. The light of the lotuses was pure and subtle, of a purple-gold color. The interwoven curtains were very fragrant and pure, illuminating the ten directions without obstruction. From these lotuses, billions of lotuses naturally manifested. All Buddhas receive the same equality of the Dharma realm, teaching beings to open the door to liberation, and the sound of their teachings is devoid of thought, the Dharma of non-desire has no evil conduct, neither arising nor ceasing, the three times are equal to the void. Their eyes are pure, naturally manifesting traces, transforming into billions of lotuses named precious lotuses. Manjusri walked with a serene and graceful pace, his mind tranquil, and then sat upon it, not attached to the Buddha's body, the Buddha's form, without delusion. He thought in his heart: 'The World Honored One has awakened to all, the Samadhi he has attained is called Surpassing Vajra. And by learning the Dharma of the Tathagata (Thus Come One), the Satya (Truth), the Samyaksambuddha (Perfectly Enlightened One), one's practice transcends the void, and one cannot help but aspire to Samadhi.' Then, the World Honored One saw that Manjusri and the Bodhisattvas and Mahasattvas from the ten directions had all taken their seats, practicing the Dharma of all Buddhas, making offerings to countless great sages of the past. Manjusri's mind, in what he saw and held, was not timid, following the path of the Buddha, he sat upon the lion throne. At that time, the Buddha said to the venerable Ananda (one of the ten great disciples of the Buddha): 'Go and inform all the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) inside and outside the Jetavana (monastery where the Buddha often stayed) – those who believe'
樂三寶佛眾僧，殖諸德本——行欲向城，悉使來集，今當說法。」
阿難受教，遍行宣命。比丘對曰：「吾等今夜見大瑞應，即時察知當講大法衍深要事，欲得往會不能自致。」
時阿難問：「何所妨礙？」
答曰：「皆見祇樹為水所溺，水青如璧，柔軟且清。不見樹木、屋室悉沒，惟見大光。以此之故不能自致。」於是阿難具以啟佛。
佛告阿難：「此比丘等閉隔不解，都無有水橫造水想。如此比丘無水謂有，不但齊是心意不開，無色痛癢思想生死之識，反謂有矣。不持信謂持、不奉法想奉、未致八等心想獲矣，道跡、往來、不還、無著之道亦復然矣，不成聲聞心念辦矣，不了緣覺心想致矣。汝復更往，重告來會。」
阿難受敕，一一令語如世尊教。還白佛言：「今四部眾皆來集會。」
於是，世尊告賢者目連：「汝至三千大千世界悉呼深學菩薩大士——被無極鎧，志求大乘——比丘、比丘尼、清信士、清信女、天、龍、鬼神、犍沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人與非人，使知今日有大法會，未聞之要。四部弟子、人與非人——或在天上、或處世間，皆以奉敬過去諸佛，志於大乘學住一道，心慕大慧妙尊最上巍巍無極——菩薩大士被巨德鎧，求利法義，精進不廢，
【現代漢語翻譯】 現代漢語譯本：佛陀告訴僧眾，要積累各種功德，當他們想要前往城裡時，要讓他們都聚集起來，今天將要說法。 阿難接受教誨，到處傳達命令。比丘們回答說：『我們今晚看到了巨大的瑞兆，立刻察覺到將要講述深奧的大法要事，想要前去參加卻無法自行到達。』 當時阿難問：『是什麼阻礙了你們？』 他們回答說：『我們都看到祇樹（Jetavana，佛陀常住的精舍）被水淹沒，水像碧玉一樣青綠，柔軟而清澈。看不到樹木、房屋，都被淹沒了，只看到巨大的光芒。因此我們無法自行到達。』於是阿難將這些情況全部稟告了佛陀。 佛陀告訴阿難：『這些比丘們被矇蔽了，不理解，根本沒有水卻橫生出水的想法。這些比丘無水卻認為有水，不僅是心意不開竅，對於無色、痛癢、思想、生死之識，反而認為有。不持戒卻認為持戒，不奉法卻認為奉法，未達到八等心卻認為獲得了，對於道跡、往來、不還、無著之道也是如此，沒有成就聲聞的心念，卻認為已經辦到了，不瞭解緣覺的心念，卻認為已經達到了。你再去一次，再次告訴他們來參加法會。』 阿難接受佛陀的命令，一一按照世尊的教導告訴他們。回來稟告佛陀說：『現在四部大眾都來了。』 於是，世尊告訴賢者目連：『你到三千大千世界，召集所有深入學習的菩薩大士——身披無極鎧甲，立志追求大乘——比丘、比丘尼、清信士、清信女、天、龍、鬼神、犍沓和（Gandharva，天上的樂神）、阿須倫（Asura，好戰的神）、迦留羅（Garuda，金翅鳥神）、真陀羅（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神）、人與非人，讓他們知道今天有大法會，有未曾聽聞的要義。四部弟子、人與非人——或在天上、或在世間，都以恭敬之心侍奉過去諸佛，立志于大乘，學習安住於一道，心中仰慕大智慧、妙尊、最上、巍巍無極——菩薩大士身披巨大功德的鎧甲，追求利益眾生的法義，精進不懈，』
【English Translation】 English version: The Buddha told the assembly of monks to cultivate various virtues. When they wished to go to the city, they should all gather together, for today he would expound the Dharma. Ananda, receiving the instruction, went everywhere to proclaim the order. The monks replied, 'Tonight we saw a great auspicious sign, and immediately perceived that a profound and important matter of the great Dharma would be spoken. We wish to attend, but cannot reach the place by ourselves.' Then Ananda asked, 'What is hindering you?' They replied, 'We all saw the Jetavana (the monastery where the Buddha often stayed) submerged in water. The water was as green as jade, soft and clear. We could not see the trees or buildings, all were submerged, and only a great light was visible. Because of this, we cannot reach the place by ourselves.' Thereupon, Ananda reported all of this to the Buddha. The Buddha told Ananda, 'These monks are deluded and do not understand. There is no water, yet they have fabricated the idea of water. These monks, seeing no water, think there is water. Not only is their mind not open, but they also think that the non-existent sensations of form, feeling, perception, volition, and consciousness are real. They think they are observing precepts when they are not, think they are practicing the Dharma when they are not, think they have attained the eight levels of concentration when they have not. The same is true for the paths of stream-entry, once-returner, non-returner, and arhatship. They have not achieved the mind of a Sravaka (hearer), yet they think they have. They do not understand the mind of a Pratyekabuddha (solitary realizer), yet they think they have attained it. Go again and tell them to come to the assembly.' Ananda, receiving the Buddha's command, told them everything as the World Honored One had instructed. He returned and reported to the Buddha, 'Now the fourfold assembly has all arrived.' Then, the World Honored One told the venerable Maudgalyayana, 'Go to the three thousand great thousand worlds and summon all the deeply learned Bodhisattva Mahasattvas (great beings) – those who are clad in limitless armor, aspiring to the Mahayana (Great Vehicle) – monks, nuns, laymen, laywomen, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warring deities), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans. Let them know that today there is a great Dharma assembly, with essential teachings that have not been heard before. The fourfold disciples, humans and non-humans – whether in the heavens or in the world – all who have served the Buddhas of the past with reverence, aspire to the Mahayana, study and abide in the one path, and whose hearts yearn for great wisdom, the wondrous and supreme, the most exalted and limitless – the Bodhisattva Mahasattvas who are clad in the armor of great virtue, seeking the Dharma that benefits all beings, and who are diligent and unceasing in their practice,'
悉使來會聽深妙法。」
目連受教承佛聖旨，自以道力如申臂頃，遍三千大千世界宣告：「如是有未嘗法，當共普聽。」尋以神足還住佛前，白世尊曰：「宣告已周。」
爾時，四輩圍繞充滿四十萬里；諸天龍神住于虛空，五十萬里無空缺處。
爾時，文殊師利白世尊曰：「今四輩人悉來聚會，諸天龍神填于虛空，悉共一心叉手禮佛。皆觀如來威神之變，光耀暐曄靡不通達。眾會坐定，恭敬恭肅，愿佛說法。」
於時世尊即尋欣笑，七寶蓮華從地踴出。蓮華之葉有無央數百千交露之帳，如大高車超天帝座，垂明月珠、赤珠、瓔珞、眾珍為幢，向於八方欲濟八難。一切眾會四輩弟子——比丘、比丘尼、清信士、清信女——諸天龍神、犍沓和等，人與非人悉坐其上，普察尊顏。
文殊師利所從菩薩大士之等，相好具足，威神巍巍，志同一類，在蓮華上一心叉手，恭敬元元察佛聖德，及文殊師利志求大道。
於是，文殊師利前白佛言：「今四輩眾、諸天龍神咸皆渴仰，愿佛贊說不退轉輪離垢之法。此比丘、比丘尼、清信士、清信女、諸天龍神無央數千，懷篤信想、奉法之想、志八等想，道跡、往來、不還、無著，聲聞、緣覺各興此想，是故世尊蠲除此念。何故如來光于持信至於奉法顯
【現代漢語翻譯】 現代漢語譯本：
『都讓他們來集會聽聞深奧微妙的佛法。』 目連（佛陀的十大弟子之一，以神通著稱）接受教誨，領受佛陀的聖旨，自己運用神通，如同伸展手臂那樣短暫的時間，就遍告三千大千世界：『有從未聽聞過的佛法，應當共同前來聽聞。』隨即以神足通回到佛陀面前，稟告世尊說：『已經宣告完畢。』 當時，四眾弟子圍繞著佛陀，充滿了四十萬里；諸天、龍神居住在虛空中，五十萬里沒有空缺的地方。 這時，文殊師利（智慧第一的菩薩）稟告世尊說：『現在四眾弟子都來集會，諸天、龍神充滿虛空，都一心合掌向佛陀行禮。都在觀看如來威神的變化，光芒照耀，沒有不通達的地方。大眾都已坐定，恭敬肅穆，希望佛陀說法。』 這時，世尊隨即欣然微笑，七寶蓮花從地上涌出。蓮花的葉子上有無數百千交錯的露帳，如同高大的車子超越天帝的寶座，垂掛著明月珠、赤珠、瓔珞等各種珍寶作為裝飾，面向八方，想要救濟八難。一切大眾四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男眾）、清信女（在家女眾）——諸天、龍神、犍沓和（天上的樂神）等，人和非人都坐在蓮花上，普遍瞻仰佛陀的尊容。 文殊師利所帶領的菩薩大士們，相貌美好，威神巍峨，志向相同，在蓮花上，一心合掌，恭敬地觀察佛陀的聖德，以及文殊師利追求大道的志向。 於是，文殊師利上前稟告佛陀說：『現在四眾弟子、諸天、龍神都非常渴望，希望佛陀贊說不退轉輪離垢的佛法。這些比丘、比丘尼、清信士、清信女、諸天、龍神無數千，懷著堅定的信仰、奉法的想法、追求八種境界的想法，道跡（須陀洹）、往來（斯陀含）、不還（阿那含）、無著（阿羅漢），聲聞、緣覺各自興起這樣的想法，所以世尊應當消除這種想法。為什麼如來的光明對於持信到奉法顯現……』
【English Translation】 English version:
'Let them all come to assemble and listen to the profound and subtle Dharma.' Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), receiving the teaching and the Buddha's holy decree, used his supernatural power, in the time it takes to stretch out an arm, to proclaim throughout the three thousand great thousand worlds: 'There is Dharma that has never been heard before, you should all come together to listen.' Then, using his supernatural feet, he returned to the Buddha and reported to the World Honored One, 'The proclamation is complete.' At that time, the fourfold assembly surrounded the Buddha, filling forty myriad miles; the gods and dragons resided in the empty space, with no empty space for fifty myriad miles. At this time, Manjushri (the Bodhisattva of wisdom) reported to the World Honored One, 'Now the fourfold assembly has come together, the gods and dragons fill the empty space, all with one mind, they fold their hands and bow to the Buddha. They are all watching the changes of the Tathagata's majestic power, the light shines brightly, and there is no place it does not reach. The assembly is seated, respectful and solemn, hoping that the Buddha will preach the Dharma.' At this time, the World Honored One immediately smiled with joy, and seven-jeweled lotuses sprang up from the ground. The leaves of the lotuses had countless hundreds and thousands of interwoven dew curtains, like tall chariots surpassing the throne of the Heavenly Emperor, hanging with bright moon pearls, red pearls, necklaces, and various treasures as decorations, facing the eight directions, wanting to save from the eight difficulties. All the assembly, the fourfold disciples—bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), and upasikas (laywomen)—the gods, dragons, gandharvas (celestial musicians), and others, humans and non-humans, all sat on the lotuses, universally gazing at the Buddha's venerable countenance. The Bodhisattva Mahasattvas led by Manjushri, with perfect features, majestic power, and the same aspiration, on the lotuses, with one mind, folded their hands, respectfully observing the Buddha's holy virtue, and Manjushri's aspiration to seek the Great Path. Then, Manjushri stepped forward and reported to the Buddha, 'Now the fourfold assembly, the gods, and dragons are all very eager, hoping that the Buddha will praise and speak of the Dharma of non-retrogression and detachment from defilements. These bhikkhus, bhikkhunis, upasakas, upasikas, gods, and dragons, countless thousands, hold firm faith, the thought of upholding the Dharma, the thought of seeking the eight stages, the path of the stream-enterer (Sotapanna), the once-returner (Sakadagami), the non-returner (Anagami), the Arhat, the Sravakas, and Pratyekabuddhas, each arising with such thoughts, therefore, the World Honored One should dispel this thought. Why does the Tathagata's light, from holding faith to upholding the Dharma, manifest...'
緣覺行？」
於是，世尊默然不應。
舍利弗白佛言：「唯然，大聖！吾於後夜寤起出屋，詣文殊師利。睹世尊室則欲進前，見十萬蓮華繞如來室，出大光明照于祇樹舍衛國城及三千大千剎土，聞洪法音伎樂之聲。惟佛解說此何感應？」
佛言：「今當講此不退轉輪，文殊師利俱共分別是之本瑞。」
阿難白佛：「今於後夜見大光明從軒牕入寤，從坐起出見祇洹為水所溺。水軟且清，不見樹木及與精舍，但見大光。此何感應？」
佛言：「今文殊師利當說深法不退轉輪是之本瑞。」
於是，世尊為賢者阿難說頌曰：
「此諸佛不我， 一乘而無上， 其軟音勇猛， 因緣興問斯。 是乘則清凈， 佛道無有上， 普柔音勇猛， 今所興問斯； 此乘無想念， 清凈離調戲， 普軟音勇猛， 今所興問斯。 普軟音所問， 救濟一切乘， 非處無所成， 不起亦不滅。 一切所咨嗟， 此不成道果， 世尊為本無， 此教則成實。 普軟音勇猛， 今所興問此， 於此離響者， 一切聲平等。 普軟音所問， 因動而有聲， 其聲不可獲， 法無響無字； 普軟音所問， 法聲等如風， 離形無所立， 欲令
【現代漢語翻譯】 現代漢語譯本 『緣覺行』（Pratyekabuddha-yana，指不依佛陀教導，自行悟道的修行方式）是什麼？」 這時，世尊沉默不語，沒有回答。 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：「是的，大聖！我後半夜醒來走出房間，去拜訪文殊師利（Manjusri，象徵智慧的菩薩）。我看到世尊的房間，正要走上前去，卻見到十萬朵蓮花圍繞著如來的房間，發出巨大的光明，照耀著祇樹給孤獨園（Jetavana Vihara）所在的舍衛國（Sravasti）城，以及三千大千世界（Trisahasra-Mahasahasra-lokadhatu）。我還聽到了洪亮的佛法之音和音樂之聲。只有佛陀才能解釋這是什麼感應？」 佛說：「我現在將要講述這不退轉法輪（Avivartika-chakra），文殊師利將共同闡明這瑞相的根本。」 阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）對佛說：「我今天后半夜看到巨大的光明從窗戶進入，醒來后從座位起身，看到祇洹精舍被水淹沒。水柔軟而清澈，看不到樹木和精舍，只看到巨大的光明。這是什麼感應？」 佛說：「現在文殊師利將要講述甚深佛法的不退轉法輪，這是這瑞相的根本。」 於是，世尊為賢者阿難說了偈頌： 『這些佛陀不執著於我， 一乘（Ekayana，指唯一的成佛之道）是無上的， 他們柔和的聲音充滿力量， 因緣成熟而提出這樣的問題。 這乘是清凈的， 佛道是無上的， 普遍柔和的聲音充滿力量， 現在提出這樣的問題； 這乘沒有妄想， 清凈而遠離戲論， 普遍柔和的聲音充滿力量， 現在提出這樣的問題。 普遍柔和的聲音所問， 救濟一切乘， 非處無所成， 不生也不滅。 一切所讚歎的， 這不成道果， 世尊為本無， 這教導則成真實。 普遍柔和的聲音充滿力量， 現在提出這樣的問題， 對於此離響者， 一切聲音平等。 普遍柔和的聲音所問， 因動而有聲， 其聲不可獲得， 法無響無字； 普遍柔和的聲音所問， 法聲等同於風， 離形無所立， 想要』
【English Translation】 English version What is the 『Pratyekabuddha-yana』 (the path of self-enlightenment without relying on a Buddha's teachings) practice?」 Then, the World Honored One remained silent and did not respond. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 「Yes, Great Sage! In the latter part of the night, I awoke and left my room to visit Manjusri (a Bodhisattva symbolizing wisdom). I saw the World Honored One's room, and as I was about to approach, I saw a hundred thousand lotuses surrounding the Tathagata's room, emitting great light that illuminated the Jetavana Vihara in the city of Sravasti, as well as the Trisahasra-Mahasahasra-lokadhatu (three thousand great thousand world system). I also heard the resounding sound of the Dharma and music. Only the Buddha can explain what this is a response to?」 The Buddha said, 「Now I will speak about the irreversible wheel of Dharma (Avivartika-chakra), and Manjusri will jointly explain the root of this auspicious sign.」 Ananda (one of the Buddha's ten great disciples, known for his extensive learning) said to the Buddha, 「Tonight, in the latter part of the night, I saw a great light entering through the window. After waking up and rising from my seat, I saw that the Jetavana Vihara was submerged in water. The water was soft and clear, and I could not see the trees or the Vihara, only the great light. What is this a response to?」 The Buddha said, 「Now Manjusri will speak about the profound Dharma of the irreversible wheel, which is the root of this auspicious sign.」 Then, the World Honored One spoke the following verses for the venerable Ananda: 『These Buddhas do not cling to self, The Ekayana (the one vehicle, the path to Buddhahood) is supreme, Their gentle voices are powerful, Due to conditions, such questions arise. This vehicle is pure, The Buddha's path is supreme, Universally gentle voices are powerful, Now such questions arise; This vehicle has no conceptual thought, Purity and freedom from playfulness, Universally gentle voices are powerful, Now such questions arise. Asked by universally gentle voices, It saves all vehicles, There is nothing to be accomplished in non-places, It neither arises nor ceases. All that is praised, This does not become the fruit of the path, The World Honored One is originally non-existent, This teaching then becomes real. Universally gentle voices are powerful, Now such questions arise, For those who are free from sound, All sounds are equal. Asked by universally gentle voices, Sound arises from movement, Its sound cannot be obtained, The Dharma has no sound or words; Asked by universally gentle voices, The sound of Dharma is like the wind, Without form, it has no basis, Wanting to』
度響著。 阿難且聽是， 普音之所問， 道正法時身， 涂想亦復空。 諸佛等正覺， 空寂無有相， 說設若不說， 一切法無住。 平等覺無色， 道跡之所趣， 獲來不還反， 此佛所說法。 離形遠眾相， 如虛空無數， 佛道如不著， 此為普音聞。 過去當來佛， 於今亦復然， 為現道慧意， 未嘗見有涂。 不可睹法界， 但以音聲耳， 分別經本無， 此法乃為道。 佈施度無極， 凈戒亦復然， 忍辱度無極， 此說現佛道； 精進度無極， 一心亦俱然， 智慧度無極， 現道之慧明。 佛善權方便， 神通度彼岸， 假聲講佛道， 于俗無所著。 為現三乘教， 宣揚說果聲， 導師之所講， 隨順察本性。 吾興五濁世， 知劣懈廢人， 故為佛乘者， 使人成大聖。 吾現四果音， 已成無著道， 因音謂聲聞， 諸法無緣會。 所謂眾合會， 教皆有所立， 現在獲因緣， 故說目前法。 羅漢謂聲聞， 因觀成緣覺， 永不起法忍， 菩薩之所睹。 其空無有想， 平等禪不願， 三脫之門音， 以故說泥洹。 不著于往古， 來現在亦然，
【現代漢語翻譯】 現代漢語譯本 （佛陀的教誨）在迴響著。 阿難（Ananda，佛陀的十大弟子之一）你且聽著，這是普音（普音，菩薩名）所問的： 當道（道，真理）顯現正法時，身體的感受和想法也都是空無的。 諸佛（Buddha，覺悟者）等正覺（Sammasambuddha，完全覺悟者），他們的境界是空寂無相的。 說也好，不說也好，一切法（Dharma，宇宙的真理）都是無所住的。 平等覺（Samatajnana，平等智慧）是無形的，是道跡（Magga，修行之道）所趨向的。 證得不還果（Anagami，不還者）不再輪迴，這是佛陀所說的法。 遠離形體和各種表象，如同虛空一樣無邊無際。 佛道（Buddha-dharma，成佛之道）如同不執著一樣，這是普音所聽聞的。 過去、未來和現在的佛，都是如此。 爲了展現道（道，真理）的智慧和意念，從未見過有任何固定的途徑。 法界（Dharmadhatu，宇宙的真實本質）是不可見的，只能通過聲音來理解。 分別（Vikalpa，分別心）的經文原本就是空無的，這才是真正的道。 佈施（Dana，慷慨施捨）的修行達到無極，持戒（Sila，道德戒律）也是如此。 忍辱（Ksanti，忍耐）的修行達到無極，這是佛道（Buddha-dharma，成佛之道）的展現。 精進（Virya，努力）的修行達到無極，一心（Ekagrata，專注）也是如此。 智慧（Prajna，智慧）的修行達到無極，這是展現道（道，真理）的智慧光明。 佛陀善用權巧方便（Upaya，善巧方便），以神通（Abhijnana，超自然能力）度化眾生到達彼岸（Paramita，到達彼岸）。 借用聲音來講述佛道（Buddha-dharma，成佛之道），在世俗中卻沒有任何執著。 爲了展現三乘（Triyana，三種修行方式）的教義，宣揚證果的聲音。 導師（Buddha，佛陀）所講的，都是隨順觀察眾生的本性。 我（佛陀自稱）出現在五濁惡世（Pancakasaya，充滿五種污濁的時代），知道眾生是劣根性、懈怠和廢弛的。 所以爲了佛乘（Buddhayana，成佛之道）的修行者，使他們成就大聖（Mahasattva，偉大的覺悟者）。 我展現四果（Cattari phala，四種修行果位）的聲音，已經成就無執著的道。 因為聲音而被稱為聲聞（Sravaka，聽聞佛法而修行的人），諸法（Dharma，宇宙的真理）是無緣會合的。 所謂的眾合會（Samavaya，因緣和合），教義都是有所依據的。 現在所獲得的因緣（Hetupratyaya，因果關係），所以說的是眼前的法。 羅漢（Arhat，已斷除煩惱的聖者）被稱為聲聞，因觀察而成就緣覺（Pratyekabuddha，獨自覺悟者）。 永遠不會生起法忍（Dharmanukshanti，對真理的接受），這是菩薩（Bodhisattva，追求覺悟的修行者）所看到的。 其空性是無任何想法的，平等禪（Samadhi，禪定）是無所求的。 三解脫門（Trini vimoksa mukha，三種解脫之門）的聲音，因此說的是涅槃（Nirvana，解脫）。 不執著於過去，未來和現在也是如此。
【English Translation】 English version It echoes. Ananda (Ananda, one of the ten great disciples of the Buddha), listen, this is what Pu Yin (Pu Yin, a Bodhisattva) asked: When the Way (Dharma, the truth) manifests the true Dharma, the feelings and thoughts of the body are also empty. All Buddhas (Buddha, the enlightened ones) are equally enlightened (Sammasambuddha, fully enlightened ones), their realm is empty and without form. Whether spoken or unspoken, all dharmas (Dharma, the universal truth) are without abiding. Equal enlightenment (Samatajnana, equal wisdom) is formless, it is where the path (Magga, the path of practice) leads. Attaining the state of non-return (Anagami, non-returner) means no more reincarnation, this is the Dharma spoken by the Buddha. Far from form and all appearances, like the boundless void. The Buddha's path (Buddha-dharma, the path to Buddhahood) is like non-attachment, this is what Pu Yin heard. The Buddhas of the past, future, and present are all the same. To show the wisdom and intention of the Way (Dharma, the truth), there has never been a fixed path. The Dharmadhatu (Dharmadhatu, the true essence of the universe) is invisible, it can only be understood through sound. The scriptures of discrimination (Vikalpa, discriminating mind) are originally empty, this is the true Way. The practice of giving (Dana, generosity) reaches the ultimate, so does the practice of precepts (Sila, moral discipline). The practice of patience (Ksanti, endurance) reaches the ultimate, this is the manifestation of the Buddha's path (Buddha-dharma, the path to Buddhahood). The practice of diligence (Virya, effort) reaches the ultimate, so does one-pointedness (Ekagrata, concentration). The practice of wisdom (Prajna, wisdom) reaches the ultimate, this is the manifestation of the wisdom light of the Way (Dharma, the truth). The Buddha skillfully uses expedient means (Upaya, skillful means), using supernatural powers (Abhijnana, supernatural abilities) to ferry sentient beings to the other shore (Paramita, reaching the other shore). Using sound to speak of the Buddha's path (Buddha-dharma, the path to Buddhahood), yet without any attachment in the mundane world. To show the teachings of the three vehicles (Triyana, three paths of practice), proclaiming the sound of attaining fruition. What the teacher (Buddha, the Buddha) speaks is in accordance with observing the nature of sentient beings. I (the Buddha referring to himself) appear in the five turbid ages (Pancakasaya, an era full of five kinds of defilements), knowing that sentient beings are of inferior nature, lazy, and negligent. Therefore, for the practitioners of the Buddha vehicle (Buddhayana, the path to Buddhahood), to enable them to become great saints (Mahasattva, great enlightened beings). I manifest the sound of the four fruits (Cattari phala, four stages of enlightenment), having already attained the path of non-attachment. Because of sound, they are called Sravakas (Sravaka, those who practice by hearing the Dharma), all dharmas (Dharma, the universal truth) are without causal assembly. The so-called assembly of causes (Samavaya, the union of causes and conditions), the teachings are all based on something. The causes and conditions (Hetupratyaya, cause and effect) that are obtained now, therefore, what is spoken is the present Dharma. Arhats (Arhat, a saint who has eliminated afflictions) are called Sravakas, through observation they attain the state of Pratyekabuddha (Pratyekabuddha, one who attains enlightenment alone). They will never give rise to the acceptance of Dharma (Dharmanukshanti, acceptance of the truth), this is what Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment) see. Its emptiness is without any thought, equal samadhi (Samadhi, meditation) is without desire. The sound of the three doors of liberation (Trini vimoksa mukha, three doors of liberation), therefore, speaks of Nirvana (Nirvana, liberation). Not attached to the past, the future and present are also the same.
十方之所興， 不起無所有。 普音今所問， 法深妙無量， 逮力之至誠， 不廢致果想。 以專於一乘， 不想一切法， 故啟問于佛， 德果之緣念。 此三世平等， 空寂而無想， 已度一切音， 不猗著佛道。 猶如有二十， 江水之流沙， 菩薩數如此， 普音之所化。 從諸佛聽采， 菩薩所修行， 三塗適平等， 讚揚入大乘。 普音志勇猛， 為決除眾網， 興著生德果， 故問吾道惠。 此佛所建立， 修愿亦如是， 游演三乘等， 以濟勤苦患。 普音志勇猛， 因為此等造， 啟道師講法， 示菩薩道行。 諸天億百千， 處空供養佛， 志好於德果， 欲決此猶豫。 其四輩比丘、 比丘尼居士， 想著于德果， 故分別令解。 普柔是以問， 拔除諸疑網， 此諸菩薩會， 猶欲采此法。」
阿惟越致遮經持信品第二
於是，世尊說此偈已，賢者阿難前問佛言：「唯然，大聖！文殊師利今問如來不退轉輪乎？」
告曰：「如是。乃當講說不退轉輪耶。」
佛言：「阿難！諸佛世尊因不退轉為應說法。」
阿難又問：「最勝何緣轉持篤信至於緣覺？如
【現代漢語翻譯】 現代漢語譯本 十方世界所興起的一切，並非無中生有。 普音菩薩（一位菩薩的名字）今日所問，佛法深奧微妙，無量無邊。 他以至誠之心追求佛力，不放棄成就佛果的願望。 他專注於一乘（唯一能達到解脫的道路），不執著於一切法（世間萬物）。 因此向佛請教，關於功德果報的因緣。 這三世（過去、現在、未來）是平等的，空寂無想。 已經超越了一切聲音（言語），不執著于佛道。 就像有二十條恒河的沙子那麼多，菩薩的數量也像這樣，都是普音菩薩所教化的。 他們從諸佛那裡聽聞，菩薩所修行的法門，三惡道（地獄、餓鬼、畜生）也同樣平等，讚揚並進入大乘（菩薩道）。 普音菩薩志向勇猛，爲了破除眾生的迷惑之網。 他發起追求功德果報的願望，所以向我請教佛道的智慧。 這是佛所建立的，修行的願望也是如此。 在三乘（聲聞乘、緣覺乘、菩薩乘）中游歷演說，爲了救濟勤苦的眾生。 普音菩薩志向勇猛，因為這個原因而造詣深厚。 他請教佛陀講法，開示菩薩的修行之道。 無數的天人，在空中供養佛陀。 他們志向于功德果報，想要消除心中的疑惑。 四眾弟子（比丘、比丘尼、優婆塞、優婆夷），都想著功德果報。 所以要分別解釋，讓他們明白。 普音菩薩以柔和的態度提問，是爲了拔除眾生的疑惑之網。 這些菩薩們，也想要學習這些佛法。
《阿惟越致遮經》（一部佛經的名字）持信品第二
這時，世尊說完這偈頌后，賢者阿難（佛陀的弟子）上前問佛說：『是的，大聖！文殊師利（一位菩薩的名字）現在問如來關於不退轉輪（不會退轉的修行）的事情嗎？』
佛陀回答說：『是的。他將要講說不退轉輪。』
佛陀說：『阿難！諸佛世尊因為不退轉的緣故，才應當說法。』
阿難又問：『最殊勝的因緣是什麼，使得持守堅定信仰的人，最終成為緣覺（獨自覺悟的人）呢？』
【English Translation】 English version All that arises in the ten directions does not come from nothing. What Pu Yin Bodhisattva (a Bodhisattva's name) asks today is profound and immeasurable. He seeks the power of the Buddha with utmost sincerity, not abandoning the desire to attain Buddhahood. He focuses on the One Vehicle (the only path to liberation), not clinging to any dharma (phenomena). Therefore, he asks the Buddha about the causes and conditions of meritorious rewards. These three times (past, present, and future) are equal, empty, and without thought. Having transcended all sounds (words), he does not cling to the path of the Buddha. Just as there are sands in twenty Ganges Rivers, the number of Bodhisattvas is like that, all transformed by Pu Yin Bodhisattva. They hear from the Buddhas, the practices of Bodhisattvas, the three evil paths (hell, hungry ghosts, animals) are also equal, praising and entering the Mahayana (Bodhisattva path). Pu Yin Bodhisattva is courageous, to break the net of delusion of sentient beings. He initiates the desire to seek meritorious rewards, so he asks me about the wisdom of the Buddha's path. This is what the Buddha established, and the aspiration of practice is also like this. Traveling and expounding in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), to save diligent and suffering beings. Pu Yin Bodhisattva is courageous, and because of this, he has profound attainments. He asks the Buddha to teach the Dharma, revealing the path of Bodhisattva practice. Countless Devas (gods) in the sky make offerings to the Buddha. They aspire to meritorious rewards, wanting to resolve their doubts. The fourfold assembly (monks, nuns, laymen, laywomen) all think about meritorious rewards. Therefore, it is necessary to explain separately, so that they understand. Pu Yin Bodhisattva asks with gentleness, to remove the net of doubts of sentient beings. These Bodhisattvas also want to learn these teachings.
The Second Chapter on Faith in the Aviveyaccha Sutra (a Buddhist scripture's name)
At this time, after the World Honored One finished speaking this verse, the Venerable Ananda (Buddha's disciple) stepped forward and asked the Buddha: 'Yes, Great Sage! Is Manjushri (a Bodhisattva's name) now asking the Tathagata about the wheel of non-retrogression (practice that does not regress)?'
The Buddha replied: 'Yes. He will be speaking about the wheel of non-retrogression.'
The Buddha said: 'Ananda! The World Honored Ones, because of non-retrogression, should teach the Dharma.'
Ananda asked again: 'What is the most excellent cause that leads those who hold firm faith to eventually become Pratyekabuddhas (those who awaken alone)?'
來惟顯菩薩法乎？」
答曰：「如此。阿難當知，惟暢菩薩經典為上。所以者何？吾身故興五濁世，用懈廢者志懷羸劣。諸佛當以善權方便、隨時之宜講說經道，少有志樂微妙之訓，多慕卑劣。是以如來善權方便而為現法，開演大乘乃應本要；是以觀心順所發意而救度之。志若得入調柔安隱，無所造立苦樂得除。誘無從生，不起不滅，無為之安，漸向大慧一切之智。」於是世尊默而不語也。
爾時，阿難問文殊師利：「如來何故默而不言？」
答曰：「俗人少有信此法說。此諸羅漢無數百千心中愕然不解：『如來何故說此殊異經教？吾今目睹此四輩人心鬲狐疑，曷因如來演處，持信至於奉法緣覺有礙欲令進達此？』無數億諸天龍神咸共猶豫：『何因如來顯敘菩薩，道跡、往來、不還、無著緣覺之道？』無量菩薩億百千垓，不了世尊以菩薩道嘆詠執信至於奉法四果緣覺。一切江河、川流、泉源窒不通行，飛鳥在空不能進退，日月不前翳無光耀黯黮晝昏。所以者何？此法微妙難解如此，是故如來默然不言。」
彼時十萬蓮華繞佛室者，一切同聲咸共勸助：「唯然，世尊！講不退輪清凈方等經典之要，吾等常從九十二億百千垓佛聞此經慧，於斯佛土弘修是法。」
時舍利弗復前求哀：「惟愿
【現代漢語翻譯】 現代漢語譯本：『是來宣講菩薩的法嗎？』 回答說：『是這樣的。阿難應當知道，唯有宣揚菩薩的經典才是至上的。這是為什麼呢？我身處五濁惡世，那些懈怠的人意志薄弱。諸佛應當以善巧方便、順應時宜地講說經道，很少有人喜歡微妙的教誨，大多追求低劣的法。因此，如來以善巧方便來展現佛法，開演大乘佛法才是根本要義；因此，觀察眾生的心意，順應他們所發的心願而救度他們。如果他們的心志能夠進入調柔安穩的狀態，不再執著于苦樂，苦樂的根源就會消除。誘惑無從產生，不生不滅，達到無為的安樂，逐漸走向大智慧和一切智。』這時，世尊沉默不語。 當時，阿難問文殊師利：『如來為什麼沉默不語呢？』 文殊師利回答說：『世俗之人很少有人相信這種說法。這些無數百千的羅漢心中感到驚訝不解：『如來為什麼說這種特殊的經教？我們現在看到這四種人心中疑惑不解，如來為什麼在這裡宣講，讓他們持信奉法，緣覺的修行受到阻礙，想要讓他們進步？』無數億的天龍神都感到猶豫：『如來為什麼宣說菩薩的道跡、往來、不還、無著的緣覺之道？』無量億百千垓的菩薩，不明白世尊用菩薩道來讚歎和鼓勵那些執信奉法的四果緣覺。一切江河、川流、泉源都停止流動，飛鳥在空中不能前進後退，日月無光，白天昏暗。這是為什麼呢？因為這種法微妙難解，所以如來沉默不語。』 那時，十萬蓮花圍繞佛室，他們一起同聲勸請：『是的，世尊！請講說不退轉的清凈方等經典要義，我們常常從九十二億百千垓佛那裡聽聞此經的智慧，在這個佛土弘揚此法。』 這時，舍利弗再次上前哀求：『唯愿世尊』
【English Translation】 English version: 『Is this to proclaim the Dharma of the Bodhisattva?』 The answer was: 『It is so. Ananda, you should know that only the scriptures that expound the Bodhisattva path are supreme. Why is this? Because I am in this world of the five turbidities, and those who are lazy have weak wills. The Buddhas should use skillful means and expedient methods to preach the Dharma according to the times, as few are fond of subtle teachings, and most pursue inferior paths. Therefore, the Tathagata uses skillful means to reveal the Dharma, and expounding the Mahayana is the fundamental purpose; thus, observing the minds of beings, and according to their aspirations, he saves them. If their minds can enter a state of gentleness and peace, without attachment to suffering and joy, the root of suffering and joy will be eliminated. Temptations will have no source, neither arising nor ceasing, reaching the peace of non-action, and gradually moving towards great wisdom and all-knowing wisdom.』 At this time, the World Honored One remained silent. Then, Ananda asked Manjushri: 『Why is the Tathagata silent?』 Manjushri replied: 『Few worldly people believe in this teaching. These countless hundreds and thousands of Arhats are surprised and confused: 『Why does the Tathagata speak of such a special teaching? We now see that these four kinds of people are doubtful and confused. Why is the Tathagata preaching here, causing them to hold faith and practice the Dharma, hindering the practice of Pratyekabuddhas, and wanting them to progress?』 Countless billions of gods and dragons are hesitant: 『Why does the Tathagata describe the path of the Bodhisattva, the paths of coming and going, non-returning, and the unattached Pratyekabuddha?』 Countless billions of Bodhisattvas do not understand that the World Honored One uses the Bodhisattva path to praise and encourage those who hold faith and practice the Dharma, the four fruits of Arhatship. All rivers, streams, and springs have stopped flowing, birds in the sky cannot move forward or backward, the sun and moon have no light, and the daytime is dark. Why is this? Because this Dharma is subtle and difficult to understand, therefore the Tathagata remains silent.』 At that time, ten thousand lotuses surrounded the Buddha's chamber, and they all spoke in unison, urging: 『Yes, World Honored One! Please speak about the essential meaning of the pure, non-retrogressive Vaipulya Sutra. We have often heard the wisdom of this sutra from ninety-two billion hundred thousand nayutas of Buddhas, and we will propagate this Dharma in this Buddha land.』 At this time, Shariputra again came forward and pleaded: 『May the World Honored One』
大聖演不退輪。吾今後夜與文殊師利俱游，等至十方無數佛土，聞諸佛世尊說是妙法。」
於時虛空中八十五億百千垓天自歸請求：「欲令如來說不退輪，吾等此土從九十二億百千垓佛咨受此法。」
賢者阿難復白佛言：「惟愿加哀說不退輪。何因世尊咨嗟篤信奉法之義至於緣覺？此四輩人靜然無聲，欲聽世尊分別說之。今無央數百千之眾閉結不解何故？世尊光顯菩薩持信奉法至於緣覺，當決大疑。惟愿如來興隆大哀，蠲除所滯，普共證明信此聖道。」
佛告阿難：「如是，如來、至真、等正覺不釋明證而說經道。」
阿難白佛：「何謂明證？」
眾祐答曰：「明證經籍及諸聽者然後說法。如來法力最明等覺，因其明證而為分別。阿難諦聽，善思念之。今為汝瞭如來所因，光美菩薩持信奉法至於緣覺。」於是阿難與諸大眾受教而聽。
佛言：「阿難！何因如來讚揚菩薩篤持信乎？於是菩薩開化無量不可計人，使立篤信得睹諸佛。
「已見大聖，不著佛身、色痛癢思想生死識，亦無所慕，五陰如空，是謂菩薩執持篤信。
「又，阿難！菩薩信諸法空、如來所說，等無有異。
「又，阿難！菩薩信成佛慧，心自念言：『何因致其平夷之智？了不見慧之所歸趣？』
【現代漢語翻譯】 現代漢語譯本：大聖（指佛陀）演說不退轉的法輪。我今晚將與文殊師利（菩薩名）一同遊歷，遍至十方無數佛土，聽聞諸佛世尊宣說這微妙的佛法。 當時，虛空中八十五億百千垓天人前來歸順請求：『希望如來說法不退轉法輪，我們此土曾從九十二億百千垓佛那裡聽受過此法。』 賢者阿難（佛陀的弟子）再次稟告佛陀說：『唯愿佛陀慈悲，宣說不退轉法輪。為何世尊讚歎篤信奉法的意義，甚至達到緣覺（通過自身修行覺悟的人）的境界？這四類人（指聲聞、緣覺、菩薩、佛）都靜默無聲，想要聽世尊分別解說。如今，無數的眾生閉塞不解，不知為何？世尊您顯揚菩薩持信奉法直至緣覺的功德，應當解除大家的疑惑。唯愿如來興起大慈悲，消除大家的障礙，普遍共同證明信奉這神聖的道法。』 佛陀告訴阿難：『是的，如來、至真、等正覺（佛陀的稱號）不會不闡明證據就宣說經道。』 阿難問佛：『什麼叫做明證？』 眾祐（佛陀的稱號）回答說：『明證是指先有經籍和聽法者，然後才說法。如來的法力最為明晰，達到等覺的境界，因此依據明證而進行分別解說。阿難，仔細聽，好好思考。現在我為你闡明如來所依據的道理，讚美菩薩持信奉法直至緣覺的功德。』於是阿難和所有大眾接受教誨，靜心聆聽。 佛陀說：『阿難！為何如來讚揚菩薩的篤實持信呢？因為菩薩開化了無量不可計數的人，使他們建立堅定的信仰，得以見到諸佛。 『已經見到大聖（佛陀），不執著于佛的身相、色受想行識（五蘊），也沒有任何貪求，視五蘊如空，這就是菩薩執持篤實的信仰。 『又，阿難！菩薩相信諸法皆空，如來所說的法，都是平等無異的。 『又，阿難！菩薩相信成佛的智慧，心中自念：『為何能獲得如此平等無礙的智慧？完全看不到智慧的歸宿？』
【English Translation】 English version: The Great Sage (referring to the Buddha) expounds the wheel of non-retrogression. Tonight, I will travel with Manjushri (a Bodhisattva) to countless Buddha lands in the ten directions, and hear the World Honored Ones, the Buddhas, preach this wonderful Dharma. At that time, eighty-five billion hundred thousand 'gai' (a large number) of heavenly beings in the void came to submit and requested: 'We wish the Tathagata to preach the wheel of non-retrogression, as we have received this Dharma from ninety-two billion hundred thousand 'gai' Buddhas in this land.' The worthy Ananda (the Buddha's disciple) again reported to the Buddha, saying: 'May the Buddha have mercy and preach the wheel of non-retrogression. Why does the World Honored One praise the meaning of steadfast faith in the Dharma, even to the level of a Pratyekabuddha (one who attains enlightenment through their own efforts)? These four types of people (referring to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) are all silent, wishing to hear the World Honored One explain it separately. Now, countless beings are closed off and do not understand why? World Honored One, you illuminate the merit of Bodhisattvas holding faith in the Dharma up to the level of Pratyekabuddhas, you should resolve everyone's doubts. May the Tathagata arise with great compassion, remove everyone's obstacles, and universally prove and believe in this sacred path.' The Buddha told Ananda: 'Yes, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (titles of the Buddha) does not preach the scriptures without clarifying the evidence.' Ananda asked the Buddha: 'What is meant by clarifying the evidence?' The Blessed One (a title of the Buddha) replied: 'Clarifying the evidence means that there are scriptures and listeners first, and then the Dharma is preached. The Tathagata's Dharma power is most clear, reaching the level of perfect enlightenment, therefore, it is explained based on the evidence. Ananda, listen carefully and think well. Now I will explain to you the reason why the Tathagata praises the merit of Bodhisattvas holding faith in the Dharma up to the level of Pratyekabuddhas.' Then Ananda and all the assembly received the teachings and listened attentively. The Buddha said: 'Ananda! Why does the Tathagata praise the Bodhisattva's steadfast faith? Because the Bodhisattva has enlightened countless people, enabling them to establish firm faith and see the Buddhas.' 'Having seen the Great Sage (the Buddha), they do not cling to the Buddha's physical form, the five aggregates (form, feeling, perception, mental formations, and consciousness), nor do they have any desires. They view the five aggregates as empty. This is what it means for a Bodhisattva to hold steadfast faith.' 'Furthermore, Ananda! Bodhisattvas believe that all dharmas are empty, and that the Dharma spoken by the Tathagata is equal and without difference.' 'Furthermore, Ananda! Bodhisattvas believe in the wisdom of Buddhahood, and they think to themselves: 'Why can one attain such equal and unobstructed wisdom? I cannot see where this wisdom ultimately leads?'
如是等觀，謂持篤信。
「又，菩薩不信五欲，獲致道力，是謂篤信。
「又，菩薩何緣調心分流法施，獨逮如來、至真、等正覺？其心澹然篤於法施，心懷此念是謂持信。
「又，菩薩一切所有皆能惠施，不惜身命勸助於道，不擇布恩無所矜吝。一切是福勸助於道，等造空觀不見菩薩，如是察正則謂為信。
「又，菩薩篤于佛道而心不荒，好寂寞法攘舍六情，不慕諸種志於聖軌。其不篤道開化立之，令順佛經勸使興樂、發大道意，不得彼心而無所著，等於法界。
「何謂知等惟言聲矣？等諸四大諸種叵獲，有信所作，萬物無常，苦空非身。則致此力信聖戒義，而無放逸清凈之禁。
「定意正受寂滅無為，信一切界悉歸空盡，身等無異，是則信根。
「如此等觀，不捨眾生，睹一切人法界同等，則不復見法界所在。所以者何？一切群黎究歸法界，假使篤信諸法如此，是謂持信。
「又，菩薩皆信眾生諸有欲貪亦不有受，猶空自然。不見眾生之所立居，省視一切蚑行喘息人物之類悉是泥洹。所以者何？眾生空故審實本無，故見眾生悉為泥洹。令無數人奉信如此，以是菩薩則謂持信。」
於是，佛頌曰：
「開化無數人， 令見無量佛， 于彼無所著，
【現代漢語翻譯】 現代漢語譯本 像這樣觀察，稱為持有堅定的信念。 『此外，菩薩不貪戀五欲（色、聲、香、味、觸），從而獲得道力，這稱為堅定的信念。 『此外，菩薩為何能調伏內心，分流法施，獨自達到如來（佛的稱號）、至真（真理的極致）、等正覺（完全正確的覺悟）的境界？因為他們的內心淡泊，專注於法施，心中懷有這樣的念頭，這稱為持有信念。 『此外，菩薩能將自己的一切都佈施出去，不吝惜自己的身命，勸勉他人修行，不選擇佈施的對象，沒有絲毫的吝嗇。他們認為一切都是福德，勸勉他人修行，平等地觀察空性，不見菩薩的實在存在。像這樣觀察，就稱為信。 『此外，菩薩專注于佛道，內心不散亂，喜愛寂靜的修行方法，捨棄六情（眼、耳、鼻、舌、身、意），不羨慕各種世俗的追求，立志于聖賢的道路。他們不執著于自己的修行，而是開導他人，使他們遵循佛經，勸勉他們修行，發起追求大道的心意。他們不執著於他人的反應，心如法界般平等。 『什麼叫做知等（平等地認知）？只是言語上的表達罷了。四大（地、水、火、風）等各種元素都不可得，因為有信心的緣故，知道萬物無常，是苦、空、無我的。因此，他們能獲得這種力量，相信聖戒的意義，不放逸，遵守清凈的戒律。 『他們能進入禪定，正受寂滅無為的境界，相信一切世界最終都歸於空無，自身與一切無異，這就是信根。 『像這樣觀察，不捨棄眾生，看到一切眾生與法界平等，就不再執著於法界的存在。為什麼呢？因為一切眾生最終都歸於法界。如果能堅定地相信諸法如此，就稱為持有信念。 『此外，菩薩相信眾生的一切貪慾，也如同虛空一樣自然，不執著于接受。他們不執著于眾生的存在，觀察一切爬行、喘息的生物，都如同涅槃（寂滅）一樣。為什麼呢？因為眾生本性是空，本來就不存在，所以看到眾生都如同涅槃。他們使無數人相信這一點，這樣的菩薩就稱為持有信念。』 於是，佛陀以偈頌說道： 『開導化解無數人，令他們見到無量佛，對於這一切都不執著，
【English Translation】 English version Such contemplation is called holding firm faith. 『Furthermore, a Bodhisattva does not believe in the five desires (form, sound, smell, taste, and touch), thereby attaining the power of the Way; this is called firm faith.』 『Furthermore, why is it that a Bodhisattva can subdue their mind, distribute the Dharma, and alone attain the state of Tathagata (the title of a Buddha), the Utmost Truth, and Complete and Perfect Enlightenment? It is because their mind is tranquil, focused on the giving of Dharma, and they hold this thought in their mind; this is called holding faith.』 『Furthermore, a Bodhisattva is able to give away all that they possess, not sparing their own life, encouraging others on the path, not choosing the recipients of their generosity, and without any stinginess. They consider everything to be a blessing, encouraging others on the path, equally contemplating emptiness, and not seeing the real existence of a Bodhisattva. Observing in this way is called faith.』 『Furthermore, a Bodhisattva is devoted to the Buddha's Way, and their mind is not distracted. They love the quiet practice, abandoning the six senses (eyes, ears, nose, tongue, body, and mind), not admiring various worldly pursuits, and aspiring to the path of the sages. They do not cling to their own practice, but rather guide others, enabling them to follow the Buddhist scriptures, encouraging them to practice, and inspiring them to seek the Great Way. They do not cling to the reactions of others, and their minds are as equal as the Dharma realm.』 『What is meant by knowing equality? It is merely a verbal expression. The four great elements (earth, water, fire, and wind) and various other elements are unattainable. Because of faith, they know that all things are impermanent, suffering, empty, and without self. Therefore, they attain this power, believing in the meaning of the holy precepts, not being negligent, and observing pure precepts.』 『They can enter into meditation, rightly receiving the state of extinction and non-action, believing that all realms ultimately return to emptiness, and that their own body is no different from anything else; this is the root of faith.』 『Contemplating in this way, they do not abandon sentient beings, seeing that all beings are equal to the Dharma realm, and they no longer cling to the existence of the Dharma realm. Why is this? Because all beings ultimately return to the Dharma realm. If one can firmly believe that all things are like this, it is called holding faith.』 『Furthermore, a Bodhisattva believes that all the desires and cravings of sentient beings are also like empty space, natural and without attachment. They do not cling to the existence of sentient beings, observing all crawling, breathing creatures as being like Nirvana (extinction). Why is this? Because the nature of sentient beings is empty, and they do not exist in reality, therefore they see all sentient beings as being like Nirvana. They cause countless people to believe in this way, and such a Bodhisattva is called holding faith.』 Then, the Buddha spoke in verse: 『Guiding and transforming countless people, causing them to see immeasurable Buddhas, and not clinging to any of this,
是則謂持信。 信解一切法， 分別皆為空， 篤樂如此教， 是則謂持信。 志慕于道慧， 心常思于彼， 吾已當因緣， 逮心所志明。 於五樂之慾， 未嘗信樂之， 以得此信力， 是則謂持信。 信于奉禁戒， 吾何因逮成， 興行於法施， 猶如佛大聖。 彼勇猛之士， 心信行佈施， 志無所想報， 是則謂持信。 敢有乞求者， 一切等心施， 既興無施想， 是則謂持信。 好樂於惠與， 一切無貪垢， 皆已向聖道， 是則謂持信。 蠲除於六情， 睹了無所求， 以獲得法力， 是則謂持信。 恭肅向于佛， 究竟心鮮潔， 常篤于道法， 是則謂持信。 遠舍於六病， 其心無所求， 五陰以永除， 是則謂持信。 若人不如道， 勸化令欣樂， 不疑于佛法， 是則謂持信。 若見歡喜者， 勸導其道意， 自察心不得， 是則謂持信。 慧平等六衰， 法界不差特， 于土無所獲， 土界言聲耳。 心常思終始， 若空無吾我， 于慧有大力， 是則謂持信。 好修聖禁戒， 清凈無放逸， 戒定具足成， 是則謂持信。 好樂寂然界， 眾生亦
【現代漢語翻譯】 現代漢語譯本 這就是所謂的持有信念。 相信並理解一切法（dharma，宇宙的真理或法則），明白它們在本質上都是空性的， 堅定地喜愛這樣的教導，這就是所謂的持有信念。 立志追求智慧之道，心中常常思念它， 我已經具備了因緣，達到了心中所向往的明悟。 對於五種感官的享樂，我從未真正信賴和喜愛， 因為獲得了這種信念的力量，這就是所謂的持有信念。 相信奉行戒律，我將如何才能達到成就？ 要像佛陀（Buddha，覺悟者）那樣，積極地實行法佈施（dharma-dana，分享佛法）。 那些勇猛精進的人，心中相信並實行佈施（dana，慷慨的給予）， 立志不求任何回報，這就是所謂的持有信念。 對於任何前來乞求的人，都以平等的心施予， 既已實行佈施，心中不存施予的念頭，這就是所謂的持有信念。 喜愛給予，對一切都沒有貪婪和污垢， 都已經走向聖道，這就是所謂的持有信念。 去除六種感官的束縛，明白一切都無所求， 因為獲得了佛法的力量，這就是所謂的持有信念。 恭敬地向佛陀致敬，最終內心清凈無染， 常常堅定地遵循佛法，這就是所謂的持有信念。 遠離六種弊病，心中無所求， 五蘊（skandhas，構成個體經驗的五種要素）被永遠去除，這就是所謂的持有信念。 如果有人不遵循正道，就勸導他們使其歡喜接受， 對佛法不產生懷疑，這就是所謂的持有信念。 如果看到有人心生歡喜，就引導他們走向正道， 自我反省內心，不執著于任何所得，這就是所謂的持有信念。 以智慧平等看待六種衰敗，明白法界（dharma-dhatu，一切法的本性）沒有差別， 在世俗中沒有獲得任何東西，世俗的界限只是言語的聲音。 心中常常思索終始，明白一切皆空，沒有『我』和『我的』， 對於智慧有強大的力量，這就是所謂的持有信念。 喜愛修行神聖的戒律，清凈而不放逸， 戒（sila，道德行為）、定（samadhi，專注）、慧（prajna，智慧）都圓滿成就，這就是所謂的持有信念。 喜愛寂靜的境界，眾生也如此。
【English Translation】 English version This is what is called holding faith. Believing and understanding all dharmas (the universal truths or laws), knowing that they are all empty in essence, Firmly delighting in such teachings, this is what is called holding faith. Aspiring to the wisdom of the path, constantly thinking of it in the heart, I have already obtained the conditions, and have attained the enlightenment that my heart desires. Regarding the five sensual pleasures, I have never truly trusted or delighted in them, Because I have obtained the power of this faith, this is what is called holding faith. Believing in upholding the precepts, how will I attain accomplishment? One should actively practice dharma-dana (sharing the dharma) like the Buddha (the awakened one). Those who are courageous and diligent, believe in their hearts and practice dana (generosity), Aspiring to not seek any reward, this is what is called holding faith. To anyone who comes begging, give with an equal heart, Having practiced giving, not holding the thought of giving in the mind, this is what is called holding faith. Delighting in giving, without any greed or defilement, All have already turned towards the holy path, this is what is called holding faith. Removing the fetters of the six senses, understanding that there is nothing to seek, Because the power of the dharma has been obtained, this is what is called holding faith. Respectfully bowing to the Buddha, ultimately the heart is pure and undefiled, Constantly and firmly following the dharma, this is what is called holding faith. Far from the six diseases, the heart seeks nothing, The five skandhas (the five aggregates that constitute individual experience) are forever removed, this is what is called holding faith. If someone does not follow the right path, persuade them to accept it with joy, Without doubting the dharma, this is what is called holding faith. If you see someone who is joyful, guide them towards the path, Reflecting on one's own heart, not clinging to any attainment, this is what is called holding faith. With wisdom, equally regard the six declines, understanding that the dharma-dhatu (the nature of all dharmas) has no difference, In the mundane world, nothing is obtained, the boundaries of the mundane world are just the sound of words. Constantly contemplating the beginning and the end, understanding that all is empty, without 'I' or 'mine', Having great power in wisdom, this is what is called holding faith. Delighting in practicing the holy precepts, being pure and not lax, Sila (moral conduct), samadhi (concentration), and prajna (wisdom) are all perfectly accomplished, this is what is called holding faith. Delighting in the realm of tranquility, so are all sentient beings.
復然， 彼為有至相， 是則謂持信。 不捨一切人， 法界亦如是， 計彼眾生種， 經界無思議。 如法界無異， 是信乃爲了， 以故嘆篤信， 菩薩無所畏。 眾生皆自然， 計了無住處， 普了明法空， 彼處不可得。 一切人無為， 其群黎亦空， 此為寂泥洹， 故為一切顯。 菩薩若勇猛， 解眾生如此， 以故得名號， 稱揚于持信。 行篤法如是， 嘆之為持信。 阿難！當持是， 分別說亦然。 阿難！吾因此， 遵行道無餘， 是法成等覺， 菩薩演光明。
「如是，阿難！如來、至真、等正覺以此之故，嘆立菩薩，則為持信。計視此義，善權方便而開導之。」◎
◎阿惟越致遮經奉法品第三
佛告阿難：「如來、至真、等正覺何因讚揚菩薩奉持法乎？菩薩於此存於佛道而不退轉。執持覺軌了了分別，不越法界。不可思議逮得經籍，所可總持常處不動，志順法句質一切疑；諸法自然無所猗著，所可總持不有依立，順於總持不專經本。志常樂聖欽敬道者，於一切法而無所受，以不受行乃為演說法。
「志性仁調，進止安隱，講寂然經，於此持法不猗不捨。一切自然則聖道相，以獲此義未嘗越失其身所
【現代漢語翻譯】 現代漢語譯本 再說， 如果認為存在一個最終的實在之相，那就是所謂的『持信』。 不捨棄任何一個眾生，法界的本質也是如此。 如果執著于眾生的種類，那麼經界的範圍是不可思議的。 如同法界沒有差別一樣，這樣的信念才算是究竟的。 因此讚歎堅定的信念，菩薩才能無所畏懼。 眾生都是自然而然存在的，如果執著於他們的存在，就會找不到安住之處。 普遍明瞭諸法皆空，那麼任何地方都不可得。 一切眾生都是無為的，他們的群體也是空性的。 這就是寂靜的涅槃，所以才向一切眾生顯現。 菩薩如果勇猛精進，這樣理解眾生， 因此才得到這樣的名號，被稱讚為『持信』。 修行堅定不移的法，就像這樣，被讚歎為『持信』。 阿難！應當受持這個道理，分別解說也是如此。 阿難！我因此，遵循修行之道沒有絲毫遺漏， 這個法成就了無上正等正覺，菩薩因此演說光明。 『是的，阿難！如來、至真、等正覺因此讚歎確立菩薩，就是爲了『持信』。考慮到這個意義，善巧方便地開導他們。』 《阿惟越致遮經》奉法品第三 佛告訴阿難：『如來、至真、等正覺因為什麼讚揚菩薩奉持佛法呢？菩薩因此安住于佛道而不退轉。執持覺悟的準則，明瞭地分別，不超越法界的範圍。不可思議地獲得經籍，所能總持的常處不動，心志順應法句，消除一切疑惑；諸法自然而然，沒有執著，所能總持的不依賴任何事物，順應總持而不專執于經本。心志常常樂於聖道，欽敬修行者，對於一切法都沒有接受，以不接受的修行來演說佛法。 『心性仁慈調和，進退安穩，講說寂靜的經典，因此持法不執著也不捨棄。一切自然就是聖道的相貌，因為獲得這個意義，未曾越失其自身所』
【English Translation】 English version Furthermore, If one perceives an ultimate, real form, that is what is called 'holding faith'. Not abandoning any sentient being, the nature of the Dharma realm is also like this. If one clings to the types of sentient beings, then the scope of the sutras is inconceivable. Just as the Dharma realm has no difference, such faith is considered ultimate. Therefore, steadfast faith is praised, and Bodhisattvas are fearless. Sentient beings are all natural, and if one clings to their existence, one will find no place to abide. Universally understanding that all dharmas are empty, then no place can be found. All sentient beings are unconditioned, and their groups are also empty. This is the tranquil Nirvana, and therefore it is revealed to all beings. If a Bodhisattva is courageous and diligent, understanding sentient beings in this way, then they receive this title and are praised as 'holding faith'. Practicing the steadfast Dharma in this way is praised as 'holding faith'. Ananda! You should uphold this principle, and explaining it separately is also the same. Ananda! Because of this, I have followed the path of practice without any omission, This Dharma has achieved unsurpassed, complete enlightenment, and Bodhisattvas therefore expound the light. 'Yes, Ananda! The Tathagata, the Truly Enlightened One, praises the establishment of Bodhisattvas for this reason, which is to 'hold faith'. Considering this meaning, they skillfully and expediently guide them.' The Third Chapter on Upholding the Dharma from the Aviveyachchha Sutra The Buddha said to Ananda: 'For what reason does the Tathagata, the Truly Enlightened One, praise Bodhisattvas for upholding the Dharma? Bodhisattvas therefore abide in the Buddha's path without regression. They hold the principles of enlightenment, clearly distinguishing without exceeding the scope of the Dharma realm. They inconceivably obtain the scriptures, and what they can uphold remains constant and unmoving. Their minds accord with the phrases of the Dharma, eliminating all doubts; all dharmas are natural and without attachment. What they can uphold does not rely on anything, according with the upholding without clinging to the sutras. Their minds are always joyful in the holy path, respecting practitioners, and they do not accept any dharmas. They expound the Dharma through the practice of non-acceptance. 'Their nature is kind and harmonious, their progress is peaceful, they speak of the tranquil sutras, and therefore they uphold the Dharma without clinging or abandoning. All that is natural is the appearance of the holy path, and because they have obtained this meaning, they have never lost what they themselves are.'
行，體常堅住世非有處。
「何謂菩薩常睹察之？未嘗見此身安諦住，自順正法等於境界不去不來。作是解知，諸佛菩薩所可說法，逮得此籍清凈無垢，見一切法無合無散。
「睹諸經典忽然不現，所以不見諸法無為。以故不見，以不見法則無所持。知界虛空則演經籍，諸想自然不有調戲，無形清涼。
「離心無心，心不可得，設不可得，則為道心。而無去來講寂然行，不有言說無所慕求。於法如此無依因者，所以不猗不興法貌。常順經典是菩薩法，而無所著不生泥洹。
「彼說此義猶如顯致，不慕種姓以獲如此，舍諸種姓逮菩薩行無所得法。
「于諸往返不去、不來，一切諸慧無去來今，執信如是不動、不搖，不退、不捨，奉持諸法不急、不緩，是謂持法得菩薩道。既得聖行則無所得，以成如是菩薩大士，名曰奉法。」
佛於是頌曰：
「一切諸佛法， 未嘗有退轉， 奉持經如此， 是則為持法。 講諸佛佛法， 無想不自然， 甚深不可得， 是則為持法。 未嘗毀諸界， 法界無思議， 以得致彼義， 則謂為持法。 奉法慇勤愨， 諸佛之所行， 其心無所著， 則謂為持法。 所執無進退， 一切法自然， 眾經無所著，
【現代漢語翻譯】 現代漢語譯本：
『行』的本體是常住的，世間沒有一個地方是它不存在的。 『什麼是菩薩經常觀察的呢？』他們不曾見到這個身體是安穩地住著的，而是自然地順應正法，對於境界既不執著于來，也不執著于去。這樣理解之後，諸佛菩薩所說的法，就能達到清凈無垢的境界，看到一切法既不聚合也不分散。 『看到諸經典忽然不顯現，這是因為沒有看到諸法是無為的。因為沒有看到，所以對於法則無所執著。』知道界限和虛空，就能演說經籍，各種想法自然不會有調戲，而是無形清涼。 『離開心，沒有心，心是不可得的，如果不可得，那就是道心。』而沒有去來，寂然地修行，沒有言說，也沒有所追求。對於法如此沒有依賴，所以不執著，也不興起法的表象。常常順應經典是菩薩的法，而不執著，也不生起涅槃。 『他們說這個道理就像顯現出來一樣，不追求種姓而獲得如此，捨棄各種種姓，達到菩薩的修行，得到無所得的法。』 『對於一切往返，既不執著于去，也不執著于來，一切智慧沒有過去、現在、未來，執著相信這樣不動搖，不退轉，不捨棄，奉持諸法不急不緩，這就是持法，得到菩薩道。』既然得到聖行，就沒有所得，從而成就這樣的菩薩大士，名為奉法。 佛於是說了偈頌： 『一切諸佛的法， 未曾有退轉， 奉持經典如此， 這就是持法。 講說諸佛的佛法， 沒有想法，不造作， 甚深不可得， 這就是持法。 未曾毀壞諸界， 法界不可思議， 因此達到那個意義， 就稱為持法。 奉法慇勤懇切， 是諸佛所行的， 其心沒有執著， 就稱為持法。 所執著的沒有進退， 一切法自然， 眾經沒有執著，
【English Translation】 English version:
The 『conduct』 (行, xing) itself is permanent, and there is no place in the world where it does not exist. 『What do Bodhisattvas constantly observe?』 They have never seen this body as being securely abiding, but rather naturally conforming to the Right Dharma, not clinging to coming or going in relation to realms. Understanding this, the Dharma spoken by all Buddhas and Bodhisattvas can reach a state of purity without defilement, seeing that all dharmas neither gather nor disperse. 『Seeing that the scriptures suddenly do not appear, this is because they have not seen that all dharmas are unconditioned (無為, wuwei). Because they have not seen, they have no attachment to the Dharma.』 Knowing the boundaries and emptiness, one can expound the scriptures, and various thoughts will naturally not be playful, but rather formless and cool. 『Leaving the mind, having no mind, the mind is unattainable, and if it is unattainable, then that is the mind of the Way.』 And without going or coming, practicing in stillness, without speech, and without seeking anything. For the Dharma, being without reliance, one does not cling, nor does one give rise to the appearance of Dharma. Constantly conforming to the scriptures is the Dharma of the Bodhisattva, without attachment, and without giving rise to Nirvana. 『They say this principle is like being revealed, not seeking lineage to obtain this, abandoning all lineages, reaching the practice of the Bodhisattva, obtaining the Dharma of non-attainment.』 『Regarding all comings and goings, not clinging to going, nor clinging to coming, all wisdom has no past, present, or future, holding faith in this without wavering, without retreating, without abandoning, upholding all dharmas neither hastily nor slowly, this is upholding the Dharma, attaining the Bodhisattva path.』 Having attained the holy practice, there is nothing to be attained, thus accomplishing such a great Bodhisattva, called upholding the Dharma. The Buddha then spoke in verse: 『All the Buddhas' Dharma, Has never retreated, Upholding the scriptures thus, This is upholding the Dharma. Speaking the Buddhas' Dharma, Without thought, not contrived, Profound and unattainable, This is upholding the Dharma. Never destroying the realms, The Dharma realm is inconceivable, Thus reaching that meaning, It is called upholding the Dharma. Upholding the Dharma diligently, Is what all Buddhas practice, Their minds have no attachment, It is called upholding the Dharma. What is held has no advance or retreat, All dharmas are natural, The scriptures have no attachment,
則謂為持法。 不立於寂滅， 奉持履大跡， 以隨順彼典， 則謂為持法。 道常為法身， 慕求微妙說， 棄捐于懈怠， 是則為持法。 聽經則采受， 學思而玩習， 性仁游居安， 是則為持法。 常講澹然義， 執經而不著， 得致無想行， 是則為持法。 堅心立於道， 明智行無住， 于身常無身， 彼解深如是。 以致於空身， 法界則平等， 無往亦無來， 分別身諸想。 諸佛及菩薩， 所可講說法， 普逮此經典， 是則為持法。 一切法無為， 彼界甚清凈， 以奉此經者， 是則為持法。 廣察一切經， 適見便不見， 若不見諸法， 彼則無所持。 是諸界皆空， 則為講法界， 自然離眾想， 無形不調戲。 其心舍諸有， 志亦不可得， 設不能逮心， 此念為最上。 所志無有意， 講法寂然義， 無言無所著， 是心乃為尊。 以能奉此法， 所興不有著， 不猗于諸界， 是則為持法。 菩薩所奉法， 如是應經籍， 不依無所舉， 示現無有造。 如是行善訓， 順彼諸種姓； 以得是義者， 故讚揚種姓。 以殖於此姓， 謂為
【現代漢語翻譯】 現代漢語譯本 這就叫做持法。 不執著于寂滅（涅槃），奉行實踐偉大的足跡（佛陀的教誨），遵循那些經典，這就叫做持法。 道（真理）常為法身（佛的真理之身），渴求微妙的教說，拋棄懈怠，這就是持法。 聽聞佛經就接受領悟，學習思考並反覆實踐，性情仁慈安住于平靜，這就是持法。 經常講述淡泊寧靜的真義，執持經典而不執著于文字，達到無想的境界，這就是持法。 堅定內心立於正道，以明智之心行於無所住，對於身體常視為空無，他們如此深刻地理解。 以至於達到空身的境界，法界（宇宙萬法）則平等無二，沒有來也沒有去，分別身體的各種想法。 諸佛和菩薩所講說的教法，普遍包含在這部經典中，這就是持法。 一切法都是無為的（不依賴因緣造作），那個境界非常清凈，奉行這部經典的人，這就是持法。 廣泛觀察一切經典，適時出現又適時消失，如果看不到諸法的實相，他就沒有什麼可以執持的。 這些界（六根、六塵、六識）都是空性的，這就是在講述法界，自然遠離各種妄想，無形無相不戲論。 他的心捨棄一切有為法，所追求的也無法得到，即使不能達到心無所住，這個念頭也是最殊勝的。 所追求的沒有意念，講述寂靜的真義，無言無所執著，這樣的心才是最尊貴的。 因為能夠奉行這個法，所興起的行為沒有執著，不依賴於各個界，這就是持法。 菩薩所奉行的法，應當符合經典，不依賴任何事物，顯示出無所造作。 像這樣實行善的教誨，順應各種眾生的根性；因為領悟了這個道理，所以讚揚眾生的根性。 因為在此根性中培植善根，這被稱作持法。
【English Translation】 English version This is called upholding the Dharma. Not dwelling in stillness (Nirvana), practicing and following the great footprints (the Buddha's teachings), and conforming to those scriptures, this is called upholding the Dharma. The Tao (Truth) is always the Dharmakaya (the Buddha's body of truth), yearning for the subtle teachings, abandoning laziness, this is upholding the Dharma. Hearing the scriptures, one accepts and understands, learning, contemplating, and repeatedly practicing, with a benevolent nature dwelling in peace, this is upholding the Dharma. Often speaking of the true meaning of tranquility, holding the scriptures without clinging to the words, reaching the state of non-thought, this is upholding the Dharma. Firmly establishing the mind on the right path, with wisdom acting without dwelling, regarding the body as empty, they understand deeply in this way. To the point of reaching the state of an empty body, the Dharmadhatu (the realm of all phenomena) is equal and without duality, there is no coming or going, distinguishing the various thoughts of the body. The teachings spoken by all Buddhas and Bodhisattvas are universally contained in this scripture, this is upholding the Dharma. All dharmas are unconditioned (not dependent on causes and conditions), that realm is very pure, those who uphold this scripture, this is upholding the Dharma. Widely observing all scriptures, appearing and disappearing at the right time, if one does not see the true nature of all dharmas, then there is nothing to uphold. These realms (the six senses, six objects, and six consciousnesses) are all empty, this is speaking of the Dharmadhatu, naturally free from all delusions, formless and without play. His mind abandons all conditioned dharmas, what is sought cannot be obtained, even if one cannot reach the state of mind without dwelling, this thought is the most supreme. What is sought has no intention, speaking of the meaning of stillness, without words and without attachment, such a mind is the most noble. Because one can uphold this Dharma, the actions that arise have no attachment, not relying on any realms, this is upholding the Dharma. The Dharma that Bodhisattvas uphold should conform to the scriptures, not relying on anything, showing no creation. Like this, practicing good teachings, conforming to the nature of all beings; because one understands this principle, therefore praising the nature of beings. Because cultivating good roots in this nature, this is called upholding the Dharma.
菩薩義， 能順此總持， 是則為持法。 了不見諸法， 一切無所趣， 其若咸馳至， 亦不是彼法。 當來亦無趣， 其解一切法， 分別了總持， 不制不動搖。 非舍無所追， 彼則興造法， 不舉無所下， 總持樂於法。 于諸法無法， 講說不有著， 不得於諸經， 是則為持法。 阿難！吾以故， 開演菩薩行， 逮致微妙道， 是則贊諸法。 阿難！吾以故， 歌頌奉法者， 用人想道玄， 開導此等類。 降此無數法， 菩薩之所贊， 善權永安隱， 故嘆於此經。」
佛告阿難：「是故如來、至真、等正覺讚揚菩薩總持之法，此所現義亦善權方便。」
阿惟越致遮經八等品第四
佛告阿難：「如來、至真、等正覺何故讚揚菩薩八等之義？於此菩薩遠於八邪，獲致脫門而無所著。
「不猗八正，度凡夫法，立於道義，獲致中正，超于凡俗，愿立道慧，不見得涂，出於邪逕，常住正觀，獲平等跡。離於貪身，愿住道義，逮致佛身。除超人想，常思佛教，等心一切。
「遠眾生著，常處無猗，諸法悉斷。所以者何？法不可獲，身所崇力；離世俗籍，慕度世典；獲定法界。不逮道法、亦不離俗，釋有無義
【現代漢語翻譯】 現代漢語譯本 菩薩的意義在於，能夠順應這總持（dharani，總攝憶持一切法而不忘失的禪定力），這就是持法（dharma，佛法）的體現。 了悟一切諸法（dharma）的本性，不執著于任何事物，即使它們都奔涌而來，也不是它們本身的真實法性。 未來也不會有任何執著，理解一切諸法，分別明瞭總持，不被任何事物所束縛，也不動搖。 不捨棄任何事物，也不追逐任何事物，這才是真正興造佛法；不舉起任何事物，也不放下任何事物，總持的樂趣就在於佛法。 對於一切諸法，不執著于任何法，講說佛法時不執著于任何概念，不執著于任何經典，這就是持法的體現。 阿難！我因此才開演菩薩的修行，達到微妙的道，這就是讚揚一切諸法。 阿難！我因此才歌頌奉行佛法的人，用人所能理解的方式來闡述深奧的道理，開導這一類人。 降伏這無數的法，這是菩薩所讚歎的，善巧方便，永遠安穩，所以讚歎這部經典。
佛告訴阿難：『因此，如來（tathagata，佛的稱號）、至真（satya，真實）、等正覺（samyaksambuddha，完全覺悟者）讚揚菩薩總持之法，這裡所展現的意義也是善巧方便。』
《阿惟越致遮經》（Avaivartikacakra Sutra）第八品第四
佛告訴阿難：『如來、至真、等正覺為何讚揚菩薩八等之義？因為菩薩遠離八邪（八種錯誤的見解和行為），獲得解脫之門而不執著于任何事物。』
『不依賴八正道（八種正確的見解和行為），超越凡夫的境界，立足於道義，獲得中正之道，超越凡俗，愿立道慧（智慧），不執著于任何途徑，走出邪路，常住正觀，獲得平等之境。遠離貪戀自身，愿安住于道義，達到佛身。去除超越常人的想法，常思佛教，以平等心對待一切。』
『遠離眾生的執著，常處於無所依賴的狀態，一切諸法都已斷除。這是為什麼呢？因為法不可執著，身體所崇尚的力量；遠離世俗的束縛，追求度脫世間的經典；獲得定法界（真理的境界）。不執著于道法，也不脫離世俗，解釋有和無的意義。』
【English Translation】 English version The meaning of a Bodhisattva is to be able to accord with this dharani (a meditative power that encompasses and retains all dharmas without forgetting), which is the embodiment of upholding the Dharma (Buddhist teachings). Understanding the nature of all dharmas, not being attached to anything, even if they all rush forth, they are not their true nature. There will be no attachment in the future either, understanding all dharmas, clearly distinguishing the dharani, not being bound by anything, nor wavering. Not abandoning anything, nor pursuing anything, this is the true creation of the Dharma; not lifting anything up, nor putting anything down, the joy of dharani lies in the Dharma. Regarding all dharmas, not being attached to any dharma, when speaking about the Dharma, not being attached to any concept, not being attached to any scripture, this is the embodiment of upholding the Dharma. Ananda! Therefore, I expound the practice of the Bodhisattva, reaching the subtle path, which is praising all dharmas. Ananda! Therefore, I sing praises of those who uphold the Dharma, using ways that people can understand to explain profound truths, guiding this kind of people. Subduing these countless dharmas, which are praised by the Bodhisattvas, skillful means, forever peaceful and secure, therefore, praising this scripture.
The Buddha told Ananda: 'Therefore, the Tathagata (title of the Buddha), the Satya (truth), the Samyaksambuddha (fully enlightened one) praises the dharani of the Bodhisattva, and the meaning manifested here is also skillful means.'
The fourth chapter of the eighth section of the Avaivartikacakra Sutra
The Buddha told Ananda: 'Why does the Tathagata, the Satya, the Samyaksambuddha praise the meaning of the eight equalities of the Bodhisattva? Because the Bodhisattva is far from the eight wrongdoings (eight wrong views and actions), obtaining the gate of liberation without being attached to anything.'
'Not relying on the Eightfold Path (eight correct views and actions), transcending the realm of ordinary people, standing on the righteousness of the path, obtaining the middle way, transcending the mundane, wishing to establish wisdom, not being attached to any path, walking out of the wrong path, always abiding in right contemplation, obtaining the state of equality. Being far from greed for oneself, wishing to abide in the righteousness of the path, reaching the Buddha body. Removing the thought of being superior to ordinary people, always thinking of the Buddha's teachings, treating everything with an equal mind.'
'Being far from the attachments of sentient beings, always being in a state of non-reliance, all dharmas are cut off. Why is this? Because the Dharma cannot be grasped, the power that the body reveres; being far from worldly bonds, pursuing the scriptures that liberate the world; obtaining the realm of the fixed Dharma (the realm of truth). Not being attached to the Dharma of the path, nor separating from the mundane, explaining the meaning of existence and non-existence.'
，遵修平夷。舍斷著想，去來現在心念無殊，不得道意。所以者何？等志一切遵修普慧，毒火、刀杖不能危身。
「悉舍諸界致於佛土，不離諸道立無去來，道所往來輒弘大安，故曰菩薩涂不有住。所以者何？佛道則空，是故無處。以無所住，刀不向身，無能害者，斯謂獲安。適逮此行，無學不學，亦非所求。不得聖賢，志未嘗慕。以是之故，刀不能害，身無能動搖。一切道遵空，分別空慧，刀不能害。
「用弘大慈愍，于眾生得寂定界，逮澹然界。弘施非哀，棄捐瞋恚。其行慈者，則發明慧，以慈化世，成就大哀。不得人處，厥慈具足，刀不能傷。
「等於欲界、色界、無色界，等於法界、平均之界，道無若干。不興識念，無有瞋恚，離於調戲，寂然無音。法界如此，度諸所有，菩薩造行，諸可專心。一切音聲所至到處，法莫有所奉，不住終始。
「群黎所趣但音聲耳，所爲了了講法化者，有無說想與其言也。以舍我想度諸音聲，越于等邪，逮得是教。解一切法，言音聲耳，亦不獲法，莫有度者。是謂八等。未嘗慕著一切音聲。」
佛於是頌曰：
「以住於八等， 逮致八解門， 於八無所著， 是謂為八等。 越八凡夫行， 得住于正議， 不睹中間慧， 是謂
【現代漢語翻譯】 現代漢語譯本：
遵循修行平坦之道。捨棄執著之想，對過去、現在、未來的心念不加分別，這樣是不能領悟道意的。為什麼呢？因為要平等地致力於一切修行，普遍地增長智慧，這樣毒火、刀杖都不能傷害身體。 完全捨棄諸界，到達佛土，不離諸道而建立無去無來之境，道所往來之處都弘揚大安，所以說菩薩的修行道路沒有停留之處。為什麼呢？因為佛道是空性的，所以無處可住。因為無所住，刀就不能加害於身，沒有能傷害的，這叫做獲得安穩。達到這種修行境界，既不是有學也不是無學，也不是所追求的目標。不執著于聖賢，心志也未曾羨慕。因為這個緣故，刀不能傷害，身體不會動搖。一切道都遵循空性，分別空性的智慧，刀不能傷害。 用弘大的慈悲心，使眾生得到寂靜的境界，達到淡然的境界。弘揚佈施不是爲了哀憐，而是要捨棄瞋恚。修行慈悲的人，就能啓發智慧，用慈悲來教化世人，成就大悲。不執著於人我之見，他的慈悲就圓滿具足，刀不能傷害。 對於欲界、色界（，指物質世界）、無色界（，指非物質世界），對於法界、平均之界，道沒有分別。不生起識別的念頭，沒有瞋恚，遠離戲論，寂靜無聲。法界就是這樣，度化一切所有，菩薩的修行，應該專心致志。一切音聲所到之處，法沒有所依附，不住于開始和終結。 眾生所追求的只是音聲而已，所爲了解講法教化的人，有有無的說法和言語。因為捨棄我執，度脫一切音聲，超越平等和邪見，才能得到這個教誨。理解一切法，只是音聲而已，也沒有獲得什麼法，沒有被度脫的人。這叫做八等。未曾執著於一切音聲。 佛陀於是說了偈頌： 『因為安住於八等， 達到八解脫門， 對於八種境界無所執著， 這叫做八等。 超越八種凡夫的行徑， 得安住于正道， 不執著于中間的智慧， 這叫做……』
【English Translation】 English version:
Following and cultivating the path of equanimity. Abandoning attachment, not differentiating between thoughts of the past, present, and future, one cannot attain the meaning of the Way. Why is this? Because one must equally dedicate oneself to all practices, universally increasing wisdom, so that poison, fire, and weapons cannot harm the body. Completely abandoning all realms, reaching the Buddha-land, not departing from all paths and establishing a state of no coming and going, wherever the path goes, it promotes great peace, therefore it is said that the Bodhisattva's path of practice has no dwelling place. Why is this? Because the Buddha-way is empty, therefore there is nowhere to dwell. Because there is no dwelling, weapons cannot harm the body, there is nothing that can harm, this is called attaining peace. Reaching this state of practice, it is neither learning nor non-learning, nor is it the goal sought. Not clinging to sages and saints, the mind has never yearned for them. For this reason, weapons cannot harm, the body cannot be shaken. All paths follow emptiness, discerning the wisdom of emptiness, weapons cannot harm. Using great compassion, enabling sentient beings to attain a state of tranquility, reaching a state of serenity. Promoting giving is not for pity, but to abandon anger. Those who practice compassion can awaken wisdom, using compassion to teach the world, achieving great compassion. Not clinging to the notion of self and others, their compassion is complete and perfect, weapons cannot harm. Regarding the desire realm, the form realm (meaning the material world), and the formless realm (meaning the non-material world), regarding the Dharma realm, the realm of equality, the path has no distinctions. Not arising with thoughts of recognition, without anger, away from frivolous talk, silent and without sound. The Dharma realm is like this, liberating all that exists, the Bodhisattva's practice should be focused and dedicated. Wherever all sounds reach, the Dharma has no attachment, not dwelling on beginning or end. What sentient beings pursue is only sound, those who understand the teaching and transformation, have the concept of existence and non-existence in their words. Because of abandoning the concept of self, liberating all sounds, transcending equality and wrong views, one can attain this teaching. Understanding all dharmas, they are just sounds, and no dharma is attained, no one is liberated. This is called the eight equalities. Never clinging to all sounds. The Buddha then spoke in verse: 'Because of dwelling in the eight equalities, reaching the eight gates of liberation, Not clinging to the eight realms, this is called the eight equalities. Transcending the eight paths of ordinary beings, attaining dwelling in the right path, Not clinging to the wisdom in between, this is called...'
為八等。 超度俗夫行， 得住于佛道， 於是無所獲， 是謂為八等。 遠離眾邪見， 遵修于正見， 獲致平等道， 是謂為八等。 以除于貪己， 而立正聖道， 逮致得佛身， 是謂為八等。 棄捐眾生想， 常志修佛行， 平均吾我人， 是謂為八等。 得越眾生想， 住于無所處， 諸法盡逝過， 是謂為八等。 捐離於俗法， 奉修聖正教， 而致寂然義， 是謂為八等。 所去為俗法， 佛道亦如是， 於此法無得， 是謂為八等。 言有一本耳， 無有二元際， 蠲除如此念， 是謂為八等。 不處於中間， 無志斷著行， 道慧如平一， 是謂為八等。 不得過去心， 當來亦如是， 平夷于現在， 是謂為八等。 始無心所由， 其發道意者， 此心不可獲， 何緣如致道？ 以入無所著， 如聖無可獲， 以故刀與毒， 莫能危之者。 脫離於五道， 眾相之所由， 具足於往返， 是故謂無欺。 道舍不周旋， 所言音聲耳， 棄除諸響著， 是故不自欺。 不得其所由， 從來亦如斯， 去來惟音身， 但勸于學者。 安化故有言， 其安亦復空，
【現代漢語翻譯】 現代漢語譯本 為八種平等境界。 超越凡夫俗子的行為，得以安住于佛道，於此無所得，這被稱為八種平等境界。 遠離各種邪見，遵循並修習正見，獲得平等之道，這被稱為八種平等境界。 去除貪戀自我的執著，建立正確的聖道，最終證得佛身，這被稱為八種平等境界。 捨棄對眾生的分別念，常立志修習佛行，平等看待自我、他人和眾生，這被稱為八種平等境界。 超越對眾生的執著，安住于無所執著的狀態，一切法都已逝去，這被稱為八種平等境界。 捨棄世俗的法，奉行修習聖者的正教，從而達到寂靜的真諦，這被稱為八種平等境界。 所捨棄的是世俗的法，佛道也是如此，於此法無所得，這被稱為八種平等境界。 所說的是唯一的真理，沒有二元的對立，去除這樣的念頭，這被稱為八種平等境界。 不處於中間狀態，沒有斷滅或執著的行為，道與智慧如同一體，這被稱為八種平等境界。 不執著於過去的心，對未來的心也是如此，平等看待現在的心，這被稱為八種平等境界。 最初沒有心所由來的地方，那些發起道心的人，此心不可得，又如何能因此而證得道呢？ 因為進入無所執著的狀態，如同聖者無可獲得，因此刀和毒都不能傷害他。 脫離五道輪迴，以及各種現象的由來，具足往返的能力，因此被稱為不虛妄。 道舍不循環往復，所說的只是音聲而已，捨棄對聲音的執著，因此不自欺。 不得其所由，從來都是如此，去來都只是音聲的顯現，只是爲了勸勉學習者。 爲了安撫教化才說有，而其安撫的本質也是空性的。
【English Translation】 English version These are the eight equalities. Transcending the actions of ordinary people, one dwells in the Buddha's path, and in this there is nothing to be gained; this is called the eight equalities. Distancing oneself from all wrong views, following and practicing right views, attaining the path of equality; this is called the eight equalities. Eliminating the attachment to self-greed, establishing the correct holy path, and ultimately attaining the Buddha's body; this is called the eight equalities. Abandoning the concept of sentient beings, constantly aspiring to practice the Buddha's actions, and viewing self, others, and all beings equally; this is called the eight equalities. Transcending the attachment to sentient beings, dwelling in a state of non-attachment, where all dharmas have passed away; this is called the eight equalities. Abandoning worldly dharmas, practicing the holy teachings of the sages, thereby attaining the meaning of tranquility; this is called the eight equalities. What is abandoned are worldly dharmas, and the Buddha's path is also like this; in this dharma, there is nothing to be gained; this is called the eight equalities. What is spoken of is the one truth, there is no duality, and eliminating such thoughts; this is called the eight equalities. Not dwelling in the middle, without the actions of annihilation or attachment, the path and wisdom are like one; this is called the eight equalities. Not being attached to the past mind, and the same is true for the future mind, viewing the present mind equally; this is called the eight equalities. Initially, there is no place from which the mind arises, and those who generate the aspiration for the path, this mind cannot be obtained, so how can one attain the path through it? Because one enters a state of non-attachment, like a sage who has nothing to obtain, therefore, neither sword nor poison can harm him. Escaping the cycle of the five paths, and the origin of all phenomena, possessing the ability to go and return, therefore, it is called non-deceptive. The path does not revolve, what is spoken is just sound, abandoning the attachment to sound, therefore, one does not deceive oneself. Its origin cannot be obtained, it has always been like this, coming and going are just manifestations of sound, only to encourage the learners. It is said to exist for the sake of pacification and teaching, but the essence of that pacification is also emptiness.
以應如此學， 故能不自欺。 菩薩所玩習， 了學如此慧， 一切無所斷， 是謂不自欺。 彼不自貪己， 設有利刀刃， 不能加害身， 莫有動搖者。 普慈於一切， 樂道之大哀， 捐除恚害心， 利刀莫能加。 設有欲害者， 自計身空無， 而致獲佛道， 刀則何緣傷？ 逮得澹然句， 棄除諸惡道， 一切殃盡滅， 刀刃不能害。 成就於明慧， 聖達無所乏， 顯耀逮佛道， 以故刀不害。 欲界及色界、 無色為三界， 等同斯三界， 是故不自欺。 等種成正覺， 不見名別異， 無陰豈所凈， 清凈遠調戲。 入斯平等跡， 故曰為菩薩， 若著音聲者， 無離於五道。 雖言至法界， 講其無所去， 以逮不住忍， 謂之為八等。 分別諸響應， 講說寂然法， 無念非有名， 故謂為八等。 除釋一切音， 而得無聲界， 不著一切響， 是謂為八等。 因聲解諸法， 一切法自然， 諸法無有名， 不見有度者。 阿難！我是故， 讚揚正八等， 義響而趣斯， 是亦無所獲。」
佛告阿難：「如來、至真、等正覺嘆美菩薩演八等聲，斯議所趣權慧
【現代漢語翻譯】 現代漢語譯本 應如此學習，才能不自欺。菩薩所修習的，是通達如此智慧，一切都不執著斷滅，這叫做不自欺。他們不貪戀自己，即使有利刀加身，也不能傷害他們，沒有任何動搖。他們對一切眾生都充滿慈悲，樂於奉行佛道的大悲心，去除嗔恨和傷害之心，利刀就不能加害他們。即使有人想加害他們，他們也認為自身是空無的，從而獲得佛道，刀又怎麼能傷害他們呢？他們達到寂靜的境界，捨棄一切惡道，一切災禍都消滅，刀刃不能傷害他們。他們成就了明慧，聖達無所欠缺，顯耀地達到佛道，因此刀不能傷害他們。欲界、色界（指物質存在的境界）、無色界（指沒有物質存在的境界）為三界，平等看待這三界，所以不自欺。平等地成就正覺，不見名稱的差別，沒有五陰（指構成個體的五種要素）又有什麼需要凈化呢？清凈遠離戲論。進入這種平等的境界，所以稱為菩薩。如果執著于音聲，就無法脫離五道（指眾生輪迴的六個去處，此處省略阿修羅道）。雖然口說到達法界，講說無所去，因為達到不住忍（指安住于無生法忍），所以稱為八等。分別各種聲音的響應，講說寂靜的法，無念而非有名相，所以稱為八等。去除一切聲音的執著，而得到無聲的境界，不執著一切聲音，這稱為八等。通過聲音理解諸法，一切法都是自然的，諸法沒有名稱，不見有被度化的眾生。阿難！我因此讚揚正八等，通過義理的音聲而趨向此境界，這也是無所得的。」 佛告訴阿難：『如來、至真、等正覺讚美菩薩演說八等聲，這種議論所趨向的是權巧的智慧。』
【English Translation】 English version One should learn in this way, so as not to deceive oneself. What Bodhisattvas practice is to understand such wisdom, not clinging to the cutting off of anything, this is called not deceiving oneself. They do not covet themselves, even if a sharp knife is applied to their body, it cannot harm them, and there is no wavering. They are filled with compassion for all beings, delighting in the great compassion of the Buddha's path, removing hatred and the intention to harm, so a sharp knife cannot harm them. Even if someone wants to harm them, they consider themselves empty, thereby attaining Buddhahood, how can a knife harm them? They reach a state of tranquility, abandoning all evil paths, all calamities are extinguished, and a knife cannot harm them. They have achieved clear wisdom, are perfectly enlightened, and gloriously attain Buddhahood, therefore a knife cannot harm them. The desire realm, the form realm (referring to the realm of material existence), and the formless realm (referring to the realm without material existence) are the three realms. They view these three realms equally, therefore they do not deceive themselves. They equally attain perfect enlightenment, seeing no difference in names, without the five aggregates (referring to the five elements that constitute an individual), what is there to purify? They are pure and far from delusion. Entering this state of equality, they are therefore called Bodhisattvas. If one clings to sounds, one cannot escape the five paths (referring to the six realms of reincarnation, here omitting the Asura realm). Although they speak of reaching the Dharma realm, saying there is nowhere to go, because they have attained the patience of non-abiding (referring to abiding in the patience of non-arising), they are called the eight equalities. They discern the responses of various sounds, speaking of the silent Dharma, without thought and yet not without name, therefore they are called the eight equalities. They remove all attachment to sounds, and attain the realm of no sound, not clinging to any sound, this is called the eight equalities. Through sound, they understand all dharmas, all dharmas are natural, dharmas have no names, and they do not see any beings being liberated. Ananda! Therefore, I praise the eight equalities, through the sound of meaning they approach this state, and this is also without attainment. The Buddha said to Ananda: 'The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, praises the Bodhisattvas who expound the eight equalities of sound, and this discourse is directed towards skillful wisdom.'
方便也。」
阿惟越致遮經道跡品第五
佛復告阿難：「如來何故咨嗟菩薩為道跡乎？軌能通流至於佛心，菩薩住此，諸所興造永無所立。不進、不懈，度一切法，逮于佛流。不著仁慧，非猗於法，無所著行，而弗有處。
「具足妙行得獲聖蹟，精進菩薩其力堅強，心慈忍辱未嘗懈怠，捐除慢惰慕求妙道。世遵最上，不著聖行，亦無所住。
「存在斯道而求諸法，其所索者永無可獲，未嘗動搖。雖住于道，計聖生死，佛慧平等，棄離眾樂。而等陰蓋，滅除一切貪身邪見，勤修觀佛。
「察彼精進以睹聖軌，悉除諸想超度吾我，是謂道跡。不著佛路，得無為覺；不疑聖慧、佛之戒禁。不猗於世、不睹其戒，以無所見，則不有求。戒莫而慕除釋三結，正住三界乃獲大安。
「護眾生想，不猗不塗，舍一切著，乃得佛道，致寂然跡。不計身命，一切所有，施而無惜。諸根常悅，捐除恚色。遵修聖行，雖以惠與，無所放施，救群生隘。既有所度，不住無為。越一切想，興無念法，棄捐人想，而逮斯慧。
「不懼眾會，論于寂滅。用凈佛道，超度諸難，不畏生死。所以者何？逮澹然法而無瑕穢，聖化妙安。知無往來，鋤眾類想，但正道明志清凈行。」
時佛而頌曰：
「講
【現代漢語翻譯】 現代漢語譯本：方便啊。
《阿惟越致遮經·道跡品第五》
佛陀又告訴阿難：『如來為何讚歎菩薩為道跡呢？因為菩薩的修行能引導眾生通往佛心，菩薩安住於此，所作所為皆不執著。他們不懈怠、不退縮，超越一切法，最終達到佛的境界。他們不執著于仁慈和智慧，不依賴於任何法，無所執著地修行，卻無處不在。
『他們具足微妙的修行，獲得聖者的足跡，精進的菩薩力量堅強，心懷慈悲和忍辱，從不懈怠，捨棄傲慢和懶惰，追求微妙的道。他們遵循世間最上的教誨，不執著于聖者的行為，也不安住于任何地方。
『他們存在於這條道路上，卻不執著于任何法，他們所尋求的永遠無法獲得，他們從不動搖。雖然安住于道，卻不執著于聖者和生死，佛的智慧是平等的，他們捨棄一切世俗的快樂。他們平等對待五陰和五蓋，滅除一切貪身和邪見，勤奮地修習觀佛。
『他們觀察精進，以見到聖者的軌跡，完全去除各種妄想，超越自我，這就是所謂的道跡。他們不執著于佛的道路，獲得無為的覺悟；他們不懷疑聖者的智慧和佛的戒律。他們不依賴於世俗，也不執著于戒律，因為他們無所見，所以無所求。他們不執著于戒律，去除三結，安住於三界，最終獲得大安樂。
『他們守護眾生的想法，不執著也不塗改，捨棄一切執著，才能獲得佛道，達到寂靜的境界。他們不計較身命和一切所有，佈施而無所吝惜。他們的諸根常常喜悅，去除嗔恚之色。他們遵循聖者的修行，雖然給予佈施，卻不執著于佈施，救度眾生的困境。他們已經有所度化，卻不住于無為。他們超越一切妄想，興起無念之法，捨棄人我的想法，從而獲得這種智慧。
『他們不懼怕大眾集會，談論寂滅。他們用清凈的佛道，超越各種困難，不畏懼生死。這是為什麼呢？因為他們獲得了淡然的法，沒有瑕疵，聖化微妙而安穩。他們知道沒有往來，剷除各種妄想，只是以正道來明志，清凈修行。』
這時，佛陀以偈頌說道：
【English Translation】 English version: Convenient indeed.
The Fifth Chapter on the Path of the Way in the Aviveyazhizhe Sutra
The Buddha further said to Ananda: 'Why does the Tathagata praise Bodhisattvas as those on the path of the Way? Because their practice can guide beings to the Buddha's mind. Bodhisattvas dwell in this state, and whatever they do, they are not attached to it. They do not slacken or retreat, they transcend all dharmas, and ultimately reach the state of Buddhahood. They are not attached to benevolence and wisdom, they do not rely on any dharma, they practice without attachment, yet they are everywhere.
'They are endowed with wonderful practices and attain the traces of the sages. Diligent Bodhisattvas are strong in their power, compassionate and patient, never slacking, abandoning arrogance and laziness, and seeking the wonderful Way. They follow the highest teachings of the world, are not attached to the actions of the sages, and do not dwell in any place.
'They exist on this path, yet they are not attached to any dharma. What they seek can never be obtained, and they never waver. Although they dwell on the path, they are not attached to sages and birth and death. The wisdom of the Buddha is equal, and they abandon all worldly pleasures. They treat the five aggregates and the five hindrances equally, eliminating all greed for the body and wrong views, and diligently practice contemplating the Buddha.
'They observe diligence to see the traces of the sages, completely removing all delusions and transcending the self. This is what is called the path of the Way. They are not attached to the Buddha's path, and they attain the realization of non-action. They do not doubt the wisdom of the sages and the precepts of the Buddha. They do not rely on the world, nor are they attached to the precepts. Because they see nothing, they seek nothing. They are not attached to the precepts, they remove the three fetters, dwell in the three realms, and ultimately attain great peace.
'They protect the thoughts of sentient beings, neither clinging nor altering them. They abandon all attachments in order to attain the Buddha's path and reach the state of tranquility. They do not care about their lives or possessions, and they give without stinginess. Their senses are always joyful, and they remove the color of anger. They follow the practice of the sages, and although they give, they are not attached to giving, and they save beings from their difficulties. They have already saved others, but they do not dwell in non-action. They transcend all delusions, give rise to the dharma of non-thought, abandon the idea of self and others, and thus attain this wisdom.
'They are not afraid of public gatherings, and they discuss nirvana. They use the pure Buddha's path to overcome all difficulties and are not afraid of birth and death. Why is this? Because they have attained the dharma of tranquility, which is without flaw, and the sacred transformation is wonderful and peaceful. They know there is no coming or going, they eradicate all delusions, and they only use the right path to clarify their aspirations and practice purely.'
At that time, the Buddha spoke in verse:
論彼道跡， 佛聖無思議， 計眾有住者， 則為道所持。 聖慧最上安， 不猗眾想網， 空寂不有住， 于彼無所得。 以獲斯道者， 菩薩志堅強， 惟趣是聖教， 世尊無有上。 志道不有貪， 心常采大慧， 以是為道跡， 不猗無所著。 所謂生死想， 佛念亦如是， 具足正平等， 是謂解道跡。 無有眾陰蓋， 演析于道法， 是故除一切， 了斯為道跡。 眾生皆猗身， 興心觀佛道， 其意志所察， 常睹于聖路。 身本時興結， 兇危想有我， 以故無塵埃， 不著于佛道。 初志懷狐疑， 將無不得佛， 以釋斯猶豫， 正立於佛道。 假使識于戒， 及佛所演禁， 蠲除諸戒想， 無應不應禁。 超度於三結， 等住於三界， 則獲致佛道， 分別眾生想。 習空明軌跡， 而愿求大慧， 逮志聖寂然， 不著于佛道。 常舍心佈施， 棄捐瞋恚色， 以故無有命， 存道無放逸。 一切不矜悁， 救濟眾惱患， 是故謂道跡， 住處於上路。 未嘗興諸想， 當習無所著， 斯已而不懼， 不游無禁戒。 若習諸經籍， 善權舍諸求， 覺了眾音響
【現代漢語翻譯】 現代漢語譯本 關於那修道之路，佛陀的智慧是不可思議的。 如果認為眾生有所執著，就會被道所束縛。 聖者的智慧是最安穩的，不依賴於各種妄想的羅網。 空寂之中沒有執著，在那裡沒有任何所得。 因為獲得這種道的人，菩薩的意志堅定強大。 他們只追求這神聖的教誨，世尊是至高無上的。 立志于道而不貪婪，心中常常採納大智慧。 以這種方式作為修道的途徑，不執著于任何事物。 所謂的生死之想，以及對佛陀的念想也是如此。 具備正等正覺，這就是理解修道之路。 沒有五蘊（眾陰）的遮蓋，闡述分析道的法則。 因此，去除一切執著，瞭解這就是修道之路。 眾生都執著于自身，從而生起觀佛道的心。 他們的意志所觀察到的，常常是神聖的道路。 身體本來是煩惱的根源，危險的想法認為有『我』的存在。 因此，沒有塵埃，不執著于佛道。 最初立志時心懷疑惑，擔心不能成佛。 爲了消除這種猶豫，堅定地立足於佛道。 即使瞭解戒律，以及佛陀所宣說的禁令。 也要去除對戒律的執著，沒有應該或不應該的禁令。 超越三結（三縛結），平等地安住於三界。 就能獲得佛道，分別眾生的想法。 修習空性，明白其軌跡，從而追求大智慧。 達到聖者的寂靜境界，不執著于佛道。 常常捨棄心中的貪婪，拋棄憤怒的表情。 因此，沒有執著于生命，保持道心而不放逸。 一切都不驕傲自滿，救濟眾生的煩惱和痛苦。 因此，這被稱為修道之路，安住于至高的道路。 不曾生起各種妄想，應當修習無所執著。 這樣就不會恐懼，不會遊走于沒有戒律的地方。 如果修習各種經典，善巧地捨棄各種追求。 覺悟到各種聲音的虛幻。
【English Translation】 English version Regarding that path of practice, the Buddha's wisdom is inconceivable. If one thinks beings have attachments, then one is held by the path. The wisdom of the sage is the most secure, not relying on the net of various thoughts. In emptiness and stillness, there is no attachment, and nothing is obtained there. Because those who attain this path, the Bodhisattvas' will is firm and strong. They only pursue this sacred teaching, the World Honored One is supreme. Aspiring to the path without greed, the mind always embraces great wisdom. Using this as the path of practice, not clinging to anything. The so-called thoughts of birth and death, and the thoughts of the Buddha are also like this. Possessing right and equal enlightenment, this is called understanding the path of practice. Without the cover of the five aggregates (skandhas), expounding and analyzing the laws of the path. Therefore, removing all attachments, understanding this is the path of practice. Beings are all attached to the body, thus arising the mind to observe the Buddha's path. What their will observes, is always the sacred path. The body is originally the root of afflictions, the dangerous thought believes in the existence of 'I'. Therefore, there is no dust, not attached to the Buddha's path. Initially aspiring with doubt, worrying about not attaining Buddhahood. To dispel this hesitation, firmly establish oneself on the Buddha's path. Even if one understands the precepts, and the prohibitions spoken by the Buddha. One should also remove the attachment to the precepts, there are no prohibitions of what should or should not be done. Transcending the three fetters (samyojanas), dwelling equally in the three realms. Then one can attain the Buddha's path, distinguishing the thoughts of beings. Practicing emptiness, understanding its trajectory, thus seeking great wisdom. Reaching the sage's state of stillness, not attached to the Buddha's path. Always abandoning greed in the mind, discarding the expression of anger. Therefore, not attached to life, maintaining the mind of the path without negligence. Not being arrogant or conceited, relieving the afflictions and suffering of beings. Therefore, this is called the path of practice, dwelling on the supreme path. Never giving rise to various thoughts, one should practice non-attachment. In this way, one will not be afraid, and will not wander in places without precepts. If one practices various scriptures, skillfully abandoning various pursuits. Awakening to the illusory nature of various sounds.
， 處世無所畏。 設至於眾會， 則不有諸難， 便唱澹然法， 凈治于聖道。 造時興人想， 以解自然行， 用無強著故， 則舍眾畏難。 若舍眾患害， 便不畏終始， 逮得凈然道， 離垢安最上。 等了惡道休， 斯以無所懼， 平等上聖軌， 道恩則不離。 斯即菩薩法， 為現道跡事， 用懈廢劣人， 導利彼故說。 以微妙善權， 講論佛聖道， 若入菩薩者， 是已為唱導。 導師所演法， 常合善方便， 本行亦若茲， 志慕于佛道。 我是故，阿難！ 分別說道跡， 蒙冥如意塞， 多想求如此。 為說不能解， 愚騃心冥冥， 謗訕慧精進， 聽諸志深要。 阿難！吾是故， 嘆美於道跡， 設了菩薩無， 是輩能解耳。 無數百千籍， 訓化于道跡， 履軌之音聲， 為現佛道明。」
佛告阿難：「如來、至真、等正覺光耀菩薩謂為道跡，當知是義善權方便也。」
阿惟越致遮經往來品第六
佛復告阿難：「如來何故暢說菩薩為往來乎？於是菩薩入于佛道不可思慧，志求聖覺無量因緣。于諸憒鬧無所興造，設致大道，慧斷諸緣，慕索佛明。求不亂禪，越一切定，釋諸
【現代漢語翻譯】 現代漢語譯本 在世間行事無所畏懼。 即使身處眾人集會，也不會遭遇任何困難。 便能宣唱寂靜的佛法，清凈修持聖道。 在適當的時候生起對人的關懷，以此來理解自然的執行規律。 因為不執著于任何事物，就能捨棄一切畏懼和困難。 如果能捨棄一切憂患和災禍，便不會畏懼終結和開始。 最終獲得清凈的道，遠離污垢，達到最上的境界。 平等地了悟惡道的止息，因此便無所畏懼。 遵循平等至上的聖者之道，道的恩澤便不會離去。 這就是菩薩的修行方法，爲了展現修道的足跡。 爲了引導那些懈怠和能力不足的人，才宣說這些道理。 運用微妙的善巧方便，講解佛陀的聖道。 如果有人進入菩薩的行列，這便是為他們指引方向。 導師所演說的佛法，常常與善巧方便相契合。 本來的修行也是如此，志向是追求佛道。 因此，阿難！我才分別講述修道的足跡。 那些心智矇昧，如同被堵塞的人，常常會這樣想。 為他們講說他們也不能理解，愚笨的心靈一片黑暗。 他們會誹謗那些有智慧和精進的人，聽聞這些道理的人，他們的志向是深遠的。 阿難！我因此才讚美修道的足跡。 如果瞭解菩薩的境界是空無的，這些人才能理解。 無數百千的經典，都在教導修道的足跡。 遵循這些教誨的聲音，是爲了展現佛道的光明。
佛陀告訴阿難：『如來（Tathagata，佛的稱號）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，完全覺悟者）的光輝照耀菩薩，這被稱為修道的足跡，應當知道這是善巧方便的意義。』
《阿惟越致遮經》（Avivartikacakra Sutra）往來品第六
佛陀又告訴阿難：『如來為何要暢說菩薩的往來呢？這是因為菩薩進入佛道，其智慧不可思議，他們立志追求聖覺，具有無量的因緣。在各種喧鬧的環境中，他們不興起任何造作，即使達到大道，也能以智慧斷除各種因緣，追求佛陀的光明。他們追求不散亂的禪定，超越一切禪定，釋放各種束縛。』
【English Translation】 English version In dealing with the world, have no fear. Even when in a large gathering, one will not encounter difficulties. Then one can proclaim the tranquil Dharma, purifying the holy path. At the right time, generate thoughts of care for others, thereby understanding the natural course of things. Because one does not cling to anything, one can abandon all fear and difficulty. If one can abandon all worries and calamities, one will not fear the end or the beginning. Ultimately, one attains the pure path, free from defilements, reaching the highest state. Equally understanding the cessation of evil paths, one is therefore without fear. Following the path of the equal and supreme sages, the grace of the path will not depart. This is the practice of a Bodhisattva, to demonstrate the traces of the path. It is for the sake of guiding those who are lazy and incapable that these teachings are spoken. Using subtle and skillful means, one expounds the holy path of the Buddha. If one enters the ranks of Bodhisattvas, this is to guide them. The Dharma expounded by the guide always aligns with skillful means. The original practice is also like this, with the aspiration to pursue the path of the Buddha. Therefore, Ananda! I separately explain the traces of the path. Those whose minds are obscured, as if blocked, often think like this. Speaking to them, they cannot understand, their foolish minds are in darkness. They will slander those with wisdom and diligence; those who hear these teachings have profound aspirations. Ananda! It is for this reason that I praise the traces of the path. If they understand that the state of a Bodhisattva is empty, then these people can understand. Countless thousands of scriptures teach the traces of the path. Following the sound of these teachings is to reveal the light of the Buddha's path.
The Buddha said to Ananda: 'The radiance of the Tathagata (Buddha's title), the Satya (embodiment of truth), the Samyaksambuddha (fully enlightened one) illuminates the Bodhisattvas, which is called the traces of the path. You should know that this is the meaning of skillful means.'
Avivartikacakra Sutra, Chapter Six: Coming and Going
The Buddha further said to Ananda: 'Why does the Tathagata speak so freely about the coming and going of Bodhisattvas? It is because Bodhisattvas enter the Buddha's path with inconceivable wisdom, aspiring to the holy awakening with immeasurable causes and conditions. In all kinds of noisy environments, they do not engage in any fabrication. Even when they reach the great path, they can use wisdom to sever all causes and conditions, seeking the light of the Buddha. They seek undistracted meditation, transcending all meditations, releasing all bonds.'
塵埃，乃逮致法。等佛典籍，了一切經，惟求此義——如來所護道德之明。人未嘗動，無所轉移，則為法界。
「憂念眾生心閉意塞、遭眾苦患、不了經典，慕求佛道，立之此慧。而志大明根力、覺意，脫門正受，分別是義。『吾身如何開化眾人，令慕佛道？』常以此明勸化道場，而求佛眼心無陰蓋。若入正觀導利世間，所志慧因諸聖之上。其不了慧，一切諸法之所歸趣明不可獲，以是之聖，不求眾生便當立之。
「於此諸慧了法無處，以故當來睹群萌界，求無上處，慕于不念，非得彼界。不來不往，成就眾生，往亦不往。開化人民了黎民處，分別此義隨其開化，睹是諸法，一切眾生皆存法界。察以不見，等御法界，則省一切。經典平夷觀于大道，以佛聖慧不得人無了人道等，求如是像。
「無持之慧，離垢塵埃，故慧無非處。其以無慧求大明軌不可望聖，是慧慧中之大明慧。不有諸求，求亦無所慕，是謂聖明之智。菩薩所行能得是者，以故求來此謂往來。」
於是頌曰：
「此智有往返， 佛慧難思議， 是故謂往來， 志求于佛道。 開化多因緣， 乃成於佛路， 是事順慧均， 慕求不復還。 不猗一切禪， 勸化諸塵埃， 欲救濟斯等， 具足於往來。
【現代漢語翻譯】 現代漢語譯本 微小的塵埃，也能通達佛法。研習佛典，通曉一切經典，所求的唯有此義——如來所守護的道德光明。人的心念不曾動搖，沒有轉移，這就是法界（dharma-dhātu，宇宙萬法的本體）。 『憂慮眾生心智閉塞，遭受各種苦難，不瞭解經典，卻又渴求佛道，因此設立這種智慧。爲了使他們明白根力（indriya-bala，五根五力）、覺意（bodhyanga，七覺支），脫離煩惱之門，獲得正受（samyak-pratīti，正確的感受），分別這些義理。』『我該如何開導眾人，使他們嚮往佛道？』常以此光明勸化道場，並求得佛眼（buddha-cakṣus，佛的智慧之眼），心中沒有陰暗的遮蔽。如果進入正觀（samyak-darśana，正確的觀察）引導利益世間，所立下的智慧之因，將超越諸聖。那些不瞭解智慧的人，一切諸法（dharma，宇宙萬法）的歸宿之處是無法明瞭的，因此，對於這樣的聖者，不應要求他們立刻度化眾生。 『對於這些智慧，瞭解佛法無處不在，因此應當觀察眾生界，尋求無上之處，嚮往不執著于念頭，才能到達彼岸。不來不去，成就眾生，去也不去。開導人民瞭解百姓的處境，分別這些義理，隨著他們的開悟而引導，觀察這些諸法，一切眾生都存在於法界之中。觀察卻看不到，平等地駕馭法界，就能省悟一切。經典平易地闡述大道，以佛的聖慧，不應執著於人道等，而應尋求如是的真理。 『沒有執著的智慧，遠離污垢塵埃，所以智慧無處不在。如果以沒有智慧的心去追求大光明之道，就無法期望成為聖人，這種智慧是智慧中的大光明智慧。不執著于任何追求，追求也無所向往，這就是聖明的智慧。菩薩所行能達到這種境界，因此才會有來去之說。』 於是以偈頌說道： 『此智慧有往返，佛的智慧難以思議， 所以說有往來，立志追求佛道。 開導教化多因緣，才能成就佛的道路， 此事順應智慧的均衡，嚮往追求不再返回。 不依賴一切禪定，勸化諸如塵埃般的眾生， 想要救濟這些眾生，就必須具備往來的能力。
【English Translation】 English version Even the smallest dust particle can lead to the Dharma. Studying the Buddhist scriptures, understanding all the sutras, the only thing sought is this meaning—the moral light protected by the Tathagata (Tathāgata, 'the one who has thus gone'). When a person's mind has never moved, without shifting, that is the dharma-dhātu (the essence of all phenomena). 'Worrying that sentient beings' minds are closed and blocked, suffering various hardships, not understanding the scriptures, yet yearning for the Buddha's path, therefore, this wisdom is established. To make them understand the indriya-bala (the five faculties and five powers), the bodhyanga (the seven factors of enlightenment), to escape the gate of afflictions, to obtain samyak-pratīti (correct perception), and to distinguish these meanings. 'How should I guide the people, making them yearn for the Buddha's path?' Constantly using this light to encourage the practice place, and seeking the buddha-cakṣus (the eye of wisdom of the Buddha), with no dark cover in the heart. If one enters samyak-darśana (correct view) to guide and benefit the world, the cause of wisdom established will surpass all the saints. Those who do not understand wisdom, the destination of all dharmas (all phenomena) cannot be understood, therefore, for such saints, one should not demand that they immediately liberate sentient beings. 'Regarding these wisdoms, understanding that the Dharma is everywhere, therefore, one should observe the realm of sentient beings, seek the supreme place, yearn for non-attachment to thoughts, and then one can reach the other shore. Not coming, not going, accomplishing sentient beings, going is also not going. Guiding people to understand the situation of the common people, distinguishing these meanings, guiding them according to their enlightenment, observing these dharmas, all sentient beings exist within the dharma-dhātu. Observing but not seeing, equally governing the dharma-dhātu, then one can understand everything. The scriptures plainly explain the great path, with the Buddha's holy wisdom, one should not be attached to the human path, etc., but should seek such truth. 'The wisdom without attachment, free from defilement and dust, therefore, wisdom is everywhere. If one seeks the path of great light with a mind without wisdom, one cannot expect to become a saint, this wisdom is the great light of wisdom within wisdom. Not attached to any seeking, seeking also has no yearning, this is called the wisdom of the holy light. The bodhisattva's practice can reach this state, therefore, there is the saying of coming and going.' Then, the verse says: 'This wisdom has coming and going, the Buddha's wisdom is inconceivable, Therefore, it is said to have coming and going, aspiring to seek the Buddha's path. Guiding and teaching with many causes and conditions, one can achieve the Buddha's path, This matter follows the balance of wisdom, yearning to seek without returning. Not relying on all meditation, encouraging sentient beings like dust, Wanting to save these sentient beings, one must have the ability to come and go.'
佛經平等法， 分別人無相， 曉瞭如本無， 已故謂往返。 所可獲法者， 達了一切慧， 吾亦當獲是， 欲求所住處。 未嘗動眾生， 及計諸法界， 故謂于往來， 不近所歸處。 憂念無數人， 少智既遭患， 欲立於斯慧， 則求佛大道。 根力及覺意， 講詠三脫禪， 分別斯義已， 故求佛聖道。 志慕于道場， 過去佛所猗， 故謂為往來， 則立存大聖。 慕樂慈愍眼， 佛眼無思議， 是故為往來， 慕于佛大道。 諸佛之聖求， 世尊微妙義， 自志斯深慧， 一切智最上。 明智之所了， 一切法之歸， 其慧不可得， 及以求道者。 濟之無數人， 立之於上慧， 以故為往來， 來者有所求。 懷來睹佛界， 人界不思議， 故以為往來， 于彼救眾生； 省察眾生界， 求之不可得， 故以為往來， 慕心於法界。 群黎無所趣， 及一切人界， 若曉了彼處， 順所游分別。 睹一切諸法， 見以則不現， 常一心定意， 求佛大聖道。 如是微妙慧， 無垢而清凈， 而明所分別， 其智不可獲。 菩薩所欣樂， 開化于眾生， 則獲彼
【現代漢語翻譯】 現代漢語譯本 佛陀的教法是平等的，不分別人與人之間的差異，認識到一切事物本無自性，所謂的『往返』只是對已發生之事的描述。 能夠獲得的法，是通達一切智慧，我亦應當獲得這樣的智慧，並尋求安住之處。 不曾擾動眾生，也不執著于諸法界，所以說『往來』，並非接近某個歸宿。 憂慮著無數的眾生，他們因缺少智慧而遭受苦難，想要建立這種智慧，就必須尋求佛陀的大道。 通過修習根、力、覺意（菩提的組成部分），講說三脫禪（三種解脫禪定），理解這些意義之後，才能尋求佛陀的聖道。 心向往道場，那是過去諸佛所依止的地方，所以說『往來』，是爲了建立偉大的聖者。 仰慕佛陀慈悲的眼神，佛眼具有不可思議的力量，因此說『往來』，是爲了追求佛陀的大道。 諸佛的聖求，是世尊微妙的教義，自己立志于這種深邃的智慧，達到一切智的最高境界。 明智所能理解的，是一切法的歸宿，這種智慧是無法獲得的，以及尋求道的人。 救度無數的眾生，使他們安住于最高的智慧，因此說『往來』，來者有所求。 懷著來見佛界的願望，人界是不可思議的，所以說『往來』，是爲了在那裡救度眾生。 觀察眾生的世界，尋求卻不可得，所以說『往來』，是心向往於法界。 眾生沒有歸宿，以及一切人界，如果瞭解了那個地方，就能順應所遊歷的分別。 觀察一切諸法，看到它們時它們就不存在，常以一心專注，尋求佛陀的偉大聖道。 這樣的微妙智慧，無垢而清凈，能夠明辨一切，其智慧是無法獲得的。 菩薩所欣樂的，是開化眾生，從而獲得彼岸。
【English Translation】 English version The Buddha's teachings are equal, not distinguishing between people, realizing that all things are inherently without self-nature, and the so-called 'comings and goings' are merely descriptions of what has already happened. The Dharma that can be attained is the understanding of all wisdom, and I should also attain such wisdom and seek a place to abide. Never disturbing sentient beings, nor clinging to the realms of Dharma, therefore it is said 'comings and goings' are not approaching a certain destination. Worrying about countless sentient beings who suffer due to lack of wisdom, to establish this wisdom, one must seek the great path of the Buddha. By practicing the roots, powers, and factors of enlightenment (components of Bodhi), speaking of the three Samadhis of liberation (three meditative states of liberation), and understanding these meanings, one can seek the holy path of the Buddha. The mind yearns for the Bodhimanda (place of enlightenment), where past Buddhas have relied, therefore it is said 'comings and goings' are to establish the great sage. Admiring the compassionate eyes of the Buddha, the Buddha's eyes have inconceivable power, therefore it is said 'comings and goings' are to pursue the great path of the Buddha. The holy quest of the Buddhas is the subtle teachings of the World Honored One, one's own aspiration is to this profound wisdom, reaching the highest realm of all-knowing. What the wise can understand is the destination of all Dharmas, this wisdom cannot be obtained, nor can those who seek the path. To save countless sentient beings and establish them in the highest wisdom, therefore it is said 'comings and goings', those who come have something to seek. Cherishing the desire to see the Buddha's realm, the human realm is inconceivable, therefore it is said 'comings and goings' are to save sentient beings there. Observing the world of sentient beings, seeking but not finding, therefore it is said 'comings and goings' are the mind yearning for the Dharma realm. Sentient beings have no destination, nor does the entire human realm, if one understands that place, one can follow the distinctions of what is traveled. Observing all Dharmas, when they are seen they do not exist, always with a focused mind, seeking the great holy path of the Buddha. Such subtle wisdom, immaculate and pure, can discern everything, its wisdom cannot be obtained. What Bodhisattvas rejoice in is enlightening sentient beings, thereby attaining the other shore.
明智， 何緣來至此？ 吾是故，阿難！ 論講于往來， 為少智之人， 睹示所興念。 吾是故，阿難！ 論說于往來， 人懷精進者， 爾乃曉了此。 有德者分別， 解深妙之義， 能獲於斯德， 速得成大道。」
佛告阿難：「如來、至真、等正覺頒宣菩薩為往來，當知是義亦是善權方便也。」◎
佛說阿惟越致遮經卷上 大正藏第 09 冊 No. 0266 佛說阿惟越致遮經
佛說阿惟越致遮經卷中
西晉月氏三藏竺法護譯
◎不還品第七
佛復告阿難：「何故如來說美菩薩為不還乎？於是菩薩一切所存、處處造行超越諸有，而逮佛明蠲除諸行，降伏此已則不復還。所以者何？見一切法不有往還。超度凡夫，捐舍俗慧，入佛明智，獲無所住，諸法平夷。所以者何？用致寂界非動凡夫，不立聖道塞諸惡路。
「勉濟情慾，于食無食，逮上明跡。拔去諸見則無所著，無有諸邪六十二見。已越生死觀于泥洹，逾之無為釋棄眾想。不隨經籍凈垢惡道，捐棄貢高不懷自大。出於無黠憂惱之先，破壞愛慾、滅除眾冥、拔去貪樂，舍置塵埃、憍慢自恣，止息斯礙，遠離世智，故思佛乘等獲聖慧。菩薩捐志舍愛慾界，則習本凈過去聖滅之志
【現代漢語翻譯】 現代漢語譯本 明智者啊，是什麼因緣來到這裡？ 阿難，我是爲了闡述關於往來的道理， 爲了那些智慧淺薄的人，讓他們看到並生起正念。 阿難，我之所以談論往來， 是爲了那些精進修行的人，他們才能理解其中的含義。 有德行的人能夠分辨，理解深奧微妙的道理， 能夠獲得這樣的德行，迅速成就偉大的道業。
佛陀告訴阿難：『如來、至真、等正覺宣說菩薩有往來，應當知道這其中的含義也是一種善巧方便。』
佛說阿惟越致遮經卷上 大正藏第 09 冊 No. 0266 佛說阿惟越致遮經
佛說阿惟越致遮經卷中
西晉月氏三藏竺法護譯
不還品第七
佛陀又告訴阿難：『為什麼如來說讚美菩薩為不還呢？因為這位菩薩所存在的一切，所到之處，所作所為都超越了諸有（三界），並且證得了佛的智慧，清除了各種行為的束縛，降伏了這些束縛之後就不再返回。這是為什麼呢？因為他看到一切法都沒有往來。他超越了凡夫，捨棄了世俗的智慧，進入了佛的明智，獲得了無所住的境界，一切法都平等無礙。這是為什麼呢？因為他達到了寂靜的境界，不再像凡夫那樣動盪不安，不執著于聖道，堵塞了各種惡的道路。
『他努力地擺脫情慾，對於食物不執著于有無，獲得了至上的明證。他拔除了各種見解，因此不再執著，沒有六十二種邪見。他已經超越了生死，觀察到涅槃，超越了無為，捨棄了各種妄想。他不隨順經書的文字，凈化了污垢的惡道，捨棄了貢高我慢，不懷有自大之心。他從無知的憂惱中解脫出來，破壞了愛慾，消滅了各種黑暗，拔除了貪婪的快樂，捨棄了塵埃、驕慢和放縱，止息了這些障礙，遠離了世俗的智慧，因此思維佛的教法，平等地獲得聖慧。菩薩捨棄了志向和對愛慾界的貪戀，從而修習了本來的清凈，達到了過去聖者寂滅的境界。』
【English Translation】 English version Wise one, what is the reason for coming here? Ananda, it is because I am discussing the matter of coming and going, For those of little wisdom, to show them and arouse right mindfulness. Ananda, the reason I speak of coming and going, Is for those who are diligent in practice, so they may understand this. Those with virtue can discern, understand the profound and subtle meaning, And by obtaining such virtue, quickly achieve the great path.
The Buddha told Ananda: 'The Tathagata, the Truly Enlightened One, the Perfectly Awakened One, declares that Bodhisattvas have coming and going; you should know that this meaning is also a skillful means.'
The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha, Volume One Taisho Tripitaka Volume 09, No. 0266, The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha
The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha, Volume Two
Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi of the Western Jin Dynasty
Chapter Seven on Non-Returning
The Buddha again told Ananda: 'Why does the Tathagata praise Bodhisattvas as non-returning? Because this Bodhisattva, in all that exists, in all places, in all actions, transcends all existences (the three realms), and attains the Buddha's wisdom, eliminating the fetters of all actions. Having subdued these fetters, they do not return. Why is this? Because they see that all dharmas have no coming and going. They transcend ordinary beings, abandon worldly wisdom, enter the Buddha's clear wisdom, attain the state of non-abiding, and all dharmas are equal and unobstructed. Why is this? Because they have reached the realm of stillness, no longer restless like ordinary beings, not attached to the holy path, and have blocked all evil paths.'
'They strive to be free from desires, are not attached to the presence or absence of food, and attain the highest proof. They have uprooted all views, therefore they are no longer attached, and have no sixty-two wrong views. They have transcended birth and death, observed Nirvana, transcended non-action, and abandoned all delusions. They do not follow the words of scriptures, purify the defiled evil paths, abandon arrogance and pride, and do not harbor self-importance. They are liberated from the worries of ignorance, destroy desires, eliminate all darkness, uproot the pleasure of greed, abandon dust, arrogance, and self-indulgence, cease these obstacles, and distance themselves from worldly wisdom. Therefore, they contemplate the Buddha's teachings and equally attain holy wisdom. Bodhisattvas abandon their aspirations and attachment to the realm of desire, thus cultivating their original purity and reaching the state of the past saints' extinction.'
。厥慧無上諸佛所解，欲以顯思，一切眾生極尊無極，為一切乘，此則佛慧。菩薩獲斯諸想無想，等除一切狐疑之界，菩薩逮是則不復還。
「又問，阿難！其有人不住于道，悉當立之以道是者，覺了眾生明爾則道，能覺如是則制人想。所以者何？知于空事，人界難議，平等道慧。所以者何？分別若此，群黎之種則空，凈界人種亦空。遠於眾想，一切諸人與空無特許。不有身、不獲、不住，彼則亦空。虛空、無空，免一切想。無念致道，蠲除眾生。虛空之想，無棄不棄。所以者何？一切諸法皆為平凈，一切眾生而無所捐。等於所釋，故無所得；已不有獲，是以不來。此者乃計為之不還。有為無為，於一切法覺了所會，越度諸患，故謂不還。」
於是，佛頌曰：
「彼則無所生， 造行如所處， 蠲除諸所住， 是謂不復還。 曉知于往還， 不著一切法， 所住不可得， 是故不還此。 其凡夫之行， 及佛世雄教， 不然無所量， 故謂不復還。 諸法無復來， 亦不得諸住， 以獲無去來， 是謂不復還。 其人未嘗住， 不至於三塗， 逮致佛道明， 則謂為不還。 決除一切欲， 于食而不著， 得至於道場， 則謂為不還。 眾見之所行
【現代漢語翻譯】 現代漢語譯本： 其無上的智慧是諸佛所理解的，想要用它來闡明思考，一切眾生都是極其尊貴且無上的，爲了所有乘（Yana，佛教的修行方法），這就是佛的智慧。菩薩獲得這些有想和無想的狀態，平等地消除一切狐疑的界限，菩薩達到這種境界就不會再退轉。
『又問，阿難（Ananda，佛陀的十大弟子之一）！如果有人不住在道上，應當引導他們確立道，覺悟眾生，明白道理，就能覺悟到這樣就能制止人的妄想。為什麼呢？因為知道空性，人的界限難以討論，平等地理解道的智慧。為什麼呢？如果這樣分別，眾生的種類就空了，清凈世界的種類也空了。遠離各種想法，一切人和空性沒有特別的差別。不執著于身體，不追求獲得，不住留，這些也都是空。虛空，沒有空，免除一切想法。沒有念頭才能達到道，消除眾生的煩惱。虛空的想法，沒有拋棄也沒有不拋棄。為什麼呢？一切諸法都是平等清凈的，一切眾生都沒有被捨棄。等於所解釋的，所以沒有所得；已經沒有獲得，所以不會再來。這被認為是不會再退轉。有為和無為，對於一切法都覺悟了它們的會合之處，超越了各種苦難，所以被稱為不退轉。』
於是，佛陀以偈頌說道：
『他們沒有出生， 行為如同所處， 消除各種執著， 這被稱為不退轉。 明瞭往來， 不執著一切法， 所住之處不可得， 所以不會再退轉。 凡夫的行為， 以及佛陀的教誨， 不是沒有限量的， 所以被稱為不退轉。 諸法不再來， 也得不到任何住處， 因為獲得了無去無來， 這被稱為不退轉。 那個人從未停留， 不會墮入三惡道（三塗，指地獄、餓鬼、畜生）， 達到佛道的光明， 就被稱為不退轉。 斷除一切慾望， 對於食物也不執著， 到達道場（Bodhimanda，菩提樹下佛陀成道之處）， 就被稱為不退轉。 眾生所見所行，』
【English Translation】 English version: Its supreme wisdom is understood by all Buddhas, wishing to use it to manifest thought, all sentient beings are extremely noble and supreme, for all Yanas (Buddhist paths), this is the wisdom of the Buddha. Bodhisattvas who attain these states of thought and non-thought, equally eliminate all boundaries of doubt, and Bodhisattvas who reach this state will not regress.
'Furthermore, Ananda (one of the ten great disciples of the Buddha) is asked! If there are those who do not abide in the path, they should be guided to establish the path, to awaken sentient beings, to understand the principles, and then they can realize that this can restrain people's delusions. Why is this? Because knowing emptiness, the boundaries of people are difficult to discuss, and the wisdom of understanding the path equally. Why is this? If one distinguishes in this way, the kinds of sentient beings are empty, and the kinds of pure worlds are also empty. Far from all kinds of thoughts, all people and emptiness have no special difference. Not clinging to the body, not seeking to obtain, not dwelling, these are also empty. Emptiness, there is no emptiness, free from all thoughts. Without thought, one can attain the path, eliminating the afflictions of sentient beings. The thought of emptiness, there is neither abandoning nor not abandoning. Why is this? All dharmas are equal and pure, and all sentient beings are not abandoned. Equal to what is explained, therefore there is no attainment; having no attainment, therefore one will not come again. This is considered not to regress. The conditioned and the unconditioned, for all dharmas, one has awakened to their meeting point, transcending all sufferings, therefore it is called non-regression.'
Then, the Buddha spoke in verses:
'They have no birth, Actions are as they are, Eliminating all attachments, This is called non-regression. Understanding coming and going, Not clinging to all dharmas, The place of dwelling cannot be obtained, Therefore, there is no regression. The actions of ordinary people, And the teachings of the Buddha, the World Honored One, Are not without measure, Therefore, it is called non-regression. All dharmas do not come again, Nor can any dwelling be obtained, Because one has obtained no coming and no going, This is called non-regression. That person has never stayed, Will not fall into the three evil paths (three realms of suffering, namely hell, hungry ghosts, and animals), Reaching the light of the Buddha's path, Is called non-regression. Cutting off all desires, Not clinging to food, Reaching the Bodhimanda (the place where the Buddha attained enlightenment under the Bodhi tree), Is called non-regression. What sentient beings see and do,'
， 分別六十二， 不墮于彼際， 則謂為不還。 此法無終始， 已舍離諸畏， 斯慧如本無， 是故不至此。 所應無為寂， 不著諸塵勞， 逝除彼眾想， 是故不詣此。 已斷諸惡道， 洗去眾垢著， 學寂然無為， 則謂不復還。 降伏于弊魔， 及官屬兵刃， 永無有眾念， 是故不詣此。 挽拔癡憂戚， 蠲除愛慾根， 斷截盛貪淫， 是故不詣此。 降制諸塵垢， 拔去于眾想， 究竟至尊慧， 故謂不復還。 捐去眾愁戚， 破壞於貢高， 憶斷於五陰， 故謂不復還。 志乘得光明， 佛乘無有上， 不貪愛慾患， 故謂不復還。 已知佛藏處， 諸藏中第一， 過去佛所辯， 是故不詣此。 彼處於尊乘， 佛聖無有上， 截去諸狐疑， 是故不詣此。 受千無數人， 勸立於佛道， 以得立聖軌， 是故不詣此。 曉了空無界， 等心於人界， 遠離諸著想， 是故不詣此。 曉了一切界， 法界亦如是， 眾生不可得， 是故不詣此。 分別黎民界， 虛空無思念， 一切法如是， 是故不詣此。 其人而無心， 退除于眾想， 諸念不成道， 則
【現代漢語翻譯】 現代漢語譯本 分別有六十二種見解， 不落入那些邊際（極端），就被稱為不還者（Anagamin）。 此法（佛法）沒有開始也沒有結束，已經捨棄了所有的恐懼， 這種智慧如同本來就沒有一樣，所以不會再回到這裡（輪迴）。 所應達到的無為寂靜，不執著于各種塵世的勞苦， 逝去併除滅那些眾多的妄想，所以不會再來到這裡。 已經斷除了各種惡道，洗去了各種污垢和執著， 學習寂靜無為，就被稱為不再返回（輪迴）。 降伏了魔王（Mara）的擾亂，以及其官屬和兵刃， 永遠沒有各種雜念，所以不會再來到這裡。 拔除了愚癡、憂愁和悲傷，根除了愛慾的根源， 斷絕了強烈的貪慾和淫慾，所以不會再來到這裡。 降伏和控制了各種塵垢，拔除了各種妄想， 最終達到至高無上的智慧，所以被稱為不再返回。 拋棄了各種憂愁和悲傷，破壞了貢高我慢， 憶念並斷除了五陰（色、受、想、行、識），所以被稱為不再返回。 心志乘坐光明之道，佛乘（Buddhayana）是無上的， 不貪戀愛慾的禍患，所以被稱為不再返回。 已經知道佛的寶藏所在，在所有寶藏中是第一的， 這是過去諸佛所闡明的，所以不會再來到這裡。 他們處於至尊的乘（Yana），佛的聖道是無上的， 截斷了各種狐疑，所以不會再來到這裡。 接受無數人的勸導，建立在佛道之上， 從而得以建立聖者的規範，所以不會再來到這裡。 明瞭空無的境界，以平等心對待人界， 遠離各種執著和妄想，所以不會再來到這裡。 明瞭一切境界，法界（Dharmadhatu）也是如此， 眾生是不可得的，所以不會再來到這裡。 分別黎民的境界，虛空沒有思念， 一切法都是如此，所以不會再來到這裡。 那人心中沒有雜念，退除了各種妄想， 各種念頭都不能成就道果，那麼
【English Translation】 English version They are divided into sixty-two views, Not falling into those extremes, they are called non-returners (Anagamin). This Dharma (Buddha's teaching) has no beginning and no end, having abandoned all fears, This wisdom is as if it never existed, therefore they will not return here (to samsara). The quiescence of non-action that should be attained, not clinging to the various worldly labors, Having passed away and eliminated those numerous delusions, therefore they will not come here again. Having cut off all evil paths, washed away all defilements and attachments, Learning quiescence and non-action, they are called no longer returning (to samsara). Having subdued the disturbances of Mara (the demon king), and his retinue and weapons, Forever without various distracting thoughts, therefore they will not come here again. Having uprooted ignorance, sorrow, and grief, eradicated the roots of desire, Having severed intense greed and lust, therefore they will not come here again. Having subdued and controlled various defilements, uprooted various delusions, Ultimately reaching supreme wisdom, therefore they are called no longer returning. Having discarded various worries and sorrows, destroyed arrogance and pride, Remembering and cutting off the five aggregates (form, feeling, perception, mental formations, consciousness), therefore they are called no longer returning. The mind rides on the path of light, the Buddha's vehicle (Buddhayana) is unsurpassed, Not craving the afflictions of desire, therefore they are called no longer returning. Having already known the location of the Buddha's treasure, which is the first among all treasures, This is what the Buddhas of the past have elucidated, therefore they will not come here again. They are in the supreme vehicle (Yana), the Buddha's holy path is unsurpassed, Having cut off all doubts, therefore they will not come here again. Accepting the exhortations of countless people, establishing themselves on the Buddha's path, Thus being able to establish the norms of the saints, therefore they will not come here again. Understanding the realm of emptiness, treating the human realm with equanimity, Being far from various attachments and delusions, therefore they will not come here again. Understanding all realms, the Dharmadhatu (realm of Dharma) is also like this, Sentient beings are unattainable, therefore they will not come here again. Distinguishing the realms of the people, the void has no thoughts, All dharmas are like this, therefore they will not come here again. That person has no thoughts in their mind, having withdrawn from various delusions, Various thoughts cannot achieve the fruit of the path, then
謂為不還。 吾是故，阿難！ 嘆說于不還， 諸事永不來， 得住于佛道。」
佛告阿難：「是故如來、至真、等正覺嘆美菩薩為不還，亦當知此為善權方便也。」
阿惟越致遮經無著品第八
佛復告阿難：「何謂如來嘆美菩薩為無著也？是菩薩沒一切行，離於處土；不倚諸佛，度脫眾生；不有所造塵勞之垢及與苦樂，以滅色慾救濟一切，故謂為無著。弗得眾生，不獲欲埃，非貪如，故謂無著。釋去侵欺處無所住，一切法空，以了寂靜，不習眾想。諸想以定，則除眾思。不計有人壞滅所志，而智空法得無所著。佛道無思，具足不怙，故謂無著。演說典籍，破壞眾瑕，嘆于往古，等正覺教，當來現在，而不放逸。清凈離穢，唯論寂然，故謂無著。
「菩薩大士開化諸人，立於佛道求聖路者，於一切法而無所慕。具足慈心行佛之仁，永不有處。彼慈如此，故謂無著。化立眾生亦不得人，究竟大哀曉了不處，故謂無著。為眾生故，加恩見道，法無法想。斷除如此，故謂無著。讚揚覺力，計有愿數，獲于不住。知拔除眾根，志化眾生，了清凈法使成道義，永不有倚，故謂不著。睹不依處，制不貪身，于諸萬物非有所依求。及與眾會不毀萬物，講有為法，如是無本，故謂無著。
「游
【現代漢語翻譯】 現代漢語譯本 被稱為不還（anāgāmin，不還果）。 因此，阿難！我讚歎宣說不還， 諸事永不復來，得以安住于佛道之中。」
佛告訴阿難：「因此，如來、至真、等正覺讚美菩薩為不還，也應當知道這是善巧方便的說法。」
《阿惟越致遮經》無著品第八
佛又告訴阿難：「什麼叫做如來讚美菩薩為無著（anāsrava，無漏）呢？這位菩薩捨棄一切行為，遠離處所；不依賴諸佛，度脫眾生；不執著于所造的塵勞垢染以及苦樂，以寂滅來救濟一切，所以稱為無著。不執著眾生，不獲取欲界的塵埃，不貪求如如（tathatā，真如），所以稱為無著。捨棄侵犯欺詐，無所住著，一切法性空寂，了悟寂靜，不習染各種妄想。諸想安定，則去除各種思慮。不計較有人破壞所立下的志向，而以智慧通達空性之法，得以無所執著。佛道無思無慮，具足而不依賴，所以稱為無著。演說經典，破除各種瑕疵，讚歎過去、現在、未來的等正覺教法，而不放逸。清凈遠離污穢，只論寂靜，所以稱為無著。
「菩薩大士開化眾人，使他們立於佛道，尋求聖道的人，對於一切法都無所貪求。具足慈悲之心，行佛的仁愛，永遠不執著于任何處所。他的慈悲如此，所以稱為無著。教化眾生也不執著于所教化的人，究竟大悲，明瞭不執著于任何處所，所以稱為無著。爲了眾生的緣故，施加恩惠，見到真道，對於法與非法都不執著。斷除如此的執著，所以稱為無著。讚揚覺悟的力量，計較所發願的數量，獲得不住的境界。知道拔除眾生的煩惱根源，立志教化眾生，明瞭清凈之法，使他們成就道義，永遠不依賴任何事物，所以稱為不著。觀察不依賴的處所，制止不貪戀身體，對於萬物不有所依求。以及與大眾集會時不毀壞萬物，講說有為法，知道其無自性，所以稱為無著。
游
【English Translation】 English version It is called a non-returner (anāgāmin). Therefore, Ānanda! I praise and speak of the non-returner, All things never come again, and one dwells in the Buddha's path.」
The Buddha told Ānanda, 「Therefore, the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, praises the Bodhisattva as a non-returner, and it should also be known that this is a skillful means of expression.」
The Eighth Chapter on Non-Attachment from the Aviveyaccha Sutra
The Buddha further told Ānanda, 「What is it that the Tathāgata praises the Bodhisattva as non-attached (anāsrava)? This Bodhisattva abandons all actions, is detached from places; does not rely on the Buddhas, liberates sentient beings; does not cling to the defilements of dust and toil, nor to suffering and joy, but saves all through extinction, therefore is called non-attached. Not clinging to sentient beings, not acquiring the dust of desire, not craving for suchness (tathatā), therefore is called non-attached. Relinquishing encroachment and deceit, dwelling nowhere, all dharmas are empty, understanding stillness, not practicing various thoughts. When thoughts are settled, then various considerations are removed. Not calculating that anyone will destroy one's aspirations, but with wisdom understanding the dharma of emptiness, one is able to be without attachment. The Buddha's path is without thought, complete and without reliance, therefore it is called non-attached. Expounding scriptures, destroying various flaws, praising the teachings of the Perfectly Enlightened Ones of the past, present, and future, without being negligent. Pure and free from defilement, only discussing stillness, therefore it is called non-attached.
「The great Bodhisattva enlightens people, establishing them on the Buddha's path, those who seek the holy path, have no craving for any dharma. Possessing a heart of compassion, practicing the Buddha's benevolence, never clinging to any place. Their compassion is such, therefore they are called non-attached. In teaching sentient beings, they do not cling to those they teach, with ultimate great compassion, understanding non-attachment to any place, therefore they are called non-attached. For the sake of sentient beings, bestowing grace and seeing the path, they do not cling to the idea of dharma or non-dharma. Cutting off such attachments, therefore they are called non-attached. Praising the power of enlightenment, calculating the number of vows made, attaining a state of non-dwelling. Knowing to uproot the roots of suffering of sentient beings, aspiring to teach sentient beings, understanding the pure dharma, enabling them to achieve the path, never relying on anything, therefore they are called non-attached. Observing the state of non-reliance, restraining from craving for the body, not seeking reliance on any of the myriad things. And when gathering with the assembly, not destroying anything, speaking of conditioned dharmas, knowing they have no inherent nature, therefore they are called non-attached.
Travel
諸佛土，去無所至，不起本末，睹佛聖尊。覺道無寂，故謂無著。非有依處立如斯土，于無量剎平等諸國。不調戲界清凈不足，住福德之域空無諸剎。不退轉地無有女人，釋去塵勞睡眠之志。得佛聖國除陰蓋土，降魔官屬去諸怨敵。入寂然土感動變化，立於愿剎土眾求國。
「菩薩具足之威耀住無所住，睹獲佛意凈印印多所安國，舍離一切瓔珞寶飾眾垢之瑕，究無為地一切最尊。成如是像微妙佛處，諸法皆空，具足道行，故謂無著。
「蠲除眾樂，諸根不可，於一切法不瞋、不怒。寂平等乘則為佛慧，身、口、心同習無上寂。慕求聖道不著軌跡，不想思人。悲念眾生無心不心，勸化無數億百千人，使立大道開示萌類、使唸佛法等諸人物，導利無數眾庶黎民，令發聖意而無等倫。一切諸法均空特異，本空慧同立之不想。能等如是知無所倚，已了若此應其眾生而為說法，不慕諸利，無倚經籍，具足離根。講法如是，永不有言，多所化濟，不見度人，救于眾生。
「著斷諸事，免諸貪身，超越貢高。睹一切法不起不滅，開化群黎萬物之想。令不壞色、痛、癢、思想、生死之識，凡夫不動則應解脫。而立佛法著道跡者，化之不倚則成除勖。導利所依，令無佛想，則為勉濟勸發菩薩。
「弘不念心，救
【現代漢語翻譯】 現代漢語譯本 諸佛的國土，去向沒有固定的地方，沒有開始也沒有結束，能見到佛的聖潔尊貴。覺悟的道路沒有寂靜，所以稱為無所執著。不是在某個地方建立這樣的國土，而是在無量無數的剎土中平等地存在。不調和的境界清凈不足，居住在福德的領域，空無所有的剎土。不退轉的地位沒有女人，捨棄塵世的勞累和睡眠的慾望。得到佛的聖潔國土，除去陰影覆蓋的土地，降伏魔王的眷屬，去除所有的怨敵。進入寂靜的國土，感動變化，立於願望的剎土，眾人求取佛國。 菩薩具備的威嚴光耀，安住于無所安住之處，見到佛的意念，清凈的印記印在許多安樂的國土上，捨棄一切瓔珞寶飾和各種污垢的瑕疵，達到無為的境界，成為一切最尊貴的。成就這樣的微妙佛的處所，諸法皆空，具備圓滿的道行，所以稱為無所執著。 去除各種享樂，諸根不可動搖，對於一切法不嗔恨、不憤怒。寂靜平等的乘法就是佛的智慧，身、口、意共同修習無上的寂靜。追求聖道不執著于軌跡，不想念思念他人。悲憫眾生，無心也無不心，勸化無數億百千人，使他們立於大道，開示萌芽的眾生，使他們唸佛法等諸人物，引導利益無數的民眾，使他們發起聖潔的意念而無與倫比。一切諸法都是空性的，特別殊勝，本性空慧相同，建立不思不想。能夠平等地知道無所依賴，已經瞭解了這些，就應該根據眾生的需要而為他們說法，不貪圖任何利益，不依賴任何經典，具備完全的離根。講法就是這樣，永遠沒有言語，多方化解救濟，不見有被度化的人，救助眾生。 執著于斷絕各種事情，免除貪戀身體，超越貢高我慢。見到一切法不生不滅，開化民眾萬物的想法。使不壞的色、痛、癢、思想、生死的意識，凡夫不動搖就應該解脫。而建立佛法，執著于道跡的人，教化他們不依賴，就能成就除掉勉勵。引導利益所依賴的，使他們沒有佛的念頭，這就是勉勵救濟，勸發菩薩。 弘揚不念的心，救
【English Translation】 English version The Buddha lands, go to no fixed place, without beginning or end, can see the Buddha's holy and noble. The path of enlightenment is not silent, so it is called non-attachment. It is not in a certain place to establish such a land, but in the immeasurable and countless kshatras (lands) to exist equally. The unharmonious realm is not pure enough, living in the realm of merit, empty of all kshatras. The non-retrogressive position has no women, abandoning the toil of the world and the desire for sleep. Obtain the holy land of the Buddha, remove the land covered by shadows, subdue the dependents of the demon king, and remove all enemies. Enter the silent land, move and change, stand in the kshatra of wishes, and the people seek the Buddha land. The majestic radiance of the Bodhisattva dwells in the place where there is no dwelling, sees the Buddha's intention, the pure seal is imprinted on many peaceful lands, abandons all the ornaments and various blemishes of dirt, reaches the realm of non-action, and becomes the most noble of all. Accomplish such a subtle place of the Buddha, all dharmas are empty, possess complete practice of the path, so it is called non-attachment. Remove all kinds of pleasures, the roots cannot be shaken, and do not hate or anger at all dharmas. The silent and equal vehicle is the wisdom of the Buddha, the body, mouth, and mind practice the supreme silence together. Pursue the holy path without clinging to the track, and do not think about others. Compassionate for all beings, with no mind and no non-mind, persuade countless hundreds of millions of people, so that they stand on the great path, enlighten the budding beings, so that they recite the Buddha Dharma and other people, guide and benefit countless people, so that they initiate holy intentions and are unparalleled. All dharmas are empty, especially extraordinary, the nature of emptiness and wisdom are the same, establishing no thought and no thinking. Being able to equally know that there is nothing to rely on, having understood these, one should speak according to the needs of sentient beings, without coveting any benefits, without relying on any scriptures, possessing complete detachment from the roots. Speaking the Dharma is like this, there are never any words, resolving and saving in many ways, not seeing anyone being saved, saving sentient beings. Clinging to cutting off all kinds of things, avoiding greed for the body, transcending arrogance. Seeing that all dharmas are neither born nor destroyed, enlightening the people's thoughts of all things. Making the indestructible form, pain, itching, thought, and consciousness of birth and death, ordinary people who do not move should be liberated. And establishing the Buddha Dharma, those who cling to the path, teaching them not to rely on it, can achieve the removal of encouragement. Guiding and benefiting what is relied on, making them have no thought of the Buddha, this is encouraging salvation, and encouraging Bodhisattvas. Promote the mind of non-thought, save
道因緣，諸憒亂意，離癡狂詐。具足三昧，成就定意，不懷眾想，拔于邪智，令睹正慧，化發聲聞。慕反跡者，制倚父母、妻子、舍宅、兄弟、姊妹，令除恩愛；度著國土、財色、萬物，貪求之想塵勞顛倒。開化諸著萬物之想，慕離於家而為寂志；懈廢羸劣等脫諸相，成入佛土欲垢之法。
「興發道意，心不有二，未嘗生念，是無為法。此生死法，因緣無緣，道意俗心，犯戒護禁。開化此輩，興二相者，使其無念，度諸根本，故曰無著。眾祐賢聖，懈怠精進；男子女人，頑愚聰達。明聖闇結，導利此等，令無二心，救進眾生，故曰無著。
「是諸菩薩成不退意，或有受別，又復不著。斯諸菩薩近道、遠道，分別此義，不生二想。得逮聖路，至不起余而般泥洹，便離發意而不有倚。緣此諸法以開化人，如是自然解一切法。演無根本，故曰無著。」
時佛嘆曰：
「釋除一切行， 所尊亦如是， 棄捐諸言教， 故曰為無著。 鋤捐諸塵埃， 度脫動苦患， 救濟于眾生， 名之曰無著。 察人不可得， 欲垢亦如之， 諸法無可獲， 故曰為無著。 蠲去眾顛倒， 立心處不惑， 分別知法空， 可曰為無著。 瞭解知空義， 無有諸想著， 除去一切顛，
【現代漢語翻譯】 現代漢語譯本 通過講述因緣，使那些心意憒亂的人，遠離癡迷、瘋狂和虛詐。使他們具足三昧（samadhi，禪定），成就定力，心中不懷雜念，拔除邪見，使他們見到正慧，從而教化他們成為聲聞（sravaka，聽聞佛法而修行的人）。對於那些想要回歸本源的人，要勸誡他們放下對父母、妻子、房屋、兄弟、姐妹的執著，使他們去除恩愛之情；引導他們超越對國土、財富、美色、萬物的貪求，以及由此產生的塵勞和顛倒。開導那些執著于萬物的人，使他們嚮往離開家庭，追求寂靜的志向；使那些懈怠、虛弱的人擺脫各種表象，成就進入佛土的清凈之法。 發起道心，心中不存二念，不曾生起任何念頭，這就是無為法（asamskrta-dharma，不依賴因緣和合的法）。這生死之法，因緣和合而生，道心與世俗之心，有犯戒和護持戒律的區別。開導這類人，使那些生起二相的人，使其心中無念，超越一切根本執著，所以稱為無著（anāsakti，不執著）。眾多的賢聖，有懈怠也有精進；男子女人，有愚笨也有聰慧。對於那些明理和迷惑的人，引導他們，使他們心中沒有二念，救度眾生，所以稱為無著。 這些菩薩成就了不退轉的意念，或者接受了授記，又或者不執著於此。這些菩薩，無論離道近還是遠，都能分辨其中的含義，不生起二種想法。他們能夠到達聖道，直至不再生起任何念頭而入般泥洹（parinirvana，完全的涅槃），便離開了發心時的執著。通過這些法來開化他人，這樣自然就能理解一切法。闡述沒有根本的道理，所以稱為無著。 這時，佛陀讚歎道： 『捨棄一切行為，所尊重的也是如此，拋棄所有的言教，所以稱為無著。剷除所有的塵埃，度脫動盪的苦難，救濟所有的眾生，稱之為無著。觀察人是不可得的，慾望和污垢也是如此，一切法都不可獲得，所以稱為無著。去除所有的顛倒，使心安住于不迷惑之處，分別瞭解諸法皆空，可以稱為無著。瞭解空的含義，心中沒有執著，去除一切顛倒，所以稱為無著。』
【English Translation】 English version Through explaining the causes and conditions, those whose minds are confused are led away from delusion, madness, and deceit. They are enabled to fully possess samadhi (meditative absorption), achieve concentration, harbor no distracting thoughts, eradicate wrong views, and see right wisdom, thus transforming them into sravakas (disciples who hear and practice the teachings). For those who aspire to return to their origin, they are advised to relinquish attachments to parents, spouses, homes, brothers, and sisters, and to eliminate the bonds of affection; they are guided to transcend the craving for lands, wealth, beauty, and all things, as well as the resulting defilements and delusions. Those attached to all things are enlightened, so they yearn to leave their homes and pursue a life of tranquility; the lazy and weak are helped to shed all appearances, achieving the pure state of entering the Buddha's land. When the aspiration for the path arises, the mind is without duality, and no thought is ever produced; this is the unconditioned dharma (asamskrta-dharma, a dharma not dependent on causes and conditions). This dharma of birth and death arises from causes and conditions, and the mind of the path differs from the worldly mind in terms of observing or violating precepts. Those who have such dualistic views are enlightened, so that they become free from thoughts, transcending all fundamental attachments, hence the term anāsakti (non-attachment). Among the virtuous and wise, some are lazy while others are diligent; among men and women, some are foolish while others are intelligent. Those who are enlightened and those who are confused are guided, so that they have no dualistic thoughts, and they are able to save all beings, hence the term anāsakti. These Bodhisattvas achieve the state of non-retrogression, or they receive predictions, yet they are not attached to these either. These Bodhisattvas, whether near or far from the path, can discern the meaning, and they do not give rise to dualistic thoughts. They are able to reach the holy path, until they no longer give rise to any thoughts and enter parinirvana (complete nirvana), thus leaving behind the attachments of their initial aspiration. Through these teachings, they enlighten others, and in this way, they naturally understand all dharmas. They expound the principle of no fundamental basis, hence the term anāsakti. At that time, the Buddha praised, saying: 'Relinquishing all actions, what is revered is also like this, abandoning all teachings, hence it is called anāsakti. Eradicating all defilements, liberating from the suffering of movement, saving all beings, this is called anāsakti. Observing that a person is unattainable, desires and defilements are also like this, all dharmas are unattainable, hence it is called anāsakti. Removing all delusions, establishing the mind in a place free from confusion, discerning that all dharmas are empty, this can be called anāsakti. Understanding the meaning of emptiness, having no attachments in the mind, removing all delusions, hence it is called anāsakti.'
號曰為無著。 捐除一切想， 及人眾惡念， 心無邪亂意， 故曰為無著。 解空無所依， 佛道不可量， 勖勉大精進， 故曰為無著。 講經所因緣， 淡靖無調戲， 勸人立道德， 與名曰無著。 真人修行慈， 欲令眾生安， 勸人不可得， 故曰名無著。 本無講經籍， 加恩眾生類， 未嘗有人想， 故曰為無著。 正真根力覺， 為人分別說， 己身逮此慧， 故曰為無著。 知人之寂定， 清凈法致道， 開演大聖教， 故曰為無著。 不信諸萬物， 現目之所睹， 一切虛無有， 是謂為無著。 無倚諸佛土， 在國行仁義， 平等覺所處， 為眾生講法。 真人覺正教， 則睹于無見， 如諦觀聖覺， 是謂為無著。 成就自然國， 今我得知之， 究竟無本始， 是謂為無著。 除去諸所知， 心不懷瞋害， 應真如無恨， 習成寂然道。 定意而不滅， 靖泊無所起， 念道亦如是， 故謂為無著。 人物不增動， 眾生界如是， 億萌亦普然， 化立道之義。 群生及與道， 所處永無念， 計慧悉平一， 是謂為無著。 平等無像類， 一切
【現代漢語翻譯】 現代漢語譯本 被稱為『無著』（無所執著）。 捨棄一切妄想，以及人們的各種惡念，心中沒有邪惡和混亂的意念，所以被稱為『無著』。 理解空性而無所依賴，佛道深不可測，勉勵自己精進修行，所以被稱為『無著』。 講經說法所依據的因緣，是淡泊寧靜而沒有戲謔，勸導人們建立道德，因此被稱為『無著』。 修行之人以慈悲為懷，希望眾生安樂，勸導人們卻不強求，所以被稱為『無著』。 本來沒有講經的典籍，卻對眾生施加恩惠，心中從未有人我的分別，所以被稱為『無著』。 以正真之道、根力覺悟，為人們分別解說，自己也獲得了這種智慧，所以被稱為『無著』。 瞭解人們的寂靜禪定，以清凈之法達到道，開演偉大的聖教，所以被稱為『無著』。 不相信世間萬物，即使是眼睛所見到的，都認為一切是虛幻不實的，這就是所謂的『無著』。 不依賴於任何佛土，在世間行仁義之道，以平等覺悟之心對待一切，為眾生講法。 修行之人覺悟正道，就能看到無所見，如實觀察聖者的覺悟，這就是所謂的『無著』。 成就自然而然的境界，現在我明白了，究竟的真理是無始無終的，這就是所謂的『無著』。 去除一切所知障，心中不懷嗔恨，應真如實相而無怨恨，修習成就寂然之道。 禪定之意不滅，寧靜淡泊而無所動，修道之心也應如此，所以被稱為『無著』。 萬物不增不減，眾生界也是如此，億萬萌芽也普遍如此，教化眾生建立道義。 眾生和道，所處之地永遠沒有執念，智慧平等無二，這就是所謂的『無著』。 平等而無任何形象，一切都是如此。
【English Translation】 English version Is called 『Wu Zhuo』 (Non-attachment). Discarding all thoughts, and the various evil thoughts of people, with no evil or chaotic intentions in the heart, therefore it is called 『Wu Zhuo』. Understanding emptiness and having no reliance, the Buddha's path is immeasurable, encouraging oneself to practice diligently, therefore it is called 『Wu Zhuo』. The causes and conditions for expounding the scriptures are serene and without jest, advising people to establish morality, therefore it is called 『Wu Zhuo』. A practitioner cherishes compassion, hoping for the happiness of all beings, advising people without forcing them, therefore it is called 『Wu Zhuo』. Originally there were no scriptures for preaching, yet bestowing grace upon all beings, never having the distinction between self and others in mind, therefore it is called 『Wu Zhuo』. Using the true path, the power of roots, and enlightenment, explaining them separately for people, and having attained this wisdom oneself, therefore it is called 『Wu Zhuo』. Understanding people's silent meditation, reaching the path with pure Dharma, expounding the great sacred teachings, therefore it is called 『Wu Zhuo』. Not believing in the myriad things of the world, even what is seen with the eyes, considering everything to be illusory and unreal, this is what is called 『Wu Zhuo』. Not relying on any Buddha land, practicing benevolence and righteousness in the world, treating everything with equal enlightenment, preaching the Dharma for all beings. A practitioner who is enlightened to the true path can see the unseen, observing the enlightenment of the saints as it is, this is what is called 『Wu Zhuo』. Achieving the natural state, now I understand, the ultimate truth is without beginning or end, this is what is called 『Wu Zhuo』. Removing all obstacles of knowledge, not harboring anger in the heart, responding to the true reality without resentment, practicing and achieving the path of stillness. The intention of meditation does not cease, being tranquil and without movement, the mind of cultivating the path should also be like this, therefore it is called 『Wu Zhuo』. Things do not increase or decrease, the realm of sentient beings is also like this, billions of sprouts are also universally like this, teaching and establishing the meaning of the path. Sentient beings and the path, the place where they are is forever without attachment, wisdom is equal and one, this is what is called 『Wu Zhuo』. Equal and without any form, everything is like this.
法亦然， 心正若如道， 故曰無思念。 所謂為應真， 諸法非所著， 能為人分別， 寂爾而無倚。 為人講法義， 雖言而無教， 普度無量人， 見眾不有動。 眾生無可獲， 諸民除斷著， 拔人離邪見， 度眾勤苦惱。 一切法不起， 所處亦無滅， 睹眾生諸想， 脫群民困厄。 無增壞諸色， 痛癢亦如是， 想識于生死， 濟之令無他。 不動賢聖法， 凡夫亦如斯， 立之以佛義， 度使志無著。 眾人懷果想， 及緣覺之念， 超越于覺意， 為人說此法。 以興發道心， 常依所佈施， 戒忍亦如是， 故講無所倚。 知解之顛倒， 興習於精進， 以除斯諸想， 故說無著法。 道意之所念， 邪智若慧明， 於此無所倚， 故說無著法。 是法不生念， 了別無若干， 而說如此法， 故說無所著。 自計己有身， 聲聞多所念， 以為除此想， 故說無所著。 諸法非有思， 解知不若干， 演說斯無根， 故曰為無著。 父母兄弟子， 空寂之所有， 則為生死行， 不能成佛道。 慕妻及姊妹， 所倚皆歸妄， 設其不有依， 故名曰無著。
【現代漢語翻譯】 現代漢語譯本 法也是如此， 心若正直如道，就達到無思無念的境界。 所謂應真（Arhat，已證得阿羅漢果位的人），是指對一切法都不執著， 能夠為他人分辨法義，內心寂靜而無所依賴。 為他人講說佛法，雖然在言說，但實際上沒有教條， 普遍度化無量眾生，見到眾生也不會心生動搖。 眾生沒有實在的所得，使人們去除斷見和執著， 引導人們脫離邪見，救度眾生脫離勤苦和煩惱。 一切法不生起，所處之地也沒有滅亡， 觀察眾生的各種想法，使人們脫離困境。 不增加也不減少諸色（Rupa，物質現象），感受（Vedana，感覺）也是如此， 想（Samjna，知覺）和識（Vijnana，意識）在生死輪迴中，救濟他們使他們不再受苦。 不為賢聖之法所動，凡夫也是如此， 以佛法的真義來教導他們，使他們的心志不再執著。 眾人懷有對果報的期望，以及緣覺（Pratyekabuddha，獨覺）的念頭， 超越覺悟的意念，為他們宣說此法。 以此來啓發道心，常常依據所佈施的善行， 持戒和忍辱也是如此，所以說無所依賴。 瞭解認識上的顛倒，努力修行精進， 以此來去除這些妄想，所以說無執著之法。 道意所念，邪智或慧明， 於此都無所依賴，所以說無執著之法。 此法不生起念頭，了知分別沒有差別， 而宣說這樣的法，所以說無所執著。 自己執著于有身體，聲聞（Sravaka，聽聞佛法而修行的人）多有此念， 爲了去除這種想法，所以說無所執著。 諸法並非有思，瞭解認識沒有差別， 演說這無根的道理，所以說無執著。 父母兄弟子女，都是空寂的現象， 如果執著於此，就會在生死中輪迴，不能成就佛道。 貪戀妻子和姐妹，所依賴的都是虛妄的， 如果能不依賴這些，就叫做無執著。
【English Translation】 English version The Dharma is also like this, If the mind is upright like the path, it reaches a state of no thought and no concept. The so-called Arhat (one who has attained the Arhat fruit), refers to one who is not attached to any Dharma, Able to distinguish the meaning of the Dharma for others, the mind is tranquil and without reliance. Speaking the Dharma for others, although speaking, there is actually no dogma, Universally liberating immeasurable beings, seeing beings without being moved in the heart. Beings have nothing real to gain, causing people to remove nihilistic views and attachments, Guiding people away from wrong views, saving beings from diligence and suffering. All Dharmas do not arise, and where they are, there is no extinction, Observing the various thoughts of beings, freeing people from difficulties. Neither increasing nor decreasing the Rupa (material phenomena), Vedana (feelings) are also like this, Samjna (perception) and Vijnana (consciousness) in the cycle of birth and death, saving them so they no longer suffer. Not moved by the Dharma of the wise and holy, ordinary people are also like this, Teaching them with the true meaning of the Buddha's Dharma, so that their minds are no longer attached. People harbor expectations of rewards, as well as the thoughts of Pratyekabuddha (solitary realizers), Transcending the idea of enlightenment, speaking this Dharma for them. To inspire the mind of the path, always relying on the good deeds of giving, Precepts and patience are also like this, so it is said to be without reliance. Understanding the reversal of knowledge, striving to cultivate diligently, To remove these delusions, therefore it is said to be the Dharma of non-attachment. The thought of the path, wrong wisdom or clear wisdom, There is no reliance on this, so it is said to be the Dharma of non-attachment. This Dharma does not give rise to thoughts, knowing that there is no difference in distinctions, And speaking such a Dharma, therefore it is said to be without attachment. Clinging to having a body, Sravakas (those who practice by hearing the Dharma) often have this thought, To remove this thought, therefore it is said to be without attachment. All Dharmas are not thoughts, understanding that there is no difference in knowledge, Expounding this rootless principle, therefore it is said to be without attachment. Parents, siblings, and children, are all empty and silent phenomena, If one is attached to this, one will be in the cycle of birth and death, unable to achieve Buddhahood. Craving for wives and sisters, what is relied upon is all false, If one can not rely on these, it is called non-attachment.
造興生死事， 則有親族念， 見因有情慾， 吾宿之友黨。 自念身有我， 心馳眾諸事， 分別墮顛倒， 必則處魔教。 棄捐于生死， 終始之災患， 讚揚泥洹德， 故說于無著。 所講勞垢法， 興衰及諍訟， 斯皆言聲耳， 是曰為無著。 眾所多競利， 放逸貪萬物， 欲救此等類， 故說無著法。 戀慕室家者， 心念行學道， 頑鈍意如斯， 顯舉于無著。 唯見卑賤法， 不睹真妙義， 弗省于眾念， 故度至無著。 除棄凡夫義， 專精慕佛法， 拔去眾民求， 故曰為無著。 若睹善惡行， 如是眾數法， 無量人亦然， 故救放無著。 以具諸相好， 精進不可計， 而倚於此相， 仁賢得濟度。 莊嚴諸佛土， 成就尊上法， 依怙覺正利， 度之至無著。 無為法之義， 若得或不獲， 斯乃聖道行， 則能立正愿。 無戒不睹犯， 放逸及智慧， 闇昧軟弱人， 便著斯三事。 眾生興此相， 諸念不可計， 蠲除若干意， 故說無著法。 存慕聖眾祐， 亦念于無德， 分別凡人法， 故說無所著。 以得如是行， 男子及女人、 賢聖
【現代漢語翻譯】 現代漢語譯本 如果造作引發生死輪迴的事情，就會有對親族眷戀的念頭，看到因情慾而產生的執著，想著『這是我過去的朋友』。 自己執著于身體有『我』的存在，心被各種各樣的事情牽引，分別念使人顛倒，必定會落入魔的教導。 拋棄生死輪迴，以及其中從開始到結束的災難和禍患，讚揚涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）的功德，所以宣說『無著』（無執著）的道理。 所講的勞累和污垢的法，以及興盛衰敗和爭論訴訟，這些都只是言語的聲音而已，這被稱為『無著』。 眾人大多爭奪利益，放縱自己貪戀萬物，爲了救度這類眾生，所以宣說『無著』的法。 那些貪戀家庭的人，即使心裡想著修行佛道，他們的頑固遲鈍的心意也是如此，所以要彰顯『無著』的道理。 他們只看到卑賤的法，看不到真正的微妙意義，不省察自己的各種念頭，所以要引導他們達到『無著』的境界。 去除凡夫俗子的想法，專心精進地追求佛法，拔除眾生各種各樣的慾望和追求，所以說這是『無著』。 如果看到善惡的行為，以及各種各樣的現象，無數的人也是如此，所以要救度他們，讓他們放下執著，達到『無著』。 因為具備各種相好（佛的莊嚴相貌），精進修行不可計數，依靠這些相好，仁慈賢能的人才能得到救度。 莊嚴諸佛的國土，成就至高無上的佛法，依靠覺悟、正道和利益，引導眾生達到『無著』的境界。 對於無為法（Nirvana，不生不滅的真理）的意義，無論是得到還是沒有得到，這都是聖賢的修行之道，這樣才能立下正確的誓願。 沒有戒律，看不到自己的過犯，放縱懈怠，缺乏智慧，愚昧軟弱的人，就會執著于這三件事。 眾生生起這些執著，各種念頭不可計數，爲了去除這些雜亂的意念，所以宣說『無著』的法。 如果執著于聖賢的庇佑，或者執著于沒有功德，分別凡夫俗子的法，所以要宣說『無所著』的道理。 因為得到這樣的修行，無論是男子還是女人，都能成為賢聖。
【English Translation】 English version If one creates actions that lead to the cycle of birth and death, then there will be thoughts of attachment to relatives, seeing attachments arising from desires, thinking, 'These are my friends from past lives.' One clings to the idea that the body has a 'self,' the mind is drawn to various matters, and discriminating thoughts cause confusion, inevitably leading to the teachings of Mara (demon). Abandoning the cycle of birth and death, and the calamities and sufferings from beginning to end, praising the virtues of Nirvana (the ultimate state of liberation from the cycle of birth and death), therefore, the principle of 'non-attachment' (no clinging) is taught. The teachings about toil and defilement, as well as prosperity, decline, and disputes, are all just sounds of speech; this is called 'non-attachment.' Most people compete for benefits, indulging in greed for all things. To save these kinds of beings, the Dharma of 'non-attachment' is taught. Those who are attached to their families, even if they think of practicing the Buddhist path, their stubborn and dull minds are like this; therefore, the principle of 'non-attachment' is made clear. They only see the inferior teachings, not seeing the true and subtle meaning, not examining their own various thoughts; therefore, they are guided to reach the state of 'non-attachment.' Removing the thoughts of ordinary people, focusing diligently on pursuing the Buddha's teachings, eradicating the various desires and pursuits of beings, therefore, it is said to be 'non-attachment.' If one sees good and evil actions, as well as various phenomena, countless people are like this; therefore, they must be saved, letting go of attachments, and reaching 'non-attachment.' Because one possesses various marks of excellence (the Buddha's majestic appearance), practicing diligently beyond measure, relying on these marks, the benevolent and virtuous can be saved. Adorning the Buddha's lands, accomplishing the supreme Dharma, relying on enlightenment, the right path, and benefits, guiding beings to reach the state of 'non-attachment.' Regarding the meaning of the unconditioned Dharma (Nirvana, the truth that is neither born nor dies), whether one attains it or not, this is the path of the sages; thus, one can establish the right vows. Without precepts, not seeing one's own faults, indulging in laziness, lacking wisdom, the ignorant and weak will cling to these three things. Beings give rise to these attachments, various thoughts are countless; to remove these chaotic thoughts, the Dharma of 'non-attachment' is taught. If one clings to the blessings of the sages, or clings to the absence of merit, distinguishing the Dharma of ordinary people, therefore, the principle of 'non-attachment' is taught. Because one attains such practice, whether man or woman, one can become a sage.
與凡夫， 斯則興二心。 人起此二事， 愚行之所為， 用倚是二際， 故度至無著。 回動不退轉， 興造而不作， 欲以近聖道， 故興心此念。 獲致于大道， 不起無所滅， 心常懷想著， 用求于無為。 于彼受眾生， 仁人念萌類， 以故曰無著， 救濟諸求想。 是則菩薩法， 為現阿羅漢， 因以發法忍， 自謂為無著。 講說羅漢事， 斯應為菩薩， 名住無所著， 獲致無上道。」
佛告阿難：「如來、至真、等正覺讚歎說菩薩無著，亦當知之善權方便也。」
阿惟越致遮經聲聞品第九
佛告阿難：「何故如來光耀菩薩為聲聞乎？菩薩大士開化無數不可計人，令聞佛法，分別經籍，故謂聲聞。使聽聖道，凈不放逸，故謂聲聞。使聽無為，安隱甘露。根力覺意、意止意斷。具足此事，速至道慧，故謂聲聞。
「令得空慧身無堅固，闇昧之人閉塞不解。所以者何？乃貪己身諸入之事。眼存為色，了觀如是則成佛眼，其目普見不可思議。眼無所倚，究竟此目，致一切法，故謂聲聞。
「計此諸法如呼之響，莫得著音。非有說者，亦無聽者；無香想香，亦不有嗅。譬如有人臥出夢中，嗅種種香，計此無香，此則或
【現代漢語翻譯】 現代漢語譯本 與凡夫相比，菩薩會生起兩種心念。 人們產生這兩種心念，是愚昧行為的表現。 執著于這兩種對立的觀點，因此無法達到無執著的狀態。 菩薩的行為是迴轉而不退縮，興起行動而不執著于結果。 他們希望接近聖道，因此心中生起這樣的念頭。 他們最終獲得大道，既不生起也不滅亡。 心中常常懷著這樣的想法，尋求無為的境界。 對於那些接受教化的眾生，仁慈的人會關懷他們。 因此被稱為無執著，救濟那些尋求執著的人。 這就是菩薩的修行方式，他們示現為阿羅漢。 通過這種方式引發對佛法的忍耐，自認為達到了無執著的狀態。 講說阿羅漢的事蹟，這應當是菩薩的行為。 被稱為安住于無執著，最終獲得無上之道。
佛陀告訴阿難：『如來、至真、等正覺讚歎菩薩的無執著，也應當知道這是善巧方便的體現。』
《阿惟越致遮經》（Avivartika-cakra Sutra）聲聞品第九
佛陀告訴阿難：『為什麼如來要將光耀的菩薩稱為聲聞呢？菩薩大士開化無數不可計數的人，讓他們聽聞佛法，分辨經文，因此稱為聲聞。讓他們聽聞聖道，清凈而不放逸，因此稱為聲聞。讓他們聽聞無為的境界，獲得安穩的甘露。具備根、力、覺、意、意止、意斷這些修行要素，迅速達到智慧，因此稱為聲聞。
『讓他們獲得空性的智慧，身體不再堅固，那些愚昧的人閉塞而不理解。這是為什麼呢？因為他們貪戀自己的身體和各種感官的體驗。眼睛執著於色，如果能了悟到這一點，就能成就佛眼，其目光能普遍看到不可思議的事物。眼睛不再執著于任何事物，最終達到這種境界，就能通達一切法，因此稱為聲聞。
『認為一切法都像呼喊的回聲，不要執著于聲音。沒有說話的人，也沒有聽的人；沒有香氣，也沒有嗅覺。就像有人在睡夢中聞到各種香氣，醒來後知道這些香氣並不真實，這或許是』
【English Translation】 English version Compared to ordinary people, Bodhisattvas give rise to two kinds of thoughts. People generate these two kinds of thoughts, which are manifestations of ignorance. Clinging to these two opposing views, they therefore cannot reach a state of non-attachment. The actions of Bodhisattvas are turning back without retreating, initiating actions without clinging to the results. They wish to approach the holy path, thus they generate such thoughts in their minds. They ultimately attain the Great Path, which neither arises nor ceases. Their minds constantly hold such thoughts, seeking the state of non-action. Towards those sentient beings who receive teachings, the benevolent ones care for them. Therefore, they are called non-attached, rescuing those who seek attachments. This is the practice of Bodhisattvas, they manifest as Arhats. Through this method, they inspire patience towards the Dharma, considering themselves to have reached a state of non-attachment. Speaking about the deeds of Arhats, this should be the action of a Bodhisattva. They are called dwelling in non-attachment, ultimately attaining the unsurpassed path.
The Buddha told Ananda: 'The Tathagata, the Truly Enlightened One, praises the non-attachment of Bodhisattvas, and it should also be known that this is a manifestation of skillful means.'
Avivartika-cakra Sutra (The Sutra of the Wheel of Non-retrogression), Chapter Nine on Sravakas
The Buddha told Ananda: 'Why does the Tathagata call the radiant Bodhisattvas Sravakas? The great Bodhisattvas enlighten countless immeasurable people, enabling them to hear the Buddha's teachings and distinguish the scriptures, therefore they are called Sravakas. They enable them to hear the holy path, to be pure and not negligent, therefore they are called Sravakas. They enable them to hear the state of non-action, to obtain the peaceful nectar. Possessing the elements of practice such as roots, powers, enlightenment, intention, cessation of intention, and cutting off intention, they quickly attain wisdom, therefore they are called Sravakas.
'They enable them to obtain the wisdom of emptiness, the body is no longer solid, those who are ignorant are closed off and do not understand. Why is this? Because they are greedy for their own bodies and the experiences of various senses. The eyes cling to form, if one can realize this, one can achieve the Buddha's eye, whose gaze can universally see the inconceivable. The eyes no longer cling to anything, ultimately reaching this state, one can understand all dharmas, therefore they are called Sravakas.
'Consider all dharmas as echoes of a call, do not cling to the sound. There is no speaker, nor is there a listener; there is no fragrance, nor is there a sense of smell. Just like someone who smells various fragrances in a dream, upon waking, they know that these fragrances are not real, this perhaps is'
事思想所為。一切諸香人所嗅者，譬若如夢而無堅固。解斯音者則謂聲聞。
「舌之味味，亦復為空。若肉段如為舌，或智者了之，不為味惑。譬如聚沫，以離諸論，無可為喻。明者觀之，知無所有，不可得持。想著味者，則致惡罪。莫思六界以分別味，心則開解，意不放逸。若知此者，心想無為，各各分別，謂所聽義。而聞此空，故謂聲聞。
「曉了其諸入之事，聽之為空，身自寂然。未嘗有生，不知所起，無生不生，則為聖道，故謂聲聞。若所聽者，皆無所有，解身自然，不起不滅，故謂聲聞。
「聽於佈施，惠以法行，不可思議！佛猶此路致於佛道。心有所施不自見心，以無意志逮得聖慧。所以者何？如其所種，必獲其實，亦不有果，說果之聲。聽衣食施、計物之施，所與薄耳；一切所舍，法施為尊。無得貪惜，莫懷施想，雖有所惠，不得悕望。譬如幻人，無有心意，不與想念。欲成行者，無得想施。所以者何？施不悕望則順道行，故謂聲聞。
「離諸所音，一切塵埃都無所聽；離諸有為，不可以音聽受佛法；分別諸響而無所倚。所以者何？二事造聲。雖有二事，則無所有；因緣合致，則有二事。用有人故而致法音，故謂聲聞。」
於是，佛頌曰：
「使無央數人， 聞佛
【現代漢語翻譯】 現代漢語譯本 『思想所為之事。一切諸香，人所嗅聞，譬如夢幻，並無堅實。能理解此音者，稱為聲聞（Sravaka，通過聽聞佛法而證悟的修行者）。』 『舌頭所嘗之味，亦是空無。若將肉塊視為舌頭，智者便能明瞭，不為味覺所迷惑。譬如泡沫聚散，無法以任何比喻來形容。明智之人觀察，知其空無所有，不可執持。執著于味覺者，將招致惡業。不要以六界（地、水、火、風、空、識）來分別味道，心便能開解，意念不放縱。若能知曉此理，心念便能達到無為，各自明辨所聽聞的意義。因此，聽聞此空性之理，稱為聲聞。』 『明瞭諸根（眼、耳、鼻、舌、身、意）所入之事，聽聞其為空性，身心自然寂靜。未曾有生，不知所起，無生無滅，即為聖道，故稱為聲聞。若所聽聞皆為空無所有，理解身體的自然，不生不滅，故稱為聲聞。』 『聽聞佈施，以法行惠，不可思議！佛陀亦由此道成就佛果。心中有所佈施，卻不執著于佈施之心，以無執著的意志獲得聖慧。為何如此？如其所種，必獲其果，但果亦非實有，只是說果之聲。聽聞衣食之施、財物之施，所給予的微薄；一切佈施中，法施最為尊貴。不要貪婪吝惜，不要懷有佈施之想，雖有所施，不得希求回報。譬如幻術之人，無有心意，不帶任何念想。欲成就修行者，不應執著于佈施之想。為何如此？佈施不求回報，則順應道行，故稱為聲聞。』 『遠離一切音聲，一切塵埃都無所聽聞；遠離一切有為法，不可通過音聲來領受佛法；分別諸響，而不執著于任何聲音。為何如此？二事（能聽者和所聽者）造就聲音。雖有二事，實則空無所有；因緣和合，則有二事。因有人而有法音，故稱為聲聞。』 於是，佛陀以偈頌說道： 『令無數之人，聽聞佛法』
【English Translation】 English version 'The actions of thought. All fragrances that people smell are like dreams, without any solidity. Those who understand this sound are called Sravakas (those who attain enlightenment through hearing the Dharma).' 'The taste of the tongue is also empty. If a piece of meat is seen as the tongue, the wise will understand and not be deluded by taste. It is like the gathering and dispersing of foam, which cannot be described by any analogy. The wise observe it, knowing it is empty and cannot be grasped. Those who cling to taste will incur evil karma. Do not use the six realms (earth, water, fire, wind, space, consciousness) to distinguish tastes; the mind will be liberated, and the intention will not be unrestrained. If one understands this, the mind will reach non-action, and each will discern the meaning of what is heard. Therefore, hearing this emptiness is called Sravaka.' 'Understanding the matters of the senses (eyes, ears, nose, tongue, body, mind), hearing them as empty, the body and mind naturally become tranquil. There has never been birth, and the origin is unknown. No birth and no death is the holy path, therefore it is called Sravaka. If what is heard is all empty, understanding the nature of the body, neither arising nor ceasing, it is called Sravaka.' 'Hearing about giving, bestowing with Dharma practice, is inconceivable! The Buddha also attained Buddhahood through this path. When giving, do not cling to the mind of giving, and with a non-attached will, attain holy wisdom. Why is this so? As one sows, one will surely reap the fruit, but the fruit is not real, it is just the sound of the fruit. Hearing about giving food and clothing, and giving material things, is a small offering; among all giving, the giving of Dharma is the most noble. Do not be greedy or stingy, do not have the thought of giving, and although giving, do not expect anything in return. It is like a magician, without intention, without any thought. Those who wish to achieve practice should not cling to the thought of giving. Why is this so? Giving without expecting anything in return is in accordance with the path, therefore it is called Sravaka.' 'Being apart from all sounds, not hearing any dust; being apart from all conditioned phenomena, the Dharma cannot be received through sound; distinguishing all sounds without clinging to any sound. Why is this so? Two things (the hearer and what is heard) create sound. Although there are two things, they are actually empty; when conditions come together, there are two things. Because there are people, there is the sound of the Dharma, therefore it is called Sravaka.' Then, the Buddha spoke in verse: 'Let countless people hear the Buddha's teachings.'
無念法， 以故謂聲聞， 則勇猛菩薩。 聞寂定之道， 恬靜不放逸， 無量人聽法， 故謂為聲聞。 聽澹泊安隱， 諸樂非有像， 以故為聲聞， 至寂然無為。 聽於覺根力， 具足意止斷， 自究竟斯事， 故謂為聲聞。 聽身所有空， 不可得堅固， 愚騃之所慕， 故當時了體。 其目無所睹， 不聽亦如茲， 眾生為見侵， 闇塞不了了。 若得成佛眼， 等自不可議， 致之在本無， 開化諸闇昧。 無量人聞經， 諸法非有興， 此以得名號， 稱存於聲聞。 其無所聽受， 了之如呼響， 不見有說者， 亦復無所聞。 所以名聲聞， 令眾人聽受， 計本不有聞， 莫為音所惑。 譬如人寐夢， 嗅于無數香， 恍惚不可得， 游逸嗅于空。 了香亦如此， 未嘗有嗅香， 無量人失志， 菩薩令開明。 計舌無所猗， 肉段不知味， 設使肉解甘， 舌亦當識之。 無倚此諸想， 念美為兇危， 六界不可念， 分別諸味種。 菩薩大勇猛， 目睹分別此， 因聽而致之， 故曰為聲聞。 自分別己體， 是則空自然， 能了此虛無， 則無起不生。
【現代漢語翻譯】 現代漢語譯本 無念之法，因此被稱為聲聞（Sravaka，通過聽聞佛法而證悟的修行者），也是勇猛的菩薩（Bodhisattva，發願救度一切眾生的修行者）。 聽聞寂靜禪定的道理，保持恬靜不放逸，無數人聽聞佛法，因此被稱為聲聞。 聽聞淡泊安穩的教誨，明白一切快樂並非真實存在，因此被稱為聲聞，達到寂然無為的境界。 聽聞覺悟的根基和力量，具足意念、止息和斷除煩惱，自己究竟明白這些道理，因此被稱為聲聞。 聽聞身體的本質是空性的，不可執著為堅固不變的，這是愚昧之人所貪慕的，因此應當及時覺悟其真相。 眼睛所見並非真實，不聽聞也是如此，眾生被所見所聞所迷惑，內心昏暗不能明瞭。 如果能夠成就佛眼（Buddha-caksu，佛陀的智慧之眼），其境界不可思議，其根本在於無，能夠開化一切愚昧。 無數人聽聞佛經，明白一切法並非真實存在，因此得到聲聞的稱號。 他們所聽聞的一切，都如同空谷迴響，不見有說法之人，也無所聽聞。 之所以稱為聲聞，是爲了讓眾人聽聞接受佛法，明白本來就沒有聽聞這回事，不要被聲音所迷惑。 譬如人在夢中，聞到無數的香氣，恍惚不可得，只是在虛空中游蕩嗅聞。 明白香的本質也是如此，從未真正有嗅香這回事，無數人因此迷失方向，菩薩會讓他們開悟。 明白舌頭沒有依靠，肉塊本身不知味道，即使肉能分辨甘甜，舌頭也應當能識別。 不要執著于這些想法，認為美味是兇險的根源，六界（地、水、火、風、空、識）不可執著，要分別各種味道的來源。 菩薩大勇猛，親眼見到並分別這些道理，因為聽聞佛法而達到這種境界，所以被稱為聲聞。 自己分別自己的身體，明白其本質是空性自然，能夠明白這種虛無的道理，就不會有任何生起和不生起。
【English Translation】 English version The Dharma of non-thought, therefore, is called Sravaka (one who attains enlightenment through hearing the Dharma), and also a courageous Bodhisattva (one who vows to liberate all beings). Hearing the principle of tranquil meditation, maintaining serenity and diligence, countless people hear the Dharma, therefore they are called Sravakas. Hearing the teachings of detachment and peace, understanding that all pleasures are not real, therefore they are called Sravakas, reaching the state of serene non-action. Hearing the roots and powers of enlightenment, possessing mindfulness, cessation, and the cutting off of afflictions, personally understanding these principles, therefore they are called Sravakas. Hearing that the nature of the body is emptiness, not to be clung to as solid and unchanging, which is what the foolish crave, therefore one should awaken to its true nature in time. What the eyes see is not real, and not hearing is the same, sentient beings are deluded by what they see and hear, their minds are darkened and cannot understand. If one can attain the Buddha-caksu (the wisdom eye of the Buddha), its realm is inconceivable, its root lies in nothingness, and it can enlighten all ignorance. Countless people hear the sutras, understanding that all dharmas are not real, therefore they receive the title of Sravaka. All that they hear is like an echo in an empty valley, there is no speaker to be seen, nor is there anything to be heard. The reason they are called Sravakas is to allow people to hear and accept the Dharma, understanding that there is originally no such thing as hearing, and not to be deluded by sounds. For example, a person in a dream smells countless fragrances, which are elusive and unattainable, merely wandering and smelling in emptiness. Understanding that the nature of fragrance is also like this, there has never been any real smelling of fragrance, countless people lose their way because of this, and Bodhisattvas will enlighten them. Understanding that the tongue has no support, the piece of meat itself does not know taste, even if the meat can distinguish sweetness, the tongue should also be able to recognize it. Do not cling to these thoughts, thinking that deliciousness is the root of danger, the six realms (earth, water, fire, wind, space, consciousness) should not be clung to, and one should distinguish the sources of various tastes. Bodhisattvas are very courageous, seeing and distinguishing these principles with their own eyes, reaching this state through hearing the Dharma, therefore they are called Sravakas. Distinguishing one's own body, understanding that its nature is emptiness and natural, being able to understand this principle of emptiness, there will be no arising or non-arising.
若無所興隆， 則解此聖道， 令群黎聽法， 是則謂聲聞。 計心言本凈， 無形不可得， 是者莫有人， 聽此為聲聞。 猶如幻化生， 滅盡則亦空， 若有睹眾想， 了之為聲聞。 又聽所施與， 法施不可念， 是軌為聖路， 爾乃成佛道。 隨其本所種， 獲果亦如之， 不可思議施， 成大道無念。 衣食施薄福， 法施為最廣， 未嘗有悁惜， 此則聖慧涂。 弘無想之心， 佈施不有著， 如是惠施者， 疾致成佛道。 釋去一切心， 計耳無所聞， 超度諸合會， 故謂為聲聞。 因呼有響應， 假使不著音， 則于眾聖尊， 佛法無有上。 諸可不聞響， 一切而無倚， 不二無若干， 暢音有聲聞。 無數佛演法， 令彼聞其音， 計所聞如響， 樂人成佛道。 善游諸佛土， 所聞不以亂， 平等覺所處， 世尊無有上。 聽千三千世， 所住如虛空， 計人等猗寂， 若泥洹無形。 世人所著想， 計倚有四大， 是則為虛空， 泥洹為想念。 解諸種如是， 莫得計堅固， 本無生死者， 不滅盡塵勞。 萬物不究竟， 計人弗可得， 此諸
【現代漢語翻譯】 現代漢語譯本 如果沒有任何興盛之念，就能理解這神聖的道，讓眾生聽聞佛法，這就是所謂的聲聞（Sravaka，通過聽聞佛法而證悟的修行者）。 如果認為心性本是清凈的，無形無相不可得，那麼就沒有人能聽聞佛法，成為聲聞。 一切都如幻化所生，滅盡之後也為空無。如果能看到眾生的種種想法，並瞭解其虛幻本質，就能成為聲聞。 又聽聞佈施的教導，其中法佈施最為殊勝，不可思議。這是通往聖道的途徑，最終能成就佛道。 隨其最初所種下的因，所獲得的果報也與之相應。不可思議的佈施，能成就無念的大道。 以衣食等物質佈施所得的福報較少，而法佈施的福報最為廣大。如果從不吝惜法佈施，這就是通往聖慧的道路。 弘揚無想之心，佈施時不執著于所施之物，這樣行佈施的人，能迅速成就佛道。 放下一切執著的心，認為耳朵沒有聽到任何聲音，超越一切聚合的現象，所以稱為聲聞。 就像呼喚時會有迴應，即使不執著于聲音，那麼在所有聖者之中，佛法也是至高無上的。 如果能做到不執著于所聽到的聲音，一切都無所依賴，不二不異，那麼就能通達佛法的真諦，成為聲聞。 無數的佛陀演說佛法，讓眾生聽聞其音聲，如果能將所聽聞的視為迴響，那麼就能歡喜地成就佛道。 善於遊歷諸佛國土，所聽聞的佛法不會使心意混亂，能平等覺悟一切處所，世尊的智慧是至高無上的。 即使聽聞三千大千世界的種種聲音，心境也如虛空般寂靜，認為眾生都如同寂滅一般，如同涅槃（Nirvana，佛教的最高境界，指脫離輪迴的狀態）無形無相。 世人所執著的想法，認為身體由四大（地、水、火、風）組成，這其實是虛妄的。涅槃也只是一個概念。 如果能理解一切事物都是如此，不要執著于其堅固不變的假象，本來就沒有生死，也就沒有所謂的滅盡塵勞。 萬物都不是究竟的，認為人是真實存在的也是不可得的。這些都是聲聞所應理解的道理。
【English Translation】 English version If there is no arising of any inclination, then one can understand this sacred path, and cause the multitude to hear the Dharma; this is what is called a Sravaka (one who attains enlightenment through hearing the Dharma). If one believes that the mind is originally pure, formless, and unattainable, then there is no one who can hear the Dharma and become a Sravaka. Everything is like an illusion, and when it ceases, it is also empty. If one can see the various thoughts of beings and understand their illusory nature, then one can become a Sravaka. Also, hearing the teachings of giving, among which the giving of Dharma is the most supreme and inconceivable. This is the path to the sacred way, and ultimately one can achieve Buddhahood. According to the seeds one has initially sown, the resulting fruits will be the same. Inconceivable giving can lead to the path of non-thought. Giving material things like clothing and food brings little merit, while giving the Dharma is the most extensive. If one never hesitates to give the Dharma, this is the path to sacred wisdom. Promote the mind of non-thought, and when giving, do not cling to what is given. Those who give in this way can quickly achieve Buddhahood. Let go of all clinging minds, and consider that the ears have not heard anything. Transcend all phenomena of aggregation, therefore it is called a Sravaka. Just as there is a response to a call, even if one does not cling to the sound, then among all the saints, the Buddha's Dharma is supreme. If one can not cling to the sounds heard, and everything is without reliance, neither dual nor different, then one can understand the true meaning of the Dharma and become a Sravaka. Countless Buddhas expound the Dharma, allowing beings to hear their voices. If one can regard what is heard as an echo, then one can joyfully achieve Buddhahood. Be skilled in traveling through the Buddha lands, and the Dharma heard will not confuse the mind. Be able to equally awaken to all places, the wisdom of the World Honored One is supreme. Even if one hears the various sounds of the three thousand great thousand worlds, the mind remains as still as the void. Consider that all beings are like the state of extinction, like Nirvana (the highest state of enlightenment, the state of being free from the cycle of rebirth) which is formless and without appearance. The thoughts that worldly people cling to, believing that the body is composed of the four elements (earth, water, fire, and wind), are actually false. Nirvana is also just a concept. If one can understand that all things are like this, do not cling to the illusion of their permanence. There is originally no birth or death, and therefore no such thing as the extinction of defilements. Nothing is ultimate, and the belief that people are real is also unattainable. These are the principles that a Sravaka should understand.
法寂然， 未有睹眾界。 令黎民聽此， 夙夜亦如之， 彼不興眾念， 我化諸人聞。 使人得聽法， 如此為弟子， 所聞無所聞， 故嘆曰聲聞。 雄人念往古， 聽受最上法， 睹不分別經， 一切法一切。 講音無所偏， 救度一切會， 為眾人說法， 是則為聲聞。 則講無為界， 清凈不放逸， 諦觀無說法， 佛法亦如之。 睹法不去遠， 佛之所講揚， 彼法亦不近， 是故無所猗。 所以謂弟子， 聽采隨此教， 勸化于群黎， 斯乃為聞法。 阿難！我是故， 講說聲聞化， 假號曰弟子， 則菩薩大士。」
佛告阿難：「是故如來、至真、等正覺嘆說菩薩為聲聞，當知是義亦善權方便也。」◎◎
阿惟越致遮經緣覺品第十
佛告阿難：「何故如來頒宣菩薩為緣覺乎？於是菩薩目睹諸法。何謂目睹一切法空？無有像類而不可壞，現在覺觀法不可滅，故謂緣覺。諸佛經籍不可思議，曉了諸萌悉如泥洹。無有內外則不可獲，一切諸法不起不滅。
「人之本際則泥洹也，所號本凈但著言耳，則無所有法不可逮，因名演稱語無所達。所以者何？其言則空。口之所說不解已無，法本之際、佛道之無，分別
【現代漢語翻譯】 現代漢語譯本 法性寂靜無為，尚未能洞察眾生的世界。 讓百姓聽聞此法，早晚都應如此修行。 他們不起任何雜念，我則教化眾人聽聞佛法。 使人得以聽聞佛法，這樣的人才算是我的弟子。 所聽聞的如同未聞，所以讚歎他們為聲聞。 有智慧的人追念過去，聽受最上乘的佛法。 洞察不分別的經典，明白一切法即是一切。 講法時沒有偏頗，救度一切眾生集會。 為眾人宣說佛法，這樣的人才是真正的聲聞。 他們宣講無為的境界，清凈而不放逸。 仔細觀察，其實沒有說法者，佛法也是如此。 洞察佛法並非遙遠，是佛所宣講的真理。 此法亦非近在眼前，所以無所執著。 之所以稱他們為弟子，是因為他們聽從並遵循此教誨。 勸化眾生，這才是真正的聽聞佛法。 阿難！因此我才宣講聲聞的教化， 假借名號稱他們為弟子，其實他們是菩薩大士。 佛告訴阿難：『因此，如來、至真、等正覺讚歎菩薩為聲聞，應當知道這是一種善巧方便的說法。』 阿惟越致遮經緣覺品第十 佛告訴阿難：『為什麼如來宣說菩薩為緣覺呢？這是因為菩薩親眼目睹諸法。什麼是目睹一切法空呢？就是諸法沒有形相卻不可毀壞，現在所覺察的法不可滅，所以稱為緣覺。諸佛的經典不可思議，明白一切萌芽都如涅槃。沒有內外之分，所以不可獲得，一切諸法不生不滅。 『人的本性就是涅槃，所謂的本凈只是言語上的表達，其實沒有可以把握的法，因為名稱而演說，言語無法表達。為什麼呢？因為言語是空性的。口中所說不能理解，就如同沒有說一樣，法的本性、佛道的本性，都是不可分別的。』
【English Translation】 English version The Dharma is tranquil and inactive, not yet having perceived the realms of beings. Let the people hear this, and practice it day and night. They do not give rise to any thoughts, and I transform people to hear the Dharma. To enable people to hear the Dharma, such a person is considered my disciple. What is heard is as if unheard, therefore they are praised as Sravakas (hearers). The wise ones remember the past, receiving the supreme Dharma. Perceiving the non-discriminating scriptures, understanding that all dharmas are all. Speaking without bias, saving all assemblies of beings. Speaking the Dharma for the multitude, such a person is a true Sravaka. They speak of the realm of non-action, pure and without negligence. Observing carefully, there is actually no speaker, and the Buddha's Dharma is also like this. Perceiving the Dharma is not far away, it is the truth spoken by the Buddha. This Dharma is also not near, therefore there is nothing to cling to. The reason they are called disciples is because they listen and follow this teaching. Persuading and transforming the masses, this is the true hearing of the Dharma. Ananda! Therefore, I speak of the teachings of the Sravakas, Using the name of disciples, but they are actually Bodhisattvas, great beings. The Buddha said to Ananda: 'Therefore, the Tathagata, the Truly Enlightened One, praises Bodhisattvas as Sravakas, you should know that this is a skillful means of teaching.' Avivartika-cakra Sutra, Chapter Ten on Pratyekabuddhas The Buddha said to Ananda: 'Why does the Tathagata proclaim Bodhisattvas as Pratyekabuddhas (solitary realizers)? It is because Bodhisattvas witness all dharmas. What is witnessing the emptiness of all dharmas? It is that dharmas have no form yet are indestructible, and the dharmas that are currently perceived cannot be extinguished, therefore they are called Pratyekabuddhas. The scriptures of all Buddhas are inconceivable, understanding that all sprouts are like Nirvana. There is no inside or outside, therefore they cannot be obtained, and all dharmas neither arise nor cease. 'The fundamental nature of humans is Nirvana, what is called fundamental purity is just a verbal expression, in reality there is no dharma that can be grasped, because of names they are spoken, and words cannot express it. Why is this? Because words are empty. What is spoken cannot be understood, it is as if nothing was said, the fundamental nature of the Dharma, the fundamental nature of the Buddha's path, are all non-discriminating.'
觀斯，故曰緣覺。
「自察色陰但是聲耳。此色陰者，計於色生唯有名矣，以離言聲則無有陰。其色陰者無身、無我。所以者何？因口作號，所言亦空；不起不滅，所言自然。不著吾我、不得久存，況口言乎？目睹色陰則為痛癢，痛癢陰滅則不有名；因口之說號為痛癢，痛癢陰身無我。所以者何？所謂痛陰，其言則空，不起不滅。言不著身，則無所住，況于言乎？
「曉痛癢陰，即觀想陰；若寂想陰，則無思想；想陰號耳，無身無我。所以者何？口之所說思想陰者，其言則空，不起不滅。分別言已，不著自然。心無所立，何況口言？
「觀想陰已，則生死陰已滅行陰，則無生死。所謂行陰，無身、無我。所以者何？所號行陰，言其則空。不起不滅，但著言耳。不得久存，況口所說？
「觀行陰已，則有識陰。假使識陰惔然寂滅，則此識陰但陰聲耳。所以者何？其號識陰是則空耳，不起不滅，其言自然。無所住止，況言說乎？
「是五陰者，皆無所有。分別本無，故曰緣覺。所以者何？斯口之言緣對而致，無緣不緣。諸因講說，有言無言。五陰之事於此一切永無所著，不造眾因，故曰緣覺。」
於是，佛頌曰：
「目睹一切法， 分別知之空， 不著于諸色， 究竟莫有
【現代漢語翻譯】 現代漢語譯本 觀察這些，所以稱為緣覺（Pratyekabuddha，靠自己領悟真理的人）。 『自己觀察色陰（rūpa-skandha，物質的聚合），它不過是聲音而已。這色陰，執著於色而生，只是一個名稱罷了，離開了言語的聲音，就沒有陰。這色陰沒有身體，沒有自我。為什麼呢？因為口中發出聲音，所說的也是空；不生不滅，所說的自然如此。不執著於我，不能長久存在，何況是口中的言語呢？眼睛看到色陰就產生了痛癢（vedanā，感受），痛癢陰滅了就沒有名稱；因為口中說出才稱為痛癢，痛癢陰沒有身體，沒有自我。為什麼呢？所謂痛陰，它所說的也是空，不生不滅。言語不執著于身體，就沒有停留之處，何況是言語呢？』 『瞭解痛癢陰，就觀察想陰（saṃjñā-skandha，概念的聚合）；如果寂靜了想陰，就沒有思想；想陰只是一個名稱，沒有身體，沒有自我。為什麼呢？口中所說的想陰，它所說的也是空，不生不滅。分別言語之後，不執著于自然。心無所立，何況是口中的言語呢？』 『觀察想陰之後，生死陰就滅了，行陰（saṃskāra-skandha，意志的聚合）也就沒有生死。所謂行陰，沒有身體，沒有自我。為什麼呢？所說的行陰，它所說的也是空。不生不滅，只是執著于言語罷了。不能長久存在，何況是口中所說的呢？』 『觀察行陰之後，就有了識陰（vijñāna-skandha，意識的聚合）。假設識陰寂靜滅盡，那麼這識陰也只是聲音而已。為什麼呢？它所說的識陰也是空，不生不滅，它所說的自然如此。沒有停留之處，何況是言語呢？』 『這五陰（pañca-skandha，五種聚合）都是沒有實體的。分別來說，它們本來就是空的，所以稱為緣覺。為什麼呢？這些口中的言語都是因緣相對而產生的，沒有因緣，也沒有不因緣。各種因緣講說，有言語，沒有言語。五陰的事情，對於這一切永遠沒有執著，不造作各種因緣，所以稱為緣覺。』 於是，佛陀以偈頌說道： 『眼睛看到一切法，分別知道它們是空，不執著于各種色，最終什麼都沒有。』
【English Translation】 English version Observing these, therefore they are called Pratyekabuddhas (those who realize the truth by themselves). 'Self-examine the rūpa-skandha (form aggregate), it is merely a sound. This rūpa-skandha, clinging to form, is just a name; apart from the sound of speech, there is no skandha. This rūpa-skandha has no body, no self. Why? Because the mouth makes a sound, what is said is also empty; neither arising nor ceasing, what is said is natural. Not clinging to 'I' or 'mine', it cannot last long, let alone the words of the mouth? Seeing the rūpa-skandha with the eyes gives rise to vedanā (feeling), when the vedanā-skandha ceases, there is no name; because it is spoken by the mouth, it is called vedanā, the vedanā-skandha has no body, no self. Why? The so-called vedanā-skandha, what is said is empty, neither arising nor ceasing. Words do not cling to the body, so there is no place to dwell, let alone words?' 'Understanding the vedanā-skandha, then observe the saṃjñā-skandha (perception aggregate); if the saṃjñā-skandha is tranquil, there is no thought; the saṃjñā-skandha is just a name, without body, without self. Why? What the mouth says about the saṃjñā-skandha, what is said is empty, neither arising nor ceasing. After distinguishing words, do not cling to nature. The mind has no place to stand, let alone the words of the mouth?' 'After observing the saṃjñā-skandha, the skandha of birth and death ceases, and with the saṃskāra-skandha (mental formations aggregate), there is no birth and death. The so-called saṃskāra-skandha has no body, no self. Why? What is called the saṃskāra-skandha, what is said is empty. Neither arising nor ceasing, but clinging to words. It cannot last long, let alone what is said by the mouth?' 'After observing the saṃskāra-skandha, there is the vijñāna-skandha (consciousness aggregate). If the vijñāna-skandha is completely extinguished, then this vijñāna-skandha is just a sound. Why? What is called the vijñāna-skandha is empty, neither arising nor ceasing, what is said is natural. There is no place to dwell, let alone words?' 'These five skandhas (pañca-skandha) are all without substance. Speaking separately, they are originally empty, therefore they are called Pratyekabuddhas. Why? These words of the mouth are produced by causes and conditions, neither with nor without causes and conditions. Various causes and conditions are spoken, with words and without words. The matters of the five skandhas, for all of this, there is no attachment, not creating various causes, therefore they are called Pratyekabuddhas.' Then, the Buddha spoke in verse: 'Seeing all dharmas with the eyes, distinguishing and knowing them to be empty, not clinging to various forms, ultimately there is nothing.'
相。 現在觀此法， 解空知自然， 分別了澹泊， 不可得根源。 現在獲於斯， 曉五陰如此， 則為平等覺， 緣覺無思念。 眾生志無為， 其心不可獲， 本際無有起， 凈無無思議。 一切人不起， 觀見無所滅， 諸法無動興， 是謂為無為。 眾生皆泥洹， 省察是所趣， 無人猶若影， 故曰為無為。 不用是名稱， 群黎為泥洹， 不起無所滅， 如口所嘆詠。 敢可說悉空， 人不解非言， 是故為眾生， 示現說泥洹。 口所發假言， 無處亦無念， 因口而有訓， 求本不可得。 陰不在本際， 口言無所顯， 諸聲所稱說， 人際亦無念。 一切愿泥洹， 本無及始際， 澹然無放逸， 則救有所將。 本凈游乎響， 眾生亦復然， 無形則空寂， 本凈無心念。 法本為若此， 假名而讚揚， 其源不可得， 所以有言說。 不以諛諂事， 而可分別解， 其際則空無， 便了眾生本。 其言不依講， 口言無所顯， 諸群黎如此， 則不著人本。 所發陰則空， 其聲無所別， 其說亦如此， 而際亦復然。 其無諦如是， 覺已無所念，
【現代漢語翻譯】 現代漢語譯本 觀察當下之法，理解空性，知曉其自然本性， 分別認識到淡泊，其根源不可尋得。 現在領悟到這些，明白五陰（色、受、想、行、識，構成個體存在的五種要素）的真相， 這就是平等的覺悟，緣覺（不需他人教導，自行悟道的修行者）沒有思慮。 眾生的志向在於無為（不執著於行動和結果），其心不可把握， 其本源沒有生起，清凈而不可思議。 一切人都不生起（執著），觀察到沒有滅亡， 諸法（一切事物和現象）沒有動搖和興起，這被稱為無為。 眾生都趨向于涅槃（解脫），省察是其所向， 無人如同影子，所以說這是無為。 不用這些名稱，眾生就能達到涅槃， 不生起，沒有滅亡，如同口中所讚歎的。 怎能說一切皆空，人們不理解這並非言語所能表達， 因此爲了眾生，示現並宣說涅槃。 口中所說的是假言，無處可尋，也沒有念頭， 因口而有教誨，追尋其本源卻不可得。 五陰不在本源，口頭言語無法顯明， 一切聲音所稱說的，人的本性也沒有念頭。 一切都愿達到涅槃，本無開始和終結， 淡然沒有放逸，就能引導眾生走向解脫。 本性清凈，如同迴響，眾生也是如此， 沒有形體，則空寂，本性清凈，沒有心念。 法的本性就是如此，借用名稱來讚揚， 其根源不可得，所以才有了言說。 不以諂媚之事，就能分別理解， 其邊界是空無，便能瞭解眾生的本性。 其言語不依賴於講解，口頭言語無法顯明， 眾生都是如此，就不會執著於人的本性。 所發出的五陰是空的，其聲音沒有分別， 其所說也是如此，其邊界也是如此。 其無諦（真理）就是這樣，覺悟后就沒有念頭。
【English Translation】 English version Observing this Dharma now, understanding emptiness, knowing its natural essence, Distinguishing and recognizing detachment, its root cannot be found. Now having attained this, understanding the truth of the five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual existence), This is equal enlightenment, Pratyekabuddhas (those who attain enlightenment on their own without a teacher) have no thoughts. The aspiration of sentient beings is non-action (not clinging to actions and results), their minds cannot be grasped, Its origin has no arising, pure and inconceivable. All people do not arise (in attachment), observing that there is no extinction, All dharmas (all things and phenomena) have no movement or arising, this is called non-action. Sentient beings all tend towards Nirvana (liberation), reflection is their direction, No one is like a shadow, therefore it is said to be non-action. Without using these names, sentient beings can reach Nirvana, No arising, no extinction, like what is praised by the mouth. How can it be said that all is empty, people do not understand that this cannot be expressed in words, Therefore, for the sake of sentient beings, Nirvana is manifested and proclaimed. What is spoken by the mouth is false speech, nowhere to be found, and without thought, Because of the mouth, there is teaching, but seeking its origin is unattainable. The five skandhas are not in the origin, spoken words cannot reveal it, What is spoken by all sounds, the nature of people also has no thought. All wish to reach Nirvana, without beginning or end, Being detached without negligence, one can guide sentient beings towards liberation. The original nature is pure, like an echo, sentient beings are also like this, Without form, it is empty and still, the original nature is pure, without thought. The nature of Dharma is like this, using names to praise it, Its root cannot be found, therefore there is speech. Not with flattering matters, one can distinguish and understand, Its boundary is emptiness, then one can understand the nature of sentient beings. Its words do not rely on explanation, spoken words cannot reveal it, Sentient beings are all like this, then they will not cling to the nature of people. The five skandhas that are emitted are empty, their sounds have no distinction, What is said is also like this, and its boundary is also like this. Its non-truth (truth) is like this, after awakening there is no thought.
是則平等道， 緣覺無思議。 覺了于本色， 此但陰聲耳， 寂滅斯色陰， 則無有言聲。 自然釋之去， 是則曰無形， 吾我既自然， 睹之無有處。 因言謂之陰， 色本不有身， 其聲皆歸空， 不起亦不滅。 因口而告言， 求本不可得， 其說因癡興， 號之謂色陰。 現在觀識陰， 諸聲無所有， 此陰以寂滅， 則無有響陰。 於此遠離身， 所謂吾我者， 計已自然空， 未嘗有堅住。 口之所緣陰， 識陰則虛空， 口言本則寂， 不起無所滅。 若有所頌說， 察之悉本無， 無黠之所言， 故演為色陰。 諸音無有說， 其限不可得， 不起無所滅， 無處而不決。 無塵勞侵欺， 亦不造諸法， 不執無所舍， 莫調不泥洹。 彼亦無寂滅， 不有所睹見， 不樂施欲埃， 不怠不精進。 不亂不一心， 彼亦無守戒， 非物可成就， 何故當持禁？ 五道非有念， 無思亦如斯， 不恐無所畏， 不脫而不縛。 雖講無所演， 是為色所入， 一切法音然， 無獲莫著言。 現在逮是覺， 無盡之法說， 以成是三昧， 則無諸響聲。 目自分別
【現代漢語翻譯】 現代漢語譯本 這就是平等的道路，緣覺（Pratyekabuddha，獨自覺悟者）的境界不可思議。 覺悟了事物的本性，這（色）不過是聲音的顯現罷了。 當色陰（Rupa-skandha，物質的聚合）寂滅時，就沒有言語的聲音。 自然地放下它，這就是所謂的無形。 『我』的概念既然是自然的，觀察它時卻無處可尋。 因為言語而稱之為陰（skandha，聚合），色（Rupa，物質）的本質本無實體。 所有的聲音都歸於空寂，不生也不滅。 因口而發出言語，追尋其本源卻不可得。 這種說法因愚癡而興起，稱之為色陰。 現在觀察識陰（Vijnana-skandha，意識的聚合），所有的聲音都無所有。 當此陰寂滅時，就沒有響陰（聲音的聚合）。 從這裡遠離身體，所謂的『我』的概念， 仔細思量，它本是空無，從未有堅固的住處。 口所執著的陰，識陰也是虛空的。 口中的言語本是寂靜的，不生也不滅。 如果有所頌說，仔細觀察，一切都本無。 沒有智慧的人所說的話，因此演變為色陰。 所有的聲音都無法言說，其界限不可得。 不生也不滅，無處不是決斷。 沒有塵勞（煩惱）的侵擾，也不造作諸法。 不執著也不捨棄，不調伏也不入涅槃（Nirvana，寂滅）。 那裡也沒有寂滅，沒有所見所聞。 不貪戀慾望的塵埃，不懈怠也不精進。 不散亂也不一心，那裡也沒有持戒。 不是物質可以成就的，為何要持守禁戒呢？ 五道（五種輪迴的途徑）沒有念頭，無思也是如此。 不恐懼也沒有畏懼，不解脫也不束縛。 雖然講說，卻無所演說，這是色所攝入的。 一切法的聲音都是如此，無所獲得，也不要執著言語。 現在達到這種覺悟，是無盡的法說。 以此成就三昧（Samadhi，禪定），就沒有各種聲音。 眼睛自己能分別。
【English Translation】 English version This is the path of equality, the realm of the Pratyekabuddha (one who attains enlightenment on their own) is inconceivable. Having awakened to the true nature of things, this (form) is merely a manifestation of sound. When the Rupa-skandha (aggregate of form) is extinguished, there is no sound of speech. Naturally letting it go, this is what is called formlessness. Since the concept of 'I' is natural, when observed, it cannot be found anywhere. Because of speech, it is called a skandha (aggregate), the essence of Rupa (form) has no substance. All sounds return to emptiness, neither arising nor ceasing. Speech arises from the mouth, but seeking its origin is unattainable. This kind of talk arises from ignorance, and is called the Rupa-skandha. Now observing the Vijnana-skandha (aggregate of consciousness), all sounds are without substance. When this skandha is extinguished, there is no sound skandha. From here, being apart from the body, the so-called concept of 'I', Upon careful consideration, it is inherently empty, never having a firm dwelling place. The skandha that the mouth clings to, the Vijnana-skandha is also empty. The words from the mouth are inherently silent, neither arising nor ceasing. If there is any verse spoken, upon careful observation, everything is originally without substance. The words spoken by the unwise, therefore, evolve into the Rupa-skandha. All sounds cannot be spoken, their limits cannot be attained. Neither arising nor ceasing, there is no place where it is not resolved. There is no disturbance from the dust of afflictions, nor is there the creation of dharmas. Neither clinging nor abandoning, neither taming nor entering Nirvana (extinction). There is also no extinction there, no seeing or hearing. Not craving the dust of desires, neither lazy nor diligent. Neither scattered nor one-pointed, there is also no keeping of precepts there. It is not something that can be achieved by matter, why should one keep prohibitions? The five paths (five realms of rebirth) have no thought, and the absence of thought is also like this. Not fearing nor having fear, neither liberated nor bound. Although speaking, there is nothing to expound, this is what is included in form. The sound of all dharmas is like this, nothing is gained, and do not cling to words. Now attaining this awakening, it is the endless teaching of the Dharma. With this, achieving Samadhi (meditative absorption), there are no various sounds. The eyes themselves can distinguish.
此， 響之等如稱， 諸法亦如是， 無言不有著。 曉了因緣者， 知音無所有， 故號平等道， 是謂為緣覺。」
佛告阿難：「菩薩大士現在分別有明無明、是行非行、有識不識、色與不色、六入無入、諸習不習、痛癢非痛癢、恩愛莫愛、不受舍受、有與不有、生若不生、老病死患，一切自然察之本無。如是觀者，故曰緣覺。」
於是，佛頌曰：
「現在了無慧， 未嘗倚為明， 不成立有形， 若如水中影。 聰達曉諸義， 不著一切法， 假使不倚經， 是則慧者相。 明與身無異， 一切諸法相， 覺了此緣趣， 故曰為緣覺。 所號身之行， 其軀無所造， 永不有內外， 則超生死體。 終始猶芭蕉， 非根無有貌， 不起莫有滅， 等譬如虛空。 現在曉了此， 則勇猛菩薩， 斯號平等聖， 緣覺如無念。 分別一切法， 寂行如幻化， 其識自然爾， 現在曉了之。 忽然解斯心， 知識行如之， 諸所道示想， 明識諸法空。 分別識其然， 一切無所著， 瞭如是法者， 知識亦如幻。 所可號名色， 身及諸音聲， 眾貌空不成， 是謂自然相。 心馳騁六情，
【現代漢語翻譯】 現代漢語譯本 『此』，如同迴響與秤一樣對應，一切諸法也是如此，無言語可以執著。領悟因緣的人，知道聲音本無所有，所以稱為平等之道，這就是所謂的緣覺（Pratyekabuddha，獨自覺悟者）。 佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『菩薩大士現在分別觀察有明無明、是行非行、有識不識、色與不色、六入無入、諸習不習、痛癢非痛癢、恩愛莫愛、不受舍受、有與不有、生若不生、老病死患，一切自然地觀察它們的本性都是空無。像這樣觀察的人，所以稱為緣覺。』 於是，佛陀以偈頌說道： 『現在了無智慧，不曾依賴光明，不成立有形之物，就像水中的影子一樣。聰慧通達諸義，不執著一切法，即使不依賴經典，這就是有智慧者的特徵。光明與身體沒有差別，一切諸法的相狀也是如此，覺悟了這種因緣的道理，所以稱為緣覺。所謂身體的行為，其軀體並非造作而成，永遠沒有內外之分，就超越了生死的束縛。終始就像芭蕉樹一樣，沒有根就沒有外貌，不生起也不滅亡，就像虛空一樣。現在領悟了這些，就是勇猛的菩薩，這被稱為平等聖者，緣覺就像無念一樣。分別一切法，寂靜地執行就像幻化一樣，其識自然如此，現在領悟了它。忽然解開了這種心結，知識的執行也是如此，所有說道的示現，都明白地知道諸法是空。分別認識到它的真實，一切都無所執著，領悟了這種法的人，知識也像幻化一樣。所謂可以稱作名色（nama-rupa，精神與物質），身體以及各種聲音，各種表象都是空無，不成立，這就是自然的真相。心在六根（sadayatana，眼、耳、鼻、舌、身、意）中馳騁，'
【English Translation】 English version 'This' is like the correspondence between a sound and a scale; all dharmas (phenomena) are also like this, with no words to cling to. Those who understand the causes and conditions know that sounds have no inherent existence, therefore it is called the path of equality, and this is what is meant by a Pratyekabuddha (one who attains enlightenment on their own).' The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'Bodhisattvas (enlightened beings) now discern between clarity and ignorance, right action and wrong action, consciousness and non-consciousness, form and non-form, the six entrances and no entrances, habits and non-habits, pain and non-pain, love and non-love, acceptance and non-acceptance, existence and non-existence, birth and non-birth, old age, sickness, death, and all naturally observe that their nature is empty. Those who observe in this way are therefore called Pratyekabuddhas.' Then, the Buddha spoke in verse: 'Now there is no wisdom, never relying on light, not establishing any form, like a reflection in water. The wise understand all meanings, not clinging to any dharma, even without relying on scriptures, this is the characteristic of the wise. Light and body are not different, the appearance of all dharmas is also like this, realizing this principle of causes and conditions, therefore it is called a Pratyekabuddha. The so-called actions of the body, its form is not created, forever without inside or outside, thus transcending the cycle of birth and death. Beginning and end are like a banana tree, without roots there is no appearance, neither arising nor ceasing, like empty space. Now understanding this, one is a courageous Bodhisattva, this is called an equal sage, a Pratyekabuddha is like no-thought. Discriminating all dharmas, acting silently like an illusion, its consciousness is naturally like this, now understand it. Suddenly unraveling this knot in the heart, the operation of knowledge is also like this, all that is said and shown, clearly knowing that all dharmas are empty. Discriminating and recognizing its truth, not clinging to anything, those who understand this dharma, knowledge is also like an illusion. What can be called name and form (nama-rupa, mind and matter), the body and all sounds, all appearances are empty and do not exist, this is the natural truth. The mind wanders through the six senses (sadayatana, eye, ear, nose, tongue, body, mind),'
如幻化無言， 現語非音聲， 計自然悉空。 久遠來習之， 因發諸入處， 彼則分別習， 名自然如空。 習以成悉無， 游念起眾更， 若曉習本寂， 則知法無住。 目睹習自然， 睹眾更悉寂， 不興兇罪殃， 故曰為緣覺。 曉了諸痛癢， 皆空如本凈， 譬如泡起頃， 志敬空無形。 斷除眾恩愛， 則從無著法， 情慾已永盡， 故曰為緣覺。 若受而不受， 則空無有有， 非形何成就， 譬之如野馬。 吾無所興想， 身生亦如是， 計本自然生， 無根非有形。 以離起滅法， 則不畏當終， 未當覆成身， 一切得自在。 現在獲此慧， 永無有著者， 又緣覺之音， 則造菩薩行。」
佛告阿難：「如來、至真、等正覺以是之故，讚揚菩薩為緣覺也，亦當知是善權方便。如來用是之故光耀菩薩大士，持信奉法八等道跡，往來不還，無著聲聞緣覺也。」
阿惟越致遮經釋果想品第十一
賢者阿難而說偈言：
「世尊所演說， 假號名泥洹， 喻之若虛空， 度于無所有。 雖有所講說， 則非以辭言， 諸佛行善權， 合集說法耳。」
於是，阿難說此偈已，前
【現代漢語翻譯】 現代漢語譯本 如同幻化一般，沒有真實的言語， 所顯現的語言並非真實的聲音，一切計較都自然是空。 長久以來的習性，導致了各種感官的產生， 這些感官又分別形成了習性，其本質自然如虛空。 習性最終會消散，念頭的遊移會引發更多的變化， 如果明白習性的本質是寂靜的，就會知道法是無所住的。 親眼看到習性的自然，看到所有變化都歸於寂靜， 就不會產生兇惡的罪業，所以被稱為緣覺（Pratyekabuddha）。 明白所有的痛苦和癢感，都如本來清凈的虛空， 就像水泡生起的那一刻，其本質是空無形體的。 斷除所有的恩愛，就能從無執著的法中解脫， 情慾已經永遠消盡，所以被稱為緣覺（Pratyekabuddha）。 如果接受而不執著，那麼空性就不是空無所有， 沒有形體又如何成就呢？這就像野馬一樣虛幻。 我沒有產生任何想法，身體的產生也是如此， 認為其本性是自然產生的，沒有根源，也沒有形體。 因為遠離了生滅的法則，所以不會畏懼死亡的到來， 不會再次形成身體，一切都獲得了自在。 現在獲得了這種智慧，永遠不會有執著， 而且緣覺（Pratyekabuddha）的教誨，也促成了菩薩的修行。
佛陀告訴阿難（Ananda）：「如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）因此讚揚菩薩為緣覺（Pratyekabuddha），也應當知道這是善巧方便。如來（Tathagata）因此光耀菩薩大士，讓他們持有信奉佛法的八正道，往來不還，成為無執著的聲聞緣覺（Sravaka Pratyekabuddha）。」
《阿惟越致遮經》（Avivartika-cakra Sutra）釋果想品第十一
賢者阿難（Ananda）說偈頌道：
「世尊所演說的，假名為涅槃（Nirvana）， 比喻它如同虛空，超越了所有存在。 雖然有所講說，但並非用言辭表達， 諸佛（Buddha）運用善巧方便，彙集起來說法而已。」
於是，阿難（Ananda）說完此偈頌后，向前。
【English Translation】 English version Like an illusion, there are no real words, The language that appears is not a real sound, all calculations are naturally empty. Long-standing habits lead to the arising of various senses, These senses, in turn, form habits, whose essence is naturally like emptiness. Habits will eventually dissipate, and the wandering of thoughts will trigger more changes, If one understands that the essence of habits is stillness, one will know that the Dharma is without dwelling. Seeing the nature of habits with one's own eyes, seeing all changes return to stillness, One will not generate evil karma, therefore, one is called a Pratyekabuddha (Solitary Buddha). Understanding that all pain and itching are like the original pure emptiness, Just like the moment a bubble arises, its essence is empty and formless. Cutting off all attachments of love, one can be liberated from the Dharma of non-attachment, Desires have been extinguished forever, therefore, one is called a Pratyekabuddha (Solitary Buddha). If one accepts without clinging, then emptiness is not non-existence, Without form, how can one achieve anything? It's like a wild horse, illusory. I have not generated any thoughts, the arising of the body is also like this, Believing that its nature is naturally arising, without roots, and without form. Because one is detached from the laws of arising and ceasing, one will not fear the arrival of death, One will not form a body again, and everything will be obtained freely. Now, having obtained this wisdom, one will never have attachments, Moreover, the teachings of the Pratyekabuddha (Solitary Buddha) also promote the practice of the Bodhisattva.
The Buddha told Ananda: 'The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) therefore praises the Bodhisattva as a Pratyekabuddha (Solitary Buddha), and it should also be known that this is a skillful means. The Tathagata (Thus Gone One) therefore illuminates the great Bodhisattvas, allowing them to uphold the Eightfold Path of faith in the Dharma, going back and forth without returning, becoming non-attached Sravaka Pratyekabuddhas (Hearer Solitary Buddhas).'
Avivartika-cakra Sutra, Chapter Eleven on the Interpretation of the Fruit of Thought
The Venerable Ananda spoke in verse:
'What the World Honored One has expounded, is nominally called Nirvana (Extinction),' 'It is likened to emptiness, transcending all existence.' 'Although there is speaking, it is not expressed in words,' 'The Buddhas (Enlightened Ones) use skillful means, gathering together to teach the Dharma.'
Then, after Ananda spoke this verse, he went forward.
白佛言：「惟天中天！其世人民不解如來、至真、等正覺隨時之化，則自侵欺，不了如來何因分別菩薩大士持信奉法至於緣覺也？」
世尊告曰：「若有明者，於過去佛積功累德，心開意達，不見侵欺。所以者何？曉了諸法譬若幻夢影響、野馬水月。所以者何？菩薩大士分別此慧，則不自侵；慇勤修學如來之法，精進不懈，則不自枉。」
佛於是頌曰：
「世尊之所贊， 讚揚于聖道， 是故之因緣， 菩薩行勇猛。 少智懈怠者， 不能解此義， 故當修精進， 如來以此說。 道意所游生， 世尊有開化， 故分別此慧， 清凈之明哲。 彼解道意者， 知聖不可獲， 若致得知軌， 心覺五事空。 空者不知空， 寂定非不言， 悉除一切音， 故贊唱空法。 捉空無所得， 未嘗能獲者， 假使不可持， 則知為空義。 設有解是五， 分別了空慧， 成得無放逸， 則不自侵欺。」
爾時，五億比丘志懷持信，即從坐起，住世尊前，叉手自歸，異口同音而歌頌曰：
「今世尊大聖， 蠲除諸狐疑， 平等覺所宣， 志立於大道。」
復有五億比丘聞是之說，皆悉奉行，悉住佛前，等心頌曰：
「唯世之光耀
【現代漢語翻譯】 現代漢語譯本 白（指佛陀的弟子）對佛說：『世尊！世間的人們不理解如來（Tathagata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-sambuddha，完全覺悟者）隨時隨地的教化，就會自己欺騙自己，不明白如來為何要區分菩薩（Bodhisattva，追求覺悟的修行者）、大士（Mahasattva，偉大的修行者）的持信奉法和緣覺（Pratyekabuddha，獨自覺悟者）的修行？』 世尊（Bhagavan，佛的尊稱）回答說：『如果有人明智，在過去佛（Buddha，覺悟者）那裡積累功德，心開意解，就不會被自己欺騙。為什麼呢？因為他們明白一切法（Dharma，宇宙的真理）都像幻影、夢境、回聲、野馬、水中的月亮一樣虛幻不實。為什麼呢？菩薩大士能夠分辨這種智慧，就不會自己欺騙自己；他們勤奮修學如來的教法，精進不懈，就不會白費功夫。』 佛於是用偈頌說道： 『世尊所讚歎的，是讚揚聖道（Arya-marga，通往解脫的道路），因此，菩薩修行勇猛精進。 少智慧和懈怠的人，不能理解這個道理，所以應當修習精進，如來是這樣說的。 道意（Bodhi，覺悟）所產生的，世尊已經開示教化，所以要分辨這種智慧，這是清凈的明智。 那些理解道意的人，知道聖者（Arya，已證悟者）是不可執著的，如果能夠知道修行的規則，內心就會覺悟到五蘊（Skandha，構成個體存在的五種要素）皆空。 空性（Sunyata，空無自性）不是什麼都不知道，寂靜（Samatha，止）也不是什麼都不說，而是要消除一切聲音，所以讚歎空性的教法。 執著于空性也一無所得，從來沒有人能夠獲得，即使空性不可執持，也應該知道這就是空性的意義。 如果有人理解這五蘊皆空，分辨了空性的智慧，成就了不放逸（Apramada，精進），就不會自己欺騙自己。』 當時，五億比丘（Bhiksu，出家修行者）心懷信仰，立即從座位上站起來，站在世尊面前，合掌歸敬，異口同聲地歌頌道： 『如今世尊大聖，消除了我們所有的疑惑，平等覺悟所宣說的教法，使我們立志于大道（Mahayana，大乘佛教）。』 又有五億比丘聽了這些話，都信奉修行，都站在佛前，同心歌頌道： 『唯有世尊是世間的光明！』
【English Translation】 English version The disciple said to the Buddha: 'World Honored One! The people of this world do not understand the teachings of the Tathagata (the thus-gone one, an epithet of the Buddha), the Satya (truth), and the Samyak-sambuddha (perfectly enlightened one) at all times, and thus deceive themselves. They do not understand why the Tathagata distinguishes between the Bodhisattvas (beings striving for enlightenment), the Mahasattvas (great beings), who uphold faith and practice the Dharma (teachings), and the Pratyekabuddhas (solitary realizers)?' The World Honored One replied: 'If there are wise ones who have accumulated merit and virtue with past Buddhas, and whose minds are open and understanding, they will not be deceived by themselves. Why is this? Because they understand that all dharmas (phenomena) are like illusions, dreams, echoes, mirages, and the moon in water—unreal and insubstantial. Why is this? Because Bodhisattvas and Mahasattvas can discern this wisdom, they will not deceive themselves; they diligently study the Tathagata's teachings, and with unremitting effort, they will not waste their efforts.' The Buddha then spoke in verse: 'What the World Honored One praises, is the praise of the Noble Path (Arya-marga), therefore, Bodhisattvas practice with courage and vigor. Those with little wisdom and who are lazy cannot understand this meaning, so they should cultivate diligence, as the Tathagata has said. The arising of Bodhi (enlightenment), the World Honored One has revealed and taught, so one should discern this wisdom, which is pure and clear understanding. Those who understand the meaning of Bodhi know that the Noble Ones (Aryas) are not to be grasped, and if they can know the rules of practice, their hearts will realize that the five skandhas (aggregates of existence) are empty. Emptiness (Sunyata) is not not knowing, and stillness (Samatha) is not not speaking, but rather eliminating all sounds, therefore, the teaching of emptiness is praised. Grasping emptiness gains nothing, and no one has ever been able to obtain it. Even if emptiness cannot be held, one should know that this is the meaning of emptiness. If someone understands that these five skandhas are empty, discerns the wisdom of emptiness, and achieves non-negligence (Apramada), they will not deceive themselves.' At that time, five hundred million Bhiksus (monks) with faith in their hearts, immediately rose from their seats, stood before the World Honored One, joined their palms in reverence, and sang in unison: 'Now the World Honored One, the Great Sage, has dispelled all our doubts, and the teachings proclaimed by the perfectly enlightened one have established our resolve on the Great Path (Mahayana).' Another five hundred million Bhiksus, having heard these words, all practiced accordingly, stood before the Buddha, and sang with one heart: 'Only the World Honored One is the light of the world!'
， 吾今離猶豫， 聖尊之所嘆， 分別佛大道。 志願奉法跡， 正慧無掛礙， 道德自然成， 開化諸十方。」
復有千億比丘懷八等想，聞此嘆頌，即從坐起，叉手而立，俱歌頌曰：
「志所懷八等， 今則釋疑網， 心已分別了， 所因見八等。」
復有十億比丘懷道跡念，自從坐起，叉手而立，同說偈曰：
「導師及吾類， 以獲致法明， 乃知平等覺， 所因演道跡。」
復有二百五十萬比丘志懷往來心，則從坐起，叉手自歸，同嘆頌曰：
「我等本依倚， 志懷往來心， 今日永無難， 存亡無放逸。」
復有五十億比丘懷不還想，而說頌曰：
「導師尊無上， 今日無調戲， 永舍諸果想， 致聖導光耀。」
復有三十五億比丘懷無著想，興立四禪，即從坐起，叉手說是偈曰：
「今吾不猶豫， 逮致無餘法， 解諸乘平等， 譬之若如幻。」
復有五十八億比丘意懷聲聞，即從坐起，叉手而立，則讚頌曰：
「吾等犯斯言， 意欲度眾生， 所演謂聲聞， 今日乃達知。」
復有五億比丘即從坐起，興緣覺想，叉手而立，同心頌曰：
「今日乃目睹， 緣覺之所因， 世尊分
【現代漢語翻譯】 現代漢語譯本 我現在已不再猶豫， 聖尊所讚歎的，是分別佛陀的大道。 我志願奉行佛法的足跡，以正見智慧毫無障礙， 道德自然成就，開化十方世界。
又有千億比丘心懷八種想法，聽到這讚歎的偈頌，立即從座位起身，合掌而立，一同歌頌道：
『心中所懷的八種想法，如今已解開疑惑的羅網， 心中已經分別明瞭，所因是見到這八種想法。』
又有十億比丘心懷道跡（修行之路）的念頭，從座位起身，合掌而立，一同說偈道：
『導師和我們同類，都已獲得法明的照耀， 才知曉平等覺悟，所因是演說修行之路。』
又有二百五十萬比丘心懷往來（指欲界天人往來生死）的心念，便從座位起身，合掌歸敬，一同讚歎歌頌道：
『我們原本依仗，心懷往來生死的心念， 今日永遠不再有苦難，存亡之間不再放逸。』
又有五十億比丘心懷不還（指不再返回欲界受生）的想法，而說頌道：
『導師至尊無上，今日不再有戲論， 永遠捨棄各種果位的想法，達到聖者的引導和光耀。』
又有三十五億比丘心懷無著（指不執著）的想法，興起四禪的境界，便從座位起身，合掌說偈道：
『如今我不再猶豫，已達到無餘的佛法， 理解各種乘的平等，譬如幻化一般。』
又有五十八億比丘心中懷著聲聞（指聽聞佛法而修行證果者）的想法，便從座位起身，合掌而立，讚頌道：
『我們犯了這樣的言語，想要度化眾生， 所演說的稱為聲聞，今日才真正通達明瞭。』
又有五億比丘立即從座位起身，興起緣覺（指不依佛陀教導，自行悟道者）的想法，合掌而立，同心歌頌道：
『今日才親眼目睹，緣覺所證悟的因緣， 世尊分別
【English Translation】 English version Now I am free from doubt, What the Holy One praised is the great path of the Buddha. I am willing to follow the path of the Dharma, with right wisdom unhindered, Morality naturally accomplished, enlightening all ten directions.
Again, there were a billion Bhikkhus with eight kinds of thoughts, hearing this verse of praise, they immediately rose from their seats, folded their hands, and together sang:
'The eight kinds of thoughts held in the heart, now the net of doubt is released, The heart has already discerned, the cause is seeing these eight kinds of thoughts.'
Again, there were ten billion Bhikkhus with the thought of the path of practice, rising from their seats, folding their hands, and together saying in verse:
'The Teacher and our kind, have all obtained the illumination of the Dharma, Only then do we know the equal enlightenment, the cause is expounding the path of practice.'
Again, there were two million five hundred thousand Bhikkhus with the thought of coming and going (referring to the cycle of birth and death in the desire realm), then they rose from their seats, folded their hands in reverence, and together praised and sang:
'We originally relied on, the thought of coming and going in birth and death, Today there will never be suffering, between existence and non-existence, we will not be negligent.'
Again, there were five billion Bhikkhus with the thought of non-returning (referring to not returning to the desire realm for rebirth), and they said in verse:
'The Teacher is supreme and unsurpassed, today there is no more idle talk, Forever abandoning the thought of various fruits, reaching the guidance and radiance of the saints.'
Again, there were thirty-five billion Bhikkhus with the thought of non-attachment, arising in the four dhyanas, then they rose from their seats, folded their hands, and said in verse:
'Now I am no longer in doubt, having attained the complete Dharma, Understanding the equality of all vehicles, like an illusion.'
Again, there were fifty-eight billion Bhikkhus with the thought of Sravakas (those who attain enlightenment by hearing the Buddha's teachings), then they rose from their seats, folded their hands, and praised:
'We have committed such words, wanting to liberate sentient beings, What was expounded was called Sravaka, today we truly understand.'
Again, there were five billion Bhikkhus who immediately rose from their seats, arising with the thought of Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), folded their hands, and together sang:
'Today we have personally witnessed, the cause of enlightenment of the Pratyekabuddhas, The World Honored One distinguishes
別說， 緣覺無思想。」
復有百萬比丘尼，謂成道跡、往來、不還、無著果想，即從坐起，叉手而立，說是頌曰：
「吾了平等法， 則舍女人身， 各各成佛聖， 當爲世最上。」
復有八百八十萬清信士、清信女，悉懷道跡想，往來、不還念，即從坐起，叉手立佛前，心同意等，俱共頒宣而頌曰：
「吾等念心凈， 譬如琉璃器， 於是當舍家， 興佛之法教。」
復有六十億垓彼諸天人，住于虛空而雨天華，散於佛上俱供養世尊，即下叉手，立於佛前，而歌頌曰：
「吾本懷諸乘， 果想亦如是， 今日以永除， 覺成無上道。」
阿惟越致遮經降魔品第十二
於時無數百千比丘——舍利弗、目犍連、須菩提、阿難律、離越劫賓奴等——從坐起，叉手而立，白世尊言：「吾等今日聖道具足，不違大意，降棄魔怨。備究五逆，得悉五樂；成就邪見，舍離正見。吾等今日已害無數萬千人命，悉成佛道，至無餘界而已滅度。」時世尊默然。
於是，眾中無量百千諸來在會，聞此所言而皆狐疑：「此謂何乎？義所趣耶？」心懷瞑然，如阿羅漢乃興此言，豈況凡夫？住者直立、坐者默坐，不能起立。
賢者阿難承聖尊旨，悉知無數百千諸眾心之
【現代漢語翻譯】 現代漢語譯本：『不要說，緣覺（Pratyekabuddha，獨自覺悟者）沒有思想。』 又有百萬比丘尼，她們認為自己已證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakadagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無著果），便從座位起身，合掌站立，並說頌道： 『我們領悟了平等之法，便捨棄了女身，各自成就佛的聖果，應當成為世間最尊貴的。』 又有八百八十萬清信士和清信女，他們都懷有須陀洹果、斯陀含果、阿那含果的念頭，便從座位起身，合掌站在佛前，心意相同，一同宣說頌道： 『我們的心念清凈，如同琉璃器一般，因此應當捨棄世俗的家，興盛佛陀的教法。』 又有六十億垓（Gai，數量單位）的諸天人，他們住在虛空中，降下天花，散在佛的身上，一同供養世尊，然後下到地面，合掌站在佛前，歌頌道： 『我們原本懷有各種乘（Yana，教法）的見解，對果位的執著也是如此，今日都已永遠去除，覺悟成就了無上的佛道。』 《阿惟越致遮經》（Avivartika-cakra-sutra）降魔品第十二 當時，無數百千比丘——舍利弗（Sariputra）、目犍連（Maudgalyayana）、須菩提（Subhuti）、阿難律（Aniruddha）、離越劫賓奴（Revata Khadiravaniya）等——從座位起身，合掌站立，對世尊說：『我們今日聖道具足，不違背大義，降伏了魔怨。我們曾犯下五逆重罪（Pancanantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血），卻也體驗了五種快樂；我們曾成就邪見，捨棄了正見。我們今日已殺害無數萬千人的性命，卻都成就了佛道，到達無餘涅槃（Parinirvana，完全的寂滅）而滅度。』當時，世尊默然不語。 於是，眾中無數百千前來參加法會的聽眾，聽到這些話都感到疑惑：『這是什麼意思呢？這番話的含義是什麼呢？』他們心中茫然，連阿羅漢都說出這樣的話，更何況是凡夫呢？站著的人直立不動，坐著的人默默坐著，都無法起身。 賢者阿難（Ananda）領會了世尊的旨意，完全瞭解無數百千大眾心中的想法。
【English Translation】 English version: 『Do not say that a Pratyekabuddha (one who attains enlightenment on their own) has no thoughts.』 Again, there were a million Bhikshunis (Buddhist nuns) who, thinking they had attained the stages of Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), and Arhat (one who is free from attachments), rose from their seats, folded their hands, and stood, reciting this verse: 『We have understood the Dharma of equality, and thus we relinquish our female bodies. Each of us will attain the holy state of Buddhahood, and we shall become the most supreme in the world.』 Again, there were eight million eight hundred thousand Upasakas (male lay devotees) and Upasikas (female lay devotees), all harboring thoughts of the stages of Srotapanna, Sakadagamin, and Anagamin. They rose from their seats, folded their hands, and stood before the Buddha, their minds in agreement, and together they proclaimed this verse: 『Our minds are pure, like a vessel of crystal. Therefore, we shall leave our homes and propagate the teachings of the Buddha.』 Again, there were sixty billion Gai (a unit of measurement) of Devas (gods) and humans, dwelling in the sky, who rained down celestial flowers, scattering them upon the Buddha, all making offerings to the World Honored One. Then they descended, folded their hands, and stood before the Buddha, singing this verse: 『We originally held various views of the Yanas (vehicles of teaching), and our attachments to the fruits of practice were also like that. Today, we have forever eliminated them, and we have awakened to the unsurpassed path of Buddhahood.』 Avivartika-cakra-sutra, Chapter 12: Subduing Mara At that time, countless hundreds of thousands of Bhikshus (Buddhist monks)—Sariputra, Maudgalyayana, Subhuti, Aniruddha, Revata Khadiravaniya, and others—rose from their seats, folded their hands, and stood, saying to the World Honored One: 『Today, we are complete in the holy path, not violating the great meaning, and we have subdued the Mara (demon) of afflictions. We have committed the five heinous crimes (Pancanantarya: killing one's father, mother, an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), yet we have also experienced the five pleasures; we have achieved wrong views and abandoned right views. Today, we have killed countless millions of lives, yet we have all attained the path of Buddhahood, reaching Parinirvana (complete extinction) and passing away.』 At that time, the World Honored One remained silent. Then, countless hundreds of thousands of those who had come to the assembly, hearing these words, all became doubtful: 『What does this mean? What is the significance of these words?』 Their minds were bewildered. Even Arhats were saying such things, how much more so ordinary people? Those who were standing remained standing, those who were sitting remained sitting, unable to rise. The venerable Ananda, understanding the intention of the World Honored One, fully comprehended the thoughts of the countless hundreds of thousands of people.
所念，問文殊師利曰：「聞耆年言，會者皆疑。不審所論為何歸趣？又佛世尊默然不言。」
文殊師利乃曰：「唯仁阿難！此經名曰『不退轉輪菩薩之地』，是耆年等所可講說、諸得不退菩薩大士目睹信耳。」
阿難又問：「耆年何故說此言耶？世尊默然。此耆年等於無上正真不退轉也？」
答曰：「唯然，當成正覺，不復回還也。」
文殊師利謂賢者阿難：「無黠之行，則曰其母。是諸人者，究盡除害，無善思想，貪著情色。斯則為父，除不善想，遠諸情念，至無著意。釋凡夫法，洗盪不凈想別聖俗，碎破眾念不壞大法；興如來意以除諸想，於一切法無所從生。是故，耆年講說此語：『吾等今日具足五逆。』所以然者，逆無往反。耆年所言成五樂者，察其五樂皆如夢幻影響野馬。了知此慧，行無缺減，則為五樂。所以者何？無有根本，設無其源，則為盡除。乃應平等，講具聖慧，即逮法忍，此者名曰五樂備足。
「耆年所說：『吾等今日得離正見、住邪見』者，睹一切法皆處邪見。欺哉諸法詐妄至誠，盡無所有。譬之虛空，非有像貌，虛實去來，悉無歸趣，不可將護。所以者何？其本自然，計此諸法則皆平一。如諸法等，邪見亦然，此比丘輩非等無邪。所以者何？以離諸想致佛聖道
【現代漢語翻譯】 於是，阿難問道文殊師利（Manjusri，智慧的象徵）說：『我聽那些耆年（長老）所說，在場的人都感到疑惑。不知道他們所說的究竟是什麼意思？而且佛陀世尊（Buddha，覺悟者）也保持沉默，沒有說話。』 文殊師利回答說：『阿難！這部經名為《不退轉輪菩薩之地》，是那些耆年等可以講說的，也是那些證得不退轉菩薩果位的大菩薩們親眼所見、親耳所聞並深信不疑的。』 阿難又問：『那些耆年為什麼會說這樣的話呢？世尊又為什麼保持沉默呢？難道這些耆年已經達到了無上正真不退轉的境界了嗎？』 文殊師利回答說：『是的，他們必定會成就正覺（Anuttara-samyak-sambodhi，無上正等正覺），不會再退轉了。』 文殊師利對賢者阿難說：『沒有智慧的行為，就稱之為「母」。這些人已經徹底斷除了一切煩惱，沒有善惡的分別，不再貪戀執著。而那些執著于貪慾的人，就稱之為「父」。他們斷除了不善的念頭，遠離了各種情感的牽絆，達到了無執著的境界。他們捨棄了凡夫的法則，洗滌了不凈的念頭，區分了聖者和凡夫，粉碎了各種雜念，不破壞佛法的大義；他們興起如來的意念，以此來消除各種妄想，對於一切法都不執著於它的生起。因此，那些耆年才會說：『我們今天已經具備了五逆（五種極惡的行為）。』之所以這樣說，是因為「逆」是沒有往返的。耆年所說的成就五樂，是觀察到這五樂都如同夢幻泡影，如同野馬奔騰。了知這種智慧，行為沒有缺失，就稱為五樂。為什麼呢？因為它們沒有根本，沒有來源，所以最終會被徹底消除。應當平等對待一切，宣講具備聖者智慧的道理，就能獲得法忍（Dharma-ksanti，對佛法的忍可），這被稱為五樂具足。 『耆年所說：『我們今天已經離開了正見，安住在邪見中』，是指他們看到一切法都處於邪見之中。可悲啊，一切法都是虛妄不實的，沒有真實的存在。就像虛空一樣，沒有形象，沒有虛實來去，沒有歸宿，無法守護。為什麼呢？因為它們的本性是自然的，認為一切法都是平等的。如同諸法平等一樣，邪見也是如此，這些比丘並非沒有邪見。為什麼呢？因為他們已經遠離了各種妄想，從而證得了佛陀的聖道。』
【English Translation】 Then, Ananda asked Manjusri (symbol of wisdom), saying, 'I heard what the elders said, and everyone present is in doubt. I don't know what they are talking about? And the Buddha (the awakened one) remained silent, without speaking.' Manjusri replied, 'Ananda! This sutra is called 'The Stage of the Non-Retrogressing Wheel Bodhisattva'. It is what those elders can speak about, and it is also what the great Bodhisattvas who have attained the stage of non-retrogression have seen with their own eyes, heard with their own ears, and deeply believe in.' Ananda asked again, 'Why would those elders say such things? And why did the World Honored One remain silent? Have these elders reached the supreme, true, and non-retrogressing state?' Manjusri replied, 'Yes, they will surely attain perfect enlightenment (Anuttara-samyak-sambodhi), and will not regress.' Manjusri said to the venerable Ananda, 'The act without wisdom is called 'mother'. These people have completely eliminated all afflictions, have no distinction between good and evil, and no longer crave or cling. Those who cling to desires are called 'father'. They have eliminated unwholesome thoughts, distanced themselves from all emotional entanglements, and reached a state of non-attachment. They have abandoned the laws of ordinary people, washed away impure thoughts, distinguished between the holy and the mundane, shattered all kinds of distracting thoughts, and do not destroy the great meaning of the Dharma; they arouse the intention of the Tathagata (Buddha), thereby eliminating all delusions, and are not attached to the arising of any dharma. Therefore, those elders say, 'Today we have committed the five heinous crimes (five extremely evil acts).' The reason for saying this is that 'reversal' has no return. The elders' saying of achieving the five joys is to observe that these five joys are like dreams, illusions, and mirages. Understanding this wisdom, and acting without deficiency, is called the five joys. Why? Because they have no root, no source, so they will eventually be completely eliminated. One should treat everything equally, preach the principles of having the wisdom of the holy, and then one can obtain Dharma-ksanti (acceptance of the Dharma), which is called the complete fulfillment of the five joys. 'What the elders said, 'Today we have left right view and dwell in wrong view,' means that they see all dharmas as being in wrong view. Alas, all dharmas are false and unreal, without any true existence. Like space, it has no form, no reality or unreality, no coming or going, no destination, and cannot be protected. Why? Because their nature is natural, and they consider all dharmas to be equal. Just as all dharmas are equal, so is wrong view, and these monks are not without wrong view. Why? Because they have distanced themselves from all delusions, thereby attaining the holy path of the Buddha.'
，獲眾覺法，飽滿經義而無所得。是故，阿難！是諸比丘悉共說言：『吾等今日具足邪見，釋于正見。』
「此耆年等所謂：『今日吾等害無數百千人命。』說斯語時，不可計無數千萬人神聞之諸法。譬若如幻夢影響野馬，蠲除人想，無有吾我，遠壽命人，超眾德本，發大道意。無所殖種，興修道義，及余比丘、比丘尼、清信士、清信女，舍我人壽。無身之想，不復頻更終始之患。所以者何？無我人想、不盡想，永盡無餘，逮致究竟，不起法忍。故說此言：『吾等今日害無數百千人命。』
「斯諸耆年屬者所云：『今日吾等逮得佛道，致無餘界而滅度』者，開化無量億百千人命，棄眾塵埃令獲聖道。所以者何？皆發無上正真道意。說此語時，悉逮無所從生法忍。以故咨嗟，自讚頌言：『今日我類拔去情慾、成佛道法，無塵勞形，除有餘穢，故謂我輩今獲大道于無餘界而滅度矣。』
「是賢者等，以在大乘，不願在天。惟仁阿難！族姓子、族姓女發無上正真道意以起俗事，其心清凈，不為俗法之所繫縛。乃應發心越一切義，道舍諸想，究竟經典，則無餘界而滅度矣。是為，阿難！習菩薩乘、行菩薩者，不習日行。愚騃之人隨日念耳，非明智者。所以者何？設無此誠信要御諸天宮殿，則無光明，便無出
【現代漢語翻譯】 現代漢語譯本：他們獲得了對一切覺悟之法的領悟，充滿了經義卻沒有任何執著。因此，阿難！這些比丘都一起說：『我們今天才真正具備了邪見，捨棄了正見。』 這些耆年（年長的比丘）說：『今天我們傷害了無數百千人的生命。』當他們說這話時，有不可計數、無數千萬的人和神聽聞了這些法。這就像幻象、夢境、回聲和野馬一樣，消除了對人的執著，沒有了『我』的概念，遠離了對壽命的執著，超越了各種功德的根本，發起了對大道的追求。他們沒有執著于任何事物，只是修行道義。其他的比丘、比丘尼、清信士、清信女也捨棄了對『我』、『人』和壽命的執著。他們沒有了身體的執著，不再經歷生死的輪迴。為什麼呢？因為他們沒有了『我』和『人』的執著，沒有了對『想』的執著，永遠地徹底地消除了這些執著，達到了最終的境界，不再生起對法的執著。所以他們說：『我們今天傷害了無數百千人的生命。』 這些耆年所屬的人說：『今天我們證得了佛道，達到了無餘涅槃而滅度』，他們開化了無數億百千人的生命，讓他們捨棄了塵埃，獲得了聖道。為什麼呢？因為他們都發起了無上正等正覺的道心。當他們說這話時，都獲得了無所從來法忍。因此他們讚歎自己，說道：『今天我們拔除了情慾，成就了佛道，沒有了塵勞的形體，除去了剩餘的污穢，所以我們說我們今天在無餘涅槃中獲得了大道而滅度。』 這些賢者們，因為在大乘中修行，不願在天界。唯有仁者阿難！那些發起了無上正等正覺道心的族姓子、族姓女，即使從事世俗之事，他們的心也是清凈的，不會被世俗的法所束縛。他們應當發起超越一切意義的心，捨棄各種執著，徹底理解經典，最終在無餘涅槃中滅度。這就是，阿難！修習菩薩乘、行菩薩道的人，不應執著于日常的修行。愚笨的人只執著于每天的唸誦，而不是明智的人。為什麼呢？如果他們沒有這種誠信，不能駕馭諸天宮殿，那麼就沒有光明，也就沒有出路。
【English Translation】 English version: They attained the understanding of all awakened dharmas, filled with the meaning of the scriptures yet without any attachment. Therefore, Ananda! These bhikshus all said together: 'Today we have truly possessed wrong views, abandoning right views.' These elders said: 'Today we have harmed countless hundreds of thousands of lives.' When they spoke these words, countless millions of gods and humans heard these dharmas. It was like illusions, dreams, echoes, and wild horses, eliminating the attachment to people, without the concept of 'I', far from the attachment to lifespan, surpassing the roots of all merits, and initiating the pursuit of the Great Path. They were not attached to anything, but only cultivated the meaning of the path. Other bhikshus, bhikshunis, upasakas, and upasikas also abandoned the attachment to 'I', 'person', and lifespan. They had no attachment to the body and no longer experienced the cycle of birth and death. Why? Because they had no attachment to 'I' and 'person', no attachment to 'thought', and they completely and thoroughly eliminated these attachments, reaching the ultimate state, no longer giving rise to attachment to the dharma. Therefore, they said: 'Today we have harmed countless hundreds of thousands of lives.' Those belonging to these elders said: 'Today we have attained the Buddha's path, reaching nirvana without remainder and passing away.' They enlightened countless billions of hundreds of thousands of lives, allowing them to abandon the dust and attain the holy path. Why? Because they all initiated the mind of unsurpassed, right, and complete enlightenment. When they spoke these words, they all attained the forbearance of the dharma of non-origination. Therefore, they praised themselves, saying: 'Today we have uprooted desires, accomplished the Buddha's path, without the form of worldly toil, removed the remaining defilements, so we say that today we have attained the Great Path in nirvana without remainder and passed away.' These virtuous ones, because they practice in the Mahayana, do not desire to be in the heavens. Only the benevolent Ananda! Those sons and daughters of good families who have initiated the mind of unsurpassed, right, and complete enlightenment, even if they engage in worldly affairs, their minds are pure and will not be bound by worldly dharmas. They should initiate the mind that transcends all meanings, abandon all attachments, thoroughly understand the scriptures, and ultimately pass away in nirvana without remainder. This is, Ananda! Those who practice the Bodhisattva vehicle and walk the Bodhisattva path should not be attached to daily practice. Foolish people are only attached to daily recitations, not wise people. Why? If they do not have this faith and cannot control the palaces of the heavens, then there will be no light, and there will be no way out.
入；過去無晦，則無晝夜，便不思想。愚冥之人興晝夜念；菩薩大士寂修大道，習善知識，無有穹志晝夜想也。所以者何？永除眾念乃致佛道。」
於是，文殊師利則說頌曰：
「所謂不懷施， 愛己計有身， 彼若不斷除， 則謂不可搖。 分別于瞋恚， 自然不生想， 聖道以無處， 彼則不可動。 所可敷母者， 終始所由生， 拔去此根無， 則謂為害命。 不順念為父， 所樂情慾法， 是等解本無， 究竟莫有根。 化之歸無身， 不知明所趣， 不動無所住， 曏者故說此。 所修羅漢法， 凡夫法亦然， 諸可盡愛慾， 曏者故說此。 大興有為想， 察吾我自然， 諸法無所懷， 則無音聲說。 如來之所知， 古昔之所念， 即拔此根株， 則謂無從生。 以舍是想樂， 等同而無二， 假使曉了斯， 則謂平等教。 所言五欲樂， 俗人讚此五， 蠲除非常想， 念之如幻化。 具足不乏少， 則懷愛慾無， 以故此等類， 世尊前嘆之。 分別諸罪福， 譬之若如夢， 究竟無從生， 其慧曉了斯。 識邪瞋恚法， 空寂無能固， 邪見為欺哉， 彼分別妙智。
【現代漢語翻譯】 現代漢語譯本 進入（禪定）后，過去沒有黑暗，就沒有白天和夜晚，也就沒有了思想。愚昧無知的人才會產生白天和夜晚的念頭；菩薩大士寂靜地修習大道，學習善知識，心中沒有執著的白天和夜晚的想法。這是為什麼呢？因為永遠去除各種念頭才能達到佛道。 於是，文殊師利（Manjusri，佛教中象徵智慧的菩薩）就說了這首偈頌： 『所謂不執著于佈施，愛惜自己並執著于身體的存在，如果不能斷除這些，就會認為（真理）是不可動搖的。 分別產生嗔恨，自然就不會產生（慈悲）的想法，聖道是無處不在的，所以（真理）是不可動搖的。 所謂母親的養育，是生命開始的根源，如果拔除這個根源，就會被認為是害命。 不順從（慾望）的念頭如同父親，所貪戀的情慾之法，這些理解的本質都是虛無的，最終沒有根源。 將（自我）化歸於無身，不知道光明所趨向，不動搖，無所執著，所以才說這些。 所修習的羅漢（Arhat，佛教中已證得涅槃的修行者）之法，和凡夫的法也是一樣的，所有可以斷除愛慾的，所以才說這些。 大興有為的念頭，觀察我們自我的本性，一切法都沒有執著，就沒有聲音和言說。 如來（Tathagata，佛的稱號）所知道的，過去所思念的，如果拔除這些根源，就會認為（真理）是無從產生的。 因為捨棄這些執著的快樂，（真理）是平等而無二的，如果能夠明白這個道理，就說是平等的教誨。 所說的五欲之樂，世俗之人讚美這五種慾望，去除不真實的念頭，把它們看作是幻化。 如果具足（智慧）而不缺少，就會沒有愛慾，因此世尊（Buddha，佛陀）在（眾人）面前讚歎這些。 分別善惡和福禍，就像做夢一樣，最終沒有來源，有智慧的人能夠明白這個道理。 認識到邪惡和嗔恨的法，是空寂而不能固守的，邪見是虛假的，（只有）分別的妙智才是真實的。』
【English Translation】 English version Upon entering (meditation), if there is no past darkness, there is no day or night, and thus no thoughts. It is the ignorant who give rise to the notions of day and night; Bodhisattvas (Bodhisattva, beings who seek enlightenment) and great beings quietly cultivate the great path, learn from good teachers, and have no clinging thoughts of day and night. Why is this so? Because only by permanently removing all thoughts can one attain Buddhahood. Then, Manjusri (Manjusri, a Bodhisattva symbolizing wisdom in Buddhism) spoke this verse: 'So-called not cherishing giving, loving oneself and clinging to the existence of the body, if these are not eliminated, it will be thought that (the truth) is unshakeable. Separating and generating anger, naturally no (compassionate) thoughts will arise, the holy path is everywhere, so (the truth) is unshakeable. The so-called nurturing of the mother is the source of the beginning of life, if this root is removed, it will be considered as taking a life. Not following the thoughts of (desire) is like a father, the laws of lust that are craved, the essence of these understandings are all empty, and ultimately have no root. Transforming (the self) into no-body, not knowing where the light is heading, not wavering, not clinging, therefore these things are said. The practice of Arhats (Arhat, practitioners who have attained Nirvana in Buddhism), and the practice of ordinary people are the same, all that can eliminate desire, therefore these things are said. Greatly arising the thought of conditioned phenomena, observing our own nature, all dharmas (Dharma, Buddhist teachings) have no clinging, there is no sound or speech. What the Tathagata (Tathagata, an epithet of the Buddha) knows, what was thought of in the past, if these roots are removed, it will be thought that (the truth) has no origin. Because abandoning these clinging pleasures, (the truth) is equal and non-dual, if one can understand this principle, it is said to be the equal teaching. The so-called pleasures of the five desires, worldly people praise these five desires, remove the unreal thoughts, and see them as illusions. If one is complete (in wisdom) and not lacking, there will be no desire, therefore the Buddha (Buddha, the enlightened one) praised these in front of (the assembly). Distinguishing good and evil, fortune and misfortune, is like a dream, ultimately having no source, the wise can understand this principle. Recognizing the laws of evil and anger, they are empty and cannot be held onto, wrong views are false, (only) the wonderful wisdom of discernment is true.'
一切法不實， 莫有近法者， 虛事不可倚， 如虛空無處。 普解睹一切， 故難為正見， 此法則平夷， 了慧見正等。 厥愚冥之人， 起人想則沒， 索人不可得， 則無有死者。 無量人起生， 則舍壽命想， 便以無眾念， 計命者罪重。 蠲除眾生想， 非有計壽念， 以故說此言， 吾害無數人。 舍諸塵勞埃， 法無應不應， 解道無形貌， 則無所壞除。 降伏諸魔力， 逮清凈道法， 諸法莫有諍， 不起不有滅。」
時文殊師利說此偈已，應時五千懷狐疑者心開意解，獲大光明，而得具成有起無所從生法忍。各取身衣供養奉上文殊師利，同時說言：「愿令吾等致是法慧。所說若斯，開化群黎，分別深慧，無所掛礙，亦如仁者。」
於是，世尊贊文殊師利曰：「善哉，善哉！斯最妙勝！決諸疑網，近佛聖籍。」
賢者阿難前白佛言：「文殊師利何所開化，而今世尊贊之如是？」
世尊則曰：「文殊師利誘化無數百千人類令入大道，悉解了此深經之義。」
阿難白曰：「唯然，世尊！講不退轉輪入聖軌乎？」
佛言：「如是，阿難！講不退輪興化大道。所以者何？文殊師利則是善友，導利群黎
【現代漢語翻譯】 現代漢語譯本 一切法都不是真實的，不要執著于任何法。 虛幻的事物不可依賴，就像虛空一樣無處可依。 普遍理解一切事物，所以難以有正確的見解。 這個法則平坦而無差別，通過智慧才能看到真正的平等。 那些愚昧無知的人，一旦產生『人』的執著就會迷失。 如果找不到所謂的『人』，那麼就沒有所謂的死亡。 無數的人產生和消亡，他們應該捨棄對壽命的執著。 如果執著于『有』和『無』的念頭，認為有『命』的存在，那罪過就大了。 消除對眾生的執著，不執著于壽命的念頭。 因此我說，我傷害了無數的人（指破除執著）。 捨棄一切塵世的煩惱，法本身沒有『應』或『不應』。 理解道是沒有形相的，那麼就沒有什麼可以被破壞或消除。 降伏一切魔力，獲得清凈的道法。 一切法之間沒有爭論，既不產生也不消滅。
當時，文殊師利（Manjusri，菩薩名，代表智慧）說完這偈頌后，五千個心懷疑惑的人立刻開悟，獲得大光明，並證得了『有起無所從生法忍』（Anutpattika-dharma-ksanti，對諸法不生不滅的理解）。他們各自脫下身上的衣服供養文殊師利，同時說道：『愿我們也能獲得這樣的智慧。像您一樣，開化眾生，分辨深奧的智慧，沒有任何障礙。』
於是，世尊（釋迦牟尼佛）讚歎文殊師利說：『太好了，太好了！這是最微妙殊勝的！能決斷一切疑惑，接近佛的聖境。』
賢者阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）向前對佛說：『文殊師利開化了什麼，而世尊如此讚歎他？』
世尊回答說：『文殊師利引導了無數百千人進入大道，使他們都理解了這部深奧經典的含義。』
阿難說：『是的，世尊！這是在講不退轉的法輪，進入聖者的軌道嗎？』
佛說：『是的，阿難！這是在講不退轉的法輪，興盛教化的大道。為什麼呢？因為文殊師利是善友，引導利益眾生。』
【English Translation】 English version All dharmas are not real; do not cling to any dharma. Illusory things are not to be relied upon, just like empty space, which has no place to rely on. Universally understanding all things, it is therefore difficult to have correct views. This dharma is flat and without distinction; through wisdom, one can see true equality. Those who are ignorant and foolish, once they develop an attachment to the idea of a 'person,' will be lost. If one cannot find the so-called 'person,' then there is no such thing as death. Countless people arise and pass away; they should abandon their attachment to the idea of lifespan. If one clings to the notions of 'being' and 'non-being,' believing in the existence of 'life,' then the sin is great. Eliminate the attachment to sentient beings; do not cling to the idea of lifespan. Therefore, I say that I have harmed countless people (referring to breaking attachments). Abandon all worldly afflictions; dharma itself has no 'should' or 'should not'. Understanding the path is without form, then there is nothing to be destroyed or eliminated. Subdue all demonic forces, attain the pure path of dharma. Among all dharmas, there is no dispute; they neither arise nor cease.
At that time, after Manjusri (a Bodhisattva representing wisdom) spoke this verse, five thousand people who harbored doubts immediately awakened, obtained great light, and attained the 'Anutpattika-dharma-ksanti' (the understanding of the non-arising and non-ceasing of all dharmas). They each took off their clothes and offered them to Manjusri, saying at the same time, 'May we also attain such wisdom. Like you, may we enlighten sentient beings, discern profound wisdom, and have no obstacles.'
Then, the World Honored One (Sakyamuni Buddha) praised Manjusri, saying, 'Excellent, excellent! This is most subtle and supreme! It resolves all doubts and brings one close to the holy realm of the Buddha.'
The venerable Ananda (one of the Buddha's ten great disciples, known for his strong memory) stepped forward and asked the Buddha, 'What has Manjusri enlightened that the World Honored One praises him so highly?'
The World Honored One replied, 'Manjusri has guided countless hundreds and thousands of people onto the great path, enabling them to understand the meaning of this profound scripture.'
Ananda said, 'Yes, World Honored One! Is this speaking of the wheel of non-retrogression, entering the path of the saints?'
The Buddha said, 'Yes, Ananda! This is speaking of the wheel of non-retrogression, promoting the great path of teaching. Why? Because Manjusri is a good friend, guiding and benefiting sentient beings.'
。」
阿難又問：「唯天中天！今此比丘立佛前者，悉懷持信奉法之念，八等道跡、往來、不還、無著、聲聞緣覺之想。此輩之類發大道意耶？」
世尊告曰：「是輩懈廢，羸劣心曚，無愷悌志，難可開化。
「慢懈不進，意在衣食，非習深法，慕於法利。興有為事憒鬧之緣，感於八等迷惑卒暴，而不安詳，諸根不定。放逸其心，貢高自大。志計有身及壽命人，不捨眾瑕，犯戒貪嫉。想求佛法，悉從惡友，樂於邪智，不肯奉受。智度無極，順從外緣，貪利財色、衣食之樂。古今以來，夙興夜寐而不專精進，違失道義；兩舌、惡口、妄言、綺語，其志懷害、轉共諍訟；重於罪福，不信空、無相、不願之法。蠲于眾行不起不滅，壞一切法永無有想，此之謂也。」
於是，佛默然無所加言。
賢者阿難承佛威神，問文殊師利曰：「何故世尊默而不言？」
文殊師利報曰：「最於後末五濁世時，人法如是，不信深經，佛故默然。」
阿難又問：「頗有信者悉不信乎？」
答曰：「信者少耳。譬如阿難明智者鮮，愚冥人多。所以者何？不樂修行，以故不了。如是，阿難！其聞是法鮮有好喜，多不欣樂。設有信者，為眾棄捐，不見恭敬。所入郡國縣邑墟聚，諸人忽笑。所以者何
【現代漢語翻譯】 現代漢語譯本 阿難又問：『世尊！現在這些站在佛前的比丘，都懷著堅定的信仰和奉行佛法的念頭，他們追求八正道，希望達到往來、不還、無著、聲聞緣覺的境界。這些人會發大乘菩提心嗎？』 世尊回答說：『這些人懈怠懶惰，心智遲鈍，沒有開闊的胸襟，難以教化。 他們怠慢懈怠，不求上進，心思只在衣食上，不學習深奧的佛法，只貪圖佛法的利益。他們熱衷於世俗的活動，被八種迷惑所困擾，心神不定，諸根不穩。他們放縱自己的心，驕傲自大。他們執著于身體和壽命，不肯捨棄各種缺點，犯戒貪婪嫉妒。他們想要求得佛法，卻總是跟從惡友，喜歡邪知邪見，不肯接受正法。他們不修習無上的智慧，順從外在的誘惑，貪圖財色、衣食的享樂。從古至今，他們早起晚睡卻不專心精進，違背了佛法的真諦；他們兩舌、惡口、妄言、綺語，心懷惡意，互相爭鬥；他們執著于罪福，不相信空、無相、無愿的佛法。他們不理解一切行為的無生無滅，不明白一切法都是虛幻的，這就是他們的情況。』 這時，佛陀沉默不語，沒有再說什麼。 賢者阿難承蒙佛陀的威神力，問文殊師利菩薩說：『為什麼世尊沉默不語呢？』 文殊師利菩薩回答說：『在末法時代的五濁惡世，人們的根性就是這樣，不相信深奧的佛法，所以佛陀才保持沉默。』 阿難又問：『難道就沒有一個相信的人嗎？』 文殊師利菩薩回答說：『相信的人很少。譬如阿難，明智的人很少，愚昧的人很多。這是為什麼呢？因為他們不喜歡修行，所以不能理解佛法。阿難，聽聞這個法的人很少有歡喜的，大多不樂意接受。即使有相信的人，也會被大眾拋棄，得不到尊敬。他們所到的城鎮鄉村，人們都會嘲笑他們。這是為什麼呢？』
【English Translation】 English version Ananda then asked: 'World Honored One! These Bhikshus standing before the Buddha, all hold faith and the intention to uphold the Dharma, seeking the Eightfold Path, hoping to attain the states of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha. Will these individuals generate the Bodhi mind of the Great Vehicle?' The World Honored One replied: 'These individuals are lazy and negligent, their minds are dull, they lack a broad mind, and are difficult to teach. They are slow and lazy, not striving forward, their minds are only on clothing and food, they do not study the profound Dharma, but only crave the benefits of the Dharma. They are keen on worldly activities, troubled by the eight kinds of delusions, their minds are unsettled, and their senses are unstable. They indulge their minds, are arrogant and conceited. They are attached to the body and life, unwilling to abandon their various faults, violating precepts, and being greedy and jealous. They wish to seek the Dharma, but always follow bad friends, liking wrong views, and unwilling to accept the true Dharma. They do not cultivate the supreme wisdom, follow external temptations, and crave wealth, beauty, and the pleasures of clothing and food. From ancient times until now, they wake up early and go to bed late, but do not focus on diligent practice, violating the true meaning of the Dharma; they engage in double-tongued speech, harsh words, false speech, and embellished language, harboring malicious intent, and fighting with each other; they are attached to sin and merit, and do not believe in the Dharma of emptiness, signlessness, and wishlessness. They do not understand the non-arising and non-ceasing of all actions, and do not understand that all dharmas are illusory, this is their situation.' At this time, the Buddha remained silent and did not say anything more. The Venerable Ananda, empowered by the Buddha's spiritual might, asked Manjushri Bodhisattva: 'Why is the World Honored One silent?' Manjushri Bodhisattva replied: 'In the latter days of the five turbid ages, people's nature is like this, they do not believe in the profound Dharma, therefore the Buddha remains silent.' Ananda then asked: 'Are there no believers at all?' Manjushri Bodhisattva replied: 'Those who believe are few. For example, Ananda, the wise are few, and the ignorant are many. Why is this? Because they do not like to practice, therefore they cannot understand the Dharma. Ananda, those who hear this Dharma rarely rejoice, and most are unwilling to accept it. Even if there are believers, they will be abandoned by the masses and will not receive respect. In the towns and villages they go to, people will laugh at them. Why is this?'
？宿罪由致，陰蓋所覆，本功德薄。」
阿難又問：「曏者講說，少有信者，義何所趣？」
文殊師利答曰：「是輩之類則為舍佛，不信大道。」
阿難白佛：「唯愿演之。樂者雖鮮，聞佛所說，悉當欣踴。」
爾時，世尊周觀四方，便出其舌覆三千大千世界。因從舌根出大光明，照恒沙等剎。時四部眾承佛聖旨，目睹東方恒沙等國諸佛世尊咸說此法不退轉輪，是間會者悉遙聞之，等無差別。
四輩之會睹斯變化，一切等心，異口同音，皆白佛言：「唯愿大聖遵崇所嘆不退轉輪，如佛所言誠不異。吾等目視無量不可思議諸佛世尊講斯深經等無差特，唯佛說之。」
於是，世尊還吶其舌，告阿難言：「厥妄言者，寧獲斯舌。」
阿難啟曰：「不也，天中天！奉至誠者，開化正義，積累功德，遵無數劫，闡于大慧，乃致此耳。是故，聖尊！惟當說之。設族姓子有信樂者，學雖寡鮮，聞是說已，睹其明證，即當欣然興之不廢。」
佛告阿難：「一切四輩未遭斯典，志於彷彿。比丘、比丘尼、清信士、清信女、天、龍、鬼神、阿須倫、犍沓和、真陀羅、摩睺勒聞是經籍得不退轉，當至無上正真道最正覺。而於此土講於法義，等無有異，如我今也。」
爾時，四輩及天
【現代漢語翻譯】 現代漢語譯本：'這是因為他們宿世的罪業所致，被陰暗的遮蓋所覆蓋，原本的功德就淺薄。' 阿難又問：'先前講說的內容，很少有人相信，這其中的道理是什麼呢？' 文殊師利回答說：'這些人是捨棄佛陀，不相信大道。' 阿難對佛說：'希望佛陀能夠開示。雖然喜歡聽的人很少，但聽到佛陀所說，都會感到歡喜踴躍。' 這時，世尊環顧四方，便伸出舌頭覆蓋三千大千世界。接著從舌根發出大光明，照耀如恒河沙數般的世界。當時，四部大眾承受佛陀的聖旨，親眼看到東方如恒河沙數般國土的諸佛世尊都在宣說這不退轉法輪，在場的人都遙遠地聽到了，沒有差別。 四眾弟子看到這種變化，都心生平等，異口同聲地對佛說：'希望大聖能夠宣講您所讚歎的不退轉法輪，正如佛陀所說，真實不虛。我們親眼看到無量不可思議的諸佛世尊都在講說這部深奧的經典，沒有差別，只有佛陀才能宣說。' 於是，世尊收回舌頭，告訴阿難說：'那些妄語的人，怎麼能有這樣的舌頭呢？' 阿難回答說：'不是的，天中天！奉行至誠的人，開化正義，積累功德，經歷無數劫，闡揚大智慧，才能達到這種境界。所以，聖尊！您應當宣說。如果族姓子有信樂之心，即使學識淺薄，聽到這些話，看到這些明證，也會欣然接受並努力修行，不會懈怠。' 佛告訴阿難：'一切四眾弟子如果能遇到這部經典，就不會再執著于虛妄的表象。比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男居士）、清信女（在家女居士）、天、龍、鬼神、阿須倫（非天）、犍沓和（香神）、真陀羅（樂神）、摩睺勒（大蟒神）聽到這部經典，都能得到不退轉，最終達到無上正真道最正覺。而且在這個國土宣講佛法，和現在我所講的沒有差別。' 這時，四眾弟子以及天人
【English Translation】 English version: 'It is due to their past sins, covered by the darkness, and their original merits are shallow.' Ananda asked again: 'The teachings you spoke earlier, few believe, what is the reason for this?' Manjushri replied: 'These people are abandoning the Buddha and do not believe in the Great Path.' Ananda said to the Buddha: 'May the Buddha expound on it. Although there are few who like to listen, those who hear what the Buddha says will all be joyful and excited.' At this time, the World Honored One looked around in all directions, and then extended his tongue to cover the three thousand great thousand worlds. Then, from the root of his tongue, a great light emanated, illuminating worlds as numerous as the sands of the Ganges. At that time, the four assemblies received the Buddha's holy decree, and witnessed the Buddhas, World Honored Ones, in the eastern lands as numerous as the sands of the Ganges, all proclaiming this Dharma Wheel of Non-Retrogression. Those present all heard it from afar, without any difference. The four assemblies, witnessing this transformation, all had equal minds, and with one voice, said to the Buddha: 'May the Great Sage uphold and extol the Dharma Wheel of Non-Retrogression, as the Buddha has said, it is truly not different. We have seen with our own eyes countless inconceivable Buddhas, World Honored Ones, all expounding this profound scripture without any difference, only the Buddha can expound it.' Then, the World Honored One retracted his tongue and said to Ananda: 'Those who speak falsely, how could they have such a tongue?' Ananda replied: 'No, Oh, Heavenly One among Heavenly Ones! Those who uphold sincerity, enlighten the righteous, accumulate merits, go through countless kalpas, and expound great wisdom, can achieve this. Therefore, Oh, Holy One! You should expound it. If a person of good family has faith and joy, even if their learning is shallow, upon hearing these words and seeing these clear proofs, they will gladly accept and practice without fail.' The Buddha told Ananda: 'All four assemblies who have not encountered this scripture are attached to illusions. Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Nagas (dragons), Yakshas (demons), Asuras (demigods), Gandharvas (celestial musicians), Kinnaras (celestial musicians), and Mahoragas (great serpent gods), upon hearing this scripture, will attain non-retrogression and ultimately reach the unsurpassed, true, and perfect enlightenment. Moreover, expounding the Dharma in this land is no different from what I am doing now.' At this time, the four assemblies and the Devas
、龍、鬼神欣然大悅，疑網永裂，皆手擎華香共散佛上，諸有女人下身寶瓔以散佛上。心同意等，普白佛言：「今日大聖如來、至真、等正覺乃無二言。」
佛復告阿難：「實如所云，誠不有異。如來所演，實無二言，除諸瑕疵、愚冥之貪。假使慧覲佛天中天，則獲如願。」
阿難問佛：「何謂慧覲佛？」
世尊問之：「汝不解之乎？」
答曰：「不敏。安能及之？眾祐！」
告曰：「假使有人聞能仁佛，皆不退轉成佛聖路。所以者何？佛道普慧，有益無損，除貪、恚、癡，豈況一華奉如來乎？吾滅度后，若持舍利供養自歸，悉得如意。」
阿難又問：「精進不疑、專心聽經，皆不退轉，當成佛耶？」
佛言：「其有人聞能仁佛，皆當逮得無上正覺。所以者何？設不爾者，佛語為異，則有二言。」
佛問阿難：「如拘類樹蔭五百車，若五百眾處在其下，悉荷覆蓋，其種大小？」
答曰：「甚小。」
佛言：「阿難！如拘類樹其種小小，溉灌時節稍稍長大，而布枝葉廣覆四遠；況篤佛道，聞聖尊名？亦當如是斯種德本，漸修其行，非壞不腐，至於無上正真之道。所以者何？此一切法殖種之源永非猗住。群萌本無，故不有敗；一切法種無所倚演。」
【現代漢語翻譯】 現代漢語譯本：龍、鬼神都歡喜踴躍，疑惑的羅網永遠破裂，都手持鮮花香料一起散在佛的身上，一些女子則將下身的寶貴瓔珞散在佛的身上。他們心意一致，都向佛稟告說：『今日大聖如來（Tathagata，佛的稱號之一）、至真（Satya，真理）、等正覺（Samyak-sambuddha，完全覺悟者）所說的話沒有絲毫差異。』 佛又告訴阿難：『確實如你所說，真實不虛。如來所宣講的，確實沒有二義，它能去除一切瑕疵、愚昧和貪婪。如果能以智慧覲見佛，天中之天（Devatideva，諸天之上的神），就能如願以償。』 阿難問佛：『什麼是慧覲佛呢？』 世尊反問他：『你難道不明白嗎？』 阿難回答說：『我不敏銳，怎麼能理解呢？請您慈悲開示！』 佛告訴他：『如果有人聽聞能仁佛（Sakyamuni，釋迦牟尼佛），都不會退轉，最終成就佛道。這是為什麼呢？因為佛道普照智慧，有益無害，能去除貪、嗔、癡。更何況是獻上一朵鮮花供養如來呢？我滅度之後，如果有人持我的舍利供養並皈依，都能如願以償。』 阿難又問：『如果精進不懈、專心聽經，都能不退轉，最終成佛嗎？』 佛說：『如果有人聽聞能仁佛，都將證得無上正覺（Anuttara-samyak-sambodhi，無上正等正覺）。這是為什麼呢？如果不是這樣，佛所說的話就前後不一，就有了二義。』 佛問阿難：『就像拘類樹（Nyagrodha，榕樹）的樹蔭能覆蓋五百輛車，如果五百人坐在樹下，都能被覆蓋，它的種子有多大呢？』 阿難回答說：『非常小。』 佛說：『阿難！就像拘類樹的種子非常小，但經過澆灌，隨著時間推移逐漸長大，枝葉繁茂，覆蓋四方；何況是篤信佛道，聽聞聖尊的名號呢？也應當像這樣，逐漸修習這種功德根本，不會壞滅腐朽，最終達到無上真正之道。這是為什麼呢？因為一切法的種子來源並非依附停留。萬物萌芽的本性是空無，所以不會敗壞；一切法的種子沒有所依附的演變。』
【English Translation】 English version: The dragons, spirits, and gods were all delighted and overjoyed, the nets of doubt were forever broken, and they all held flowers and incense in their hands, scattering them upon the Buddha. Some women scattered precious necklaces from their lower bodies upon the Buddha. With one accord, they all addressed the Buddha, saying: 『Today, the Great Sage Tathagata (One who has thus gone, an epithet of the Buddha), the Truly Real (Satya, Truth), the Perfectly Enlightened One (Samyak-sambuddha, Fully Awakened One), speaks without any contradiction.』 The Buddha then told Ananda: 『It is indeed as you say, truly without difference. What the Tathagata expounds has no duality, it removes all flaws, ignorance, and greed. If one can behold the Buddha, the God of Gods (Devatideva, God above all gods), with wisdom, then one will obtain what one desires.』 Ananda asked the Buddha: 『What is meant by beholding the Buddha with wisdom?』 The World Honored One asked him in return: 『Do you not understand?』 Ananda replied: 『I am not sharp-witted. How can I comprehend it? Please, have compassion and explain!』 The Buddha told him: 『If anyone hears of the Sage Buddha (Sakyamuni, the historical Buddha), they will not regress and will eventually achieve Buddhahood. Why is this so? Because the Buddha's path illuminates wisdom universally, it is beneficial and harmless, and it removes greed, hatred, and delusion. How much more so if one offers a single flower to the Tathagata? After my passing, if anyone holds my relics in veneration and takes refuge, they will all obtain what they desire.』 Ananda then asked: 『If one is diligent, without doubt, and listens to the scriptures with a focused mind, will they all not regress and eventually become Buddhas?』 The Buddha said: 『If anyone hears of the Sage Buddha, they will all attain the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi, Supreme Perfect Enlightenment). Why is this so? If it were not so, the Buddha's words would be contradictory, and there would be duality.』 The Buddha asked Ananda: 『Like the shade of a Nyagrodha tree (Ficus benghalensis, Banyan tree) that can cover five hundred carts, if five hundred people sit under it, they will all be covered. How big is its seed?』 Ananda replied: 『Very small.』 The Buddha said: 『Ananda! Like the seed of the Nyagrodha tree, which is very small, but when watered, gradually grows larger over time, and its branches and leaves spread far and wide; how much more so for those who have faith in the Buddha's path and hear the name of the Holy One? They should also be like this, gradually cultivating the roots of merit, which will not decay or perish, and will eventually reach the unsurpassed true path. Why is this so? Because the source of all dharmas is not dependent on any fixed abode. The nature of all sprouts is emptiness, so they will not perish; the seeds of all dharmas have no dependent evolution.』
阿難問佛：「唯佛說之是聖本願，諸佛世尊道法然耶？」
佛言：「本發意愿，其聞我名悉不轉退成最正覺；諸佛之法皆亦應然。所以者何？諸佛法等。」
阿難又問：「設使等者，何用愿乎？」
佛告阿難：「菩薩大士聞說斯經，假使發願或不興愿，會當證明逮聞是法。」
阿難白佛言：「未嘗有，世尊！斯法微妙，諸佛世尊乃以大慧開化群黎。」
佛言：「如是，如是。阿難！諸覺洪明多所開化，立於聖旨。吾于佛土慈愍蚑行喘息之類，不惜身命；一切所有施而不吝，精進不懈，於一切法而無所著；行菩薩法，積功累德，欲救眾生，修深經籍，乃得佛道。」
阿難問佛：「難及，世尊！今說此經，弊魔不來廢亂學者，不令興德發於無上正真道耶？」
佛言：「魔不聞之。所以者何？文殊師利神足之變也。」於是，文殊師利即釋威神。
時魔波旬遙于虛空聞講不退法輪之聲，聽能仁佛所說法言，心懷恐懼，衣毛則豎，口說此言：「以得勝我，共于力勢以空餘界，無復國土。」愁憂涕淚，老極憔悴，譬如百歲男子朽耄。時魔波旬體變如此，四部兵合集三千大千世界各各異魔及魔官屬等類諸天，往詣佛所。兵仗嚴整，眾魔之威，逼加菩薩。初成佛時，現於身老，執
【現代漢語翻譯】 現代漢語譯本 阿難問佛：『只有佛所說的才是聖者的根本願望嗎？諸佛世尊的道法都是這樣的嗎？』 佛說：『最初發愿時，如果聽到我的名字，就不會退轉，最終成就最正覺。諸佛的法則也應當如此。為什麼呢？因為諸佛的法則都是平等的。』 阿難又問：『如果都是平等的，那又何必發願呢？』 佛告訴阿難：『菩薩大士聽聞這部經，即使發願或者不發願，最終都會證悟，聽聞到這個法。』 阿難對佛說：『真是前所未有啊，世尊！這個法真是微妙，諸佛世尊用大智慧來開化眾生。』 佛說：『是的，是的。阿難！諸佛的覺悟廣大而光明，能夠開化許多眾生，立於聖者的旨意。我在佛土中慈悲憐憫一切有生命氣息的眾生，不惜身命；一切所有都施捨而不吝嗇，精進不懈，對於一切法都沒有執著；修行菩薩道，積累功德，想要救度眾生，修習深奧的經典，才能成就佛道。』 阿難問佛：『真是難以企及啊，世尊！現在講這部經，魔王不會來擾亂修行人，不讓他們興起功德，發無上正真道心嗎？』 佛說：『魔王聽不到。為什麼呢？這是文殊師利菩薩的神通變化。』這時，文殊師利菩薩就解除了神通的威懾。 當時，魔王波旬在遙遠的虛空中聽到講說不退轉法輪的聲音，聽到能仁佛所說的法，心中恐懼，汗毛豎立，口中說道：『他已經戰勝了我，用他的力量使我的世界空無一物，沒有了國土。』他愁眉苦臉，涕淚橫流，衰老憔悴，就像百歲老朽的男子一樣。當時魔王波旬的身體變成這樣，四部魔兵聚集在三千大千世界，各種各樣的魔和魔官屬等諸天，前往佛所在的地方。兵器嚴整，眾魔的威勢，逼迫菩薩。佛初成道時，顯現出衰老的樣子，執著于...
【English Translation】 English version Ananda asked the Buddha: 'Is it only what the Buddha speaks that is the fundamental vow of the saints? Is the Dharma of all Buddhas and World Honored Ones like this?' The Buddha said: 'When the initial vow is made, if they hear my name, they will not regress and will ultimately achieve the most perfect enlightenment. The Dharma of all Buddhas should also be like this. Why? Because the Dharma of all Buddhas is equal.' Ananda then asked: 'If they are all equal, then what is the use of making a vow?' The Buddha told Ananda: 'Bodhisattvas and great beings, upon hearing this sutra, whether they make a vow or not, will ultimately realize and hear this Dharma.' Ananda said to the Buddha: 'It is unprecedented, World Honored One! This Dharma is truly profound, and the Buddhas and World Honored Ones use great wisdom to enlighten sentient beings.' The Buddha said: 'So it is, so it is. Ananda! The enlightenment of all Buddhas is vast and bright, capable of enlightening many sentient beings, and it stands upon the will of the saints. In the Buddha-lands, I compassionately pity all living beings with breath, not sparing my own life; I give away everything without being stingy, diligently and tirelessly, without attachment to any Dharma; I practice the Bodhisattva path, accumulate merit and virtue, desiring to save all sentient beings, studying profound scriptures, and thus attain Buddhahood.' Ananda asked the Buddha: 'It is truly difficult to achieve, World Honored One! Now that this sutra is being spoken, will the demon kings not come to disturb the practitioners, preventing them from developing merit and generating the mind for the unsurpassed, true, and perfect path?' The Buddha said: 'The demon kings will not hear it. Why? This is due to the supernatural transformation of Manjushri Bodhisattva.' At that moment, Manjushri Bodhisattva released his supernatural power. At that time, the demon king Mara, from the distant void, heard the sound of the wheel of non-regression being spoken, and upon hearing the Dharma spoken by the Shakyamuni Buddha, his heart was filled with fear, his hair stood on end, and he said: 'He has already defeated me, using his power to make my world empty, without any land.' He was distressed, weeping, and withered, like a hundred-year-old man in his dotage. At that time, the demon king Mara's body transformed like this, and the four divisions of demon soldiers gathered in the three thousand great thousand worlds, all kinds of demons and demon officials, and other celestial beings, went to where the Buddha was. Their weapons were well-prepared, and the power of the demons pressed upon the Bodhisattvas. When the Buddha first attained enlightenment, he appeared old, clinging to...
杖戰痏，面皺皮緩。置四部兵，住于虛空，普共遙聞不退轉能仁佛音，心悉得定。
時魔自知非我所有，孤獨一身而無侍從，直前詣佛，白世尊曰：「今吾一身都無侍從，羸瘦老極，無將扶者。又無力勢不能自勝，以空我界非有國土。如來大慈，咸哀眾生，亦可憐我。世尊！盡度永空吾界，而無扶我，給授水漿。」
佛告魔言：「人種甚多，不可思議。假使諸佛日日興盛如恒沙等，發起無量不可稱計億百那術眾生之類，人種不盡。」
魔白佛言：「唯然，世尊！人種雖多，今吾孤獨，不有徒使，無扶接余。假令行道忽極躄地，不能自起，愿見安撫得歡喜悅。唯愿世尊哀速撫育，使眷屬興。」
佛告魔言：「且自安志。不聞斯法離於信者，悉是汝伴。」
魔即歡喜善心生矣，意與口言：「吾當化人，雖聞是法，令不信樂。志懷狐疑，已有猶豫，必從我教。」
時魔波旬復白佛言：「惟愿加哀，弘以大慈，重見慰撫，令吾踴躍無有憂戚。佛曏者講：『聞能仁名悉不退轉，必當逮成無上正真之道。』愿聖默然，勿宣是旨。是群萌黨聞便加精進，立於大道。」
佛報魔言：「汝且安心，勿得懷懅。當令眾生不立道意，存於人種，人人各安，使不動搖，不震於色、痛、想、行、識。
【現代漢語翻譯】 現代漢語譯本 拄著枴杖，身體疲憊，面容皺紋鬆弛。安置四部兵馬，駐紮在虛空中，普遍遙遠地聽聞不退轉的能仁佛（釋迦牟尼佛）的聲音，心中都得到安定。 這時，魔王（魔羅）自知自己孤立無援，沒有侍從，獨自一人來到佛前，對世尊說：『如今我孤身一人，沒有侍從，又瘦弱衰老，沒有可以扶持的人。又沒有力量可以自救，因為我的境界空虛，沒有國土。如來您大慈大悲，憐憫一切眾生，也應該可憐我。世尊！您度化眾生，使我的境界空虛，卻沒有人扶持我，給我水喝。』 佛告訴魔王說：『人的種類非常多，不可思議。即使諸佛每天都像恒河沙數一樣興盛，發起無量不可稱計億百那由他的眾生，人的種類也不會窮盡。』 魔王對佛說：『是的，世尊！人的種類雖然多，但我現在孤獨無助，沒有徒眾，沒有人扶持我。假如我行走時突然跌倒在地，不能自己起來，希望您能安慰我，讓我感到歡喜。希望世尊您能儘快撫育我，使我的眷屬興盛。』 佛告訴魔王說：『你先安心吧。不聽聞此法，不相信的人，都是你的同伴。』 魔王立刻歡喜，善心生起，心裡和口裡都說：『我應當教化人們，即使聽聞此法，也不讓他們相信和喜悅。讓他們心懷狐疑，猶豫不決，必定會聽從我的教導。』 這時，魔王波旬（魔羅的別名）又對佛說：『希望您能慈悲，弘揚大慈，再次安慰我，讓我感到歡喜，沒有憂愁。佛您剛才說：『聽聞能仁佛的名號，都不會退轉，必定會成就無上正真之道。』希望您保持沉默，不要宣揚這個宗旨。這些剛開始修行的人聽了就會更加精進，立於大道。』 佛告訴魔王說：『你先安心，不要害怕。我會讓眾生不立道意，安於人種，人人各自安穩，使他們不動搖，不被色、受、想、行、識所動搖。』
【English Translation】 English version Leaning on a staff, his body weary, his face wrinkled and loose. He stationed four divisions of troops, dwelling in the void, universally and remotely hearing the sound of the Tathagata (Buddha) who is capable of non-retrogression, their minds all becoming settled. At that time, Mara (the demon king) knew that he was alone and without attendants. He went directly to the Buddha and said to the World Honored One: 'Now I am alone, without attendants, weak and extremely old, with no one to support me. I also have no strength to overcome myself, because my realm is empty and without a country. The Tathagata is greatly compassionate and pities all living beings, and should also pity me. World Honored One! You have liberated all beings, making my realm empty, yet there is no one to support me or give me water to drink.' The Buddha told Mara: 'There are many kinds of people, beyond comprehension. Even if Buddhas were to arise daily like the sands of the Ganges, initiating countless, immeasurable, and incalculable billions of beings, the kinds of people would not be exhausted.' Mara said to the Buddha: 'Yes, World Honored One! Although there are many kinds of people, I am now alone, without followers, and no one to support me. If I were to suddenly fall to the ground while walking, unable to get up by myself, I hope you would comfort me and make me happy. I hope, World Honored One, that you will quickly nurture me and make my retinue flourish.' The Buddha told Mara: 'Be at ease. Those who do not hear this Dharma and do not believe are all your companions.' Mara immediately became joyful, and a good thought arose. He said in his mind and with his mouth: 'I shall teach people, so that even if they hear this Dharma, they will not believe or rejoice in it. I will make them harbor doubts and be hesitant, and they will surely follow my teachings.' At that time, Mara Papiyas (another name for Mara) again said to the Buddha: 'I hope you will be compassionate, promote great compassion, and comfort me again, so that I may be joyful and without sorrow. The Buddha said earlier: 'Those who hear the name of the Tathagata capable of non-retrogression will surely attain the unsurpassed, true, and correct path.' I hope you will remain silent and not proclaim this purpose. These beginners will become more diligent upon hearing it and establish themselves on the great path.' The Buddha told Mara: 'Be at ease, do not be afraid. I will cause beings not to establish the intention for the path, to remain in the human condition, each person at peace, so that they will not be shaken, and not be moved by form, feeling, perception, mental formations, or consciousness.'
佛當開導不離邪見、非立正觀、及六十二諸所疑惑；一切無動，不念過去當來、今現在；非離害群生、殺盜、淫嫉、妄言、兩舌、惡口、綺語、及嫉恚疑。亦不勸人入于正道；亦不化人于佈施、持戒、忍辱、精進、一心、智慧；亦不教人導奉四恩——惠施人、愛利人、等利一切、救濟合度。無所猗動，不想人種，無念父母、兄弟、妻子、及與男女，釋除親友、夙夜、日月、一月、半月諸動之想。波旬且安。吾當勸人令除六度無極思想、及大道意力、無畏根力、覺意八正之行，佛法聖眾及一切智道義之想，化諸群黎，於一切法使不動轉。」
時魔歡喜不自勝，即于其處顏色窈窕、面目光澤。華散佛上，繞佛三匝，則偈說曰：
「平等覺世尊， 吾心本欣踴， 正覺言無特， 所造必如意。」
於是，魔波旬說此偈已，即還天宮，與諸眷屬五樂自娛，不復憂戚發大意者。
世尊說此降魔品時，三千大千剎土六種震動。阿難白佛：「今魔威德地大動乎？」
佛言：「講是降魔品時，六萬四千人得不起法忍。」
阿難又問：「寧有狐疑不了者？」
世尊曰：「曏者見此，悉懷疑結，心各念言：『余以聞之，此語何謂？何所歸乎？』不復相見。」
阿難白佛：「惟愿世尊速
【現代漢語翻譯】 現代漢語譯本：佛陀應當開導眾生，使他們不執著于邪見，不建立正確的觀念，以及對六十二種見解的疑惑；做到內心一切不動搖，不思念過去、未來和現在；不遠離傷害眾生、殺生、偷盜、邪淫、嫉妒、妄語、兩舌、惡語、綺語，以及嫉恨和懷疑。也不勸導人們進入正道；也不教化人們行佈施、持戒、忍辱、精進、禪定、智慧；也不教導人們奉行四種恩惠——惠施他人、愛護利益他人、平等利益一切眾生、救濟一切眾生。內心無所依傍而動搖，不想念人的種族，不思念父母、兄弟、妻子以及子女，捨棄親友、早晚、日月、一月、半月等一切動搖的想法。讓波旬（魔王）安心。我應當勸導人們去除六度（佈施、持戒、忍辱、精進、禪定、智慧）的無極思想，以及大道的力量、無畏的根力、覺悟的八正道，佛法、聖眾以及一切智慧的道義的想法，教化眾生，使他們對一切法都不動搖。' 當時魔王非常高興，無法自持，立刻在那個地方變得容貌美好，面色光澤。他散花在佛陀身上，繞佛三圈，然後用偈頌說道： '平等覺悟的世尊，我的內心本來就歡喜踴躍，正覺的言語沒有特別之處，所做的事情必定如意。' 於是，魔王波旬說完這個偈頌后，就回到天宮，和他的眷屬一起享受五種快樂，不再憂愁，也不再發起大的意願。 世尊在講述這個降魔品的時候，三千大千世界發生了六種震動。阿難問佛：『現在魔王的威德使大地震動了嗎？』 佛說：『在講這個降魔品的時候，有六萬四千人得到了不起的法忍。』 阿難又問：『難道還有人疑惑不明白嗎？』 世尊說：『剛才見到這種情況的人，都產生了懷疑，心中各自想著：『我聽到了這些話，這是什麼意思呢？究竟歸向哪裡呢？』他們不再互相見面。』 阿難對佛說：『希望世尊儘快』
【English Translation】 English version: The Buddha should guide beings, so that they do not cling to wrong views, do not establish correct views, and do not have doubts about the sixty-two views; to achieve a state where the mind is completely unmoved, not thinking about the past, future, or present; not to be apart from harming beings, killing, stealing, sexual misconduct, jealousy, lying, divisive speech, harsh speech, idle chatter, as well as hatred and doubt. Nor should they encourage people to enter the right path; nor should they teach people to practice giving, keeping precepts, patience, diligence, concentration, and wisdom; nor should they teach people to uphold the four kinds of kindness—giving to others, loving and benefiting others, equally benefiting all beings, and helping all beings. The mind should be without any attachment and not be moved, not thinking about people's races, not thinking about parents, siblings, spouses, and children, abandoning thoughts of relatives and friends, morning and night, days and months, one month, half a month, and all other moving thoughts. Let Mara (the demon king) be at ease. I should encourage people to remove the limitless thoughts of the six perfections (giving, keeping precepts, patience, diligence, concentration, and wisdom), as well as the power of the great path, the fearless root power, the eightfold path of enlightenment, the thoughts of the Buddha's teachings, the Sangha, and the path of all wisdom, to teach all beings, so that they are not moved by any dharma.' At that time, the demon king was very happy and could not contain himself. He immediately became beautiful in appearance and radiant in complexion. He scattered flowers on the Buddha, circled him three times, and then spoke in verse: 'The World Honored One of equal enlightenment, my heart is originally joyful and leaping, the words of the right enlightenment are not special, and what is done will surely be as desired.' Then, after the demon king Mara spoke this verse, he returned to his heavenly palace, enjoying the five pleasures with his retinue, no longer worried, and no longer having great aspirations. When the World Honored One was speaking about this chapter on subduing Mara, the three thousand great thousand worlds shook in six ways. Ananda asked the Buddha, 'Is it the power of Mara that is causing the earth to shake now?' The Buddha said, 'When this chapter on subduing Mara was being spoken, sixty-four thousand people attained the forbearance of non-arising dharmas.' Ananda asked again, 'Are there any who are still doubtful and do not understand?' The World Honored One said, 'Those who saw this just now all had doubts, each thinking in their hearts: 『I have heard these words, what do they mean? Where do they lead?』 They no longer see each other.' Ananda said to the Buddha, 'May the World Honored One quickly'
為眾會現大光明，決其疑網。所以如來為魔說之：『波旬且安，吾化群黎使不住道，於是眾生界而不動搖。不發道意、無倚智慧，不捨邪見、不處正觀，於六十二疑而不轉移；亦無去來、現在之想；非離殺盜、貪淫、妄言、綺語、兩舌、惡口、及嫉恚疑；令不施與、戒忍、精進、一心、智慧；不順父母、兄弟、妻子；無有晝夜、一月、半月，離是眾想亦非動搖；令不奉六度無極、及無所畏根力覺意佛法聖眾、並一切智，使不轉移。波旬且安，吾當開化一切眾生，使不動義、不立於行。』唯然世尊！所因講斯速分別之，使此會者無餘疑結，心開意解；及於後世邊地諸國，遭值聖明，稟受經典，持諷誦讀，勿復猶豫。」
爾時，世尊則說頌曰：
「聖道無所住， 慧軌非有處， 說此大義時， 人解及應造。 涂及一切人， 無二不有處， 佛以是故說， 今覺非有處。 莫能動眾生， 人種亦如之， 一切不有形， 至竟無所獲。 群黎類皆空， 人界不可思， 彼則普無念， 曉了一切慧。 眾人不可動， 假名曰身命， 四大而合成， 此滅度空寂。 分別五陰空， 自然不有動， 滅度不可獲， 設總而不移。 陰止無所震， 曉了不吾我， 離
【現代漢語翻譯】 現代漢語譯本：爲了讓大眾看到偉大的光明，消除他們的疑惑，所以如來這樣對魔王波旬（Mara）說：『波旬，你暫且安心吧，我教化眾生讓他們不執著于道，這樣眾生界就不會動搖。他們不發求道之心，不依靠智慧，不捨棄邪見，不處於正觀，對於六十二種疑惑不加以改變；也沒有過去、未來、現在的想法；不遠離殺生、偷盜、貪慾、邪淫、妄語、花言巧語、兩舌、惡語以及嫉妒、嗔恨、疑惑；不讓他們佈施、持戒、忍辱、精進、禪定、智慧；不讓他們孝順父母、兄弟、妻子；沒有白天黑夜、一個月、半個月的概念，遠離這些想法也不會動搖；不讓他們奉行六度（六種到達彼岸的方法）無極、以及無所畏懼的根、力、覺、意、佛法、聖眾、以及一切智慧，使他們不改變。波旬，你暫且安心吧，我將開化一切眾生，使他們不執著于意義，不執著於行為。』世尊，正是如此！請您迅速講解這些道理，使在場的聽眾不再有任何疑惑，心開意解；也讓後世邊遠地區的國家，遇到聖明的教誨，接受經典，持誦研讀，不再猶豫。」 那時，世尊說了偈頌： 『聖道沒有固定的住所，智慧的軌跡也沒有固定的地方，當講述這個偉大道理的時候，人們理解並應當去實踐。真理和所有的人，沒有差別，無處不在，佛因此說，現在覺悟也沒有固定的地方。沒有人能夠動搖眾生，人的種類也是如此，一切都沒有固定的形態，最終一無所得。眾生都如同虛空，人的世界不可思議，他們普遍沒有念頭，明白一切智慧。眾人不可動搖，只是假名為身命，由四大（地、水、火、風）合成，此身滅度后空寂。分別五陰（色、受、想、行、識）皆空，自然不會動搖，滅度不可獲得，即使全部加起來也不會改變。五陰停止，不會震動，明白沒有我，沒有我的所有物，遠離一切執著。』
【English Translation】 English version: To manifest great light for the assembly and resolve their doubts, the Tathagata (如來, another name for Buddha) spoke thus to Mara (魔王, the demon king) : 『Be at ease, O Mara, I am transforming the masses so that they do not dwell on the path, and thus the realm of sentient beings will not be shaken. They do not generate the intention for the path, do not rely on wisdom, do not abandon wrong views, do not abide in right contemplation, and do not shift from the sixty-two doubts; they also have no thoughts of past, future, or present; they do not refrain from killing, stealing, greed, sexual misconduct, false speech, embellished language, divisive speech, harsh language, and jealousy, hatred, and doubt; they do not practice giving, keeping precepts, patience, diligence, concentration, and wisdom; they do not obey parents, siblings, and spouses; they have no concept of day and night, a month, or half a month, and they do not waver from these thoughts; they do not practice the six perfections (六度, six ways to reach the other shore) without limit, nor the roots, powers, awakenings, and intentions of fearlessness, the Dharma (佛法, Buddhist teachings), the Sangha (聖眾, Buddhist community), and all wisdom, so that they do not change. Be at ease, O Mara, I will enlighten all sentient beings, so that they do not dwell on meaning and do not dwell on action.』 Indeed, World Honored One! Please quickly explain these principles, so that those present will have no remaining doubts, and their minds will be opened and enlightened; and so that in future generations, in remote countries, when they encounter the teachings of the sages, receive the scriptures, and recite and study them, they will no longer hesitate.」 At that time, the World Honored One spoke in verse: 『The holy path has no fixed abode, the trajectory of wisdom has no fixed place. When this great principle is spoken, people understand and should practice it. Truth and all people are not different, they are everywhere. Therefore, the Buddha says that even enlightenment has no fixed place. No one can shake sentient beings, and the kinds of people are the same. Everything has no fixed form, and ultimately nothing is gained. All beings are like emptiness, the human world is inconceivable, they generally have no thoughts, and they understand all wisdom. The masses cannot be shaken, they are just given the false name of body and life, composed of the four great elements (四大, earth, water, fire, and wind), and when this body is extinguished, it is empty and still. When the five aggregates (五陰, form, feeling, perception, mental formations, and consciousness) are seen as empty, naturally there is no movement. Extinction cannot be obtained, even if all are added together, it will not change. When the aggregates cease, there is no shaking, understanding that there is no 『I』 and no 『mine』, and being free from all attachments.』
形寂然空， 究竟非有著。 身與五陰同， 衰行亦如之， 無行以為行， 諸陰猶虛空。 所謂寂定界， 不起亦不生， 斯諸陰蓋入， 未能傾轉者。 計己身吾我， 其法莫搖者， 尚不獲曷震， 故佛說此言。 眾生不侵欺， 計本不可得， 逮之而無心， 自然不可獲。 所可云諸見， 凡有六十二， 無自然如斯， 猶如水中月。 其六十二見， 譬之若如影， 離有形無我， 自然不動震。 過去當來想， 現在亦如之， 諸想無處所， 譬之如野馬。 是法空無念， 計人不可得， 諸眾生無處， 則不可動搖。 其人喜殺生， 由入大曠野， 立志于滅度， 故不可動搖。 雖轉于眾生， 彼則無所有， 計日不可得， 則曰而不動。 說道有過去， 未嘗有生者， 佛以了故說， 人而不可動。 假使殺生者， 法施無思議， 以乃成道慧， 彼則不可動； 所謂邪淫者， 愛慾無可得， 以故分別說， 彼則不可動； 其妄言之法， 起者不有脫， 精進而獨尊， 彼則不可動； 兩舌及惡口、 讒言亦如是， 觀一切諸誨， 如幻如無形。 皆無有處所
【現代漢語翻譯】 現代漢語譯本 形體寂靜空無，終究不是真實存在的東西。 身體與五蘊（色、受、想、行、識）相同，衰敗的過程也是如此。 以無為的行為作為行為，各種蘊就像虛空一樣。 所謂的寂靜禪定境界，是不生也不滅的。 這些被五蘊覆蓋的人，是不能夠轉變的。 執著于自己的身體和『我』的概念，這種觀念是無法動搖的。 尚未獲得真正的解脫，所以佛陀說了這些話。 眾生不會互相侵犯欺騙，因為執著于『本』是不可得的。 達到無心的境界，自然就無法被執著所束縛。 所謂的各種見解，總共有六十二種。 沒有什麼是自然而然如此的，就像水中的月亮一樣虛幻。 這六十二種見解，就像影子一樣虛無。 脫離了有形和『我』的概念，自然就不會動搖。 過去、未來和現在的想法，都是如此。 各種想法沒有固定的處所，就像野馬一樣難以捉摸。 這種法是空無和無念的，執著於人是不可得的。 一切眾生都沒有固定的處所，因此是不可動搖的。 那些喜歡殺生的人，就像進入了廣闊的荒野。 立志于達到涅槃（滅度），因此是不可動搖的。 即使轉變了眾生，他們也一無所有。 執著于『日』是不可得的，因此說『日』是不會動搖的。 說過去存在，但從未有真正的生。 佛陀因爲了解這個道理才說，人是不可動搖的。 即使是殺生的人，其法施也是不可思議的。 因為成就了智慧，所以他們是不可動搖的。 所謂的邪淫，愛慾是不可得的。 因此分別說明，他們是不可動搖的。 那些妄語的法，產生時就不會有脫離。 精進修行並獨尊，他們是不可動搖的。 兩舌、惡口和讒言也是如此。 觀察一切教誨，都如幻象般無形。 一切都沒有固定的處所。
【English Translation】 English version Form is still and empty, ultimately not something that truly exists. The body is the same as the five skandhas (form, feeling, perception, mental formations, consciousness), and its decay is also the same. Taking non-action as action, all skandhas are like empty space. The so-called realm of still concentration is neither arising nor ceasing. Those who are covered by these skandhas are unable to transform. Clinging to one's own body and the concept of 'I', this view cannot be shaken. Not yet having attained true liberation, therefore the Buddha spoke these words. Sentient beings do not invade or deceive each other, because clinging to the 'origin' is unattainable. Reaching a state of no-mind, one is naturally not bound by attachments. The so-called various views, there are a total of sixty-two. Nothing is naturally so, like the moon in the water, illusory. These sixty-two views are like shadows, empty and unreal. Detached from form and the concept of 'I', one naturally does not waver. Thoughts of the past, future, and present are all the same. Various thoughts have no fixed place, like a wild horse, difficult to grasp. This Dharma is emptiness and no-thought, clinging to a person is unattainable. All sentient beings have no fixed place, therefore they are unshakable. Those who like to kill, are like entering a vast wilderness. Aspiring to reach Nirvana (extinction), therefore they are unshakable. Even if they transform sentient beings, they have nothing. Clinging to 'day' is unattainable, therefore it is said that 'day' does not waver. Saying that the past exists, but there has never been true birth. The Buddha spoke because he understood this principle, that people are unshakable. Even those who kill, their Dharma giving is inconceivable. Because they have attained wisdom, they are unshakable. The so-called sexual misconduct, desire is unattainable. Therefore, it is explained separately, they are unshakable. Those who speak falsely, when they arise, there is no escape. Practicing diligently and being unique, they are unshakable. Sowing discord, harsh speech, and slander are also the same. Observe all teachings, they are like illusions, formless. Everything has no fixed place.
， 不可有所倚， 諸陰譬如響， 其念莫有者。 所謂不懷施， 愛己計有身， 聖道以無處， 彼則不可動。 分別于瞋恚， 自然不生想， 彼若不可斷， 則謂不可搖。 曉了眾邪見， 奉修于正法， 超度諸有言， 彼則不可動。 離勸助智慧， 一切寶清凈， 愍哀著色財， 蠲舍眾惡罪。 所見及奉戒， 舍遠於聖道， 智慧不興此， 莫求于正真。 異學懷邪心， 斯外諸忍辱， 等求平等道， 不倚于無為。 精進於三事， 異道之明說， 是不歸聖慧， 此謂明智行。 多修於三昧， 倚一切諸想， 非佛之所嘆， 亦不勸助彼。 愛慾之瑕痏， 非明哲之稱， 得不興眾想， 佛慧不可量。 菩薩行勇猛， 攝取眾生類， 則為說此義， 雖受無所動。 寂除眾生想， 則發菩薩意， 道意無所起， 彼則不可動； 思父母兄弟、 姊妹及男女， 一切猶如幻， 彼則不可動； 一切是諸念， 計之無所有， 群黎法悉空， 彼則不可動。 其夙夜之想， 一月十五日， 一切除想念， 譬如野馬水。 佈施奉禁戒、 忍辱精進想， 一切於此念， 是
【現代漢語翻譯】 現代漢語譯本 不應該有所依賴， 諸陰（五蘊，即色、受、想、行、識）就像回聲一樣，它們的念頭不應被執著。 所謂不懷有施捨之心，愛惜自己並執著于身體的存在， 對於聖道來說是無處可立的，這樣的人是不可動搖的。 如果能分別對待嗔恚，自然就不會產生執著， 如果嗔恚不能被斷除，就會認為自己是不可動搖的。 如果能明瞭各種邪見，奉行正法， 超越一切有為的言論，這樣的人是不可動搖的。 遠離勸助智慧的言論，一切珍寶都是清凈的， 憐憫那些執著於色欲和財富的人，捨棄各種惡行和罪過。 所見所聞和所持守的戒律，都遠離了聖道， 智慧不會在此處興起，不要在此處尋求真正的真理。 外道懷有邪惡的心，他們所持有的忍辱， 都是爲了追求平等的道，而不是依賴於無為。 精進于身、口、意三事，這是外道的明確說法， 這不屬於聖慧，這被稱為明智的行為。 如果過多地修習三昧（禪定），執著於一切諸想， 這不是佛陀所讚歎的，也不會勸助他們。 愛慾的瑕疵，不是明智之人的稱讚， 如果能不生起各種執著，佛陀的智慧是不可估量的。 菩薩行持勇猛，攝取各種眾生， 就為他們宣說這個道理，即使受到苦難也不會動搖。 如果能寂滅眾生的執著，就會發起菩薩的意願， 道意無所生起，這樣的人是不可動搖的； 如果思念父母兄弟、姐妹以及男女， 一切都如同幻象，這樣的人是不可動搖的； 一切都是念頭，認為它們是虛無的， 眾生的法都是空性的，這樣的人是不可動搖的。 無論是早晚的念頭，還是每月十五日的念頭， 一切都應該去除執著，就像野馬的水一樣虛幻。 佈施、持戒、忍辱、精進的念頭， 一切都執著于這些念頭，這是錯誤的。
【English Translation】 English version One should not have any reliance, The skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness) are like echoes; their thoughts should not be clung to. So-called not cherishing the act of giving, loving oneself and clinging to the existence of the body, For the holy path, there is no place to stand; such a person is unshakeable. If one can distinguish between anger and hatred, naturally no attachment will arise, If anger cannot be eliminated, one will think oneself unshakeable. If one can understand all wrong views and practice the right Dharma, Transcending all conditioned speech, such a person is unshakeable. Away from the words that encourage wisdom, all treasures are pure, Have compassion for those who are attached to lust and wealth, and abandon all evil deeds and sins. What is seen and heard, and the precepts that are kept, are all far from the holy path, Wisdom will not arise here; do not seek true truth here. Heretics harbor evil minds; their endurance, Is all for the pursuit of an equal path, not relying on non-action. Diligence in the three actions of body, speech, and mind is the clear teaching of heretics, This does not belong to holy wisdom; this is called wise action. If one practices too much samadhi (meditation), clinging to all thoughts, This is not what the Buddha praises, nor will he encourage them. The flaws of lust are not what wise people praise, If one can not give rise to various attachments, the Buddha's wisdom is immeasurable. Bodhisattvas practice courageously, gathering all sentient beings, And explain this principle to them; even if they suffer, they will not be shaken. If one can extinguish the attachments of sentient beings, the Bodhisattva's intention will arise, The intention of the path does not arise; such a person is unshakeable; If one thinks of parents, brothers, sisters, and men and women, All are like illusions; such a person is unshakeable; All are thoughts, considering them to be empty, The laws of all beings are empty; such a person is unshakeable. Whether it is thoughts in the morning or evening, or thoughts on the fifteenth of each month, All attachments should be removed, like the mirage of water. The thoughts of giving, keeping precepts, patience, and diligence, All are attached to these thoughts; this is wrong.
諸想不動。 定意之智慧， 菩薩之道力， 修于無所畏， 釋除諸妄念。 覺意及思道， 免去聖軌慕， 明智未嘗動， 不為諸想惑。 佛法之所求， 如此眾聖想， 無有若干念， 言行之所動。 佛慧無掛礙， 道想之所依， 則為遠佛道， 佛聖非思議。」
佛分別說化魔品時，十億之眾壞除疑網，成就大明，逮不起法忍。得法忍已，一切同心，說此偈言：
「弘道之尊聖， 佛軌忽無思， 為吾等大師， 道勖斷狐疑。 具一切光明， 使住佛明道， 其耀照十方， 目睹億千佛。 普見眾庶元， 於色無所著， 蒙世尊之恩， 吾等法眼凈。」
爾時，百億人眾各脫身衣以覆佛上，供養大聖，則嘆斯言：「令一切人逮聞此法，光明具足，所愿必獲。」
阿難白佛：「其有聞是開化魔經受持諷誦，為得何福？」
佛言：「其福大浩。」
阿難復問：「何謂為浩？」
佛言：「若善男子、善女人則旦供養百佛，日中晡時、人定夜半、天曉肅肅，各各供養百佛世尊。一日一夜中合六百佛，一切所安隨其所宜。如此比像具足千歲，其福多少？」
阿難言：「福大多大多，天中天！不可為喻。」
【現代漢語翻譯】 現代漢語譯本 一切念頭都不動搖。 禪定所生的智慧，是菩薩的道力， 修習無所畏懼，從而消除各種虛妄的念頭。 覺悟的意念和思考的道路，使人免於對聖人軌範的執著， 明智的心從不搖動，不被各種念頭所迷惑。 佛法所追求的，正是如此眾多聖賢的想法， 心中沒有各種雜念，言行舉止都不會被動搖。 佛的智慧沒有障礙，是道之所依， 如果執著于道，就遠離了佛道，佛的境界不是凡夫所能思議的。
佛陀分別講述降伏魔眾的品章時，十億大眾消除了疑惑，成就了大智慧，獲得了不退轉的法忍（對佛法的堅定信念）。獲得法忍后，他們同心同德，說了這首偈語：
弘揚佛道的至尊聖者，佛的教誨深不可測， 您是我們的導師，引導我們斷除疑惑。 您具足一切光明，使我們安住于佛的明道， 您的光芒照耀十方，使我們親眼見到億萬諸佛。 普遍見到眾生的本源，對色相沒有執著， 蒙受世尊的恩澤，我們的法眼清凈了。
當時，百億人眾各自脫下身上的衣服覆蓋在佛陀身上，供養這位大聖，並讚歎道：『愿一切眾生都能聽聞此法，光明具足，所愿必能實現。』
阿難（佛陀的弟子）問佛：『如果有人聽聞這部《開化魔經》並受持諷誦，會得到什麼福報？』
佛說：『他的福報非常廣大。』
阿難又問：『什麼叫做廣大呢？』
佛說：『如果善男子、善女人在早晨供養一百尊佛，中午、下午、黃昏、半夜、天亮時分，都各自供養一百尊佛。一天一夜總共供養六百尊佛，一切供養都隨其所宜。如此比喻，持續供養一千年，他的福報有多少呢？』
阿難說：『福報非常非常多，天中天（對佛陀的尊稱）！無法用比喻來形容。』
【English Translation】 English version All thoughts do not move. The wisdom of meditation, is the power of the Bodhisattva's path, Cultivating fearlessness, thus eliminating all false thoughts. The awakened mind and the path of thought, free one from attachment to the norms of the saints, The wise mind never wavers, not being deluded by various thoughts. What the Buddha's teachings seek, is precisely the thoughts of these many saints, There are no various thoughts in the mind, and actions are not swayed. The Buddha's wisdom is without hindrance, it is the basis of the path, If one is attached to the path, one is far from the Buddha's path, the Buddha's realm is beyond the comprehension of ordinary people.
When the Buddha separately explained the chapter on subduing demons, ten billion people eliminated their doubts, achieved great wisdom, and attained the Dharma-kṣānti (unwavering faith in the Dharma). Having attained Dharma-kṣānti, they spoke this verse with one mind:
The most venerable saint who propagates the Dharma, the Buddha's teachings are unfathomable, You are our teacher, guiding us to cut off doubts. You are endowed with all light, enabling us to dwell in the Buddha's bright path, Your light shines in all directions, enabling us to see billions of Buddhas with our own eyes. Universally seeing the origin of all beings, without attachment to form, Receiving the grace of the World Honored One, our Dharma eyes are purified.
At that time, a hundred billion people each took off their clothes to cover the Buddha, making offerings to this great saint, and exclaimed: 'May all beings hear this Dharma, be filled with light, and have their wishes fulfilled.'
Ānanda (the Buddha's disciple) asked the Buddha: 'If someone hears this 'Opening the Way to Subdue Demons Sutra' and upholds and recites it, what merit will they obtain?'
The Buddha said: 'Their merit is extremely vast.'
Ānanda asked again: 'What is meant by vast?'
The Buddha said: 'If a good man or good woman makes offerings to one hundred Buddhas in the morning, and then again at noon, afternoon, dusk, midnight, and dawn, each time offering to one hundred Buddhas. In one day and night, they would make offerings to a total of six hundred Buddhas, with all offerings being appropriate. If this were done for a thousand years, how much merit would they have?'
Ānanda said: 'The merit would be very, very great, Oh, Lord of the Heavens (a title for the Buddha)! It cannot be described with any analogy.'
佛言：「假使是分別魔經受信不疑，德過於彼。」
佛說阿惟越致遮經卷中 大正藏第 09 冊 No. 0266 佛說阿惟越致遮經
佛說阿惟越致遮經卷下
西晉月氏三藏竺法護譯
如來品第十三
爾時，三菩薩各從遠來，見此變化，佛所演法，得未曾有。阿難白佛：「此三菩薩從何所來？」
世尊告曰：「東方去是恒沙等剎，有世界曰身超須彌山。住在本土，聞說斯經，故來到是。」
時三菩薩來住佛前，皆以香華供養世尊，俱白佛言：「余等僉然信樂斯法，不懷狐疑。所以者何？心中㸌然，譬如目睹。如來、至真、等正覺恩之所覆。」
時一菩薩前白佛言：「如我所言，至誠不虛，吾於是經都無狐疑。」第二菩薩復白佛言：「余於此法亦復不疑。」第三菩薩復白佛言：「我之所言至誠不虛。所謂佛者，吾則是佛，曉了斯經，無有疑網。」
爾時，眾中無數百千諸來會者悉共叉手，不樂本座：「佛興於世，此徒何故乃宣斯言？」其餘眾人各各默聲，各心念言：「今佛現在，自當分別。」
阿難復白佛：「此等菩薩皆號云何？」
佛告阿難：「一菩薩者名得如來住，第二菩薩名志得世尊音，第三菩薩名志逮得佛聲。如是，阿難！如彼
【現代漢語翻譯】 現代漢語譯本 佛說：『假如有人對分別魔經深信不疑，其功德勝過前者。』
《佛說阿惟越致遮經》卷中 大正藏第 09 冊 No. 0266 《佛說阿惟越致遮經》
《佛說阿惟越致遮經》卷下
西晉月氏三藏竺法護譯
如來品第十三
當時，三位菩薩各自從遠方而來，見到這種變化，以及佛所演說的佛法，感到前所未有。阿難問佛：『這三位菩薩是從哪裡來的？』
世尊告訴阿難：『東方有如恒河沙數般多的世界，其中有一個世界名為身超須彌山（形容其高大）。他們住在自己的國土，聽聞此經，所以來到這裡。』
當時，三位菩薩來到佛前，都用香花供養世尊，一同對佛說：『我們都非常信樂這個佛法，沒有絲毫懷疑。這是因為我們心中豁然開朗，如同親眼所見。這是如來、至真、等正覺（佛的三個稱號）的恩德所覆蓋。』
當時，一位菩薩上前對佛說：『正如我所說，至誠不虛，我對這部經沒有任何懷疑。』第二位菩薩又對佛說：『我對這個佛法也沒有懷疑。』第三位菩薩又對佛說：『我所說的話至誠不虛。所謂佛，我就是佛，我明瞭這部經，沒有任何疑惑。』
當時，在場的無數百千位來參加法會的人都雙手合十，不願坐在原來的座位上：『佛陀降生於世，這些人為什麼會說這樣的話？』其餘的人都保持沉默，各自心中想：『現在佛陀在這裡，他自然會分辨清楚。』
阿難又問佛：『這些菩薩都叫什麼名字？』
佛告訴阿難：『一位菩薩名叫得如來住，第二位菩薩名叫志得世尊音，第三位菩薩名叫志逮得佛聲。』阿難，就像他們所說的那樣，
【English Translation】 English version The Buddha said, 'If someone believes in the 'Separation of Demons Sutra' without doubt, their merit surpasses that of the former.'
The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe, Volume Middle Taisho Tripitaka Volume 09, No. 0266, The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe
The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe, Volume Lower
Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi of the Western Jin Dynasty
Chapter Thirteen: The Tathagata
At that time, three Bodhisattvas each came from afar, and upon seeing this transformation and the Dharma expounded by the Buddha, they felt something unprecedented. Ananda asked the Buddha, 'Where did these three Bodhisattvas come from?'
The World Honored One replied, 'To the east, beyond countless worlds like the sands of the Ganges, there is a world called 'Body Surpassing Mount Sumeru' (describing its greatness). They reside in their own land, and having heard of this sutra, they have come here.'
At that time, the three Bodhisattvas came before the Buddha, and all offered incense and flowers to the World Honored One. Together, they said to the Buddha, 'We all have great faith and joy in this Dharma, without any doubt. This is because our minds are clear, as if we have seen it with our own eyes. This is due to the grace of the Tathagata (the Thus Come One), the Truly Realized One, the Perfectly Enlightened One (three titles of the Buddha).'
At that time, one Bodhisattva stepped forward and said to the Buddha, 'As I have said, it is sincere and not false, I have no doubt about this sutra.' The second Bodhisattva also said to the Buddha, 'I also have no doubt about this Dharma.' The third Bodhisattva also said to the Buddha, 'What I have said is sincere and not false. As for the so-called Buddha, I am the Buddha, I understand this sutra, and I have no doubts.'
At that time, countless hundreds and thousands of attendees in the assembly all joined their palms, unwilling to remain in their original seats, saying, 'The Buddha has appeared in the world, why do these people speak such words?' The rest of the people remained silent, each thinking in their hearts, 'Now that the Buddha is here, he will naturally clarify it.'
Ananda again asked the Buddha, 'What are the names of these Bodhisattvas?'
The Buddha told Ananda, 'One Bodhisattva is named 'Attaining the Tathagata's Abode', the second Bodhisattva is named 'Aspiring to Attain the World Honored One's Voice', and the third Bodhisattva is named 'Aspiring to Attain the Buddha's Voice'. Ananda, just as they have said,
所言，等無有異，其義趣此。」
阿難白佛言：「今此無數百千之眾擾動不安，悉各叉手，一心向佛，不知斯義為何趣也？」
「是輩功德轉當增加。譬如男子，端正殊妙、顏貌潔白，凈水自洗，以栴檀香薰浴其體，著好衣畢，其人體色益自光耀。是輩功德信樂大道，叉手向佛，福轉難及。」
佛爾時說頌曰：
「如來知過去， 當來亦如是， 見諸法本無， 故曰為如來。 悉達現在事， 未來悉睹喻， 不造立三行， 究竟如無想。 如往古諸佛， 所覺不可計， 無從來一等， 故曰為如來。 如往古諸佛， 所猗求聖道， 覺者亦當然， 故曰為如來。 諸法本所立， 道聲寂然定， 音歸不可得， 故曰為如來。 專應過去戒， 當來亦復然， 現在獲本無， 故曰為如來。 如勇猛忍辱， 為菩薩之人， 彼學亦如是， 此人則無上。 本為菩薩時， 獲勤力如是， 志所行精進， 故曰為如來。 如諸法平等， 所說無特異， 不著念在有， 故曰為如來。 平等不有念， 常自然等正， 無有平等想， 非思莫發念。 本無成三昧， 具足此音聲， 遵修于定意， 故曰為如來。
【現代漢語翻譯】 現代漢語譯本 所說的，都是一樣的，其意義就在於此。'
阿難（Ananda）向佛陀說道：'現在這裡有無數百千的大眾，他們心神不安，都各自合掌，一心向著佛陀，不知道這其中的意義是什麼？'
佛陀說：'這些人所積累的功德將會增加。譬如一個男子，相貌端正美好，容顏潔白，用清水洗凈身體，再用栴檀香（candana）熏浴，穿上好衣服后，他的身體會更加光彩照人。這些人因為信奉並喜愛大道，合掌向佛，他們所獲得的福報將難以估量。'
佛陀這時說了偈頌：
'如來（Tathagata）知道過去，未來也是如此， 見到諸法（dharma）的本性是空無，所以稱為如來。 完全明瞭現在的事，未來也都能預見， 不造作身口意三業，最終達到無想的境界。 如同過去諸佛，所覺悟的不可計數， 沒有從來處，也沒有去處，所以稱為如來。 如同過去諸佛，所依止並尋求聖道， 覺悟者也應當如此，所以稱為如來。 諸法本來的建立，道的聲音寂靜而安定， 聲音歸於不可得，所以稱為如來。 專注於過去的戒律，未來也是如此， 現在獲得本來的空無，所以稱為如來。 如同勇猛的忍辱，是菩薩（Bodhisattva）的修行， 他們所學也應如此，這樣的人是無上的。 在作為菩薩的時候，獲得如此的勤奮努力， 意志所向，精進修行，所以稱為如來。 如同諸法平等，所說的沒有特別之處， 不執著于有念，所以稱為如來。 平等不生念頭，常自然地平等正直， 沒有平等的想法，不思慮也不發念。 本來就成就三昧（samadhi），具足這種音聲， 遵循並修習禪定，所以稱為如來。'
【English Translation】 English version 'What is said is no different, its meaning is just this.'
Ananda said to the Buddha, 'Now, this countless multitude is disturbed and uneasy, all with their hands clasped, their minds focused on the Buddha, not knowing what this meaning is?'
The Buddha said, 'The merits of these people will increase. It is like a man, with a handsome and beautiful appearance, a pure white complexion, who washes himself with clean water, then bathes his body with candana (sandalwood) incense, and after putting on fine clothes, his body will shine even more brightly. These people, because they believe in and love the Great Path, clasp their hands towards the Buddha, their blessings will be immeasurable.'
The Buddha then spoke in verse:
'The Tathagata (Thus Come One) knows the past, the future is also like this, Seeing that the nature of all dharmas (teachings) is emptiness, therefore called Tathagata. Completely understands present matters, and can foresee the future, Does not create the three karmas of body, speech, and mind, ultimately reaching the state of no-thought. Like the Buddhas of the past, whose enlightenment is countless, There is no coming from, nor going to, therefore called Tathagata. Like the Buddhas of the past, who relied on and sought the holy path, The enlightened one should also be like this, therefore called Tathagata. The original establishment of all dharmas, the sound of the path is silent and stable, The sound returns to being unattainable, therefore called Tathagata. Focuses on the precepts of the past, the future is also like this, Now attains the original emptiness, therefore called Tathagata. Like the courageous endurance, which is the practice of a Bodhisattva, What they learn should also be like this, such a person is supreme. When being a Bodhisattva, one obtains such diligent effort, Where the will goes, one practices diligently, therefore called Tathagata. Like all dharmas are equal, what is said has no special distinction, Not attached to the thought of existence, therefore called Tathagata. Equality does not give rise to thoughts, always naturally equal and upright, Without the idea of equality, neither thinking nor giving rise to thoughts. Originally achieves samadhi (meditative absorption), possessing this sound, Following and practicing meditation, therefore called Tathagata.'
諸法悉本凈， 本無不有處， 一切無所稱， 因緣不有形。 曉了智慧相， 明空法亦爾， 至誠無所疑， 智慧度無極。 如聖之所度， 逮本無思議， 彼明不可得， 則無量滅度。 猶獲智慧爽， 過度亦復然， 以是慧無處， 故曰為如來。 佛道不可獲， 如意之所念， 不得一切法， 故曰為如來。 獲致于無為， 假使多所逮， 諸法非有數， 嘆道不可限。 世尊之威耀， 無有修軌跡， 彼道則雅諦， 悉從智慧興。 道尊如無漏， 各分別如是， 彼道則正真， 涂志應自然。 有曉了聖化， 法所御平等， 將令至本無， 故曰為如來。 聖與平等同， 所住順明軌， 道與身本無， 故曰為如來。 今吾講說法， 聲平等如是， 假使住於斯， 爾乃求大道。 我是故，阿難！ 口出是語耳， 此事如所言， 則為識之行。 曉了不退轉， 則勇猛菩薩， 故以修精進， 讚揚其義耳。 阿難！是因緣， 菩薩志所演， 所以謂如來， 勇猛菩薩智。 順此諸因緣， 其法為何類？ 何因謂世尊？ 菩薩修無畏， 講道億百劫， 所因成大聖， 佛
【現代漢語翻譯】 現代漢語譯本 一切諸法原本清凈，本來就沒有不存在的地方。 一切都無法被稱說，因緣本身沒有形狀。 領悟智慧的真相，明白空性之法也是如此。 至誠之心毫無疑惑，智慧的度量是無限的。 如同聖者所度化，達到本源不可思議的境界。 那個境界是不可得的，因此達到無量的寂滅。 猶如獲得智慧的清爽，度過生死也同樣如此。 因為智慧無處不在，所以被稱為『如來』（Tathagata，佛的稱號之一，意為『如實而來』）。 佛道是不可獲得的，如同心中所想的那樣。 不執著於一切法，所以被稱為『如來』。 獲得無為的境界，即使獲得很多， 諸法也不是可以計數的，讚歎佛道是無法窮盡的。 世尊的威德光耀，沒有修行的軌跡可尋。 那個道是真實不虛的，一切都從智慧而生。 道尊貴如同無漏，各自理解是這樣的。 那個道是正真不虛的，修行者的志向應當順應自然。 領悟聖者的教化，被佛法所引導而平等。 將眾生引導至本無的境界，所以被稱為『如來』。 聖者與平等是相同的，所安住的遵循光明的軌道。 道與自身本無，所以被稱為『如來』。 現在我講說佛法，聲音平等如是。 如果安住於此，你才能尋求大道。 我是因此，阿難（Ananda，佛陀的十大弟子之一）！口中說出這些話。 這件事如同所說的那樣，就是認識的修行。 領悟不退轉的境界，就是勇猛的菩薩（Bodhisattva，發願成佛的修行者）。 所以要修習精進，讚揚其中的意義。 阿難！這是因緣，菩薩的志向所演說。 所以被稱為『如來』，是勇猛菩薩的智慧。 順應這些因緣，其法是什麼樣的呢？ 因何被稱為世尊（Bhagavan，佛的尊稱）？菩薩修習無畏， 講說佛道億百劫，所因成就大聖，佛（Buddha，覺悟者）。
【English Translation】 English version All dharmas (phenomena, teachings) are originally pure, and there is no place where they do not exist. Everything is beyond description, and the causes and conditions (hetupratyaya) themselves have no form. Understanding the nature of wisdom, it is clear that the dharma of emptiness (shunyata) is also like this. With sincere faith and no doubt, the measure of wisdom is limitless. Just as the sages have crossed over, reaching the original inconceivable state. That state is unattainable, thus reaching immeasurable nirvana (extinction of suffering). It is like obtaining the refreshing coolness of wisdom, and crossing over is also the same. Because wisdom is everywhere, it is called 'Tathagata' (the one who has thus come, an epithet of the Buddha). The path of the Buddha (Buddha-dharma) is unattainable, just like what is thought in the mind. Not clinging to any dharma, therefore it is called 'Tathagata'. Attaining the state of non-action (asamskrta), even if much is attained, The dharmas are not countable, and praising the path is limitless. The majestic radiance of the World Honored One (Bhagavan, an epithet of the Buddha) has no trace of cultivation. That path is truly authentic, and everything arises from wisdom. The path is noble like the unpolluted, and each understands it in this way. That path is true and genuine, and the aspiration of the practitioner should follow nature. Understanding the teachings of the sages, being guided by the dharma to equality. Leading sentient beings to the original state of non-being, therefore it is called 'Tathagata'. The sage and equality are the same, abiding in accordance with the path of light. The path and the self are originally non-existent, therefore it is called 'Tathagata'. Now I speak the dharma, and the sound is equal in this way. If you abide in this, then you can seek the great path. Therefore, Ananda (one of the ten great disciples of the Buddha)! These words come from my mouth. This matter is as it is said, and it is the practice of understanding. Understanding the state of non-retrogression is the courageous Bodhisattva (a being who seeks enlightenment). Therefore, one should cultivate diligence, praising its meaning. Ananda! This is the cause and condition, spoken by the aspiration of the Bodhisattva. Therefore, it is called 'Tathagata', the wisdom of the courageous Bodhisattva. Following these causes and conditions, what kind of dharma is it? Why is it called the World Honored One? The Bodhisattva cultivates fearlessness, Speaking the path for billions of kalpas (eons), the cause of becoming a great sage, the Buddha (the awakened one).
道無思念。 成就慧明跡， 皆自為身求， 永睹無所畏， 故曰為世尊。 未嘗懼生死， 終始無所立， 以是度群生， 故曰為世尊。 何謂畏生死？ 云何住終始？ 何因度眾生？ 世尊最上覺， 無道利法者。 法亦不有壞， 非堅無有散， 度人勤苦患， 是不畏生死， 此非住終始。 度群黎如此， 故曰為世尊。 未曾懼諸法， 永不畏諸義、 及一切佛經， 令聞無數法， 非底不有邊。 眾生法悉空， 諸佛道自然， 不睹諸法本， 即依順此經。 專精於諸法， 智空法自然， 不恐無所畏， 曉了道慧空。 知諸法侵欺， 分別無所猗， 精進次第演， 則解諸法本。 勖勉一切難， 棄捐眾惡道， 未嘗有恐懼， 免眾生惡涂。 過度億人民， 越終始大懼， 常不動生死， 爾乃度群生。 過之度彼岸， 至上尊無為， 得致號之人， 故曰為世尊。 為人分別說， 說法猶虛空， 亦不有畏難， 故曰為世尊。 因依一切法， 多所而開導， 道平等無異， 聖則不可獲。 眾生等於彼， 則逮成佛道， 分別說如此， 則無所畏難。 開化閉鬲人
【現代漢語翻譯】 現代漢語譯本 道沒有思念（道：指真理或佛法）。成就智慧光明的跡象，都是爲了自身求得，永遠看到無所畏懼，所以被稱為世尊（世尊：佛的尊號）。從未懼怕生死，始終沒有固定的立場，因此度化眾生，所以被稱為世尊。什麼是懼怕生死？如何安住於終始？因何度化眾生？世尊是最上覺悟者，沒有道可以利益佛法。佛法也不會壞滅，不是堅固的，也沒有散失，度化人們脫離勤苦的患難，這就是不畏懼生死，這不是安住於終始。度化眾生就像這樣，所以被稱為世尊。從未懼怕諸法（諸法：指一切事物和現象），永遠不畏懼諸義（諸義：指各種道理和意義），以及一切佛經，令眾生聽聞無數佛法，沒有底也沒有邊際。眾生和法都是空性的，諸佛的道是自然的，不執著于諸法的根本，就依順這部經。專心精進于諸法，智慧空性，法自然顯現，不恐懼，無所畏懼，明瞭道和智慧的空性。知道諸法是虛妄不實的，分別而不執著，精進次第地演說，就能理解諸法的根本。勉勵一切困難，捨棄各種惡道，從未有恐懼，使眾生免於惡道。度過億萬人民，超越終始的巨大恐懼，常住于不生不死的境界，才能度化眾生。超越此岸到達彼岸，到達至上尊貴的無為境界，得到這個稱號的人，所以被稱為世尊。為人們分別解說，說法如同虛空，也沒有畏懼和困難，所以被稱為世尊。因為依靠一切法，多方面地開導，道是平等沒有差異的，聖者是不可執著的。眾生與佛平等，就能成就佛道，分別解說如此，就沒有什麼畏懼和困難。開化那些閉塞不通的人。
【English Translation】 English version The Way has no thought. Achieving the signs of wisdom and clarity, all is sought for oneself, forever seeing fearlessness, therefore called the World Honored One (World Honored One: a title for the Buddha). Never fearing birth and death, having no fixed position from beginning to end, thus liberating sentient beings, therefore called the World Honored One. What is fearing birth and death? How does one dwell in beginning and end? Why liberate sentient beings? The World Honored One is the highest enlightened one, there is no way to benefit the Dharma. The Dharma also does not perish, is not solid, and does not scatter, liberating people from the suffering of diligence, this is not fearing birth and death, this is not dwelling in beginning and end. Liberating sentient beings is like this, therefore called the World Honored One. Never fearing all dharmas (dharmas: all things and phenomena), forever not fearing all meanings (meanings: various principles and significances), and all Buddhist scriptures, causing sentient beings to hear countless dharmas, without bottom or boundary. Sentient beings and dharmas are all empty, the Way of all Buddhas is natural, not clinging to the root of all dharmas, then one follows this scripture. Focusing diligently on all dharmas, wisdom is empty, the Dharma naturally appears, without fear, fearless, understanding the emptiness of the Way and wisdom. Knowing that all dharmas are false and unreal, distinguishing without clinging, diligently expounding in order, one can understand the root of all dharmas. Encouraging all difficulties, abandoning all evil paths, never having fear, freeing sentient beings from evil paths. Liberating billions of people, transcending the great fear of beginning and end, abiding in the realm of no birth and no death, then one can liberate sentient beings. Transcending this shore to reach the other shore, reaching the supreme noble non-action realm, the one who obtains this title, therefore called the World Honored One. Explaining separately for people, speaking the Dharma is like space, also without fear or difficulty, therefore called the World Honored One. Because relying on all dharmas, guiding in many ways, the Way is equal without difference, the sage is not to be grasped. Sentient beings are equal to the Buddha, then one can achieve Buddhahood, explaining separately like this, then there is no fear or difficulty. Enlightening those who are closed off and uncomprehending.
， 度無數群生， 超越諸所畏， 故曰為世尊。 釋去諸人想， 專修于道念， 拔除群萌志， 故曰為世尊。 得離眾思想， 菩薩無所慕， 以故得號字， 則亦謂世尊。 寂滅致等法， 曉了一切義， 當來所立志， 則亦謂世尊。 不求上妙道， 彼亦不求名， 若脫無為稱， 為人講經義。 道舍眾憍慢， 則不有立愿， 人求尊名稱， 則不慕佛道。 計音如響等， 因興眾想念， 貪著虛偽聲， 我名譽乃爾。 不存一切響， 口言無所著， 菩薩不放逸， 故曰為世尊。 大聖所說音， 如是譬像法， 假有菩薩號， 故曰為世尊。 以故當了之， 莫不迷惑者， 至誠求佛道， 無數無有漏。 是緣乃餘事， 嘆說世尊音， 阿難！知隨因， 而號為菩薩。 我是故，阿難！ 口出此語耳， 所緣諸明智， 佛號為世尊。 覺了眾塵埃， 未嘗為之惑， 平等覺除欲， 是故號曰佛。 何以為世尊， 顯示斯名號？ 曷從言白佛， 而講說道法？ 佛法無所有， 曉了空寂滅， 一切無有著， 故號字為佛。 覺了體悉空， 見體無所屬， 彼不有堅固，
【現代漢語翻譯】 現代漢語譯本 度化無量眾生，超越一切恐懼，所以被稱為世尊。 捨棄對人的執著，專心修習道念，拔除眾生的萌動之志，所以被稱為世尊。 脫離各種思想，菩薩沒有任何貪求，因此得到這個稱號，也被稱為世尊。 達到寂滅等同的境界，明瞭一切真義，未來所立下的志向，也被稱為世尊。 不追求至高無上的道，也不追求名聲，如果能脫離無為的稱謂，為人講說經義。 道捨棄一切驕慢，就不會有立愿，人如果追求尊貴的名稱，就不會羨慕佛道。 執著于聲音如同迴響，因此產生各種想法，貪戀虛假的聲名，認為我的名譽就是這樣。 不執著於一切聲音，口中言語沒有執著，菩薩不放縱自己，所以被稱為世尊。 大聖所說的聲音，就像這樣的譬喻，假借菩薩的稱號，所以被稱為世尊。 因此應當明瞭，不要被迷惑，至誠地追求佛道，無數無有遺漏。 這些都是其餘的事情，讚歎述說世尊的音聲，阿難！要知道隨因緣，而被稱為菩薩。 我因此，阿難！口中說出這些話，所緣的各種明智，佛被稱為世尊。 覺悟了眾多的塵埃，未曾被其迷惑，平等覺悟並去除慾望，所以被稱為佛。 為什麼被稱為世尊，顯示這個名號？從何處向佛稟告，而講說道法？ 佛法本無所有，明瞭空寂滅的道理，一切都沒有執著，所以被稱為佛。 覺悟到本體都是空，看到本體沒有所屬，它不是堅固的。
【English Translation】 English version Having delivered countless beings, transcending all fears, therefore he is called World Honored One (世尊, Shìzūn). Relinquishing all attachments to people, focusing solely on cultivating the path, eradicating the aspirations of all beings, therefore he is called World Honored One. Having detached from all thoughts, a Bodhisattva has no desires, thus receiving this title, and is also called World Honored One. Having attained the state of equanimity in Nirvana, understanding all meanings, and the aspirations set for the future, he is also called World Honored One. Not seeking the supreme path, nor seeking fame, if one can detach from the title of non-action, and explain the meaning of the scriptures to people. The path abandons all arrogance, thus there is no making of vows, if one seeks a noble title, one will not admire the path of the Buddha. Clinging to sound as an echo, thus generating various thoughts, craving false fame, thinking my reputation is like this. Not clinging to any sound, words from the mouth have no attachment, a Bodhisattva is not indulgent, therefore he is called World Honored One. The sound spoken by the Great Sage, is like this metaphor, borrowing the title of Bodhisattva, therefore he is called World Honored One. Therefore, one should understand, not be confused, sincerely seek the path of the Buddha, countless without omission. These are all the remaining matters, praising and speaking of the World Honored One's voice, Ananda! Know that according to causes and conditions, one is called a Bodhisattva. Therefore, Ananda! I speak these words, the various wisdoms that are the object of contemplation, the Buddha is called World Honored One. Having awakened to the many dusts, never being confused by them, equally awakened and removing desires, therefore he is called Buddha. Why is he called World Honored One, displaying this title? From where do we report to the Buddha, and speak of the Dharma? The Buddha's Dharma is originally without substance, understanding the principle of emptiness and Nirvana, there is no attachment to anything, therefore he is called Buddha. Having awakened to the fact that the essence is all empty, seeing that the essence has no belonging, it is not solid.
身不可久得。 愚騃離慧明， 不要謂常要， 覺此悉本無， 故號曰為佛。 分別無明慧， 自然不有形， 逮得大聖智， 故名曰為佛。 過去所興想， 分別學無想， 曉眾想無處， 不爲念所惑。 覺知往古色， 無生不有處， 愚者為想惑， 計色無所成。 分別色本無， 不可得根源， 不著一切法， 則無有痛癢。 曉想譬如幻， 無物不有形， 已分別斯慧， 一切法如是。 總持無所行， 一切身無古， 空義非有御， 故身不可得。 人身不堅要， 若如芭蕉樹， 悉分別此義， 故號曰為佛。 其識自然空， 計身無有內， 外亦不可獲， 識之何等類。 睹識無所有， 一切法亦然， 不得處形貌， 究竟不可獲。 識之所知然， 計本悉等寂， 若了曉想者， 則莫有所見。 明不作是觀， 一切人亦然， 群生萌類同， 以故無能知。 自然不有啟， 諸法無所行， 一切莫有受， 人法亦俱然。 一切法忍過， 覺了未嘗生， 無若干放逸， 故號曰為佛。 曉了佛眾經， 所經如正諦， 一切法無處， 故名號曰佛。 如空諦法爾， 所覺經
【現代漢語翻譯】 現代漢語譯本 身體不可能長久存在。 愚昧無知的人遠離智慧光明，不要認為身體是永恒不變的， 覺悟到這一切本來就是空無的，所以被稱為佛（Buddha）。 能分辨無明和智慧，自然而然地不執著于有形之物， 獲得至高無上的聖智，所以被稱為佛。 過去所產生的種種想法，要分辨學習無念的狀態， 明白一切想法都沒有固定的處所，就不會被念頭所迷惑。 覺知過去所存在的色（rupa，物質現象），沒有產生也沒有存在的處所， 愚昧的人被想法所迷惑，認為色是真實存在的。 能分辨色本來就是空無的，無法找到它的根源， 不執著於一切法（dharma，事物或現象），就不會有痛苦和快樂的感受。 明白想法就像幻象一樣，沒有實體卻能顯現出各種形態， 已經分辨出這種智慧，明白一切法都是如此。 總持一切法而不執著于任何行為，明白一切身體都沒有永恒的過去， 空性的意義並非由任何主宰者所控制，所以身體是不可得的。 人的身體並不堅固，就像芭蕉樹一樣虛幻不實， 完全明白這個道理，所以被稱為佛。 人的意識（vijnana）自然是空性的，認為身體內部有實體的想法是錯誤的， 外部也無法獲得任何實體，那麼意識又屬於哪一類呢？ 觀察到意識是空無所有的，一切法也是如此， 無法找到它的形狀和外貌，最終是不可獲得的。 意識所認知的一切，其本質都是寂靜平等的， 如果能明白想法的虛幻性，就不會有任何執著和見解。 明智的人不會這樣看待問題，一切人也都是如此， 眾生和萌芽的生命都是一樣的，因此無法真正瞭解真相。 自然而然地不產生任何執著，諸法（dharma）也沒有任何固定的執行方式， 一切都不要執著于接受，人和法都是如此。 能忍受一切法的空性，覺悟到一切法從未真正產生， 沒有絲毫的放逸，所以被稱為佛。 明白佛所說的經典，所說的都符合真理， 一切法都沒有固定的處所，所以被稱為佛。 就像空性是真理一樣，所覺悟的經典也是如此。
【English Translation】 English version The body cannot be obtained for long. The foolish and ignorant are far from the light of wisdom, do not think that the body is permanent, Awakening to the fact that all this is originally empty, therefore, it is called Buddha. Being able to distinguish between ignorance and wisdom, naturally not clinging to tangible things, Attaining the supreme wisdom of the sage, therefore, it is called Buddha. The various thoughts that have arisen in the past, one should discern and learn the state of no-thought, Understanding that all thoughts have no fixed place, one will not be deluded by thoughts. Being aware that the rupa (material phenomena) that existed in the past, has neither arisen nor has a place to exist, The foolish are deluded by thoughts, thinking that rupa is real. Being able to discern that rupa is originally empty, and its root cannot be found, Not clinging to all dharmas (things or phenomena), there will be no feelings of pain or pleasure. Understanding that thoughts are like illusions, without substance yet able to manifest various forms, Having discerned this wisdom, understanding that all dharmas are like this. Holding all dharmas without clinging to any action, understanding that all bodies have no eternal past, The meaning of emptiness is not controlled by any ruler, therefore, the body is unattainable. The human body is not firm, like a banana tree, illusory and unreal, Fully understanding this principle, therefore, it is called Buddha. Human consciousness (vijnana) is naturally empty, the idea that there is a substance inside the body is wrong, No substance can be obtained externally either, so to what category does consciousness belong? Observing that consciousness is empty and without anything, all dharmas are also like this, Its shape and appearance cannot be found, and ultimately it is unattainable. All that is perceived by consciousness, its essence is tranquil and equal, If one can understand the illusory nature of thoughts, there will be no clinging or views. The wise do not view the matter this way, and all people are the same, Sentient beings and sprouting life are the same, therefore, they cannot truly understand the truth. Naturally not producing any clinging, dharmas have no fixed way of operating, Do not cling to accepting anything, both people and dharmas are like this. Being able to endure the emptiness of all dharmas, awakening to the fact that all dharmas have never truly arisen, Without the slightest negligence, therefore, it is called Buddha. Understanding the scriptures spoken by the Buddha, what is said is in accordance with the truth, All dharmas have no fixed place, therefore, it is called Buddha. Just as emptiness is the truth, so are the scriptures that are awakened to.
本無， 猶佛道無異， 莫能得根本。 從始發意來， 所因志大道， 則了不有志， 諸法無所獲。 何緣發其志， 而慕求聖道？ 其心與道同， 覺了無形類。 吾以故，阿難！ 演出此經耳， 所因講聖軌， 吾為佛道師。 以斯法像類， 其音號曰佛， 假使作彼教， 乃為求佛道。 則得近正道， 其知是法者， 不復懷二心， 一切法如是。 不疑佛經籍， 則致世最上， 若解此講者， 普說法若斯。」
佛分別說此如來、世尊、佛義之時，則無央數百千人眾前白佛言：「吾等除疑，無復結網。所以菩薩因由得名，號之如來、世尊為佛。曉了此法，自逮見心，一切法空，人為之惑。父母、妻子，戀恨、恩情，如來手授深妙之義，其心堅住不復輕發。了不動法，如空不搖，無能震者。如是，世尊！一切諸法無所轉移。所以者何？諸法如空。」爾時，無數百千之眾稽首佛足，繞聖三匝，則還復坐。
阿惟越致遮經開化品第十四
爾時，有菩薩名諸根常悅，說是頌曰：
「眾人興果想， 救濟于異念， 平等於實道， 稽首世明智。 常講說德實， 演果為平等， 得平夷正覺， 稽首世明智。 無數人貪果
【現代漢語翻譯】 現代漢語譯本 本性是空無的， 就像佛道一樣沒有差別，無法追溯其根本。 從最初發愿開始，所追求的是偉大的道， 那時就明白沒有執著的念頭，一切法都無所得。 為何要發起這樣的志願，而渴求神聖的道呢？ 因為心與道是相同的，覺悟到一切都無形無相。 因此，阿難！我才宣講這部經， 所講的是聖者的規範，我是佛道的導師。 以這種法相的類別，其音聲被稱為佛， 假設以此教導他人，那就是在追求佛道。 這樣就能接近正道，那些瞭解此法的人， 不會再有二心，一切法都是如此。 不懷疑佛經的教義，就能達到世間最上的境界， 如果理解了這些講解，就能普遍地宣說此法。
當佛分別解釋如來（Tathagata，佛的稱號之一）、世尊（Bhagavan，佛的稱號之一）、佛的含義時，有無數百千人眾向佛稟告說：『我們已經消除了疑惑，不再有束縛。所以菩薩（Bodhisattva，追求覺悟的人）因緣而得名，被稱為如來、世尊為佛。明白了此法，自己就能見到本心，一切法都是空性的，人們因此而迷惑。父母、妻子，愛戀、怨恨、恩情，如來親手傳授深奧的道理，他們的心堅定不移，不再輕易動搖。他們理解了不動的法，如同虛空一樣不可動搖，沒有任何事物可以撼動。是的，世尊！一切諸法都不可轉移。這是為什麼呢？因為諸法如同虛空。』當時，無數百千人眾向佛頂禮，繞佛三匝，然後回到座位。
《阿惟越致遮經》（Avivartikacakra Sutra，不退轉法輪經）開化品第十四
當時，有一位菩薩名叫諸根常悅，他說了這樣的偈頌：
『眾人執著于果報的念頭，救濟那些不同的想法， 平等對待真實的道，向世間的明智者頂禮。 常常講述真實的功德，闡明果報的平等性， 獲得平等的正覺，向世間的明智者頂禮。 無數人貪求果報，'
【English Translation】 English version The essence is non-existent, Just like the Buddha's path, there is no difference, and its root cannot be traced. From the beginning of the aspiration, what is pursued is the great path, Then it is understood that there is no attachment to thoughts, and all dharmas are unattainable. Why initiate such a vow, and yearn for the sacred path? Because the mind and the path are the same, realizing that everything is formless and without appearance. Therefore, Ananda! I am expounding this sutra, What is spoken is the norm of the saints, I am the teacher of the Buddha's path. With this kind of Dharma appearance, its sound is called Buddha, If one teaches others with this, then that is seeking the Buddha's path. In this way, one can approach the right path, those who understand this Dharma, Will no longer have a dual mind, all dharmas are like this. Without doubting the teachings of the Buddhist scriptures, one can reach the highest state in the world, If one understands these explanations, one can universally proclaim this Dharma.
When the Buddha separately explained the meanings of Tathagata (one of the titles of the Buddha), Bhagavan (one of the titles of the Buddha), and Buddha, countless hundreds and thousands of people reported to the Buddha: 'We have eliminated our doubts and are no longer bound. Therefore, Bodhisattvas (those who seek enlightenment) are named because of their causes, and are called Tathagata, Bhagavan, and Buddha. Having understood this Dharma, one can see one's own mind, all dharmas are empty, and people are confused by this. Parents, wives, love, resentment, and affection, the Tathagata personally imparts profound principles, and their hearts are firm and no longer easily shaken. They understand the immovable Dharma, like the void, unshakable, and nothing can shake it. Yes, World Honored One! All dharmas are unchangeable. Why is this? Because all dharmas are like the void.' At that time, countless hundreds and thousands of people bowed to the Buddha's feet, circled the Buddha three times, and then returned to their seats.
Avivartikacakra Sutra (The Sutra of the Non-Retrogressing Wheel) Chapter Fourteen on Enlightenment
At that time, there was a Bodhisattva named 'Always Joyful Roots', who spoke this verse:
'People are attached to the thought of karmic results, saving those with different ideas, Treating the true path equally, bowing to the wise one of the world. Constantly speaking of true merits, explaining the equality of karmic results, Attaining equal and right enlightenment, bowing to the wise one of the world. Countless people are greedy for karmic results,'
， 猗行眾生實， 佛悉度此等， 稽首世明智。 說法無差特， 所住而正均， 覺諸法平等， 稽首世明智。 人多慕德果， 勖勉令不著， 解脫眾顛倒， 稽首世明智。 所興德具足， 使眾堅住道， 成就一切德， 稽首世明智。」
於是，諸根常悅菩薩說偈贊佛已，繞佛三匝，去佛不遠瞻聖尊顏，不以為厭，心開意悅。
於是，蓮華首藏菩薩即從座起，蓮華散佛已，贊曰：
「眾人皆懷想， 度脫諸所著， 永離於恐懼， 稽首上能仁。 寂除一切處， 說法無境界， 英雄超諸受， 稽首上能仁。 尊解諸法空， 自然無堅固， 平等法越難， 稽首上能仁。 斷除諸根株， 眾生著塵勞， 勉濟使無畏， 稽首上能仁。 無恐而不懼， 為大師子吼， 超度諸境界， 稽首上能仁。 無有眾憂患， 戚惱已永盡， 心除遠兇害， 稽首上能仁。」
蓮華首藏菩薩大士贊佛已訖，即白佛言：「若人行此，當爲作禮。最後世時，聞是深經，智慧明達，未曾恐懼。」
復有菩薩名離欲跡，前白佛言：「假使有人聞此深經歡喜信者，則謂明智，當以華香夙夜供養。」
復有菩薩號曰廣心，
【現代漢語翻譯】 現代漢語譯本 『依循眾生實相，佛陀悉皆度化他們，我頂禮世間最明智者。 說法沒有差別，所住之處皆平等，覺悟諸法平等性，我頂禮世間最明智者。 人們大多羨慕功德果報，佛陀勸勉他們不要執著，解脫一切顛倒妄想，我頂禮世間最明智者。 所興起的功德圓滿具足，使眾生堅定安住于道，成就一切功德，我頂禮世間最明智者。』 於是，諸根常悅菩薩說完偈頌讚嘆佛陀后，繞佛三圈，在離佛不遠的地方瞻仰佛陀的聖顏，不感到厭倦，心中開朗喜悅。 於是，蓮華首藏菩薩即從座位起身，向佛散花后，讚歎道： 『眾人皆懷有願望，度脫一切執著，永遠遠離恐懼，我頂禮至高無上的能仁（佛的稱號）。』 『寂靜消除一切處，說法沒有界限，英雄超越一切感受，我頂禮至高無上的能仁。』 『尊者了悟諸法皆空，自然沒有堅固性，平等之法超越一切困難，我頂禮至高無上的能仁。』 『斷除一切煩惱的根源，眾生執著于塵世勞苦，勉力救濟使他們無所畏懼，我頂禮至高無上的能仁。』 『沒有恐懼也不害怕，發出如獅子般的吼聲，超脫一切境界，我頂禮至高無上的能仁。』 『沒有一切憂患，憂愁煩惱已永遠消盡，心中遠離兇險災害，我頂禮至高無上的能仁。』 蓮華首藏菩薩大士讚歎佛陀完畢后，即對佛說：『如果有人修行此法，應當為他作禮。在末法時代，聽到這部甚深經典，智慧明達，不會感到恐懼。』 又有菩薩名為離欲跡，上前對佛說：『假使有人聽到這部甚深經典，歡喜信受，就可稱為明智之人，應當用鮮花和香在早晚供養。』 又有菩薩名為廣心，
【English Translation】 English version 'Following the true nature of beings, the Buddha liberates all of them, I bow to the world's most wise one.' 'The Dharma teaching is without distinction, the place where one dwells is equal, realizing the equality of all dharmas, I bow to the world's most wise one.' 'People mostly admire the fruits of merit, the Buddha encourages them not to be attached, liberating all delusions, I bow to the world's most wise one.' 'The merits that arise are complete and perfect, enabling beings to firmly abide in the path, accomplishing all merits, I bow to the world's most wise one.' Then, Bodhisattva Sarvendriyapriti, having praised the Buddha with verses, circumambulated the Buddha three times, and gazed upon the holy countenance of the Buddha not far away, without feeling weary, his heart opened and joyful. Then, Bodhisattva Padmagarbha arose from his seat, scattered flowers upon the Buddha, and praised, saying: 'All beings cherish aspirations, to be liberated from all attachments, to be forever free from fear, I bow to the supreme Sage (another name for Buddha).' 'Tranquility eliminates all places, the Dharma teaching has no boundaries, the hero transcends all sensations, I bow to the supreme Sage.' 'The Venerable one understands that all dharmas are empty, naturally without solidity, the equal Dharma transcends all difficulties, I bow to the supreme Sage.' 'Cutting off the roots of all afflictions, beings are attached to worldly labors, striving to save them and make them fearless, I bow to the supreme Sage.' 'Without fear or dread, roaring like a lion, transcending all realms, I bow to the supreme Sage.' 'Without any worries, sorrows and afflictions are forever exhausted, the mind is far from danger and harm, I bow to the supreme Sage.' After Bodhisattva Padmagarbha finished praising the Buddha, he said to the Buddha: 'If someone practices this, they should be paid homage. In the last age, hearing this profound sutra, with wisdom and understanding, they will not feel fear.' Another Bodhisattva named Viraktachihna came forward and said to the Buddha: 'If someone hears this profound sutra and joyfully believes in it, they can be called wise, and should offer flowers and incense in the morning and evening.' Another Bodhisattva named Vistritachitta,
前白佛言：「說此經法尊興佛道，不疑此者德不可量，致供養利，其心堅固。信是經者，所愿者得；其不信者，為魔所固，則隨魔行。」
復有菩薩號曰蓮華目，前白佛而讚頌曰：
「若信是經者， 為世作眼明， 無有狐疑心， 指示人道路。」
復有菩薩名心信悅，佛前頌曰：
「聞斯經法者， 歡喜信為上， 是等之人輩， 則為世神明。」
復有菩薩號喜神靈，而說頌曰：
「其聞是經者， 信之而不疑， 為世之威神， 人中之上尊。」
復有菩薩名曰常戚，前白佛言而說頌曰：
「若有疑是經， 當爲興悲哀， 志在虛妄法， 則數數生死。」
復有菩薩名曰寶衣，而說偈曰：
「無數億衣服， 清凈善微妙， 疾化度尊長， 令未曾狐疑。」
復有菩薩名曰禪食，佛前說頌曰：
「其信此深經， 當爲施美食， 一切味具足， 專精大聖行。」
復有菩薩名曰見人住聖，佛前說頌曰：
「其疑是經者， 當爲興悲哀， 啼哭墮泣淚， 不信深經法。 或從地獄來、 或還入惡道， 用須臾之間， 狐疑此像法。 為惡友所攝， 不解深妙義； 為疑網所縛， 以故歸非處。
【現代漢語翻譯】 現代漢語譯本 先前，一位菩薩向佛說道：『宣講這部經法能夠興盛佛道，不懷疑這部經的人，其功德不可估量，能夠獲得供養的利益，他們的心志堅定。相信這部經的人，所愿都能實現；不相信這部經的人，會被魔所控制，從而跟隨魔的行徑。』 又有一位菩薩，名為蓮華目（蓮花之眼），向前對佛讚頌道： 『如果有人相信這部經，他將成為世間的明眼，心中沒有絲毫的疑惑，能夠為人們指引道路。』 又有一位菩薩，名為心信悅（內心信仰喜悅），在佛前頌道： 『聽到這部經法的人，以歡喜信受為最上，這樣的人，將成為世間的神明。』 又有一位菩薩，名為喜神靈（喜悅的神靈），他說道： 『聽到這部經的人，相信它而不懷疑，將成為世間的威神，是人中最尊貴的人。』 又有一位菩薩，名為常戚（常常憂慮），向前對佛說道： 『如果有人懷疑這部經，應當為他感到悲哀，因為他的心志執著于虛妄的法，將會不斷地經歷生死輪迴。』 又有一位菩薩，名為寶衣（珍貴的衣服），他說道： 『無數億件清凈、美好、微妙的衣服，應該迅速地用來供養尊長，使他們不再有絲毫的疑惑。』 又有一位菩薩，名為禪食（禪定的食物），在佛前頌道： 『如果有人相信這部深奧的經，應當為他提供美味的食物，一切味道都具備，讓他能夠專心修行大聖之道。』 又有一位菩薩，名為見人住聖（看到人們安住于聖道），在佛前頌道： 『如果有人懷疑這部經，應當為他感到悲哀，為他哭泣流淚，因為他不相信這深奧的經法。 他或許是從地獄而來，或許又將墮入惡道，只是因為在短暫的時間裡，對這像法產生懷疑。 他被惡友所攝持，不理解這深奧微妙的意義；被疑惑的網所束縛，因此走向錯誤的道路。』
【English Translation】 English version Then, a Bodhisattva addressed the Buddha, saying: 『Preaching this sutra will elevate the Buddha's path. Those who do not doubt this sutra possess immeasurable merit, and will receive the benefits of offerings, their minds steadfast. Those who believe in this sutra will have their wishes fulfilled; those who do not believe will be controlled by Mara (demon), and thus follow Mara's ways.』 Then there was another Bodhisattva named Lotus Eye (Lotus-like eyes), who stepped forward and praised the Buddha, saying: 『If one believes in this sutra, they will become the eyes of the world, without any doubt in their hearts, and will guide people on the path.』 Then there was another Bodhisattva named Joyful Faith (Joyful in faith), who praised before the Buddha: 『Those who hear this sutra, and joyfully believe in it, are the most supreme. Such people will become the divine lights of the world.』 Then there was another Bodhisattva named Joyful Spirit (Joyful spirit), who said: 『Those who hear this sutra, believe in it without doubt, will become the majestic spirits of the world, the most honored among people.』 Then there was another Bodhisattva named Constant Sorrow (Always sorrowful), who addressed the Buddha, saying: 『If one doubts this sutra, one should feel sorrow for them, for their minds are attached to false teachings, and they will repeatedly undergo the cycle of birth and death.』 Then there was another Bodhisattva named Precious Garment (Precious clothing), who said: 『Countless billions of pure, beautiful, and subtle garments should be quickly offered to the venerable ones, so that they may no longer have any doubts.』 Then there was another Bodhisattva named Meditation Food (Food of meditation), who praised before the Buddha: 『If one believes in this profound sutra, one should offer them delicious food, with all flavors complete, so that they may focus on practicing the path of the great sage.』 Then there was another Bodhisattva named Seeing People Abide in Holiness (Seeing people dwell in holiness), who praised before the Buddha: 『If one doubts this sutra, one should feel sorrow for them, weep and shed tears for them, because they do not believe in this profound sutra. They may have come from hell, or they may fall back into evil paths, just because they doubt this Dharma (teachings) for a short time. They are controlled by evil friends, not understanding the profound and subtle meaning; they are bound by the net of doubt, and therefore go to the wrong place.』
則不順正戒， 觀瞋恚懷惱， 於是所住時， 喻之如兇獸。 既不修道術， 懈怠不精進， 信邪無智慧， 不信此典籍。 慕終始群生， 著吾我恩愛， 猗在三界患， 不信斯微妙。 懷害為愚冥， 著在欲所樂， 貪猗自見身， 誹謗是道教。 志慕好衣服、 追逐美飲食， 少存清白法， 故誹謗斯經。 人在樂欲界， 貪慕無德實， 其人則自遠， 不近於世尊。」
復有菩薩名曰棄惡法，佛前說頌曰：
「當棄是輩人， 譬如遠溷廁， 愚者疑此經， 猗界而求脫。 當共遠離之， 猶若死臭尸， 其疑深經者， 遠之當如此。 有人誹謗者， 如賊危聚落， 則住在冥處， 見惡意舍走。 觀此即當馳， 是賊兇、惡物， 若誹謗此經， 不見意無亂。」
爾時，阿難前白佛言：「未嘗有。天中天！是諸菩薩分別經慧，乃如是乎？因三昧力說是語也？承佛聖旨曉了之乎？」
佛言：「承佛威神，緣此經義，得三昧力逮至無為。所以者何？今是住者族姓子等，於六十億諸佛聞此經籍，信樂讚誦；亦如於今志三昧力，承佛威神講此經。所以者何？如彼所言，等無有異，則為明證。」
阿難
【現代漢語翻譯】 現代漢語譯本 他們不遵循正戒，心中充滿嗔恚和惱怒，當他們處於這種狀態時，就像兇猛的野獸一樣。 他們不修習道術，懈怠而不精進，相信邪說而沒有智慧，不相信這部經典。 他們貪戀生死輪迴，執著于自我和恩愛，依附於三界的苦難，不相信這微妙的真理。 他們懷著害人之心，愚昧無知，執著于慾望的快樂，貪戀自己的身體，誹謗佛陀的教誨。 他們追求華麗的衣服和美味的食物，很少保持清凈的修行，因此誹謗這部經典。 人們沉溺於慾望的世界，貪戀虛假的功德，這樣的人會遠離佛陀，不接近世尊。
這時，有一位菩薩名叫棄惡法，在佛前說了偈頌：
『應當遠離這些人，就像遠離污穢的廁所一樣，愚蠢的人懷疑這部經典，卻依附於三界而尋求解脫。 應當和他們保持距離，就像遠離腐爛的屍體一樣，對於那些深深懷疑這部經典的人，應當如此遠離。 那些誹謗經典的人，就像危害村落的強盜一樣，他們住在黑暗之中，看到惡意就逃跑。 看到他們就應當遠離，他們是兇惡的強盜，如果誹謗這部經典，他們的心就會迷亂。』
這時，阿難向佛稟告說：『世尊！從未有過這樣的事。這些菩薩能夠如此分辨經典的智慧，是依靠三昧的力量說出這些話嗎？還是領受佛的聖旨而明白的呢？』
佛說：『他們是依靠佛的威神之力，以及這部經典的意義，獲得三昧的力量，達到無為的境界。這是為什麼呢？因為現在這些修行的人，在六十億諸佛那裡聽聞這部經典，信受、喜愛並讚誦；也像現在這樣，依靠三昧的力量，承佛的威神之力講解這部經典。這是為什麼呢？因為他們所說的，和佛所說的完全一樣，這就是明證。』 阿難
【English Translation】 English version They do not follow the correct precepts, harbor anger and resentment in their hearts, and when they are in this state, they are like fierce beasts. They do not cultivate the path, are lazy and not diligent, believe in heresies and have no wisdom, and do not believe in this scripture. They are attached to the cycle of birth and death, cling to self and love, rely on the suffering of the three realms, and do not believe in this subtle truth. They harbor harmful intentions, are ignorant and foolish, cling to the pleasures of desire, are attached to their own bodies, and slander the Buddha's teachings. They pursue fancy clothes and delicious food, rarely maintain pure practice, and therefore slander this scripture. People are immersed in the world of desire, greedy for false merits, and such people will stay far away from the Buddha, not approaching the World Honored One.
At this time, a Bodhisattva named 'Abandoning Evil Dharma' spoke a verse before the Buddha:
'One should abandon these people, just like staying away from a filthy toilet. Foolish people doubt this scripture, yet rely on the three realms to seek liberation. One should keep a distance from them, just like staying away from a rotting corpse. For those who deeply doubt this scripture, one should stay away like this. Those who slander the scripture are like robbers who endanger a village. They dwell in darkness, and flee when they see malice. Upon seeing them, one should flee. They are fierce and evil robbers. If one slanders this scripture, their minds will be confused.'
At this time, Ananda reported to the Buddha: 'World Honored One! This has never happened before. Are these Bodhisattvas able to discern the wisdom of the scriptures in this way because of the power of Samadhi? Or is it because they have received the Buddha's holy decree and understood it?'
The Buddha said: 'They rely on the power of the Buddha's divine might, as well as the meaning of this scripture, to obtain the power of Samadhi and reach the state of non-action. Why is this so? Because these practitioners now, have heard this scripture from sixty billion Buddhas, believed in it, loved it, and praised it; and also like now, they rely on the power of Samadhi, and the Buddha's divine might to explain this scripture. Why is this so? Because what they say is exactly the same as what the Buddha said, and this is clear proof.' Ananda
問佛：「其聞是經，即歡喜信而不狐疑，族姓子、族姓女得何福祐？」
佛告阿難：「族姓子、族姓女志求無上正真之道，假使七寶滿此天下，施與如來。若復有人，聞此深經即歡喜信，非以狐疑，福過於彼。」
佛言：「置是滿天下寶。如恒沙等諸佛世界滿中珍寶，供養如來；其聞此經歡喜信者，福過於彼。」
佛爾時頌曰：
「假使是天下， 七寶滿其中， 以供施如來， 世尊成諦慧。 智人聞是經， 信樂不回動， 此福最為上， 其德不可限。 使如恒沙等， 諸佛界如是， 供養聖世尊， 不及聞是經。」
阿難白佛言：「族姓子、族姓女聞是經法而歡喜信持、諷誦，其福如何？」
佛言：「若族姓子、族姓女求無上正覺，百劫供養如來，佈施、持戒、忍辱、精進、一心、智慧，又得五通，各各百劫曉了世間，無所復疑；不受此經，其人則為不供養佛。」
佛爾時頌曰：
「若具足百劫， 奉供養世尊， 飲食普備悉， 則不供養佛； 其受是經者， 則奉于大聖， 舍離猗道想， 法供養諸佛。 如此順尊教， 乃為奉事佛， 法供養等覺， 如來則法身。 假使滿百劫， 選擇好衣服， 奉世尊正覺
【現代漢語翻譯】 現代漢語譯本 有人問佛：『如果有人聽聞這部經，就歡喜信受而不懷疑，那麼善男子、善女人會得到什麼福報呢？』 佛告訴阿難：『善男子、善女人如果立志追求無上正真的道，即使用充滿整個天下的七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），來佈施給如來（佛的稱號）。如果有人聽聞這部深奧的經典就歡喜信受，沒有絲毫懷疑，那麼他的福報會超過前者。』 佛說：『就算把充滿整個天下的七寶都放下不算，如果用像恒河沙數一樣多的諸佛世界都裝滿珍寶，來供養如來；那麼聽聞這部經典而歡喜信受的人，他的福報也會超過前者。』 佛當時說了偈語： 『假設整個天下，都充滿七寶，用來供養如來，世尊成就了真諦智慧。有智慧的人聽聞這部經，信受喜樂不動搖，這種福報最為殊勝，其功德不可限量。即使像恒河沙數一樣多的諸佛世界都是如此，用來供養聖世尊，也比不上聽聞這部經的福報。』 阿難對佛說：『善男子、善女人聽聞這部經法而歡喜信受、受持、諷誦，他們的福報又如何呢？』 佛說：『如果善男子、善女人追求無上正覺（佛的智慧），用一百劫的時間供養如來，佈施、持戒、忍辱、精進、一心、智慧，又得到五神通（天眼通、天耳通、他心通、宿命通、神足通），各自用一百劫的時間通曉世間一切，不再有任何疑惑；如果他們不接受這部經典，那麼這個人就等於沒有供養佛。』 佛當時說了偈語： 『如果用整整一百劫的時間，奉獻供養世尊，飲食等各種供品都準備齊全，這還不算供養佛；如果有人接受這部經，才是奉獻給大聖，捨棄了執著于道的想法，才是以法供養諸佛。如此順從佛的教誨，才是奉事佛，以法供養等覺（佛的另一種稱呼），如來就是法身。假設用滿一百劫的時間，選擇最好的衣服，奉獻給世尊正覺（佛的智慧）』
【English Translation】 English version Someone asked the Buddha: 'If someone hears this scripture and joyfully believes without doubt, what blessings will the sons and daughters of good families receive?' The Buddha told Ananda: 'If sons and daughters of good families aspire to the supreme and true path, even if they were to fill the entire world with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) and offer them to the Tathagata (an epithet of the Buddha), and if someone hears this profound scripture and joyfully believes without any doubt, their blessings would surpass the former.' The Buddha said: 'Even if we set aside the treasures that fill the entire world, and if we were to fill countless Buddha worlds, as numerous as the sands of the Ganges, with precious jewels to offer to the Tathagata; those who hear this scripture and joyfully believe would have blessings that surpass even that.' The Buddha then spoke in verse: 'Suppose this entire world were filled with the seven treasures, and used to make offerings to the Tathagata, the World Honored One who has attained true wisdom. If a wise person hears this scripture, believes and rejoices without wavering, this blessing is the most supreme, its merit is immeasurable. Even if there were as many Buddha worlds as the sands of the Ganges, and all were used to make offerings to the Holy World Honored One, it would not compare to the blessings of hearing this scripture.' Ananda said to the Buddha: 'What about the blessings of sons and daughters of good families who hear this scripture, joyfully believe, uphold it, and recite it?' The Buddha said: 'If sons and daughters of good families seek supreme enlightenment, and for a hundred kalpas (eons) make offerings to the Tathagata, practice giving, observe precepts, practice patience, practice diligence, practice concentration, and practice wisdom, and also attain the five supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers), and each for a hundred kalpas understand the world without any doubt; if they do not accept this scripture, then they have not made offerings to the Buddha.' The Buddha then spoke in verse: 'If for a full hundred kalpas, one were to offer service to the World Honored One, with all kinds of food and provisions fully prepared, this would not be considered offering to the Buddha; but if one accepts this scripture, then one is offering to the Great Sage, abandoning the attachment to the idea of the path, and making Dharma offerings to all Buddhas. To follow the Buddha's teachings in this way is to serve the Buddha, to make Dharma offerings to the Fully Enlightened One, for the Tathagata is the Dharma body. Suppose for a full hundred kalpas, one were to choose the finest clothes, and offer them to the World Honored One, the Fully Enlightened One.'
， 此非供養佛； 其受是經者， 乃為尊恭肅， 此應奉事佛， 勝以衣被服。 若於百劫中， 明珠好華香， 進世尊等覺， 不應供養佛； 設有受此經， 皆除猗果想， 是則為供養， 世尊最上慧。 若起七寶塔， 為世雄興立， 皆高如須彌， 不為供養佛； 假使受此經， 不自睹吾我， 是供養最尊， 一切無有上。 若具足百劫， 有人奉禁戒， 不持此經籍， 彼戒無名聞； 其受是經者， 此戒大名稱， 若奉清凈戒， 此戒無有上。 無量不可議， 明智順是經， 因緣而奉事， 其禁常備足。 彼禁悉究竟， 不謂之毀戒， 其學是經典， 即當如上教。 其不學是經， 則非求佛道； 奉聖雖具足， 則亦無所學。 修戒如是像， 分別此經義， 其持是卷者， 禁戒則具足。 假使百劫中， 一心奉忍辱， 設有瞋罵者， 皆忍一切人； 若受是經者， 聞持而諷誦， 忍此最為上， 微妙不可量。 或斷手足者， 心未嘗懷恨， 不厭不以劇， 其心初不起。 如是之忍辱， 行之於百劫， 遵行如是者， 此忍無有持； 若受是經者， 聞
【現代漢語翻譯】 現代漢語譯本 這並非真正的供養佛陀； 那些接受並奉持這部經的人，才是真正地尊敬和恭敬； 他們應當侍奉佛陀，這比用衣物供養更殊勝。 如果在百劫的時間裡，用明珠、美好的鮮花和香料， 供養世尊（佛陀的尊稱）等覺（佛陀的智慧），這還不是真正的供養佛陀； 如果有人接受並奉持這部經，就能去除對果報的執著， 這才是真正的供養，是對世尊最上智慧的供養。 如果建造七寶塔，為世間的英雄（佛陀）興建， 即使都高聳如須彌山（佛教中的聖山），也不是真正的供養佛陀； 如果有人接受並奉持這部經，不執著于自我， 這才是最尊貴的供養，一切供養中無與倫比的。 如果有人在百劫的時間裡，持守戒律， 但不奉持這部經，他的戒律就沒有名聲； 那些接受並奉持這部經的人，他們的戒律才具有偉大的名聲， 如果奉持清凈的戒律，這種戒律才是無上的。 無量不可思議的智慧，都順應這部經， 因緣而奉行，他們的戒律才能常保圓滿。 他們的戒律最終會達到究竟，不會被視為毀犯戒律， 那些學習這部經典的人，應當如上所教導的那樣去做。 那些不學習這部經的人，就不是在追求佛道； 即使奉行聖教很完備，也仍然沒有真正地學習。 修持戒律就像這樣，分別理解這部經的意義， 那些奉持這部經的人，他們的戒律才是圓滿的。 如果在百劫的時間裡，一心奉行忍辱， 即使有人瞋罵，都能忍受一切人； 如果有人接受並奉持這部經，聽聞、受持並諷誦， 這種忍辱才是最殊勝的，微妙不可衡量。 即使有人被砍斷手足，心中也不會懷恨， 不會厭惡，也不會感到痛苦，他的心不會因此而動搖。 像這樣的忍辱，即使修行百劫， 如果遵行這樣的忍辱，這種忍辱仍然沒有真正的持守； 如果有人接受並奉持這部經，聽聞
【English Translation】 English version This is not offering to the Buddha; Those who receive and uphold this sutra are truly respectful and reverent; They should serve the Buddha, which is more excellent than offering clothing. If, for hundreds of kalpas (eons), one offers pearls, beautiful flowers, and incense, To the World Honored One (a title for the Buddha), the Perfectly Enlightened One, it is not considered offering to the Buddha; If one receives and upholds this sutra, they can eliminate the attachment to the idea of karmic results, This is the true offering, an offering to the World Honored One's supreme wisdom. If one builds seven-jeweled pagodas, erecting them for the hero of the world (the Buddha), Even if they are as tall as Mount Sumeru (a sacred mountain in Buddhism), it is not considered offering to the Buddha; If one receives and upholds this sutra, without clinging to the idea of self, This is the most honored offering, unparalleled among all offerings. If one observes the precepts for hundreds of kalpas, But does not uphold this sutra, their precepts will have no renown; Those who receive and uphold this sutra, their precepts will have great renown, If one upholds pure precepts, these precepts are unsurpassed. Immeasurable and inconceivable wisdom aligns with this sutra, By practicing according to the conditions, their precepts will always be complete. Their precepts will ultimately reach perfection, and will not be considered as broken, Those who study this scripture should act as taught above. Those who do not study this sutra are not seeking the path of the Buddha; Even if one practices the teachings perfectly, they still have not truly learned. Practicing precepts is like this, understanding the meaning of this sutra, Those who uphold this sutra, their precepts are complete. If, for hundreds of kalpas, one practices patience with a single mind, Even if someone scolds, they can endure all people; If one receives and upholds this sutra, hearing, upholding, and reciting it, This patience is the most excellent, subtle, and immeasurable. Even if one's hands and feet are cut off, their heart will not harbor hatred, They will not be disgusted, nor will they feel pain, their mind will not be disturbed. Such patience, even if practiced for hundreds of kalpas, If one practices such patience, this patience is still not truly upheld; If one receives and upholds this sutra, hearing
持而諷誦， 此忍最為上， 微妙不可量。 若持此經卷， 其忍最為上， 巍巍無等倫， 則不有虛偽。 不斷至誠教， 佛慧莫有上， 非輕毀此經， 一切逮如願。 假使百劫中， 精進不懈怠， 夙夜興不寐， 一切得如願； 若修學此經， 講說成明智， 是精進為上， 勤修無逾者。 若滿百劫中， 為五通神仙， 不逮聞是經， 則為無神足； 假使受此法， 分別而無著， 神通為以達， 一切莫有上。 設於百劫中， 修奉于智慧， 超度世間明， 娛樂所猗行； 如不學此卷， 則不成智慧， 斯聖達勇猛， 能持此深經。 此者則道智， 曉了聖明慧， 若聞深經要， 歡喜受奉持。 有分別深慧， 曉諸法所趣， 當從說是經， 此像之智慧。 修習正經典， 一智無有二， 故修精進行， 順持要經籍。」
爾時，賢者阿難於佛前說頌曰：
「假使四千里， 若遠四千里， 則往聽是經， 順度佛德果， 便往到其家， 不以道為難， 智者當速行， 所在推是經。 其欲速禪思， 越度諸一切， 誦說此經道， 受持解其義， 設求一切安， 志
【現代漢語翻譯】 現代漢語譯本 能夠受持並諷誦此經，這種忍辱最為殊勝，其微妙之處不可估量。 如果有人受持這部經卷，他的忍辱心將是最為高尚的，巍峨無比，無與倫比，他的行為不會有虛偽。 他會不斷地接受至誠的教誨，佛的智慧是至高無上的，不會輕視或譭謗這部經典，一切都能如願以償。 即使在百劫（kalpa，佛教時間單位，指極長的時間）中，精進修行，不懈怠，日夜勤奮，不睡覺，一切都能如願以償； 如果修學這部經典，講解併成為明智之人，這種精進最為殊勝，勤奮修行沒有能超過他的。 如果在百劫中，成為五通（abhijñā，佛教指五種神通）神仙，卻未能聽聞這部經典，那他的神通就如同沒有腳一樣，無法到達彼岸； 如果有人接受這部法，能夠分別理解而不執著，他的神通將達到極致，一切都將是至高無上的。 假設在百劫中，修習奉行智慧，超越世間的光明，享受著所依賴的修行； 如果他不學習這部經卷，就不能成就智慧，這位聖者能夠勇猛精進，受持這部深奧的經典。 這個人就擁有了道智（mārga-jñāna，佛教指了解修行道路的智慧），明瞭聖者的智慧，如果聽聞這部深奧經典的要義，就會歡喜地接受並奉持。 他具有分別的深邃智慧，瞭解諸法（dharma，佛教指宇宙萬物的規律）的歸趣，應當宣說這部經典，這就是智慧的象徵。 修習正法經典，其智慧是唯一無二的，所以要精進修行，順應並受持這部重要的經典。 這時，賢者阿難（Ānanda，佛陀的十大弟子之一）在佛前說偈頌道： 『即使相隔四千里，或者更遠，也要去聽聞這部經典，順應佛陀的德行和果報， 立即前往他家，不以道路遙遠為難，智者應當迅速前往，在任何地方都推崇這部經典。 那些想要快速進入禪定，超越一切的人，應當誦說這部經典，受持並理解其中的含義， 如果想要獲得一切安樂，應當專心致志。』
【English Translation】 English version To uphold and recite this scripture, this patience is the most supreme, its subtlety is immeasurable. If one upholds this scripture, their patience will be the most noble, majestic and unparalleled, and their actions will be without falsehood. They will continuously receive the most sincere teachings, the Buddha's wisdom is supreme, they will not belittle or slander this scripture, and all will be fulfilled as wished. Even if in a hundred kalpas (kalpa, a Buddhist unit of time, referring to an extremely long period), one practices diligently without laziness, working hard day and night without sleep, all will be fulfilled as wished; If one studies this scripture, explains it, and becomes wise, this diligence is the most supreme, and no one surpasses their diligent practice. If in a hundred kalpas, one becomes a five-abhijñā (abhijñā, Buddhist term for five supernatural powers) celestial being, but has not heard this scripture, then their supernatural powers are like having no feet, unable to reach the other shore; If one accepts this Dharma (Buddhist teachings), understands it without attachment, their supernatural powers will reach the ultimate, and all will be supreme. Suppose in a hundred kalpas, one cultivates and practices wisdom, transcends the light of the world, and enjoys the practice they rely on; If they do not study this scripture, they cannot achieve wisdom, this sage is able to be courageous and diligent, upholding this profound scripture. This person possesses the path-wisdom (mārga-jñāna, Buddhist term for wisdom understanding the path of practice), understands the wisdom of the sages, and if they hear the essence of this profound scripture, they will joyfully accept and uphold it. They possess profound wisdom of discernment, understanding the direction of all dharmas (dharma, Buddhist term for the laws of the universe), they should proclaim this scripture, which is the symbol of wisdom. Cultivating the correct scriptures, their wisdom is unique and without equal, therefore one should practice diligently, follow and uphold this important scripture. At that time, the worthy Ānanda (Ānanda, one of the ten great disciples of the Buddha) spoke a verse before the Buddha: 'Even if separated by four thousand miles, or even further, one should go to hear this scripture, to follow the Buddha's virtues and rewards, Immediately go to their home, not considering the distance difficult, the wise should go quickly, and promote this scripture everywhere. Those who wish to quickly enter meditation and transcend all, should recite this scripture, uphold and understand its meaning, If one wishes to obtain all peace and happiness, one should be single-minded.'
慕菩薩行， 講說是經典， 則至安樂國。 得睹平等覺， 阿彌陀無念， 而修隨經義， 一切佛所演。」
佛言：「善哉，善哉。阿難！審如所言，等無有異。族姓子、族姓女贊此經者，諷誦之時其心不亂，離一切想；自在其舍，見佛世尊。贊經不亂，臨壽終時，目睹無數諸佛世尊。所以者何？族姓子、族姓女一切諸佛皆救護之，受持是經而讀諷誦之所致之也。」
阿惟越致遮經師子女品第十五
爾時，私休童女與五百童女俱問佛言：「唯然世尊！女人若學是經卷者，獲何功德？設諷誦讀，福何所趣？」
佛言：「女人若求無上正真之道，欲學此經，觀余女人。所以者何？若學此經專精不亂，不效他女貪于塵勞，猶是之緣致女人身。」
私休又問：「何謂女人之塵勞也？為欲所惑奚受女身？」
答曰：「若有女人，見他婦女端正姝好、寶瓔珞身，不以愿樂，自觀察已。譬如穢廁，心不樂欲，造污路觀，不以為清。若貪樂是，則受女身。又計女人多懷嫉妒，心口各異，而不相副、不應前後。雖見比丘，但求名聞，不用經法，多懷瞋恚。喜會人客，未嘗利求如此像經。若讀誦者，心在著求，其志憒亂，游于塵埃。以是之故，受女人形，不能除罪。此以女人，設除愛
【現代漢語翻譯】 現代漢語譯本 『仰慕菩薩的修行，講說這部經典，就能到達安樂的國度。 能見到平等覺悟的佛陀，阿彌陀佛（無量光佛）的無念境界， 並按照經義修行，這是所有佛所宣說的教法。』
佛說：『好啊，好啊。阿難！確實如你所說，完全沒有差別。善男子、善女人讚嘆這部經典，在諷誦的時候心不散亂，遠離一切妄想；在自己的家中，就能見到佛世尊。讚歎經典不散亂，臨終的時候，能親眼見到無數的佛世尊。這是為什麼呢？善男子、善女人，一切諸佛都會救護他們，這是因為受持這部經典並讀誦的緣故。』
《阿惟越致遮經》（不退轉經）師子女品第十五
當時，私休童女和五百位童女一起問佛說：『世尊！如果女人學習這部經卷，會獲得什麼功德？如果諷誦讀誦，福報會歸向哪裡？』
佛說：『女人如果追求無上正真之道，想要學習這部經典，就要觀察其他女人。這是為什麼呢？如果學習這部經典專心不散亂，不效仿其他女人貪戀世俗的享樂，這正是導致她們獲得女人身的原因。』
私休又問：『什麼是女人的世俗享樂呢？為什麼會被慾望迷惑而受女身？』
佛回答說：『如果有女人，看到其他婦女容貌端正美麗、佩戴寶貴的瓔珞，不是以愿樂之心，而是自我觀察。譬如看到污穢的廁所，心中不喜悅，看到骯髒的道路，不認為它是清凈的。如果貪戀這些，就會受女身。又認為女人大多懷有嫉妒之心，心口不一，言行不一致、前後矛盾。即使見到比丘，也只是追求名聲，不重視經法，大多懷有嗔恨。喜歡會見客人，卻不曾尋求像這部經一樣的教法。如果讀誦這部經，心卻執著于追求，心志就會昏亂，遊蕩於世俗的塵埃中。因為這個緣故，會受女人之身，不能消除罪業。這是因為女人，如果能去除愛慾』
【English Translation】 English version 'Aspiring to the practice of Bodhisattvas, expounding on the scriptures, one will reach the land of bliss. One will behold the Buddha of equal enlightenment, Amitabha (Buddha of Infinite Light) in the state of non-thought, and cultivate according to the meaning of the scriptures, which is what all Buddhas have proclaimed.'
The Buddha said, 'Excellent, excellent. Ananda! It is indeed as you have said, there is no difference. Sons and daughters of good families who praise this scripture, when reciting it, their minds will not be disturbed, they will be free from all thoughts; in their own homes, they will see the World Honored One, the Buddha. Praising the scripture without distraction, at the end of their lives, they will witness countless World Honored Ones, the Buddhas. Why is this so? Sons and daughters of good families, all Buddhas will protect them, this is due to upholding this scripture and reciting it.'
Chapter Fifteen of the Aviveyachchha Sutra (Sutra of Non-Regression), 'Daughters of Teachers'
At that time, the maiden Sishu and five hundred maidens together asked the Buddha, 'World Honored One! If women study this scripture, what merits will they obtain? If they recite and read it, where will the blessings lead?'
The Buddha said, 'If women seek the unsurpassed path of true enlightenment and wish to study this scripture, they should observe other women. Why is this so? If they study this scripture with focus and without distraction, not imitating other women who are greedy for worldly pleasures, this is the very reason they obtain a woman's body.'
Sishu further asked, 'What are the worldly pleasures of women? Why are they deluded by desires and receive a woman's body?'
The Buddha replied, 'If there are women who, upon seeing other women with beautiful appearances, adorned with precious ornaments, do not have a joyful heart, but instead observe themselves. For example, like seeing a filthy toilet, their hearts are not pleased, seeing a dirty road, they do not consider it pure. If they are greedy for these things, they will receive a woman's body. Furthermore, it is thought that women mostly harbor jealousy, their hearts and mouths are different, their words and actions are inconsistent and contradictory. Even when seeing monks, they only seek fame and do not value the teachings of the scriptures, mostly harboring anger. They like to meet guests, but have never sought teachings like this scripture. If they recite this scripture, but their hearts are attached to seeking, their minds will be confused, wandering in the dust of the world. For this reason, they will receive a woman's form and cannot eliminate their sins. This is because women, if they can remove desire'
欲，不興邪想，受此經本，持諷誦讀。所以者何？是深尊經，除女塵色。」
又問：「假使女人不願其身，受此經法，持諷誦讀。以何因緣轉女像耶？」
佛言：「欲轉女身，受此經籍，持諷誦讀，不願女人，常畏穢之。譬如有人見大熾火自投其中，而口說言：『莫令火燒，無使傷肌。』于童女意云何？彼人言爾，寧得愿乎？」
答曰：「不得。天中之天！所以者何？計於火種主有所燒，爛壞肌肉不得無傷。」
佛言：「如是。此經亦然，燒盡塵埃愛慾無餘。設使貪著情慾之態，累世自危。是故女人慾轉是身，速當究竟成於聖道、見無央數諸佛世尊、備無量辯，當受此經持諷誦讀。」
私休童女及五百人俱白佛言：「吾等省念。世尊！往古從定光佛如來、至真、等正覺受此經本，持諷誦讀，為無量億百千之眾演說其義。」
阿難白佛：「此私休身雖為女人，則非女也。所以者何？今吾最後而目察睹，私休童女示現變化乃如是乎。愍傷女人慾以度脫，攝諸男子不見處所，以是感動化眾女人。」
佛言：「阿難！其私休者，非男非女，無有此法。所以者何？觀諸法本，不得男子、亦無女人，一切諸法皆無可獲，等不差特。所以者何？如是計之，非男非女。私休童女分別此經，
【現代漢語翻譯】 現代漢語譯本：如果想要不生起邪念，接受這部經書，受持諷誦，是因為這部深奧尊貴的經典，能夠去除女性的塵垢和色慾。 又問：『如果女人不執著于自己的女性身體，接受這部經法，受持諷誦，憑藉什麼因緣可以轉變女性的形象呢？』 佛說：『想要轉變女性身體，接受這部經書，受持諷誦，不希望成為女人，常常畏懼污穢。譬如有人看見熊熊燃燒的大火，卻自己投身其中，口中還說：『不要讓火燒到我，不要讓它傷害我的肌膚。』你認為，對於這個童女來說，那個人說這樣的話，能夠如願嗎？』 回答說：『不能。天中之天（佛的尊稱）！為什麼呢？因為火種必然會燒燬東西，燒爛肌肉，不可能不受傷害。』 佛說：『是的。這部經書也是這樣，能夠燒盡塵埃和愛慾，不留一絲殘餘。如果貪戀情慾的狀態，就會累世處於危險之中。所以女人想要轉變這個身體，應當迅速究竟成就聖道，見到無數諸佛世尊，具備無量的辯才，應當接受這部經書，受持諷誦。』 私休（一位童女的名字）童女和五百人一起對佛說：『我們回憶起，世尊！過去從定光佛（過去佛的名字）如來、至真、等正覺那裡接受這部經書，受持諷誦，為無量億百千的大眾演說其中的含義。』 阿難（佛的十大弟子之一）對佛說：『這位私休雖然是女人，但實際上已經不是女人了。為什麼呢？現在我最後一次親眼看到，私休童女所展現的變化竟然是這樣的。她憐憫傷感女人，想要度脫她們，攝受那些看不見她所在之處的男子，因此感動教化了眾多女人。』 佛說：『阿難！這位私休，非男非女，沒有這種說法。為什麼呢？觀察諸法的本性，既沒有男子，也沒有女人，一切諸法都是不可獲得的，平等沒有差別。為什麼呢？像這樣看待，就既不是男人也不是女人。私休童女分別解說這部經書，'
【English Translation】 English version: If one desires to not give rise to evil thoughts, to receive this scripture, to uphold, recite, and read it, it is because this profound and venerable scripture can remove the defilements and desires of women. Again, it was asked: 'If a woman does not cling to her female body, receives this scripture, upholds, recites, and reads it, by what cause and condition can she transform her female form?' The Buddha said: 'If one desires to transform their female body, receives this scripture, upholds, recites, and reads it, does not wish to be a woman, and is constantly fearful of impurity, it is like a person who sees a great blazing fire and throws themselves into it, while saying, 「Do not let the fire burn me, do not let it harm my skin.」 What do you think, for that maiden, would that person's words come true?' The answer was: 'No, Lord of the Heavens (a title for the Buddha)! Why? Because the fire will inevitably burn things, rot the flesh, and it is impossible to not be harmed.' The Buddha said: 'It is so. This scripture is also like that, it can burn away all defilements and desires, leaving nothing behind. If one clings to the state of desire, they will be in danger for many lifetimes. Therefore, if a woman wishes to transform this body, she should quickly and ultimately achieve the holy path, see countless Buddhas, possess immeasurable eloquence, and should receive this scripture, uphold, recite, and read it.' The maiden Suxiu (a maiden's name) and five hundred others together said to the Buddha: 'We recall, Lord! In the past, from the Tathagata, the Truly Enlightened One, Samyak-sambuddha Dipankara Buddha (name of a past Buddha), we received this scripture, upheld, recited, and read it, and explained its meaning to countless millions of beings.' Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'Although this Suxiu is a woman, she is actually no longer a woman. Why? Now, for the last time, I have seen with my own eyes that the transformation shown by the maiden Suxiu is like this. She pities and feels sorrow for women, wishing to liberate them, and attracts those men who cannot see where she is, thus moving and teaching many women.' The Buddha said: 'Ananda! This Suxiu is neither male nor female, there is no such concept. Why? Observing the nature of all dharmas, there is neither male nor female, all dharmas are unattainable, equal and without difference. Why? When viewed in this way, one is neither male nor female. The maiden Suxiu explains this scripture,'
無所掛礙，逮得法明。是故，阿難！若有女人慾求男子，當順私休修行之法，受是經卷持諷誦讀。」
爾時，五百比丘尼前白佛言：「吾等之類，從今日始，受是經本，持諷誦讀。不樂女人，穢厭此身。從今以往，不復座寐，諷誦此經，通利乃定。」
時佛贊曰：「善哉！是之所說諷誦斯言，被大德鎧通達精進，不慕女像。是故，仁者！益加勤修，受此經本，持諷誦讀。」
時比丘尼聞佛所說欣然大悅，即脫身衣以覆佛上，而嘆頌曰：
「我今日得樂， 望為男子身， 正覺言無異， 必獲世上尊。」
於是，五百長者妻聞比丘尼被是德鎧，即從座起前白佛言：「唯天中天！吾從今始，受此經卷，持諷誦讀。愿令我等獲得自在，不繫綴人、莫察他顏，離於魔使難固之患。所以者何？正使女人生於王家，則有所屬不得自在，盡其形壽給事夫婿。是故我等今日始遵精進。假使有人說此經中一句之義，不敢誹謗，至窮命盡不近夫婿，令我等讀解此經。」
於時世尊贊長者妻言：「善哉，善哉！是女人等今于佛前大師子吼，此言甚佳被無極鎧。如人所志不察他顏、不負重擔十月懷軀、亦不加遭而入胞胎。所生佛國清凈佛土，無女人處，莫有瘕疵。」
阿難問佛：「此諸姊等所生
【現代漢語翻譯】 現代漢語譯本：
無所掛礙，便能獲得對法理的明悟。因此，阿難（Ananda，佛陀的十大弟子之一）！如果有女人想要轉為男子，應當遵循私休（Sihxiu，一種修行方法）的修行之法，接受這部經卷，持誦研讀。 當時，五百位比丘尼（Bhiksuni，佛教女性出家修行者）走到佛前稟告說：『我們從今天開始，接受這部經書，持誦研讀。不再貪戀女身，厭惡這個身體的污穢。從今以後，不再躺臥睡眠，而是誦讀這部經書，通達理解后才休息。』 這時，佛陀讚歎說：『好啊！你們所說的誦讀這些話語，披上大德的鎧甲，通達精進，不羨慕女子的形象。因此，你們各位！更加勤奮修行，接受這部經書，持誦研讀。』 當時，比丘尼們聽到佛陀所說，歡喜踴躍，立即脫下身上的衣服覆蓋在佛陀身上，並讚歎道：『我今天感到快樂，希望轉為男子之身，正覺（Sammasambuddha，佛陀的稱號）所說沒有虛妄，必定能獲得世上的尊貴。』 於是，五百位長者（長者，指有德望的富人）的妻子聽到比丘尼們披上了這樣的德行鎧甲，就從座位上站起來走到佛前稟告說：『世尊（Bhagavat，佛陀的稱號）！我們從今天開始，接受這部經卷，持誦研讀。愿我們能夠獲得自在，不被他人束縛，不看他人臉色，遠離魔的使者難以攻破的禍患。為什麼呢？即使女人出生在王家，也會有所歸屬而不得自在，終其一生都要服侍丈夫。因此，我們今天開始遵循精進修行。假使有人能說出這部經中的一句含義，我們也不敢誹謗，直到生命終結也不會親近丈夫，讓我們能夠讀懂這部經。』 這時，世尊讚歎長者妻們說：『好啊，好啊！這些女人今天在佛前發出大師子吼（Simhanada，比喻佛陀說法時的威猛），這些話語非常好，披上了無上的鎧甲。如同你們所立下的志向，不看他人臉色，不揹負十月懷胎的重擔，也不再經歷入胎的過程。所生的佛國是清凈的佛土，沒有女人，沒有瑕疵。』 阿難問佛：『這些姊妹們所生的
【English Translation】 English version:
Without any hindrance, one attains the clarity of Dharma. Therefore, Ananda! If there is a woman who desires to become a man, she should follow the practice of Sihxiu, accept this scripture, and uphold it by reciting and reading it. At that time, five hundred Bhikshunis (Buddhist nuns) came before the Buddha and said, 'From today onwards, we accept this scripture, and uphold it by reciting and reading it. We no longer desire the female body, and we detest the impurity of this body. From now on, we will not lie down to sleep, but will recite this scripture, and only rest after we have understood it thoroughly.' Then, the Buddha praised them, saying, 'Excellent! What you have said about reciting these words, putting on the armor of great virtue, understanding and being diligent, and not envying the image of a woman is excellent. Therefore, you all! Be even more diligent in your practice, accept this scripture, and uphold it by reciting and reading it.' At that time, the Bhikshunis, hearing what the Buddha had said, were overjoyed, and immediately took off their clothes and covered the Buddha with them, and praised him, saying, 'Today I feel joy, hoping to be reborn as a man. The words of the Sammasambuddha (the title of the Buddha) are not false, and I will surely attain the honor of the world.' Then, five hundred wives of elders (wealthy and respected people) heard that the Bhikshunis had put on such armor of virtue, and they rose from their seats and came before the Buddha and said, 'Oh, Bhagavat (the title of the Buddha)! From today onwards, we accept this scripture, and uphold it by reciting and reading it. May we attain freedom, not be bound by others, not look at the faces of others, and be free from the troubles of the devil's messengers that are difficult to overcome. Why is this so? Even if a woman is born into a royal family, she will be bound and not free, and will serve her husband for the rest of her life. Therefore, we begin to follow diligent practice today. If someone can explain even one sentence of this scripture, we dare not slander it, and until the end of our lives, we will not be intimate with our husbands, so that we can understand this scripture.' At this time, the World Honored One praised the wives of the elders, saying, 'Excellent, excellent! These women today are making a great lion's roar (Simhanada, a metaphor for the Buddha's powerful teaching) before the Buddha. These words are very good, and you have put on the unsurpassed armor. Just as you have set your minds, you will not look at the faces of others, you will not bear the burden of ten months of pregnancy, and you will not experience the process of entering the womb again. The Buddha-land where you will be born is a pure Buddha-land, where there are no women, and no flaws.' Ananda asked the Buddha, 'Where will these sisters be born?'
世界，其號云何而無瘕疵？」
佛言：「世界號寶蓮華藏，當生彼土。」
又問佛言：「聖號為何如來、至真、等正覺？」
佛言：「佛號一切諸寶妙珍之光如來、至真、等正覺，現在說法。是長者妻學此經籍，見彼如來。」
時長者妻歡喜踴躍善心生矣，即解頸著百千之寶七寶珠瓔，以散佛上，同聲說偈言：
「今日獲大望， 當棄女人身， 等覺言無特， 口演至誠語。 當除此愚形， 女人殃罪體， 癡騃志貪著， 不解知本無。 非更于胞胎， 除去所受身， 逮得無上義， 未嘗有所處。」
時長者妻說是偈已，瞻仰尊顏，目未嘗瞬。
阿惟越致遮經嘆法師品第十六
於是，天帝釋則取天華已散佛上，而白佛言：「唯然，世尊！吾以奉受此微妙經。」
答曰：「是故拘翼！蒙此經恩，天阿須倫不興戰鬥。」
於是，文殊師利慾以開化無數百千人民之眾，使立德本，前白佛言：「如來、至真、等正覺本發道意而諷誦此大法之本。」
佛言：「是故，仁者！于不可計百億那術菩薩最尊光明智聖，普遍十方諸佛之土，猶日宮殿無所不照。」說是語時，此之國土六反震動，遍雨天華。
阿難白佛：「地何故動，而雨
【現代漢語翻譯】 現代漢語譯本 『這個世界，它的名字是什麼，才能沒有瑕疵呢？』 佛說：『這個世界名為寶蓮華藏，你應當往生到那個國土。』 又問佛：『聖號為什麼是如來（Tathagata，佛的稱號之一）、至真（Satya，真理的化身）、等正覺（Samyak-sambuddha，完全覺悟者）呢？』 佛說：『佛號為一切諸寶妙珍之光如來、至真、等正覺，現在正在說法。這位長者的妻子學習這部經典，就能見到那位如來。』 當時，長者的妻子歡喜踴躍，善心生起，立即解下頸上佩戴的價值百千的七寶珠瓔，散在佛的身上，並同聲說偈： 『今日獲得大希望，應當捨棄女人身，等覺的言語沒有虛妄，口中宣說至誠的真理。 應當去除這愚癡的形體，女人是罪惡的身體，癡迷愚昧，貪戀執著，不瞭解本性是空無。 不再經歷胞胎，除去所受的身體，獲得無上的真義，未曾有所停留。』 當時，長者的妻子說完這偈頌后，瞻仰佛的尊容，眼睛沒有眨動。 《阿惟越致遮經》嘆法師品第十六 這時，天帝釋（Indra，天神之王）取來天花散在佛的身上，並對佛說：『是的，世尊！我將奉受這部微妙的經典。』 佛回答說：『因此，拘翼（Kausika，天帝釋的別名）！蒙受這部經典的恩惠，天人和阿修羅（Asura，一種好戰的神）之間不會發生戰鬥。』 這時，文殊師利（Manjusri，智慧的菩薩）爲了開化無數百千的人民大眾，使他們建立功德的根本，向前對佛說：『如來、至真、等正覺最初發菩提心（Bodhi-citta，覺悟之心）而諷誦這部大法之本。』 佛說：『因此，仁者！在不可計數的百億那由他（Nayuta，數量單位）菩薩中，最尊貴的光明智慧聖者，普遍照耀十方諸佛的國土，就像太陽宮殿一樣無所不照。』說完這話時，這個國土六次震動，遍降天花。 阿難（Ananda，佛陀的十大弟子之一）問佛：『大地為什麼震動，而降下天花呢？』
【English Translation】 English version 'What is the name of that world, that it may be without blemish?' The Buddha said, 'That world is named Treasure Lotus Flower Womb, you should be born in that land.' Again, he asked the Buddha, 'Why is the holy name Tathagata (One who has thus gone, an epithet of the Buddha), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One)?' The Buddha said, 'The Buddha is named Light of All Treasures and Wonderful Jewels Tathagata, Satya, Samyak-sambuddha, now expounding the Dharma. The wife of this elder, by studying this scripture, will see that Tathagata.' At that time, the elder's wife rejoiced and was elated, her good mind arose, and she immediately took off the hundred thousand treasures and seven-jeweled necklaces from her neck, scattering them upon the Buddha, and said in unison the following verse: 'Today I have obtained great hope, I should abandon this woman's body, the words of the Perfectly Enlightened One are not false, from his mouth he speaks the most sincere truth. I should remove this foolish form, a woman's body is a body of sin, foolish and ignorant, greedy and attached, not understanding that the original nature is empty. No longer will I experience the womb, removing the body I have received, attaining the supreme meaning, never having any dwelling place.' At that time, after the elder's wife finished reciting this verse, she gazed upon the Buddha's venerable face, her eyes not blinking. Chapter Sixteen, 'Praising the Dharma Masters' of the Aviveyaccha Sutra Then, Indra (King of the Gods) took heavenly flowers and scattered them upon the Buddha, and said to the Buddha, 'Yes, World Honored One! I will receive and uphold this wonderful scripture.' The Buddha replied, 'Therefore, Kausika (another name for Indra)! By the grace of this scripture, there will be no battles between the gods and the Asuras (a type of warring deity).' Then, Manjusri (Bodhisattva of Wisdom), in order to enlighten countless hundreds of thousands of people, causing them to establish the root of merit, stepped forward and said to the Buddha, 'The Tathagata, Satya, Samyak-sambuddha, initially generated the Bodhi-citta (mind of enlightenment) and recited this fundamental of the Great Dharma.' The Buddha said, 'Therefore, noble one! Among the countless billions of Nayuta (a large number) Bodhisattvas, the most honored, the wise and holy one of light, universally illuminates the lands of all Buddhas in the ten directions, just like the sun palace, shining everywhere.' As he spoke these words, this land shook six times, and heavenly flowers rained down everywhere. Ananda (one of the Buddha's ten principal disciples) asked the Buddha, 'Why did the earth shake, and why did heavenly flowers rain down?'
天華？」
佛告阿難：「無數億天聞文殊師利之所讚詠，心懷踴躍，散此天華而興立愿：『吾等亦當受此經卷，逮得道慧如文殊師利。』適說此言，眾罪悉畢，得近此經。以故欣然稽首佛足，復禮文殊師利，是故地動。」
阿難問佛：「是經之德，廣大無極。其聞此經，其得不小，不可妄遇。」
佛言：「如是，阿難！族姓子、族姓女前後供養無央數佛，爾乃逮聞是經法耳。若聞信樂，受持諷誦，則為天上天下聖神。」
佛語阿難：「假使是經所流佈處，則不虛妄，有佛比倫。若有受持諷誦學者，則壞羅網降伏弊魔、則逮法瑛而演法明，勖勉眾冥得至道場。若有從我聞是經籍，歡喜受持而諷誦學，則為佛子從法身生。欲服聖食、坐于佛樹，如吾坐時、講說經法如佛所演，當受是經，持諷誦讀。」
阿難問佛：「惟愿世尊說當來者，后豈有人受此經法，持諷誦讀？」
佛言：「阿難！於今現在佛前信者，彼人後世乃信之耳，受持諷誦。佛觀天上、天下、人間、諸魔、梵天、沙門、梵志、諸天人民、及阿須倫，不聞是經。後世聞之而信樂者，未之有也。於今聞者，后乃信耳。譬如長者及長者子，財富無數，獨處藏寶，行到他國。于阿難意，計之云何？其人藏寶不還得耶？」
【現代漢語翻譯】 現代漢語譯本 『天華？』 佛陀告訴阿難：『無數億天人聽到文殊師利（Manjusri，菩薩名，代表智慧）的讚頌，心中歡喜踴躍，散下天花並立下誓願：『我們也要受持這部經卷，獲得像文殊師利一樣的智慧。』剛說完這些話，他們所有的罪業都消除了，得以接近這部經典。因此他們欣然地向佛陀的腳稽首，又向文殊師利行禮，所以大地震動。』 阿難問佛：『這部經典的功德，廣大無邊。聽到這部經典的人，所得的利益不小，不是輕易就能遇到的。』 佛陀說：『是的，阿難！善男子、善女人，他們曾經供養過無數的佛，才能聽到這部經法。如果聽到后能信受歡喜，受持讀誦，那麼他們就是天上天下最神聖的人。』 佛陀告訴阿難：『如果這部經典流傳的地方，就不會虛妄，有佛陀在那裡。如果有受持讀誦這部經典的人，就能摧毀羅網，降伏邪魔，就能獲得法寶，宣揚佛法光明，勉勵眾生從黑暗走向光明。如果有從我這裡聽到這部經典，歡喜受持並讀誦學習的人，就是佛的弟子，從法身所生。他們將享用聖潔的食物，坐在菩提樹下，就像我一樣，講說佛法，就像佛陀所宣講的那樣，應當受持這部經典，讀誦學習。』 阿難問佛：『希望世尊能說說未來，以後是否有人會受持這部經典，讀誦學習？』 佛陀說：『阿難！現在在佛前相信的人，他們後世才會相信這部經典，受持讀誦。佛觀察天上、天下、人間、諸魔、梵天、沙門（Sramana，出家修道者）、梵志（Brahmana，婆羅門教修行者）、諸天人民以及阿修羅（Asura，一種神道），都沒有聽聞過這部經典。後世聽到並信受歡喜的人，還沒有出現。現在聽到的人，後世才會相信。譬如一位長者或長者的兒子，擁有無數財富，獨自藏寶，前往其他國家。阿難，你認為如何？這個人藏的寶物還能得到嗎？』
【English Translation】 English version 'Heavenly flowers?' The Buddha told Ananda, 'Countless billions of devas (devas, gods or celestial beings) heard Manjusri's (Manjusri, a Bodhisattva representing wisdom) praises, their hearts filled with joy, scattering heavenly flowers and making vows: 'We too shall receive this scripture, attaining wisdom like Manjusri.' As soon as they spoke these words, all their sins were extinguished, and they were able to approach this scripture. Therefore, they joyfully bowed at the Buddha's feet and paid respects to Manjusri, and that is why the earth shook.' Ananda asked the Buddha, 'The merit of this scripture is vast and boundless. Those who hear this scripture gain no small benefit; it is not something easily encountered.' The Buddha said, 'So it is, Ananda! Sons and daughters of good families who have made offerings to countless Buddhas are able to hear this scripture. If they hear it and believe with joy, receiving, upholding, and reciting it, then they are the most sacred beings in heaven and on earth.' The Buddha told Ananda, 'If this scripture is spread, it will not be in vain; the Buddha will be there. If there are those who receive, uphold, and recite this scripture, they will destroy the net of delusion, subdue evil demons, attain the jewel of Dharma, and proclaim the light of Dharma, encouraging all beings to move from darkness to the path of enlightenment. If there are those who hear this scripture from me, joyfully receive, uphold, and study it, they are the Buddha's children, born from the Dharma body. They will partake of sacred food, sit under the Bodhi tree, just as I do, expounding the Dharma, just as the Buddha has taught. They should receive this scripture, uphold, recite, and study it.' Ananda asked the Buddha, 'May the World Honored One speak of the future; will there be people in the future who receive this scripture, uphold, recite, and study it?' The Buddha said, 'Ananda! Those who believe before the Buddha now, will believe in this scripture in future lives, receiving, upholding, and reciting it. The Buddha observes the heavens, the earth, the human realm, all demons, Brahma, Sramanas (Sramana, renunciates), Brahmanas (Brahmana, Brahmin practitioners), all devas and people, and Asuras (Asura, a type of demigod), none of them have heard this scripture. Those who hear it in the future and believe with joy have not yet appeared. Those who hear it now will believe in the future. It is like an elder or an elder's son who possesses countless treasures, hides them away, and travels to another country. Ananda, what do you think? Will that person be able to retrieve the treasures they hid?'
答言：「得之。所以者何？知其藏處，求輒得之。」
佛言：「如是。今聞是經，後世歸之，猶取藏寶，如佛於此，道眼睹之。其今現世聞是經法歡喜信者，受持諷誦；後世必獲亦如是。阿難！汝坐佛前，聽是深經。」
阿惟越致遮經譏謗品第十七
爾時，阿難白佛言：「其聞是經而不信樂、呰毀誹謗，罪何所趣？」
佛告阿難：「汝且默然，用是問為？」
阿難白佛：「愿佛說之。若不信者，聞誹謗罪，或能自改。」
佛言：「得五逆罪，又復如害三千大千世界人命，其罪云何？」
阿難言：「甚多甚多。天中天！兇殃無量。」
佛言：「誹謗法者，罪至於此。若復有人破壞、損毀恒邊沙等佛之塔寺，佛泥洹后火燒寺舍，罪寧多不？」
答曰：「甚多甚多。天中天！是輩之人不當見聞。」
佛言：「阿難！當爲其人現說此罪。若復有人毀亂滅盡過去、當來、現在佛法，其罪如何？」
阿難言：「其罪甚深，不可稱計。」
佛言：「謗是經者，其殃如斯。」
「若止餘人使不學者，罪當奈何。」
佛言：「假使三千大千世界眾生修行十善，又發無上正真道意。若有一人盡挑其眼，彼罪何如？」
阿難言：「其罪甚多甚
【現代漢語翻譯】 現代漢語譯本 回答說：『可以得到。為什麼呢？因為知道寶藏的所在，去求就能得到。』 佛說：『正是這樣。現在聽聞這部經，後世歸依它，就像取得寶藏一樣，如同佛用道眼看到它。現在在世聽聞這部經法而歡喜信受的人，受持讀誦；後世必定也能獲得同樣的利益。阿難！你坐在佛前，聽這部深奧的經典。』 《阿惟越致遮經·譏謗品》第十七 這時，阿難對佛說：『那些聽聞這部經卻不信奉、不喜樂，反而詆譭誹謗的人，他們的罪業將導致什麼後果呢？』 佛告訴阿難：『你暫且沉默，為什麼要問這個問題呢？』 阿難對佛說：『希望佛能說一說。如果那些不信的人，聽到誹謗的罪過，或許能夠自我改正。』 佛說：『他們會犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），又像殺害三千大千世界所有人的性命一樣，這樣的罪過如何呢？』 阿難說：『非常多，非常多。天中天（佛的尊稱）！這樣的兇禍是無法計量的。』 佛說：『誹謗佛法的人，罪過就達到如此地步。如果有人破壞、損毀像恒河沙一樣多的佛塔寺廟，佛涅槃后又放火燒燬寺廟，這樣的罪過難道不多嗎？』 回答說：『非常多，非常多。天中天！這樣的人不應該被看到或聽到。』 佛說：『阿難！應當為這些人說明他們的罪過。如果有人毀壞、擾亂、滅盡過去、未來、現在諸佛的佛法，他們的罪過又如何呢？』 阿難說：『他們的罪過非常深重，無法計算。』 佛說：『誹謗這部經的人，他們的災禍就像這樣。』 『如果阻止其他人不學習這部經，他們的罪過又會怎樣呢？』 佛說：『假設三千大千世界的所有眾生都修行十善，又發起了無上正真道的心意。如果有一個人挖出所有這些人的眼睛，那他的罪過又如何呢？』 阿難說：『他的罪過非常多，非常多。』
【English Translation】 English version He answered, 'It can be obtained. Why? Because one knows where the treasure is hidden, and by seeking, one can obtain it.' The Buddha said, 'It is so. Now, upon hearing this sutra, future generations will rely on it, just like obtaining a treasure, as if the Buddha sees it with his Dharma eye. Those in the present world who hear this Dharma and rejoice in faith, who receive, uphold, and recite it; in future lives, they will surely obtain the same benefits. Ananda! Sit before the Buddha and listen to this profound sutra.' Chapter Seventeen, 'The Censure of the Aviveyachchika Sutra' At that time, Ananda said to the Buddha, 'Those who hear this sutra but do not believe or rejoice in it, instead, they criticize and slander it, what will be the consequences of their sins?' The Buddha told Ananda, 'You should remain silent for now, why do you ask this question?' Ananda said to the Buddha, 'I wish the Buddha would explain it. If those who do not believe hear about the sins of slander, perhaps they can correct themselves.' The Buddha said, 'They will commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing the Buddha to bleed, and disrupting the Sangha), and it is like killing all the people in the three thousand great thousand worlds, what is such a sin like?' Ananda said, 'Very much, very much. O Lord of Gods (a title for the Buddha)! Such misfortune is immeasurable.' The Buddha said, 'Those who slander the Dharma, their sins reach this extent. If someone destroys and damages stupas and temples as numerous as the sands of the Ganges River, and after the Buddha's Nirvana, sets fire to the temples, is such a sin not great?' He answered, 'Very much, very much. O Lord of Gods! Such people should not be seen or heard.' The Buddha said, 'Ananda! You should explain their sins to these people. If someone destroys, disrupts, and extinguishes the Dharma of the Buddhas of the past, future, and present, what is their sin like?' Ananda said, 'Their sin is very deep and immeasurable.' The Buddha said, 'Those who slander this sutra, their calamities are like this.' 'If one prevents others from learning this sutra, what will be their sin?' The Buddha said, 'Suppose all beings in the three thousand great thousand worlds practice the ten virtues, and also generate the intention for the unsurpassed true path. If one person were to gouge out the eyes of all these people, what would be their sin?' Ananda said, 'Their sin would be very much, very much.'
多。天中天！無央數劫中常當生盲，又泥犁火燒之難竟。」
佛語阿難：「我故語汝慇勤囑累。假使有人誹謗、禁止一人不得為此法，罪逾于彼。」
阿難又問：「若復有人發求大道，狐疑是經亦不誹謗，罪何所趣？」
佛言：「其人發意前後狐疑若干之數，常當違遠諸佛世尊；隨其疑數，又從疑數更若干劫乖闊道教。」
阿難白佛：「若不信喜、禁止眾人令不學之，其人受殃身大小、如受罪多少？」
佛言：「且止，阿難！用是問為？」
阿難白佛：「愿世尊演說。此四輩中或有爾者，及當來世邊地之土諸大國人聞是經法多有疑者，當令信解不復誹謗。」
佛言：「其人身當長一萬垓，周遍勤苦毒痛，不可計之。」
阿難問佛言：「其舌大小？」
佛言：「其舌廣長各四萬里，駕犁耕舌五百億載，各五百億歲當吞銷銅，其火焰赫，及雨身上燒炙缹煮。所以者何？此不護舌之所致也。」
於是四輩諸來眾會衣毛皆豎，淚出而懼，顛倒躄地，同時舉聲求哀悔過：「當爲是善男子、善女人請救其罪，乃當毒痛若干之惱，其身長大，苦不可言。」
復有餘人其淚流面前，白佛言：「不能自察今世、後世，心起狐疑。今現佛前及違十方諸佛世尊經籍之教
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果有人誹謗這部經，會怎麼樣呢？」佛陀回答說：「阿難，如果有人誹謗這部經，他將在無數劫中一直都是盲人，並且會遭受地獄火焰焚燒的無盡痛苦。」 佛陀告訴阿難：「所以我才如此慇勤地囑咐你。如果有人誹謗或阻止一個人修習此法，他的罪過將比上述的還要嚴重。」 阿難又問：「如果有人發心追求大道，但對這部經心存疑慮，卻不誹謗，那他的罪過又將如何呢？」 佛陀說：「這個人發心后，前後產生若干次疑慮，他將永遠遠離諸佛世尊；隨著他疑慮的次數，他將再經歷若干劫與佛法教誨相違背。」 阿難問佛：「如果有人不相信、不歡喜，還阻止其他人學習這部經，這個人所受的災殃，身體的大小和所受的罪過有多少呢？」 佛陀說：「阿難，先別問這個問題。」 阿難對佛說：「愿世尊為我們演說。這四種人中或許有人是這樣，以及未來邊遠地區的大國人民，聽到這部經法後會有很多疑惑，應當讓他們相信理解，不再誹謗。」 佛陀說：「那人的身體將長到一萬垓（垓：古代數量單位，一萬萬億），週身遭受勤苦毒痛，無法計算。」 阿難問佛：「他的舌頭有多大呢？」 佛陀說：「他的舌頭寬長各四萬里，用犁耕舌五百億年，每五百億年吞食銅汁，火焰熾熱，雨點般落在身上燒烤。這是為什麼呢？這是因為他不守護自己的舌頭所導致的。」 這時，在場的四眾弟子都毛髮豎立，流著眼淚，感到恐懼，跌倒在地，同時大聲哀求懺悔：「我們應當為這些善男子、善女人請求救贖他們的罪過，他們將遭受如此劇烈的痛苦，身體如此巨大，苦不堪言。」 還有一些人淚流滿面，對佛說：「我們不能自省今生和來世，心中產生疑慮。現在在佛前以及違背十方諸佛世尊的經籍教誨。」
【English Translation】 English version: 『World Honored One! What will happen if someone slanders this sutra?』 The Buddha replied, 『Ananda, if someone slanders this sutra, they will be blind for countless kalpas and will suffer endless torment from the fires of hell.』 The Buddha told Ananda, 『That is why I am so earnestly instructing you. If someone slanders or prevents another person from practicing this Dharma, their sin will be even greater than the aforementioned.』 Ananda then asked, 『If someone aspires to the Great Path but harbors doubts about this sutra without slandering it, what will be the consequences of their sin?』 The Buddha said, 『After this person has made the aspiration, they will have doubts numerous times, and they will forever be distant from all Buddhas and World Honored Ones; according to the number of their doubts, they will spend many kalpas in opposition to the Buddha's teachings.』 Ananda asked the Buddha, 『If someone does not believe, does not rejoice, and also prevents others from learning this sutra, how great will be the calamity they suffer, how large will their body be, and how much sin will they bear?』 The Buddha said, 『Ananda, let us not discuss this question for now.』 Ananda said to the Buddha, 『May the World Honored One explain it for us. Among these four types of people, there may be some who are like this, and in the future, people in the great countries of remote regions, upon hearing this sutra, will have many doubts. We should enable them to believe and understand, and no longer slander it.』 The Buddha said, 『That person』s body will grow to be ten thousand gai (an ancient unit of measurement, one hundred trillion), and they will suffer immeasurable pain and torment.』 Ananda asked the Buddha, 『How large will their tongue be?』 The Buddha said, 『Their tongue will be forty thousand li (a Chinese unit of distance) in width and length. They will plow their tongue for five hundred billion years, and every five hundred billion years, they will swallow molten copper. The flames will be intense, and it will rain down on their body, burning and scorching them. Why is this? It is because they did not guard their tongue.』 At this time, the four assemblies present all had their hair standing on end, tears streaming down their faces, and they were filled with fear. They fell to the ground and simultaneously cried out, begging for repentance: 『We should ask for the salvation of these good men and good women from their sins. They will suffer such intense pain, their bodies will be so large, and their suffering will be indescribable.』 There were also others with tears streaming down their faces, who said to the Buddha, 『We cannot examine ourselves in this life and the next, and doubts arise in our hearts. Now, before the Buddha, we have violated the teachings of the sutras of all Buddhas and World Honored Ones in the ten directions.』
，陰蓋所覆不自見過。今悉自歸佛前，首罪不敢覆藏，惟佛原之。譬如愚騃無知之人，乖其理政，自睹罪咎。惟佛大哀，愿見原赦。」
佛告四輩：「善哉，善哉。族姓子、族姓女疑於是法，觀己過罪，悔彼殃釁，猶日除冥。」
爾時，阿難前白佛言：「今此眾會志懷狐疑，亦當復獲如此罪耶？」
佛言：「阿難！雖懷狐疑，今復悔過，是輩之罪，猶當輕微。」
阿難又問：「愿佛說之。」
佛言：「臨壽終時，遭地獄痛。一一毛孔，當更無數，不可計患，猶是余息。所以者何？在於佛前舍疑悔過，加及十方無數諸佛哀施恩德。是故，阿難！善男子、善女人當自察之，得身如此，遭無量痛。聞是經卷歡喜，不當狐疑。其不欲舍佛法聖眾、去來今佛聖法之教，當信是經，持諷誦讀。」
阿惟越致遮經囑累品第十八
賢者阿難白世尊曰：「諸佛大聖悉等同一說不退輪乎？」
佛言：「如是，等無有異。」
阿難問佛：「假使諸佛同等講不退輪，何因大聖曏者說言：『假使有人不欲違遠佛法聖眾、佛所興顯去來今佛，不當遠離此經之卷。』？」
阿難又問：「佛說法何所光興？」
佛言：「不退輪眾，為顯佛法，合集聚會。不退轉種，如來所演也。」
【現代漢語翻譯】 現代漢語譯本：'被陰暗的遮蓋所覆蓋，不能自己看到自己的過錯。現在都歸順於佛前，承認罪過不敢隱瞞，只求佛的原諒。譬如愚昧無知的人，違背了治理的道理，自己看到了罪過。只求佛的大慈大悲，希望能夠得到原諒赦免。' 佛告訴四眾弟子：'好啊，好啊。善男子、善女人如果對這個法有疑惑，觀察自己的過錯罪行，懺悔那些災禍，就像太陽驅散黑暗一樣。' 這時，阿難向前對佛說：'現在這個集會中的人心中懷有疑惑，也會得到這樣的罪過嗎？' 佛說：'阿難！雖然懷有疑惑，現在又懺悔過錯，這些人的罪過，應當會減輕。' 阿難又問：'希望佛能詳細說說。' 佛說：'臨終的時候，會遭受地獄的痛苦。每一個毛孔，都會經歷無數的，不可計算的痛苦，這還是餘下的報應。為什麼呢？因為在佛前捨棄疑惑懺悔過錯，加上十方無數諸佛的慈悲恩德。所以，阿難！善男子、善女人應當自己反省，得到這樣的身體，遭受無量的痛苦。聽到這部經卷歡喜，不應當有疑惑。那些不想捨棄佛法僧三寶、過去現在未來諸佛的教誨的人，應當相信這部經，受持諷誦。' 《阿惟越致遮經》（Avivartika-cakra Sutra，不退轉法輪經）囑累品第十八 賢者阿難對世尊說：'諸佛大聖都同樣宣說不退轉法輪嗎？' 佛說：'是的，完全相同，沒有差異。' 阿難問佛：'假使諸佛都同樣講說不退轉法輪，為什麼大聖您之前說：『假使有人不想違背佛法僧三寶、佛所興顯的過去現在未來諸佛，就不應當遠離這部經卷。』？' 阿難又問：'佛說法是爲了光大什麼？' 佛說：'不退轉的眾生，是爲了彰顯佛法，聚集在一起。不退轉的種子，是如來所演說的。'
【English Translation】 English version: 'Covered by the darkness of ignorance, they cannot see their own faults. Now, they all take refuge before the Buddha, confessing their sins without concealment, only seeking the Buddha's forgiveness. It is like a foolish and ignorant person, who has violated the principles of governance, and sees their own faults. They only seek the Buddha's great compassion, hoping to be forgiven and pardoned.' The Buddha told the four assemblies: 'Excellent, excellent. If sons and daughters of good families have doubts about this Dharma, observe their own faults and sins, and repent of those calamities, it is like the sun dispelling darkness.' At that time, Ananda stepped forward and said to the Buddha: 'Now, will those in this assembly who harbor doubts also receive such sins?' The Buddha said: 'Ananda! Although they harbor doubts, if they now repent of their faults, the sins of these people should be lessened.' Ananda asked again: 'May the Buddha explain this in detail.' The Buddha said: 'At the time of death, they will suffer the pains of hell. Every pore will experience countless, immeasurable pains, and this is still the remaining retribution. Why is this? Because they have abandoned doubts and repented of their faults before the Buddha, and have received the compassionate grace of countless Buddhas in the ten directions. Therefore, Ananda! Sons and daughters of good families should reflect on themselves, having obtained such a body, they suffer immeasurable pain. Upon hearing this scripture, they should rejoice and not have doubts. Those who do not wish to abandon the Three Jewels (Buddha, Dharma, Sangha), and the teachings of the Buddhas of the past, present, and future, should believe in this scripture, uphold it, recite it, and read it.' Chapter 18, 'Entrustment' of the Avivartika-cakra Sutra (Sutra of the Non-retrogressing Wheel) The Venerable Ananda said to the World Honored One: 'Do all the great Buddhas equally proclaim the non-retrogressing wheel?' The Buddha said: 'Yes, they are completely the same, without any difference.' Ananda asked the Buddha: 'If all the Buddhas equally preach the non-retrogressing wheel, why did the Great Sage previously say: 「If there are those who do not wish to turn away from the Three Jewels, and the Buddhas of the past, present, and future manifested by the Buddha, they should not distance themselves from this scripture」?' Ananda asked again: 'What does the Buddha's teaching illuminate?' The Buddha said: 'The assembly of non-retrogressing beings is to manifest the Dharma, gathering together. The seed of non-retrogression is what the Tathagata has expounded.'
阿難又曰：「諸不退轉菩薩大士應聖眾乎？」
佛言：「阿難！清凈正意，發大道心。觀察此意，是輩皆應不退轉眾。」
阿難白佛：「至未嘗有。諸佛世尊善權方便，隨時之義顯揚大道。」
爾時，天帝釋即以天華散於佛上而嘆頌曰：「令一切人承善權方便演說經籍。」
佛言：「拘翼！其聞是經歡喜信者，此輩之人猶當以此善權方便說法開化，多所發起，亦復如我，等無有異。」
爾時，有無數諸天之眾皆以天華供養世尊，俱說斯言：「令一切人逮得此法。」
阿難白佛：「惟愿世尊建立大慈，令是經卷後世人蒙之。」
佛告阿難：「善男子、善女人來在此會，後世必值得是經卷。假使差跌在大海中，應得是經，畢當聞之。所以者何？過去諸佛之所神變，攝是經法。」
阿難白佛：「雖為過去諸佛威神，亦復現在今者如來、至真、等正覺之所建立也。」說是語時，三千大千世界六返震動。應時佛前無央數億百千之華，眾寶蓮華自然涌出，普光眾會各照十方恒沙等國。爾時，會者遍見十方恒沙等剎佛世尊前有寶蓮華億百千葉，無不達者也。
時天帝釋自變其形，作長者身，擎若干等華分佈四輩，而說此言：「愿持此華已，散如來、至真、等正覺，
【現代漢語翻譯】 現代漢語譯本 阿難又問：『那些不退轉的菩薩大士，應該屬於聖眾嗎？』 佛說：『阿難！心懷清凈正念，發起追求大道的心。觀察他們的心意，這些人都是不退轉的聖眾。』 阿難對佛說：『真是前所未有啊！諸佛世尊善用權巧方便，隨時隨地闡揚大道。』 這時，天帝釋（Indra，天神之王）便將天花散在佛的身上，並讚頌道：『愿一切眾生都能承蒙佛陀善巧方便的教導，演說經籍。』 佛說：『拘翼（Kausika，天帝釋的別名）！那些聽聞此經而歡喜信受的人，這些人也應當用這種善巧方便的說法來開導教化眾生，多多啓發他們的覺悟，他們也像我一樣，沒有任何差別。』 這時，有無數的天眾都用天花供養世尊，一同說道：『愿一切眾生都能獲得此法。』 阿難對佛說：『惟愿世尊發大慈悲，讓這部經卷能夠利益後世的人們。』 佛告訴阿難：『善男子、善女人來到這個法會，後世必定能夠值遇這部經卷。即使他們漂流在大海中，也應該能夠得到這部經，最終會聽聞到它。這是為什麼呢？因為過去諸佛的神力加持，攝持了這部經法。』 阿難對佛說：『雖然是過去諸佛的威神之力，也是現在如來、至真、等正覺（Tathagata, Satya, Samyak-sambuddha，佛的稱號）所建立的。』說完這話時，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界系統）六次震動。當時，佛前涌現出無數億百千的華，各種寶蓮花自然涌出，普照法會，各自照耀十方恒河沙數般的國土。那時，法會中的人們都看到十方恒河沙數般的佛剎，在佛世尊前有億百千葉的寶蓮花，沒有誰看不到的。 這時，天帝釋自己變化形貌，變成一位長者的樣子，拿著各種各樣的花，分發給四眾弟子，並說道：『愿拿著這些花，散給如來、至真、等正覺，』
【English Translation】 English version Ananda then asked: 'Should those Bodhisattva Mahasattvas (great beings) who do not regress be considered part of the holy assembly?' The Buddha said: 'Ananda! Those with pure and righteous minds, who have generated the aspiration for the Great Path, observing their intentions, these beings all belong to the assembly of those who do not regress.' Ananda said to the Buddha: 'This is truly unprecedented! The World Honored Ones, the Buddhas, skillfully use expedient means to reveal the Great Path at all times and in all places.' At that time, Indra (the king of the gods) scattered heavenly flowers upon the Buddha and praised him, saying: 'May all beings receive the teachings of the Buddha's skillful means, and expound the scriptures.' The Buddha said: 'Kausika (another name for Indra)! Those who hear this sutra and rejoice in faith, these beings should also use these skillful means to teach and guide sentient beings, inspiring their awakening. They are just like me, without any difference.' At that time, countless heavenly beings offered heavenly flowers to the World Honored One, and together they said: 'May all beings attain this Dharma.' Ananda said to the Buddha: 'May the World Honored One establish great compassion, so that this sutra may benefit people in future generations.' The Buddha told Ananda: 'Good men and good women who come to this assembly will surely encounter this sutra in future generations. Even if they are adrift in the great ocean, they should be able to obtain this sutra and eventually hear it. Why is this so? Because the past Buddhas, through their divine power, have preserved this sutra.' Ananda said to the Buddha: 'Although it is through the majestic power of the past Buddhas, it is also established by the present Tathagata (Thus Come One), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One).' As he spoke these words, the Trisahasra-Mahasahasra-lokadhatu (a great world system) shook six times. At that time, countless billions of flowers, various jeweled lotuses, naturally emerged before the Buddha, illuminating the assembly and each shining upon countless lands like the sands of the Ganges. At that time, those in the assembly all saw countless Buddha lands like the sands of the Ganges, and before the World Honored One, there were jeweled lotuses with billions of petals, and none failed to see them. At that time, Indra transformed himself into the form of an elder, holding various kinds of flowers, distributing them to the fourfold assembly, and said: 'May those who hold these flowers scatter them upon the Tathagata, Satya, Samyak-sambuddha,'
又加供養此深經義。」
四輩如言，各各取華散諸佛上。眾會皆見所散之華在諸佛上化成華蓋。應時四輩各白佛言：「此何本瑞？光明巍巍乃如是乎？地大震動，又眾寶華化現在佛前，所散諸華，一切佛上變成寶蓋？」
佛言：「阿難！皆是經卷之變應也。故當知，建立此經，流佈一切，受者則思。」
爾時，阿難復白佛言：「今者，世尊！聖旨之德建此經也。」
佛言：「如是建立護，以及現在佛，亦復若此，等無差特。」
阿難問佛：「今此經卷，所名云何？如何奉持？」
佛言：「阿難！是經名曰『不猗果實除德跡想』，又名『持信奉法道跡往來不還無著聲聞緣覺』也，又名『開化弊魔』，又名『遵奉六度無極』。當持。所以者何？聞此經若信樂者，即當具足六度無極。」
阿難又問：「云何信樂而奉持者具足六度無極？」
佛語阿難：「若族姓子、族姓女信喜是經不疑，佈施則度無極、不毀失戒則禁無極、在所忍辱則忍無極、亦不應懈怠離於怯弱則進無極、所為興立如不輕舉則禪無極、一切無念等於諸法則智無極。是故，阿難！說是經卷號之名曰六度無極，又名『不退轉輪方等之法』。」
阿難白佛：「唯然，世尊！聞是經名則為大饒益，何況受持
【現代漢語翻譯】 現代漢語譯本：又加上供養這部深奧的經義。 四眾弟子聽了這話，各自取花散在諸佛身上。大眾都看見所散的花在諸佛身上化成華蓋。當時，四眾弟子各自對佛說：『這是什麼祥瑞？光明如此巍峨？大地大震動，又有眾寶花化現在佛前，所散的花，在一切佛身上都變成寶蓋？』 佛說：『阿難！這都是經卷的變現所應。所以應當知道，建立這部經，流佈一切，接受的人就會思考。』 當時，阿難又對佛說：『現在，世尊！是聖旨的功德建立了這部經啊。』 佛說：『是這樣建立護持的，以及現在的佛，也都是這樣，沒有差別。』 阿難問佛：『現在這部經卷，名字叫什麼？應該如何奉持？』 佛說：『阿難！這部經名叫『不執著果實，去除功德的執念』，又名『持信奉法，道跡往來不還的無著聲聞緣覺』，又名『開化弊魔』，又名『遵奉六度無極』。應當奉持。為什麼呢？聽聞這部經如果信樂的人，就應當具足六度無極。』 阿難又問：『如何信樂而奉持的人就能具足六度無極呢？』 佛告訴阿難：『如果善男子、善女人信喜這部經不懷疑，佈施就達到佈施的無極、不毀犯戒律就達到持戒的無極、在任何情況下都能忍辱就達到忍辱的無極、也不應該懈怠離開怯弱就達到精進的無極、所做的事情如不輕舉妄動就達到禪定的無極、一切無念等同於諸法就達到智慧的無極。所以，阿難！這部經卷的名字叫做六度無極，又名『不退轉輪方等之法』。』 阿難對佛說：『是的，世尊！聽聞這部經的名字就已經是很大的利益了，更何況是受持呢？』
【English Translation】 English version: And further offer this profound meaning of the scripture. The four assemblies, as they were told, each took flowers and scattered them upon the Buddhas. The entire assembly saw that the scattered flowers transformed into canopies above the Buddhas. At that moment, the four assemblies each said to the Buddha: 'What is this auspicious sign? The light is so majestic! The earth greatly trembles, and numerous precious flowers have appeared before the Buddhas. The scattered flowers have all transformed into precious canopies above all the Buddhas?' The Buddha said: 'Ananda! These are all transformations in response to the scripture. Therefore, you should know that establishing this scripture, spreading it everywhere, those who receive it will contemplate.' At that time, Ananda again said to the Buddha: 'Now, World Honored One! It is the virtue of the Holy Will that establishes this scripture.' The Buddha said: 'It is established and protected in this way, and the present Buddhas are also like this, without any difference.' Ananda asked the Buddha: 'What is the name of this scripture now? How should it be upheld?' The Buddha said: 'Ananda! This scripture is named 'Not Relying on Fruits, Removing the Thought of Meritorious Deeds', also named 'Holding Faith and Practicing the Dharma, the Path of Non-Returning Arhats and Pratyekabuddhas', also named 'Enlightening the Evil Demons', also named 'Following the Six Paramitas'. It should be upheld. Why? Those who hear this scripture and have faith and joy will then fulfill the Six Paramitas.' Ananda again asked: 'How do those who have faith and joy and uphold it fulfill the Six Paramitas?' The Buddha told Ananda: 'If a son or daughter of good family believes and rejoices in this scripture without doubt, then giving will reach the perfection of giving, not violating precepts will reach the perfection of discipline, being patient in all circumstances will reach the perfection of patience, not being lazy and abandoning weakness will reach the perfection of diligence, acting without recklessness will reach the perfection of meditation, and having no thoughts equal to all dharmas will reach the perfection of wisdom. Therefore, Ananda! This scripture is named the Six Paramitas, also named 'The Dharma of the Non-Retrogressing Wheel of Equality'.' Ananda said to the Buddha: 'Yes, World Honored One! Hearing the name of this scripture is already a great benefit, how much more so is upholding it?'
諷誦者乎？」
佛言：「如是，難值。」
阿難又問：「聞是經名能超幾劫？」
佛言：「阿難！聞是經不退轉輪，歡喜信者，則當越除無數千百劫終始之患。」
「假使又聞，棄除貢高，信發道意，是輩云何？」佛言：「阿難！佛皆授決，得為無上正真之道意也。」
爾時，四輩眾會人人其前化有蓮華光色無量，一一華者有無央數百千諸華，各懷悅豫，則取蓮華供養世尊，同音嘆曰：「愿令吾等值是法世，亦效如今分別說之。」
時佛即笑，便有伎樂而自然鳴，香聞十方；無數千天空中雨華、栴檀粟金、及天心華，諸天之衣散世尊上。
賢者阿難長跪叉手，前白佛言：「佛不妄笑，會當有意。」
佛語阿難：「今諸四輩，天、龍、鬼神、人及非人，聞是經者，後世所生，輒值此經演說其義，如我今日等無有異。」
佛說是時，賢者阿難、文殊師利菩薩、諸天世人，莫不歡喜。
佛說阿惟越致遮經卷下
【現代漢語翻譯】 現代漢語譯本 『是諷誦者嗎？』 佛說：『是的，很難遇到。』 阿難又問：『聽到這部經的名字能超越多少劫？』 佛說：『阿難！聽到這部經而不退轉，歡喜信受的人，就能超越無數千百劫的生死輪迴之苦。』 『假設又有人聽到此經，能捨棄驕傲自大，生起修道之心，這些人會怎麼樣呢？』佛說：『阿難！佛都會為他們授記，讓他們得到無上正真之道的意願。』 當時，四眾弟子每個人面前都化現出蓮花，光彩無量，每一朵蓮花上又有無數百千朵小蓮花，他們都心懷喜悅，用蓮花供養世尊，同聲讚歎說：『愿我們也能在未來值遇這樣的佛法盛世，也能像今天這樣分別解說。』 這時，佛陀笑了，隨即有天樂自然響起，香氣瀰漫十方；無數天人從空中降下鮮花、栴檀粟金、以及天心花，天人的衣服也散落在世尊身上。 賢者阿難長跪合掌，上前對佛說：『佛陀不會無緣無故地笑，一定是有什麼深意。』 佛告訴阿難：『現在這些四眾弟子，天、龍、鬼神、人以及非人，聽到這部經的人，後世所生，都會遇到這部經，並能聽聞其義，就像我今天一樣，沒有任何差別。』 佛陀說完這些話時，賢者阿難、文殊師利菩薩、諸天世人，沒有不歡喜的。 《佛說阿惟越致遮經》卷下
【English Translation】 English version 'Are they reciters?' The Buddha said, 'Yes, it is rare to encounter.' Ananda further asked, 'How many kalpas can one transcend by hearing the name of this sutra?' The Buddha said, 'Ananda! Those who hear this sutra and do not regress, who joyfully believe, will overcome the suffering of countless thousands of kalpas of birth and death.' 'Suppose there are others who, upon hearing this sutra, discard arrogance and pride, and generate the aspiration for the path, what will happen to them?' The Buddha said, 'Ananda! The Buddhas will all give them predictions, enabling them to attain the aspiration for the unsurpassed, true, and correct path.' At that time, each of the four assemblies had lotus flowers manifested before them, with immeasurable light. On each lotus flower were countless hundreds and thousands of other flowers. They were all filled with joy, and they offered the lotus flowers to the World Honored One, exclaiming in unison, 'May we also encounter such a Dharma age in the future, and be able to explain it as it is being explained today.' Then the Buddha smiled, and immediately heavenly music arose spontaneously, and fragrance permeated the ten directions. Countless heavenly beings rained down flowers, sandalwood powder, and heavenly heart flowers from the sky, and the garments of the heavenly beings scattered upon the World Honored One. The venerable Ananda knelt down, joined his palms, and said to the Buddha, 'The Buddha does not smile without reason; there must be a meaning.' The Buddha told Ananda, 'Now, these four assemblies, including gods, dragons, ghosts, humans, and non-humans, those who hear this sutra, in their future lives, will encounter this sutra and be able to hear its meaning, just as I am today, without any difference.' When the Buddha finished speaking, the venerable Ananda, the Bodhisattva Manjushri, the heavenly beings, and the people of the world, were all filled with joy. The Lower Scroll of the Sutra Spoken by the Buddha on Aviveyachachakra