T09n0267_不退轉法輪經

大正藏第 09 冊 No. 0267 不退轉法輪經

No. 267 [Nos. 266, 268]

不退轉法輪經卷第一

僧祐錄雲安公涼土異經在北涼錄第二譯

序品第一

如是我聞：

一時，佛在舍衛國祇樹給孤獨園，與大比丘僧千二百五十人俱，及諸菩薩摩訶薩眾無量無邊阿僧祇數。爾時，世尊于中夜后入廣大光明照三昧；是時文殊師利法王子，于中夜后入大光明照三昧；彌勒菩薩于中夜后亦入遍炬三昧。是時世尊從三昧起，與舍利弗于中夜后共出其房，到文殊師利法王子所住之處。

時尊者舍利弗，見文殊師利法王子房及世尊房左右皆悉滿中池水，其池水中亦有無量種種蓮華遍佈水上，而諸蓮華各放光明，普照祇洹及舍衛國，乃至三千大千世界皆悉照明；大聞法音遍於十方一切世界，其中菩薩互共咨請發問論議。時尊者舍利弗既入室已，見文殊師利寂然禪定，在前而立，尊者舍利弗即便彈指謦咳出聲；爾時世尊及舍利弗等，見文殊師利法王子神通變化，各見其身在大海中。是時舍利弗，在文殊師利室中不能得出，欲踴虛空亦不能去，而不自知從何處來，況復能以神通而去？

是時尊者舍利弗結加趺坐，忽然而見文殊師利在其目前正身端坐

【現代漢語翻譯】現代漢語譯本《不退轉法輪經》第一卷僧祐記錄說，安公在涼州翻譯的這部異經，在北涼的記錄中是第二次翻譯。序品第一我是這樣聽說的：一時，佛陀住在舍衛國的祇樹給孤獨園，與一千二百五十位大比丘僧眾在一起，還有無量無邊的阿僧祇數的菩薩摩訶薩眾。當時，世尊在半夜之後進入廣大光明照三昧（一種禪定狀態）；這時，文殊師利法王子也在半夜之後進入大光明照三昧；彌勒菩薩也在半夜之後進入遍炬三昧（一種禪定狀態）。這時，世尊從三昧中起身，與舍利弗在半夜之後一同走出房間，來到文殊師利法王子所住的地方。當時，尊者舍利弗看到文殊師利法王子的房間和世尊的房間左右都充滿了池水，池水中也有無量種種蓮花遍佈水面，而且這些蓮花各自放出光明，普照祇洹（佛陀居住的精舍）和舍衛國，乃至三千大千世界都被照亮；大法的聲音遍佈十方一切世界，其中的菩薩們互相請教、發問、討論。當時，尊者舍利弗進入房間后，看到文殊師利寂靜地禪定，便站在他面前，尊者舍利弗就彈指、咳嗽發出聲音；這時，世尊和舍利弗等，看到文殊師利法王子的神通變化，各自看到他的身體在大海中。這時，舍利弗在文殊師利的房間里無法出來，想要跳到空中也無法離開，而且不知道自己從哪裡來，更不用說用神通離開了？這時，尊者舍利弗結跏趺坐，忽然看到文殊師利在他面前端正地坐著。

【English Translation】 English version The Sutra of the Wheel of Non-Retrogression, Volume 1 Sengyou recorded that this extraordinary sutra, translated by An Gong in Liangzhou, was the second translation in the records of the Northern Liang. Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of twelve hundred and fifty Bhikshus, and countless Asankhya of Bodhisattva Mahasattvas. At that time, the World Honored One, after midnight, entered the Samadhi of Great Light Illumination; at that time, Manjushri, the Dharma Prince, also entered the Samadhi of Great Light Illumination after midnight; Maitreya Bodhisattva also entered the Samadhi of Universal Torch after midnight. At that time, the World Honored One arose from Samadhi, and together with Shariputra, after midnight, they left their chambers and went to the place where Manjushri, the Dharma Prince, was dwelling. At that time, the Venerable Shariputra saw that the chambers of Manjushri, the Dharma Prince, and the World Honored One were surrounded by pools of water, and in these pools were countless varieties of lotuses covering the surface, each lotus emitting light, illuminating Jeta Grove (the monastery where the Buddha resided) and Shravasti, and even the three thousand great thousand worlds were illuminated; the sound of the great Dharma pervaded all the worlds in the ten directions, and the Bodhisattvas within were mutually inquiring, questioning, and discussing. At that time, the Venerable Shariputra, having entered the chamber, saw Manjushri silently in meditation, and stood before him. The Venerable Shariputra then snapped his fingers and coughed to make a sound; at that time, the World Honored One and Shariputra, etc., saw the miraculous transformations of Manjushri, the Dharma Prince, and each saw his body in the great ocean. At that time, Shariputra was unable to leave Manjushri's chamber, and though he wished to leap into the sky, he could not depart, and he did not know from where he had come, let alone leave by means of miraculous powers? At that time, the Venerable Shariputra sat in the lotus position, and suddenly saw Manjushri sitting upright before him.

。文殊師利神通力故，不離本處令舍利弗見文殊師利過恒河沙有世界，名阿鞞跋致論議音聲；彼中有佛，號善住光華開敷，現在於世，有無量億千菩薩圍繞；見彼佛身於諸毛孔皆出蓮華，其一一華光明遍照三千大千世界，華有千葉，皆以紺琉璃為莖，馬瑙為須，眾寶為臺；其華臺上，見諸菩薩結加趺坐，彼諸菩薩皆住阿鞞跋致當得阿耨多羅三藐三菩提，于諸陀羅尼門成就大忍，以三十二相而自莊嚴，身色如真金微妙第一。爾時善住光華開敷佛，臍中出大蓮華，其色眾多華葉無量，亦以紺琉璃為莖，金剛為葉，因陀琉璃為須，龍堅栴檀王為臺，世間塵水所不能染。

舍利弗見此華臺空無所有，文殊師利入中而坐，與蓮華臺俱上至有頂，文殊師利繞佛三匝，一心合掌，頂禮佛足，于蓮華臺中結加趺坐正念向佛。是時善住光華開敷如來問文殊師利言：「汝從何方而來到此？」

文殊師利白佛言：「世尊！我從娑婆世界故到此土。」

彼佛國中有二菩薩，一名善音，二名善聲，是二菩薩摩訶薩，皆已住阿鞞跋致地，決定當得阿耨多羅三藐三菩提，俱從蓮華臺中而出，更整衣服，右膝著地，一心合掌各白佛言：「世尊！娑婆世界去此幾何？」

爾時善住光華開敷佛答二菩薩言：「娑婆世界去此佛剎恒河

【現代漢語翻譯】現代漢語譯本：由於文殊師利（Manjusri，智慧的象徵）的神通力量，他沒有離開原來的地方，就讓舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）看見文殊師利所處的，超過恒河沙數的世界，名為阿鞞跋致（Avaivartika，不退轉）的論議音聲世界；那個世界裡有一尊佛，號為善住光華開敷（Shanzhu Guanghua Kaifu），現在住世，有無數億千菩薩圍繞著他；舍利弗看見那尊佛的身上，每一個毛孔都放出蓮花，每一朵蓮花的光明都普照三千大千世界，蓮花有一千片花瓣，花莖都是用紺琉璃（一種深藍色寶石）做成的，花須是用瑪瑙做成的，花臺是用各種珍寶做成的；在蓮花臺上，看見許多菩薩結跏趺坐（一種禪坐姿勢），那些菩薩都住在阿鞞跋致的境界，將來都能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在各種陀羅尼門（Dharani，總持法門）上成就大忍，用三十二相（佛的三十二種殊勝相貌）來莊嚴自己，身體的顏色像真金一樣，微妙無比。這時，善住光華開敷佛的肚臍中生出一朵大蓮花，顏色眾多，花瓣無數，花莖也是用紺琉璃做成的，花葉是用金剛做成的，花須是用因陀琉璃（一種青色寶石）做成的，花臺是用龍堅栴檀王（一種珍貴的檀香）做成的，世間的塵土和水都不能沾染它。舍利弗看見這個蓮花臺空無一物，文殊師利進入其中坐下，和蓮花臺一起上升到有頂天（最高的天界），文殊師利繞佛三圈，一心合掌，頂禮佛足，在蓮花臺中結跏趺坐，正念面向佛。這時，善住光華開敷如來問文殊師利說：『你從什麼地方來到這裡？』文殊師利回答佛說：『世尊！我從娑婆世界（Saha world，我們所居住的世界）來到這裡。』那個佛國有兩位菩薩，一位名叫善音，一位名叫善聲，這兩位菩薩摩訶薩（Mahasattva，大菩薩）都已住在阿鞞跋致的境界，決定能證得阿耨多羅三藐三菩提，他們都從蓮花臺中出來，整理好衣服，右膝著地，一心合掌，各自對佛說：『世尊！娑婆世界距離這裡有多遠？』這時，善住光華開敷佛回答兩位菩薩說：『娑婆世界距離這個佛剎，有恒河沙數那麼多的世界。』

【English Translation】 English version: Through the spiritual power of Manjusri (symbol of wisdom), without leaving his original place, he caused Sariputra (one of the Buddha's ten great disciples, known for his wisdom) to see the world where Manjusri was, which was beyond the number of sands in the Ganges River, named the world of Avaivartika (non-retrogression) discourse; in that world, there was a Buddha named Shanzhu Guanghua Kaifu (Well-Dwelling Light Flower Opening), currently living in the world, surrounded by countless billions of Bodhisattvas; Sariputra saw that from every pore of that Buddha's body, lotus flowers emerged, and the light of each lotus flower illuminated the three thousand great thousand worlds, the lotus flowers had a thousand petals, the stems were made of lapis lazuli, the stamens were made of agate, and the platforms were made of various treasures; on the lotus platforms, he saw many Bodhisattvas sitting in the lotus position, those Bodhisattvas all resided in the state of Avaivartika, and in the future, they would all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they achieved great patience in various Dharani (mantra) gates, adorned themselves with the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), and their body color was like pure gold, wonderfully exquisite. At this time, a large lotus flower emerged from the navel of the Buddha Shanzhu Guanghua Kaifu, with many colors and countless petals, the stem was also made of lapis lazuli, the leaves were made of diamond, the stamens were made of indranila (a blue gemstone), and the platform was made of dragon sandalwood king (a precious sandalwood), which could not be stained by the dust and water of the world. Sariputra saw that this lotus platform was empty, and Manjusri entered and sat down, and together with the lotus platform, ascended to the highest heaven, Manjusri circled the Buddha three times, with one mind, palms together, bowed at the Buddha's feet, and sat in the lotus position in the lotus platform, with his mind focused on the Buddha. At this time, the Tathagata Shanzhu Guanghua Kaifu asked Manjusri, 'From what place have you come here?' Manjusri replied to the Buddha, 'World Honored One! I have come here from the Saha world (the world we live in).' In that Buddha's country, there were two Bodhisattvas, one named Shanyin and the other named Shansheng, these two Bodhisattva Mahasattvas (great Bodhisattvas) had already resided in the state of Avaivartika, and were certain to attain Anuttara-samyak-sambodhi, they both came out of the lotus platform, adjusted their clothes, knelt on their right knees, with one mind, palms together, and each said to the Buddha, 'World Honored One! How far is the Saha world from here?' At this time, the Buddha Shanzhu Guanghua Kaifu replied to the two Bodhisattvas, 'The Saha world is as far from this Buddha land as the number of sands in the Ganges River.'

沙世界之外，文殊師利從彼而來。」

是時善音、善聲菩薩俱白佛言：「世尊！于彼世界，佛號何等？今欲知之。」

爾時善住光華開敷佛即便答言：「娑婆世界有佛、如來、多陀阿伽度、阿羅呵、三藐三佛陀，號釋迦牟尼，今現在世。」

是二菩薩復更問言：「釋迦牟尼佛為說何法？」

彼佛答言：「說三乘法。」

而彼菩薩復白佛言：「云何名為三乘？」

佛言：「所謂聲聞乘、辟支佛乘、佛乘，釋迦牟尼佛常作如是說三乘法。」

時彼菩薩復白佛言：「世尊！諸佛說法何故不同？」

佛言：「一切諸佛有所說法悉皆同等。」

彼諸菩薩復白佛言：「云何同等？」

佛言：「不退法輪，一切諸佛皆悉等說。」

時彼菩薩復白佛言：「世尊！何以故，釋迦牟尼佛說三乘法？」

佛言：「娑婆世界眾生心多下劣，若說一乘則不能解，是故釋迦牟尼佛以善方便為諸眾生出五濁世，分別說三，引導眾生令入一乘。」

時二菩薩白佛言：「世尊！釋迦牟尼佛說法為最甚難？」

佛言：「釋迦牟尼佛說法實為甚難。」

善音、善聲菩薩白佛言：「世尊！我等今者快得善利，不生如是下劣惡國。」

爾時佛答二菩薩言：「

【現代漢語翻譯】現代漢語譯本『在沙世界之外，文殊師利（Manjushri，菩薩名）從那裡而來。』

這時，善音菩薩（Shanyin，菩薩名）和善聲菩薩（Shansheng，菩薩名）一起對佛說：『世尊！在那個世界，佛的稱號是什麼？我們現在想知道。』

這時，善住光華開敷佛（Shanzhu Guanghua Kaifu Fo，佛名）就回答說：『娑婆世界（Saha world，我們所處的世界）有一位佛，如來（Tathagata，佛的稱號之一）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），號為釋迦牟尼（Shakyamuni，佛名），現在正在世間。』

這兩位菩薩又問：『釋迦牟尼佛（Shakyamuni Buddha）講的是什麼法？』

那位佛回答說：『講的是三乘法。』

那兩位菩薩又問佛：『什麼是三乘？』

佛說：『所謂聲聞乘（Shravakayana，聽聞佛法而修行的乘）、辟支佛乘（Pratyekabuddhayana，獨自覺悟的乘）、佛乘（Buddhayana，成佛的乘），釋迦牟尼佛經常這樣講說三乘法。』

這時，那兩位菩薩又對佛說：『世尊！諸佛說法為什麼不同？』

佛說：『一切諸佛所說的法都相同。』

那些菩薩又問佛：『如何相同？』

佛說：『不退法輪（Avivartachakra，永不退轉的佛法），一切諸佛都平等地宣說。』

這時，那兩位菩薩又對佛說：『世尊！為什麼釋迦牟尼佛要說三乘法？』

佛說：『娑婆世界的眾生心性大多低劣，如果說一乘法（Ekayana，唯一成佛之道），他們就不能理解，所以釋迦牟尼佛用善巧方便，爲了讓眾生脫離五濁惡世（five turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁），分別說三乘，引導眾生進入一乘。』

這時，兩位菩薩對佛說：『世尊！釋迦牟尼佛說法是最困難的嗎？』

佛說：『釋迦牟尼佛說法確實非常困難。』

善音菩薩和善聲菩薩對佛說：『世尊！我們現在真是得到了很大的利益，沒有出生在這樣低劣的惡國。』

這時，佛回答兩位菩薩說：

【English Translation】 English version 'Beyond the world of sand, Manjushri (a Bodhisattva) came from there.'

At that time, Bodhisattva Shanyin (Good Sound) and Bodhisattva Shansheng (Good Voice) together said to the Buddha: 'World Honored One! In that world, what is the Buddha's name? We wish to know now.'

Then, Buddha Shanzhu Guanghua Kaifu (Well-Dwelling Light Splendor Opening Buddha) replied: 'In the Saha world (the world we inhabit), there is a Buddha, a Tathagata (one of the titles of a Buddha), a Tathagata, an Arhat (worthy of offerings), a Samyaksambuddha (perfectly enlightened one), named Shakyamuni (the name of the Buddha), who is now in the world.'

These two Bodhisattvas further asked: 'What Dharma does Shakyamuni Buddha preach?'

That Buddha replied: 'He preaches the Three Vehicles Dharma.'

Those two Bodhisattvas then asked the Buddha: 'What are the Three Vehicles?'

The Buddha said: 'They are the Shravakayana (the vehicle of those who hear the teachings), the Pratyekabuddhayana (the vehicle of those who attain enlightenment on their own), and the Buddhayana (the vehicle of becoming a Buddha). Shakyamuni Buddha often teaches the Three Vehicles Dharma in this way.'

At that time, those two Bodhisattvas again said to the Buddha: 'World Honored One! Why are the teachings of the Buddhas different?'

The Buddha said: 'All the teachings of all the Buddhas are the same.'

Those Bodhisattvas again asked the Buddha: 'How are they the same?'

The Buddha said: 'The non-retrogressing Dharma wheel (Avivartachakra), all Buddhas equally preach this.'

At that time, those two Bodhisattvas again said to the Buddha: 'World Honored One! Why does Shakyamuni Buddha preach the Three Vehicles Dharma?'

The Buddha said: 'The minds of the beings in the Saha world are mostly inferior. If the One Vehicle Dharma (Ekayana, the only path to Buddhahood) were preached, they would not understand. Therefore, Shakyamuni Buddha uses skillful means to help beings escape the five turbidities (five defilements of the world: kalpa, views, afflictions, beings, and life) by separately teaching the Three Vehicles, guiding beings to enter the One Vehicle.'

At that time, the two Bodhisattvas said to the Buddha: 'World Honored One! Is it most difficult for Shakyamuni Buddha to preach the Dharma?'

The Buddha said: 'It is indeed very difficult for Shakyamuni Buddha to preach the Dharma.'

Bodhisattva Shanyin and Bodhisattva Shansheng said to the Buddha: 'World Honored One! We have now gained great benefit, not being born in such an inferior and evil country.'

At that time, the Buddha replied to the two Bodhisattvas, saying:

莫作是語，當疾舍離。」

善音、善聲菩薩復白佛言：「世尊！以何因緣令舍是語？彼惡世中說此法難，以是故，我等今者不生喜樂。」

佛言：「於此世界二十億那由他劫修諸善根，不如娑婆世界於一食頃與諸般若波羅蜜相應，令一眾生歸依三寶受持五戒，遠離聲聞、辟支佛心，使發無上菩提道意。甚難於彼二十億那由他者，況復有能勸人出家讚歎功德，廣為說法令出三界，作如是教逮得己利，修集善法入諸禪定。何以故？此諸眾生，多為煩惱之所濁亂。」

是二菩薩復白佛言：「世尊！云何于彼世界，諸眾生等，多為煩惱而濁亂耶？」

佛言：「若我盡壽更為汝等說娑婆世界眾生濁亂，貪慾、瞋恚、愚癡，無量諸惡不善諸法，猶不可盡，惟佛能知業報善惡。」

爾時善音、善聲彼菩薩等俱共嘆言：「是真釋迦牟尼佛！是真釋師子！是真釋仙！」作如是等三種讚歎，善哉說法，善知心念，亦為廣說諸不善法貪慾、瞋恚、愚癡、邪見、無量諸惡，巧說善趣及向聲聞、辟支佛道，皆歸於佛，成就佛智第一清凈，發菩提心，隨順解脫，入佛智慧。為諸眾生，成熟善根，心無所染。彼諸菩薩皆悉共取七寶蓮華若干種色，有百千萬億葉，如金剛寶藏，天紺琉璃為須，龍堅栴檀為臺，眾寶為莖，

【現代漢語翻譯】『不要說這樣的話，應當趕快捨棄這種想法。』善音菩薩和善聲菩薩又對佛說：『世尊！因為什麼因緣要捨棄這種說法呢？在那個惡劣的世界裡宣說此法很難，因此，我們現在不感到歡喜。』佛說：『在這個世界，用二十億那由他（極大的數量單位）劫的時間修習各種善根，不如在娑婆世界（我們所處的世界）一頓飯的時間裡與諸般若波羅蜜（以空性智慧到達彼岸）相應，使一個眾生皈依三寶（佛、法、僧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），遠離聲聞（聽聞佛法而自我解脫者）、辟支佛（無師自悟者）的心，使他們發起無上菩提道（覺悟之道）的意願。這比在那個世界用二十億那由他劫的時間還要難得多，更何況還能勸人出家，讚歎出家的功德，廣泛地為他們說法，使他們脫離三界（欲界、色界、無色界），像這樣教導他們，使他們獲得自身的利益，修習善法，進入各種禪定。為什麼呢？因為這裡的眾生，大多被煩惱所擾亂。』這兩位菩薩又對佛說：『世尊！為什麼在那個世界，眾生大多被煩惱所擾亂呢？』佛說：『如果我用盡壽命來為你們講述娑婆世界眾生的濁亂，貪慾、嗔恚、愚癡，以及無量無邊的惡和不善之法，也是說不完的，只有佛才能知道業報的善惡。』這時，善音菩薩和善聲菩薩等一起讚歎說：『真是釋迦牟尼佛（佛教創始人）！真是釋師子（釋迦族的獅子）！真是釋仙（釋迦族的仙人）！』他們做了這樣的三種讚歎，『說得真好，善於瞭解眾生的心念，也廣泛地講述了各種不善之法，如貪慾、嗔恚、愚癡、邪見以及無量無邊的惡，巧妙地講述了善趣以及通向聲聞、辟支佛的道路，都歸於佛，成就佛的智慧，達到第一清凈，發起菩提心，隨順解脫，進入佛的智慧。爲了使眾生，成熟善根，心無所染。』那些菩薩們都一起取來七寶蓮花，有各種顏色，有百千萬億片花瓣，像金剛寶藏一樣，以天紺琉璃為花須，以龍堅栴檀為花臺，以各種寶物為花莖。

【English Translation】 'Do not speak such words, you should quickly abandon this thought.' The Bodhisattvas Good Sound and Good Voice again said to the Buddha, 'World Honored One, for what reason should we abandon this teaching? It is difficult to preach this Dharma in that evil world, therefore, we do not feel joy now.' The Buddha said, 'In this world, cultivating various good roots for twenty billion nayutas (an extremely large number) of kalpas (eons) is not as good as being in accordance with the Prajna Paramita (perfection of wisdom) for the duration of a meal in the Saha world (the world we live in), causing one sentient being to take refuge in the Three Jewels (Buddha, Dharma, Sangha), uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), and turn away from the minds of Sravakas (those who seek self-liberation by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), causing them to generate the intention for the unsurpassed path of Bodhi (enlightenment). This is much more difficult than doing so for twenty billion nayutas of kalpas in that other world, let alone being able to persuade people to leave home, praise the merits of leaving home, extensively preach the Dharma to them, causing them to leave the Three Realms (desire realm, form realm, formless realm), teaching them in this way, enabling them to obtain their own benefit, cultivate good dharmas, and enter various samadhis (meditative states). Why is this so? Because the sentient beings here are mostly disturbed and confused by afflictions.' These two Bodhisattvas again said to the Buddha, 'World Honored One, why are the sentient beings in that world mostly disturbed and confused by afflictions?' The Buddha said, 'If I were to spend my entire life explaining to you the turbidity and confusion of the sentient beings in the Saha world, their greed, hatred, ignorance, and the immeasurable evil and unwholesome dharmas, it would still be impossible to exhaust them. Only the Buddha knows the good and evil of karmic retribution.' At that time, the Bodhisattvas Good Sound and Good Voice, together, exclaimed, 'This is truly Shakyamuni Buddha (the founder of Buddhism)! This is truly a Shakya Lion (lion of the Shakya clan)! This is truly a Shakya Sage (sage of the Shakya clan)!' They made these three praises, 'How wonderful is the teaching, how well you understand the thoughts of sentient beings, and how extensively you have explained the various unwholesome dharmas, such as greed, hatred, ignorance, wrong views, and immeasurable evils, skillfully explaining the good realms and the paths leading to Sravakas and Pratyekabuddhas, all returning to the Buddha, achieving the wisdom of the Buddha, attaining the first purity, generating the Bodhi mind, following liberation, and entering the wisdom of the Buddha. For the sake of sentient beings, to mature their good roots, their minds are without defilement.' Those Bodhisattvas all together took seven-jeweled lotuses of various colors, with hundreds of millions of petals, like a diamond treasure, with heavenly blue lapis lazuli as the stamens, with dragon-firm sandalwood as the base, and with various jewels as the stems.

不著塵水。眼識所知，其華微妙，于虛空中而自迴轉，不可執持，猶如影幻從業報生，亦從解脫諸三昧生。于虛空中取已，遙散娑婆世界釋迦牟尼佛上，持諸華鬘華蓋悉是眾寶，亦有寶云、寶蓋及雜綵繒蓋、末香、涂香、無量種色，供養釋迦牟尼佛已，五體投地向佛作禮，皆作是言：「南無釋迦牟尼佛！此娑婆世界菩薩摩訶薩莊嚴大乘，精進無懈，修諸功德，悉能護持過去、未來、現在諸佛一切正法，為欲拔濟苦惱眾生，作大照明住於一乘，我等欲往見釋迦牟尼佛，及娑婆世界諸大菩薩摩訶薩眾，以大莊嚴而自莊嚴，為紹佛種使不斷絕。」

善住光華開敷如來聞諸菩薩作是語已，觀察其心，復重為說諸佛功德，示教利喜，告諸菩薩言：「汝當隨學釋迦牟尼佛本所行道，於一切眾生髮大慈心，生利益心，于諸深法莫生驚怖及諸誹謗，而起無相，具足善根不求果報，如是菩薩摩訶薩，皆悉當往釋迦牟尼佛國，以本願力俱生於彼，護持正法隨順諸佛本所修學，汝可往見。」

彼二菩薩作如是言：「我當乘佛神力，及過去、未來諸佛之力而詣于彼。」

善住光華開敷如來告善音、善聲菩薩等：「汝今當共文殊師利詣娑婆世界。」亦語文殊師利：「與二菩薩俱共到彼。」

時二菩薩語文殊師利言：「我

【現代漢語翻譯】現代漢語譯本：不沾染塵埃和水。眼睛所見的，那些花朵美妙無比，在虛空中自行旋轉，無法執持，如同幻影一般，由業報而生，也從解脫的各種三昧（samadhi，禪定）中產生。從虛空中取來之後，遙遠地散落在娑婆世界（Saha world）的釋迦牟尼佛（Sakyamuni Buddha）之上，所持的花鬘、華蓋都是珍寶所制，也有寶云、寶蓋以及各種色彩的絲綢蓋、末香、涂香等無數種顏色，供養釋迦牟尼佛之後，五體投地向佛作禮，都這樣說道：『頂禮釋迦牟尼佛！此娑婆世界的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）莊嚴大乘（Mahayana，大乘佛教），精進不懈，修習各種功德，能夠護持過去、未來、現在諸佛的一切正法，爲了救拔苦惱的眾生，作為大光明而安住於一乘（Ekayana，唯一佛乘），我們想要去拜見釋迦牟尼佛，以及娑婆世界的諸大菩薩摩訶薩眾，以大莊嚴來莊嚴自己，爲了繼承佛種使之不斷絕。』善住光華開敷如來（Good-Dwelling-Splendor-Unfolding Tathagata）聽聞諸菩薩這樣說后，觀察他們的心意，又再次為他們宣說諸佛的功德，開示教導使他們歡喜，告訴諸菩薩說：『你們應當隨學釋迦牟尼佛原本所修行的道路，對一切眾生髮起大慈悲心，生起利益眾生的心，對於各種深奧的佛法不要產生驚恐和誹謗，從而生起無相之心，具足善根而不求果報，這樣的菩薩摩訶薩，都應當前往釋迦牟尼佛的國土，以本來的願力一同生在那裡，護持正法，隨順諸佛原本所修學的，你們可以前去拜見。』那兩位菩薩這樣說道：『我們應當憑藉佛的神力，以及過去、未來諸佛的力量而前往那裡。』善住光華開敷如來告訴善音（Good-Sound）菩薩、善聲（Good-Voice）菩薩等：『你們現在應當和文殊師利（Manjusri）一起前往娑婆世界。』也對文殊師利說：『和這兩位菩薩一起前往那裡。』這時，兩位菩薩對文殊師利說：『我』

【English Translation】 English version: Not adhering to dust or water. What the eye-consciousness perceives, its flowers are wondrous and subtle, revolving in the void by themselves, impossible to grasp, like a phantom arising from karmic retribution, also arising from the various samadhis (meditative absorptions) of liberation. Having taken them from the void, they scatter them remotely upon Sakyamuni Buddha in the Saha world, holding flower garlands and canopies all made of precious jewels, also with jeweled clouds, jeweled canopies, and canopies of various colored silks, powdered incense, and fragrant ointments of countless colors, having made offerings to Sakyamuni Buddha, they prostrate themselves with their five limbs to the ground, making obeisance to the Buddha, all saying: 『Namo Sakyamuni Buddha! The Bodhisattva-Mahasattvas (great bodhisattvas) of this Saha world adorn the Mahayana (Great Vehicle), diligently and tirelessly cultivating all merits, able to protect all the right Dharma of the Buddhas of the past, future, and present, in order to rescue suffering beings, acting as great illumination and dwelling in the Ekayana (One Vehicle), we wish to go and see Sakyamuni Buddha, and the great Bodhisattva-Mahasattvas of the Saha world, adorning ourselves with great adornments, in order to continue the Buddha lineage and prevent it from being cut off.』 Good-Dwelling-Splendor-Unfolding Tathagata, having heard the Bodhisattvas speak thus, observed their minds, and again spoke to them about the merits of the Buddhas, instructing and delighting them, telling the Bodhisattvas: 『You should follow the path originally practiced by Sakyamuni Buddha, generate great compassion for all beings, generate the mind to benefit beings, do not be frightened or slander the various profound Dharmas, thereby generating the mind of non-form, possessing good roots without seeking rewards, such Bodhisattva-Mahasattvas should all go to the Buddha-land of Sakyamuni Buddha, and be born there together by their original vows, protecting the right Dharma, following what the Buddhas originally practiced, you may go and see.』 Those two Bodhisattvas said: 『We shall go there by the divine power of the Buddha, and the power of the Buddhas of the past and future.』 Good-Dwelling-Splendor-Unfolding Tathagata told Good-Sound Bodhisattva, Good-Voice Bodhisattva, and others: 『You should now go to the Saha world together with Manjusri.』 He also said to Manjusri: 『Go there together with these two Bodhisattvas.』 At this time, the two Bodhisattvas said to Manjusri: 『We』

等欲見釋迦牟尼佛及諸菩薩一切大眾，當依汝神力得見彼佛。」

文殊師利語二菩薩言：「善男子！汝等應當先禮彼佛，亦應親近、供養、恭敬無數諸佛，悉為利益十方世界一切眾生，為欲增長佛菩提故，亦為成就佛智慧故。」

彼二菩薩即如其教作如是言：「我等亦當隨逐供養諸佛如來，親近禮拜尊重讚歎，當學文殊師利，為欲利益一切眾生。」

爾時文殊師利，便禮善住光華開敷如來，繞佛三匝，恭敬尊重，與諸菩薩並舍利弗俱詣于彼，到已聽法，受佛教敕諦觀如來，散華供養，末香、涂香、繒蓋、幢幡清凈第一，悉為過去諸佛神力之所護持，念慧堅固，悉遍供養佛、法、僧寶，為一切眾生得解脫故。如大力士屈伸臂頃，于彼東方恒河沙佛前忽然而見，于諸佛所即便勸請廣說清凈不退轉法輪。

是諸佛國無有女人，亦無二乘聲聞、辟支佛名，亦如善住光華開敷佛國等無有異，諸世界中純大菩薩以為莊嚴。是諸菩薩毛孔臍中皆出蓮華，蓮華臺中皆有菩薩，一一蓮華臺上皆有文殊師利，悉作如是神通變化，供養諸佛。

南、西、北方、四維、上、下，乃至十方世界，悉有文殊師利，說不退轉法輪，皆有二菩薩，從華臺中而出問佛：「彼娑婆世界云何名為說三乘法？」皆悉欲隨文殊師利

【現代漢語翻譯】現代漢語譯本：『如果你們想見到釋迦牟尼佛（Sakyamuni Buddha）以及諸位菩薩和所有大眾，應當依靠你的神力才能見到那位佛。』文殊師利（Manjusri）對兩位菩薩說：『善男子！你們應當先禮拜那位佛，也應當親近、供養、恭敬無數諸佛，都是爲了利益十方世界的一切眾生，爲了增長佛的菩提（Bodhi）智慧，也爲了成就佛的智慧。』那兩位菩薩就按照他的教導這樣說：『我們也應當跟隨供養諸佛如來，親近禮拜，尊重讚歎，應當學習文殊師利，爲了利益一切眾生。』這時，文殊師利便禮拜善住光華開敷如來（Good Abiding Light Flower Expanding Tathagata），繞佛三圈，恭敬尊重，與諸位菩薩和舍利弗（Sariputra）一起前往那裡，到達后聽法，接受佛的教誨，仔細觀察如來，散花供養，用末香、涂香、繒蓋、幢幡等清凈第一的供品，都是過去諸佛神力所護持，念慧堅固，普遍供養佛、法、僧三寶，爲了使一切眾生得到解脫。如同大力士屈伸手臂的瞬間，在東方恒河沙數佛前忽然出現，在諸佛那裡就勸請他們廣說清凈不退轉的法輪。這些佛國沒有女人，也沒有二乘聲聞（Sravaka）、辟支佛（Pratyekabuddha）的名字，也像善住光華開敷佛國一樣沒有差別，所有世界都以大菩薩作為莊嚴。這些菩薩的毛孔和臍中都生出蓮花，蓮花臺中都有菩薩，每一朵蓮花臺上都有文殊師利，都做這樣的神通變化，供養諸佛。南、西、北方、四維、上、下，乃至十方世界，都有文殊師利，宣說不退轉法輪，都有兩位菩薩從蓮花臺中出來問佛：『那個娑婆世界（Saha world）為什麼叫做說三乘法？』他們都想跟隨文殊師利。

【English Translation】 English version: 'If you wish to see Sakyamuni Buddha and all the Bodhisattvas and the entire assembly, you should rely on your spiritual power to see that Buddha.' Manjusri said to the two Bodhisattvas, 'Good men! You should first pay homage to that Buddha, and you should also draw near, make offerings to, and respect countless Buddhas, all for the benefit of all sentient beings in the ten directions, for the sake of increasing the Bodhi wisdom of the Buddha, and also for the sake of achieving the wisdom of the Buddha.' The two Bodhisattvas then followed his teachings and said, 'We shall also follow and make offerings to all the Tathagatas, draw near, pay homage, respect, and praise them. We shall learn from Manjusri, for the benefit of all sentient beings.' At that time, Manjusri then paid homage to the Good Abiding Light Flower Expanding Tathagata, circumambulated the Buddha three times, respectfully honored him, and together with the Bodhisattvas and Sariputra, went to that place. Having arrived, they listened to the Dharma, received the Buddha's teachings, carefully observed the Tathagata, scattered flowers as offerings, and used powdered incense, paste incense, silk canopies, and banners as the purest and foremost offerings. All of these were protected by the spiritual power of the Buddhas of the past, with firm mindfulness and wisdom, universally making offerings to the Buddha, Dharma, and Sangha, for the sake of liberating all sentient beings. As quickly as a strong man extends and retracts his arm, they suddenly appeared before the Buddhas as numerous as the sands of the Ganges River in the east. At the places of these Buddhas, they immediately urged them to widely expound the pure, irreversible Dharma wheel. These Buddha lands have no women, nor do they have the names of Sravakas or Pratyekabuddhas of the Two Vehicles. They are also like the Buddha land of the Good Abiding Light Flower Expanding Buddha, without any difference. All the worlds are adorned with great Bodhisattvas. From the pores and navels of these Bodhisattvas, lotuses emerge, and in the center of each lotus is a Bodhisattva. On each lotus platform is Manjusri, all performing such spiritual transformations, making offerings to the Buddhas. In the south, west, north, four intermediate directions, above, below, and even in the ten directions, there is Manjusri, expounding the irreversible Dharma wheel. There are two Bodhisattvas who emerge from the lotus platforms and ask the Buddha, 'Why is that Saha world called the place where the Three Vehicles are taught?' They all wish to follow Manjusri.

，見釋迦牟尼佛。爾時文殊師利法王子於十方世界，安慰諸菩薩等：「我當共汝俱往至彼娑婆世界。」到閻浮提，天將欲明。

是時阿難，天既未曉，門籥孔中而見光明，即起出外，便見大光遍照祇洹，凈水澄潔湛然盈滿，淵明鏡徹、無諸塵垢，林樹精舍悉皆不現。阿難見已即作是言：「今何因緣忽有是相？尋念此瑞必說大法。」爾時阿難入其水中，足不沉沒，水不著身，心意歡喜，即往佛所繞佛住處，有十千蓮華聞大音樂，見諸蓮華皆出光明，其光遍照祇洹精舍，及舍衛國閻浮提內，三千大千世界，悉皆大明如晝光照。阿難踴躍發大歡喜，右膝著地，恭敬合掌一心向佛。

爾時明相便已顯現，日欲出時見十千蓮華，中有一蓮華，于祇洹林最勝特出，尊者阿難發心念言：「今日世尊必應說法，我當敷座以待如來，見有如是說法相故。」即便為佛敷師子座，於一瞬頃剎那中間佛坐已定。爾時大地六種震動，乃至十方恒沙世界，亦復如是六返震動，三千大千世界遍佈天華，拘物頭華、分陀利華、優缽羅華，諸果華樹自然而出。

時諸比丘皆悉欲出，見其大水而心驚怖，都不敢出。見祇洹林僧房，池水悉已盈滿清凈無垢，一切樹木及諸僧房，堂舍園苑亦皆不現，惟見光明無不遍照。諸比丘等俱作是言：「

【現代漢語翻譯】現代漢語譯本：見到釋迦牟尼佛。當時，文殊師利法王子在十方世界，安慰各位菩薩說：『我將和你們一同前往娑婆世界。』他們到達閻浮提時，天將要亮。這時，阿難，天還沒亮，從門縫中看到光明，就起身出門，看見大光明遍照祇洹，清澈的水澄凈而充滿，像深淵一樣明亮，像鏡子一樣清澈，沒有一絲塵垢，樹林和精舍都看不見了。阿難看到后就說：『現在是什麼原因突然出現這種景象？』他心想，『這種祥瑞必定預示著佛陀將要宣說大法。』當時，阿難進入水中，腳沒有沉下去，水也沒有沾到身上，心中歡喜，就前往佛陀所在之處，繞著佛陀的住所。有十千蓮花，聽到巨大的音樂聲，看到蓮花都發出光明，光明遍照祇洹精舍，以及舍衛國閻浮提內，三千大千世界，都像白天一樣明亮。阿難歡喜踴躍，右膝著地，恭敬合掌，一心向佛。這時，天色已經顯現，太陽將要出來的時候，看到十千蓮花，其中有一朵蓮花，在祇洹林中最為殊勝突出。尊者阿難發心想：『今天世尊必定要說法，我應當鋪設座位等待如來，因為看到了這樣的說法之相。』他立刻為佛陀鋪設了獅子座，在一瞬間，剎那之間，佛陀已經安坐。當時，大地發生六種震動，乃至十方恒河沙數的世界，也同樣發生六次震動，三千大千世界遍佈天花，拘物頭花（Kumuda，白色睡蓮）、分陀利花（Pundarika，白色蓮花）、優缽羅花（Utpala，藍色蓮花），各種果樹和花樹自然生長出來。當時，各位比丘都想出去，看到大水而心驚害怕，都不敢出去。他們看到祇洹林的僧房、池水都已充滿，清凈無垢，一切樹木和僧房、堂舍、園林也都不見了，只看到光明無處不照。各位比丘都說：

【English Translation】 English version: They saw Śākyamuni Buddha. At that time, the Dharma Prince Mañjuśrī, in the ten directions of the world, comforted all the Bodhisattvas, saying, 'I will go with you to the Sahā world.' When they arrived at Jambudvīpa, the sky was about to dawn. At this time, Ānanda, as it was not yet dawn, saw light through the crack of the door, and immediately got up and went outside. He saw a great light illuminating Jetavana, and the clear water was pure and full, as deep and bright as an abyss, as clear as a mirror, without any dust or dirt. The forests and monasteries were all invisible. Upon seeing this, Ānanda said, 'What is the reason for this sudden appearance?' He thought, 'This auspicious sign must indicate that the Buddha is about to preach the great Dharma.' At that time, Ānanda entered the water, his feet did not sink, and the water did not touch his body. His heart was filled with joy, and he went to where the Buddha was, circling the Buddha's dwelling. There were ten thousand lotuses, and he heard great music. He saw that the lotuses were all emitting light, which illuminated the Jetavana monastery, as well as Jambudvīpa in Śrāvastī, and the three thousand great thousand worlds, all as bright as daylight. Ānanda rejoiced and was filled with great joy. He knelt on his right knee, respectfully joined his palms, and wholeheartedly turned towards the Buddha. At this time, the dawn had already appeared, and as the sun was about to rise, he saw ten thousand lotuses, among which one lotus was the most outstanding in the Jetavana forest. The Venerable Ānanda thought, 'Today, the World Honored One must be about to preach the Dharma. I should prepare a seat to await the Tathāgata, because I have seen such a sign of Dharma preaching.' He immediately prepared a lion seat for the Buddha, and in an instant, in a moment, the Buddha was already seated. At that time, the earth shook in six ways, and even the worlds in the ten directions, as numerous as the sands of the Ganges, also shook six times. The three thousand great thousand worlds were filled with heavenly flowers, Kumuda flowers (white water lilies), Pundarika flowers (white lotuses), Utpala flowers (blue lotuses), and various fruit and flower trees grew naturally. At that time, all the Bhikṣus wanted to go out, but they were frightened by the great water and dared not go out. They saw that the monasteries and ponds of Jetavana were all filled, pure and without any impurities. All the trees, monasteries, halls, and gardens were also invisible, and only light was seen everywhere. All the Bhikṣus said together:

今此瑞相必說大法。」

爾時世尊從禪定起安詳而坐，十方世界一切諸佛，放大光明，若干寶網百千萬億無數種色，眼識所識不可執捉。文殊師利共十方恒河沙等諸佛世界大菩薩等，為欲利益無量眾生，於一一諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，皆悉禮拜、供養、恭敬、尊重讚歎，與如是等諸菩薩摩訶薩俱，神通變化不可思議，欲令眾生使信佛法教化利益，隨其所應皆得聞見，方便為說悉令解悟。

爾時文殊師利知釋迦牟尼佛坐已，一切大地六返震動，有諸菩薩從地踴出，一阿僧祇、百阿僧祇，乃至百千萬億那由他數阿僧祇等悉來集會，俱共繞佛至百千匝。復持無數蓮華若干種色，其葉無量不可思議，而散佛上，能令眾生一心專念發趣勝慧，所散之華遍覆三千大千世界，龍堅栴檀種種諸香，持戒、忍辱、精進、禪定、智慧、方便、神通波羅蜜，皆是無想助道之香，並諸栴檀眾雜妙香，悉為十方諸佛神通之所護持，以用供養釋迦牟尼佛。

爾時文殊師利為欲供養諸如來故，與眾菩薩莊嚴妙塔，持諸摩尼八楞寶珠，及眾寶樹繒蓋幢幡，以雜寶網羅覆其上。亦以摩尼造作僧房，門屏戶牖種種嚴飾，池泉、流渠及諸大河，優缽羅華、拘物頭華、分陀利華，眾寶蓮華而覆水上，八功德水亦常盈滿，異類

【現代漢語翻譯】現代漢語譯本：『如今這祥瑞之相，必定是要宣說大法了。』那時，世尊從禪定中起身，安詳地坐著。十方世界的一切諸佛，都放出光明，形成無數寶網，有百千萬億種顏色，這些顏色是肉眼所能識別的，但卻無法執取。文殊師利菩薩與十方恒河沙數諸佛世界的大菩薩們，爲了利益無量眾生，對每一位諸佛、多陀阿伽度（如來）、阿羅呵（應供）、三藐三佛陀（正等覺），都行禮拜、供養、恭敬、尊重和讚歎。他們與這些大菩薩們一起，以不可思議的神通變化，希望眾生能夠信奉佛法，接受教化，獲得利益。他們根據眾生的根器，讓他們都能聽聞和見到佛法，並方便地為他們宣說，使他們都能理解和覺悟。那時，文殊師利菩薩知道釋迦牟尼佛已經坐定，一切大地都發生了六種震動。有許多菩薩從地涌出，數量從一阿僧祇（無數）到百阿僧祇，乃至百千萬億那由他（極多數）阿僧祇等，都來到這裡，一起圍繞佛陀轉了百千圈。他們又拿著無數種顏色各異的蓮花，這些蓮花的葉子數量無量，不可思議，散在佛陀的上方，能使眾生一心專念，發起殊勝的智慧。所散的蓮花遍佈三千大千世界。還有龍堅栴檀等各種香，以及持戒、忍辱、精進、禪定、智慧、方便、神通波羅蜜等，這些都是無想助道的香。還有各種栴檀和雜妙香，都受到十方諸佛神通的護持，用來供養釋迦牟尼佛。那時，文殊師利菩薩爲了供養諸如來，與眾菩薩一起莊嚴妙塔，拿著各種摩尼八楞寶珠，以及各種寶樹、繒蓋、幢幡，用雜寶網覆蓋在上面。他們還用摩尼寶珠建造僧房，門、屏、戶、牖都裝飾得非常華麗。池泉、流渠以及各大河流中，都覆蓋著優缽羅華（青蓮花）、拘物頭華（紅蓮花）、分陀利華（白蓮花）等各種寶蓮花。八功德水也總是充滿其中。各種不同的

【English Translation】 English version: 'Now, this auspicious sign must indicate the preaching of the Great Dharma.' At that time, the World Honored One arose from Samadhi and sat down peacefully. All the Buddhas in the ten directions emitted light, forming countless jeweled nets with hundreds of thousands of millions of countless colors, which were perceptible to the eye but could not be grasped. Manjushri Bodhisattva, together with great Bodhisattvas from the Buddha worlds as numerous as the sands of the Ganges in the ten directions, in order to benefit immeasurable sentient beings, paid homage, made offerings, showed reverence, respect, and praise to each of the Buddhas, Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones). Together with these great Bodhisattvas, they used inconceivable spiritual powers to enable sentient beings to believe in the Buddha's teachings, receive guidance, and gain benefits. According to their capacities, they allowed them to hear and see the Dharma, and expediently preached to them, enabling them to understand and awaken. At that time, Manjushri Bodhisattva, knowing that Shakyamuni Buddha had already sat down, caused the entire earth to shake in six ways. Many Bodhisattvas emerged from the earth, from one Asankhya (countless) to hundreds of Asankhyas, and even hundreds of thousands of millions of Nayutas (extremely numerous) Asankhyas, all came here and circled the Buddha hundreds of thousands of times. They also held countless lotuses of various colors, the leaves of which were immeasurable and inconceivable, and scattered them above the Buddha, enabling sentient beings to focus their minds and generate supreme wisdom. The scattered lotuses covered the three thousand great thousand worlds. There were also various fragrances such as dragon-heart sandalwood, as well as the fragrances of precepts, patience, diligence, meditation, wisdom, skillful means, and the Paramitas of spiritual powers, all of which were fragrances that aided the path of non-thought. There were also various sandalwood and mixed wonderful fragrances, all of which were protected by the spiritual powers of the Buddhas in the ten directions, and were used to make offerings to Shakyamuni Buddha. At that time, Manjushri Bodhisattva, in order to make offerings to all the Tathagatas, together with the Bodhisattvas, adorned wonderful stupas, holding various Mani eight-faceted jeweled pearls, as well as various jeweled trees, silken canopies, and banners, covering them with nets of mixed jewels. They also built monasteries with Mani jewels, with doors, screens, windows, and sills all decorated very ornately. In the ponds, streams, and great rivers, various jeweled lotuses such as Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), and Pundarika flowers (white lotuses) covered the water. The eight meritorious waters were always full. Various kinds of

眾鳥皆悉游集，諸天寶樹隨念皆現，救度眾生使得解脫，為修佛智發菩提心，皆是文殊師利不可思議神通變化，乘佛神力及誓願力，亦是釋迦牟尼佛本行願力。文殊師利作是變化，為欲成就調伏眾生，心不思議見不思議，發大莊嚴入聖境界。

爾時文殊師利並諸菩薩摩訶薩眾，莊嚴一切如意華樹至於佛前，是諸菩薩若欲坐時，文殊師利先現其相，于剎那頃，無相蓮華從毛孔出，莖若干種無量百千雜色，其葉無數不可思議，金剛寶藏以為光網，天紺琉璃以為其須，龍堅栴檀以為其臺，有諸菩薩而在其中結加趺坐。

爾時釋迦牟尼佛放臍中光，普照六道幽闇之處，億千種光皆如阿提目多伽色，種種無數光明細軟，如蓮華藏清凈香潔，周遍十方通達無礙。蓮華臺中出妙樓閣，佛所護持與法界等，如寂滅樂解脫之色，空、無相、無愿、無作、無為、無生、無滅，與三世等，悉入空界過於眼境。

文殊師利在樓閣上正身端坐，心不動搖唸佛境界，自證空法得金剛三昧，善學釋迦牟尼佛法，決定成就無緣三昧，深入佛慧。文殊師利並諸菩薩摩訶薩，於十方世界作佛事已，心樂正法常勤修集，亦於過去諸佛法中，久種善根，皆是文殊師利之所攝持，志行菩提心無退沒，猶如師子處無畏座。

佛告阿難：「汝

【現代漢語翻譯】現代漢語譯本：

眾鳥都聚集而來，諸天寶樹隨著意念顯現，救度眾生使他們得到解脫，爲了修習佛的智慧而發菩提心，這一切都是文殊師利（Manjusri，代表智慧的菩薩）不可思議的神通變化，憑藉佛的神力和誓願力，也是釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）本來的修行願力。文殊師利作出這樣的變化，是爲了成就調伏眾生，他們的心不可思議，所見不可思議，發起大莊嚴進入聖者的境界。

當時，文殊師利和諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）們，用如意寶樹莊嚴一切，來到佛前。這些菩薩如果想要坐下，文殊師利會先顯現出景象，在剎那間，無相的蓮花從毛孔中生出，花莖有各種各樣無量百千的雜色，花葉無數不可思議，用金剛寶藏作為光網，用天紺琉璃作為花須，用龍堅栴檀作為花臺，有諸位菩薩在其中結跏趺坐。

當時，釋迦牟尼佛從肚臍中放出光明，普遍照耀六道（六種輪迴的境界）幽暗之處，億千種光都像阿提目多伽（Atimuttaka，一種花）的顏色，種種無數的光明細軟，像蓮花藏一樣清凈香潔，周遍十方通達無礙。蓮花臺中出現美妙的樓閣，佛所護持與法界（Dharmadhatu，宇宙萬法）相等，如同寂滅的快樂解脫之色，空、無相、無愿、無作、無為、無生、無滅，與三世（過去、現在、未來）相等，都進入空界，超越了眼見的境界。

文殊師利在樓閣上端正地坐著，心不動搖地念佛的境界，自己證悟空法，得到金剛三昧（Vajra Samadhi，堅固的禪定），善於學習釋迦牟尼佛的佛法，決定成就無緣三昧（無條件的禪定），深入佛的智慧。文殊師利和諸位菩薩摩訶薩，在十方世界做完佛事後，內心喜樂正法，常常勤奮修習，也在過去諸佛的佛法中，久遠地種下善根，這些都是文殊師利所攝持的，志向修行菩提心沒有退轉，就像獅子一樣處在無畏的座位上。

佛告訴阿難（Ananda，佛陀的十大弟子之一）說：「你……」 English version:

All the birds gathered, and the celestial jeweled trees appeared according to their thoughts, saving sentient beings and enabling them to attain liberation. To cultivate the wisdom of the Buddha and generate the Bodhi mind, all these were the inconceivable spiritual transformations of Manjusri (the Bodhisattva representing wisdom), relying on the Buddha's divine power and vows, and also the original vows of Sakyamuni Buddha (the founder of Buddhism). Manjusri made these transformations to achieve the taming of sentient beings, whose minds are inconceivable and whose sights are inconceivable, initiating great adornment and entering the realm of the saints.

At that time, Manjusri and all the Bodhisattva-Mahasattvas (great Bodhisattvas) adorned everything with wish-fulfilling jeweled trees and came before the Buddha. When these Bodhisattvas wished to sit, Manjusri would first manifest the scene. In an instant, formless lotuses emerged from their pores, with stems of various kinds and countless hundreds of thousands of mixed colors, and leaves that were countless and inconceivable. The Vajra Treasury served as a net of light, the heavenly lapis lazuli as the stamens, and the dragon's solid sandalwood as the base. Various Bodhisattvas sat in full lotus posture within them.

At that time, Sakyamuni Buddha emitted light from his navel, illuminating the dark places of the six realms (the six realms of reincarnation). The billions of lights were all like the color of the Atimuttaka (a type of flower), with countless soft and subtle lights, as pure and fragrant as the lotus treasury, pervading the ten directions and unobstructed. From the lotus platform emerged magnificent pavilions, protected by the Buddha and equal to the Dharmadhatu (the realm of all phenomena), like the color of the joy of Nirvana and liberation, empty, formless, wishless, actionless, non-active, unborn, and unceasing, equal to the three times (past, present, and future), all entering the realm of emptiness, surpassing the realm of sight.

Manjusri sat upright in the pavilion, his mind unwavering in contemplating the Buddha's realm. He personally realized the emptiness of phenomena, attained the Vajra Samadhi (diamond-like concentration), was skilled in learning the Dharma of Sakyamuni Buddha, and was determined to achieve the unconditioned Samadhi (unconditional concentration), deeply entering the Buddha's wisdom. Manjusri and all the Bodhisattva-Mahasattvas, after completing their Buddha work in the ten directions, rejoiced in the true Dharma, constantly diligently cultivating, and had also planted good roots for a long time in the Dharma of past Buddhas. All of these were upheld by Manjusri, their aspiration to cultivate the Bodhi mind never regressing, like a lion sitting on a fearless seat.

The Buddha said to Ananda (one of the ten great disciples of the Buddha), 'You...'

【English Translation】 All the birds gathered, and the celestial jeweled trees appeared according to their thoughts, saving sentient beings and enabling them to attain liberation. To cultivate the wisdom of the Buddha and generate the Bodhi mind, all these were the inconceivable spiritual transformations of Manjusri (the Bodhisattva representing wisdom), relying on the Buddha's divine power and vows, and also the original vows of Sakyamuni Buddha (the founder of Buddhism). Manjusri made these transformations to achieve the taming of sentient beings, whose minds are inconceivable and whose sights are inconceivable, initiating great adornment and entering the realm of the saints. At that time, Manjusri and all the Bodhisattva-Mahasattvas (great Bodhisattvas) adorned everything with wish-fulfilling jeweled trees and came before the Buddha. When these Bodhisattvas wished to sit, Manjusri would first manifest the scene. In an instant, formless lotuses emerged from their pores, with stems of various kinds and countless hundreds of thousands of mixed colors, and leaves that were countless and inconceivable. The Vajra Treasury served as a net of light, the heavenly lapis lazuli as the stamens, and the dragon's solid sandalwood as the base. Various Bodhisattvas sat in full lotus posture within them. At that time, Sakyamuni Buddha emitted light from his navel, illuminating the dark places of the six realms (the six realms of reincarnation). The billions of lights were all like the color of the Atimuttaka (a type of flower), with countless soft and subtle lights, as pure and fragrant as the lotus treasury, pervading the ten directions and unobstructed. From the lotus platform emerged magnificent pavilions, protected by the Buddha and equal to the Dharmadhatu (the realm of all phenomena), like the color of the joy of Nirvana and liberation, empty, formless, wishless, actionless, non-active, unborn, and unceasing, equal to the three times (past, present, and future), all entering the realm of emptiness, surpassing the realm of sight. Manjusri sat upright in the pavilion, his mind unwavering in contemplating the Buddha's realm. He personally realized the emptiness of phenomena, attained the Vajra Samadhi (diamond-like concentration), was skilled in learning the Dharma of Sakyamuni Buddha, and was determined to achieve the unconditioned Samadhi (unconditional concentration), deeply entering the Buddha's wisdom. Manjusri and all the Bodhisattva-Mahasattvas, after completing their Buddha work in the ten directions, rejoiced in the true Dharma, constantly diligently cultivating, and had also planted good roots for a long time in the Dharma of past Buddhas. All of these were upheld by Manjusri, their aspiration to cultivate the Bodhi mind never regressing, like a lion sitting on a fearless seat. The Buddha said to Ananda (one of the ten great disciples of the Buddha), 'You...'

語祇洹諸比丘眾，及舍衛國諸比丘尼，如來世尊今欲說法。令舍衛國優婆塞、優婆夷等，信樂三寶善根純熟，悉皆來集一時聽法。」

爾時尊者阿難，從其僧房及經行處，皆即告言：「佛欲說法。」時有比丘已來集者，復有比丘住在房中，各言：「已見說法光相，而我等輩不能得往？」阿難復問：「何故不來？」諸比丘言：「今見祇洹大水盈滿，無諸樹木惟見光明，未敢便去。」

爾時阿難即往佛所，白言：「世尊！諸比丘不能得來。何以故？見祇洹中大水悉滿清凈無垢，亦復不見精舍樹木，以是義故皆不得來。」

佛告阿難：「彼諸比丘，于無水中而生水想，無色中生於色想，無受、想、行、識中生受、想、行、識想，無聲聞、辟支佛作聲聞、辟支佛想。阿難！汝今更往喚諸比丘，從其僧房及經行處悉來聽法。」

爾時阿難即承佛教到舍衛國，敕諸比丘並比丘尼、優婆塞、優婆夷等：「世尊今者為欲說法，令使我喚，宜速往聽。」諸比丘、比丘尼、優婆塞、優婆夷，皆悉來集至於佛前。

佛告目連：「汝今當從三千大千世界諸菩薩摩訶薩等發大莊嚴，比丘、比丘尼、優婆塞、優婆夷，皆趣大乘，天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、人非人等，亦皆集會而來

【現代漢語翻譯】現代漢語譯本：佛陀在祇洹精舍告訴眾比丘，以及舍衛國的比丘尼們，如來世尊現在要說法。爲了讓舍衛國的優婆塞（在家男居士）、優婆夷（在家女居士）等，對三寶的信仰和善根更加成熟，都來這裡一起聽法。當時，尊者阿難從他的僧房和經行處出來，告訴大家：『佛陀要說法了。』有些比丘已經來了，還有些比丘住在房中，他們說：『我們已經看到說法時的光相，但是我們不能去。』阿難又問：『為什麼不來？』比丘們說：『現在看到祇洹精舍里大水瀰漫，沒有樹木，只有光明，所以不敢去。』這時，阿難就去佛陀那裡，稟告說：『世尊！比丘們不能來。為什麼呢？他們看到祇洹精舍里大水充滿，清澈無垢，也看不到精舍的樹木，因為這個原因，所以都不能來。』佛陀告訴阿難：『那些比丘，在沒有水的地方產生了水的想法，在沒有色法的地方產生了色法的想法，在沒有受、想、行、識的地方產生了受、想、行、識的想法，在沒有聲聞、辟支佛的地方產生了聲聞、辟支佛的想法。阿難！你現在再去叫那些比丘，從他們的僧房和經行處都來聽法。』當時，阿難接受佛陀的教誨，到舍衛國，告訴比丘、比丘尼、優婆塞、優婆夷等：『世尊現在要說法，讓我來叫你們，應該快點去聽法。』比丘、比丘尼、優婆塞、優婆夷，都來到佛陀面前。佛陀告訴目連：『你現在應當從三千大千世界召集諸菩薩摩訶薩（大菩薩）等，讓他們發大莊嚴，比丘、比丘尼、優婆塞、優婆夷，都趨向大乘，天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、伽樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人非人等，也都應當前來。』

【English Translation】 English version: The Buddha, at the Jetavana Monastery, addressed the assembly of monks and the nuns of Shravasti, saying, 'The Tathagata, the World Honored One, now wishes to expound the Dharma. Let the Upasakas (male lay devotees) and Upasikas (female lay devotees) of Shravasti, whose faith in the Three Jewels and roots of goodness are mature, all gather here to listen to the Dharma together.' At that time, the Venerable Ananda, emerging from his monastic dwelling and walking meditation area, announced, 'The Buddha is about to expound the Dharma.' Some monks had already arrived, while others remained in their dwellings, saying, 'We have seen the light of the Dharma being expounded, but we are unable to go.' Ananda then asked, 'Why do you not come?' The monks replied, 'We now see the Jetavana Monastery filled with vast waters, with no trees, only light, and thus we dare not go.' Then, Ananda went to the Buddha and reported, 'World Honored One! The monks are unable to come. Why is this? They see the Jetavana Monastery filled with vast, clear, and immaculate water, and they do not see the trees of the monastery. For this reason, they are unable to come.' The Buddha said to Ananda, 'Those monks have conceived the idea of water where there is no water, the idea of form where there is no form, the idea of sensation, perception, volition, and consciousness where there is no sensation, perception, volition, and consciousness, and the idea of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas) where there are no Sravakas and Pratyekabuddhas. Ananda! You should go again and summon those monks from their monastic dwellings and walking meditation areas to come and listen to the Dharma.' Then, Ananda, receiving the Buddha's instruction, went to Shravasti and told the monks, nuns, Upasakas, and Upasikas, 'The World Honored One now wishes to expound the Dharma and has sent me to summon you. You should quickly go to listen.' The monks, nuns, Upasakas, and Upasikas all gathered before the Buddha. The Buddha said to Maudgalyayana, 'You should now summon from the three thousand great thousand worlds all the Bodhisattva Mahasattvas (great Bodhisattvas), and let them make great adornments. Let the monks, nuns, Upasakas, and Upasikas all turn towards the Mahayana (Great Vehicle). Let the Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of demon), Garudas (a type of large bird), Kinnaras (celestial musicians), Mahoragas (a type of serpent), and humans and non-humans all come.'

聽法，所未聞者皆悉得聞。天、人、阿修羅皆來聽法，已於過去無量諸佛宿殖善根發趣大乘，求大乘者成最勝乘，亦名清凈第一之乘，菩薩摩訶薩發大莊嚴而自莊嚴，修此乘者，普告令知悉來集會。」

目連白佛言：「唯然世尊！」如壯力士屈伸臂頃，遍至三千大千世界，于諸菩薩大莊嚴所，諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力及誓願力皆悉聞知。即還佛所，白言：「世尊！我悉告已。」爾時四眾一切雲集，縱廣千由旬，高五千由旬，滿中天人心樂聞法。文殊師利白佛言：「世尊！四眾已集。」是時諸天遍滿虛空，皆悉合掌而白佛言：「今此大眾皆悉驚懼，如來威德不敢輒坐，惟愿世尊，賜聽令坐。」

爾時如來，即現瑞相，于剎那頃，有閻浮提金蓮華百千萬億葉，從地踴出，光色照耀猶如火藏，以天琉璃為須，赤真珠為臺，七寶為莖。一切大眾皆各自知，坐如來前。比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆面向佛，瞻仰世尊。爾時文殊師利菩薩最為上首，諸菩薩摩訶薩，皆以三十二相而自嚴身，色如真金，勇猛精進，威德熾盛。爾時諸菩薩摩訶薩文殊

【現代漢語翻譯】現代漢語譯本：聽聞佛法，那些從未聽聞的都將得以聽聞。天神、人類、阿修羅（一種好戰的神）都來聽法。他們過去在無量諸佛處種下善根，發起追求大乘（佛教的最高教義）之心。尋求大乘者將成就最殊勝的乘，也稱為清凈第一之乘。菩薩摩訶薩（偉大的菩薩）以大莊嚴來莊嚴自己，修習此乘的人，普告周知，讓他們都來這裡。目連（佛陀的弟子）對佛說：『是的，世尊！』如同強壯的力士屈伸手臂的瞬間，他遍至三千大千世界，在諸菩薩大莊嚴之處，以及比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），天神、龍、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、人和非人等，都因佛的神力和誓願力而得知此事。他立即回到佛陀處，稟告說：『世尊！我已經告知完畢。』那時，四眾弟子全部雲集，縱橫一千由旬，高五千由旬，充滿了天人和樂於聽聞佛法的人。文殊師利（智慧第一的菩薩）對佛說：『世尊！四眾已經聚集。』這時，諸天遍滿虛空，都合掌對佛說：『現在大眾都感到驚懼，如來的威德使他們不敢隨意坐下，唯愿世尊允許他們坐下。』這時，如來立即顯現瑞相，在剎那間，有閻浮提（我們所居住的世界）的金蓮花百千萬億葉，從地涌出，光色照耀如同火藏，以天琉璃為花須，赤真珠為花臺，七寶為花莖。一切大眾都各自知道，自己坐在如來面前。比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人和非人等，都面向佛陀，瞻仰世尊。這時，文殊師利菩薩最為上首，諸菩薩摩訶薩，都以三十二相來莊嚴自身，顏色如同真金，勇猛精進，威德熾盛。這時，諸菩薩摩訶薩文殊

【English Translation】 English version: Hearing the Dharma, all that has not been heard will be heard. Devas, humans, and Asuras (a type of warring deity) all come to hear the Dharma. They have planted good roots in the past with countless Buddhas, and have aspired to the Mahayana (the highest teaching of Buddhism). Those who seek the Mahayana will achieve the most supreme vehicle, also known as the pure and foremost vehicle. Bodhisattva Mahasattvas (great Bodhisattvas) adorn themselves with great adornments, and those who practice this vehicle are universally informed to come here. Maudgalyayana (a disciple of the Buddha) said to the Buddha, 'Yes, World Honored One!' Like a strong man stretching and contracting his arm, he reached all over the three thousand great thousand worlds. At the places of great adornment of the Bodhisattvas, and among the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), Devas, Dragons, Yakshas (a type of guardian deity), Gandharvas (celestial musicians), Asuras, Garudas (a type of golden-winged bird deity), Kinnaras (a type of celestial musician), Mahoragas (a type of great serpent deity), humans, and non-humans, all knew of this due to the Buddha's divine power and vows. He immediately returned to the Buddha and reported, 'World Honored One! I have finished informing them.' At that time, the four assemblies all gathered, extending one thousand yojanas in length and breadth, and five thousand yojanas in height, filled with Devas and those who were happy to hear the Dharma. Manjushri (the Bodhisattva of wisdom) said to the Buddha, 'World Honored One! The four assemblies have gathered.' At this time, the Devas filled the void, all with their palms together, and said to the Buddha, 'Now the great assembly is all in fear, the Tathagata's majestic virtue makes them not dare to sit down casually, we wish that the World Honored One would grant them permission to sit.' At this time, the Tathagata immediately manifested auspicious signs. In an instant, hundreds of millions of billions of golden lotus flowers of Jambudvipa (the world we live in) sprang up from the ground, their light shining like a fire treasure, with celestial lapis lazuli as their stamens, red pearls as their platforms, and seven treasures as their stems. All the great assembly each knew that they were sitting before the Tathagata. Bhikkhus, Bhikkhunis, Upasakas, Upasikas, Devas, Dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all faced the Buddha, gazing at the World Honored One. At this time, Manjushri Bodhisattva was the foremost, and all the Bodhisattva Mahasattvas adorned themselves with the thirty-two marks, their color like true gold, courageous and diligent, their majestic virtue blazing. At this time, the Bodhisattva Mahasattvas Manjushri

師利等，皆從華臺起合掌向佛，勸請世尊一心念佛。

爾時文殊師利白佛言：「世尊！四眾皆集寂然已定，一切諸天遍滿虛空，惟愿世尊廣說清凈不退法輪。」是時比丘、比丘尼、優婆塞、優婆夷、無量百千諸天，有信行、法行者並諸八輩，有須陀洹想，斯陀含想，阿那含想，阿羅漢想，聲聞想，辟支佛想，佛想，各作是想：「愿佛演說安慰其心。何因緣故，說信行、法行乃至八輩、須陀洹、斯陀含、阿那含、阿羅漢？何以故作如是說？」世尊默然。

爾時尊者舍利弗白佛言：「世尊！我于夜後分天欲明時，從坐而起，出其住處，即向文殊師利房。到已前入其舍，見如來室有十千蓮華周匝踴出，天鼓自鳴，聞歌詠聲，見祇洹林及舍衛國三千大千世界光明普照。今何因緣而現此瑞？」舍利弗作是語已，佛即告言：「為說法故先現斯瑞。」是時文殊師利請問如來：「為說何法先現此瑞？」

爾時阿難復白佛言：「世尊！我于夜後天欲明時，于戶牖中光從而入，見已即從坐起，便出其房，見祇洹林滿中凈水，無垢無濁，不見樹木、精舍、僧房，惟見大光。何因何緣先現此瑞？」爾時世尊告阿難言：「如來為說清凈法輪，亦是文殊師利神力勸請瑞相。」

爾時世尊為文殊師利，即說偈言：

「此乘

【現代漢語翻譯】現代漢語譯本：師利（Śāriputra）等，都從蓮花臺上起身，合掌面向佛陀，勸請世尊一心念佛。當時，文殊師利（Mañjuśrī）對佛說：『世尊！四眾弟子都已聚集，寂靜安寧，一切諸天也遍滿虛空。唯愿世尊廣說清凈不退的法輪。』當時，比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），以及無量百千諸天，其中有信行者、法行者，以及八輩弟子，有須陀洹（srotaāpanna）想、斯陀含（sakṛdāgāmin）想、阿那含（anāgāmin）想、阿羅漢（arhat）想、聲聞（śrāvaka）想、辟支佛（pratyekabuddha）想、佛想，各自想著：『愿佛陀演說，以安慰我們的心。是什麼因緣，要說信行、法行乃至八輩、須陀洹、斯陀含、阿那含、阿羅漢？為什麼要做這樣的說法？』世尊保持沉默。當時，尊者舍利弗（Śāriputra）對佛說：『世尊！我在夜後天將亮時，從座位起身，走出住處，就前往文殊師利的房間。到達後進入他的房間，看見如來室有十千蓮花周匝涌出，天鼓自動鳴響，聽到歌詠的聲音，看見祇洹林（Jetavana）和舍衛國（Śrāvastī）三千大千世界光明普照。現在是什麼因緣而出現這種祥瑞？』舍利弗說完這些話后，佛陀就告訴他：『爲了說法，所以先出現這種祥瑞。』當時，文殊師利請問如來：『爲了宣說何法，先出現這種祥瑞？』當時，阿難（Ānanda）又對佛說：『世尊！我在夜後天將亮時，從窗戶中看到光芒射入，看到后就從座位起身，走出房間，看見祇洹林中充滿清凈的水，沒有污垢和渾濁，看不見樹木、精舍、僧房，只看見大光明。是什麼因什麼緣先出現這種祥瑞？』當時，世尊告訴阿難：『如來爲了宣說清凈法輪，這也是文殊師利的神力勸請的瑞相。』當時，世尊為文殊師利，說了偈語：『此乘』

【English Translation】 English version: Śāriputra and others, all rose from their lotus seats, joined their palms, and faced the Buddha, urging the World Honored One to focus his mind on reciting the Buddha's name. At that time, Mañjuśrī said to the Buddha, 'World Honored One! The four assemblies have all gathered, are quiet and settled, and all the devas fill the empty space. We wish that the World Honored One would extensively expound the pure and irreversible Dharma wheel.' At that time, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and countless hundreds of thousands of devas, among whom were those who practiced by faith, those who practiced by Dharma, and the eight kinds of disciples, those with the thought of srotaāpanna, the thought of sakṛdāgāmin, the thought of anāgāmin, the thought of arhat, the thought of śrāvaka, the thought of pratyekabuddha, and the thought of Buddha, each thought, 'May the Buddha expound the Dharma to comfort our minds. What is the cause and condition for speaking of those who practice by faith, those who practice by Dharma, and the eight kinds of disciples, srotaāpanna, sakṛdāgāmin, anāgāmin, and arhat? Why is such a teaching given?' The World Honored One remained silent. At that time, the Venerable Śāriputra said to the Buddha, 'World Honored One! In the latter part of the night, when the sky was about to dawn, I rose from my seat and left my dwelling, and went to Mañjuśrī's room. Upon arriving and entering his room, I saw ten thousand lotus flowers emerging all around the Tathāgata's chamber, heavenly drums sounding by themselves, and heard the sound of singing. I saw the Jetavana Grove and the city of Śrāvastī, and the three thousand great thousand worlds were illuminated by light. What is the cause and condition for the appearance of this auspicious sign?' After Śāriputra spoke these words, the Buddha told him, 'It is for the sake of expounding the Dharma that this auspicious sign appeared first.' At that time, Mañjuśrī asked the Tathāgata, 'For the sake of expounding what Dharma did this auspicious sign appear first?' At that time, Ānanda again said to the Buddha, 'World Honored One! In the latter part of the night, when the sky was about to dawn, I saw light entering through the window. Upon seeing it, I rose from my seat and left my room. I saw that the Jetavana Grove was filled with pure water, without any dirt or turbidity. I could not see trees, monasteries, or monks' quarters, but only great light. What is the cause and condition for the appearance of this auspicious sign?' At that time, the World Honored One told Ānanda, 'The Tathāgata is about to expound the pure Dharma wheel, and this is also an auspicious sign of Mañjuśrī's divine power urging the Dharma.' At that time, the World Honored One spoke a verse for Mañjuśrī: 'This vehicle'

清凈，　　成得佛智；　　文殊妙辯，　發問斯義。　　一乘無垢，　　得佛上智；　文殊為顯，　　故作斯問。　　乘無分別，　離諸戲論；　　文殊為顯，　　故作斯問。　本無有來，　　亦復無去；　　猶如涅槃，　文殊所問。　　實無得果，　　亦無所說；　但以方便，　　引導眾生。　　遠離音聲，　聲即一相；　　文殊為顯，　　故作斯問。　尋聲求聲，　　無聲可取；　　聲名字空，　文殊所問。　　是聲如風，　　無所依止；　聲即解脫，　　文殊所問。　　阿難諦聽！　文殊所問；　　方便菩提，　　皆無所有。　佛及菩提，　　有聲無實；　　亦無方所，　諸法皆然。　　菩提無色，　　因緣無生；　無有去來，　　是諸佛說。　　無為無相，　如空無見；　　菩提無說，　　文殊所問。　去來今佛，　　一切皆然；　　智無方所，　無聞無見。　　性相如是，　　顯現法界；　但以假名，　　開示真實。　　修清凈施，　持戒無缺；　　忍辱堅固，　　志求菩提。　精進無懈，　　修禪攝意；　　智慧清凈，　以求菩提。　　佛善方便，　　度諸神通；　無依眾生，　　為說菩提。　　分別三乘，　四果差別；　　以如實智，　　隨應救世。

現五濁剎，　　為諸下劣；　　於一乘道，　驚疑不信。　　故說四果，　　開示羅漢；　從聲聞門，　　入佛教門。　　說數無數，　因緣差別；　　現見四諦，　　證諸法相。　聲聞羅漢，　　緣覺辟支；　　同得無生，　是為菩薩。　　行空無相，　　無愿三昧；　入解脫門，　　安住涅槃。　　去來今際，　心無所著；　　能開十方，　　無生無為。　如是深法，　　阿難文殊；　　方便發問，　無相慧力。　　乘一乘道，　　知法無相；　是故問佛，　　今說諸果。　　三世平等，　知空無相；　　諸聲寂滅，　　無佛菩提。　無數恒沙，　　諸佛世界；　　來求菩提，　文殊召集。　　聞彼諸佛，　　菩薩所行；　欲說三乘，　　集娑婆界。　　文殊發問，　為決疑惑；　　乘果分別，　　請說菩提。　以佛神力，　　及誓願力；　　故說三乘，　度苦眾生。　　令勤修習，　　文殊聲辯；　愿救世說，　　菩薩所行。　　億千諸天，　供養救世；　　生果想者，　　安慰彼疑。　如是比丘，　　及比丘尼，　　清信男女，　作最勝相。　　文殊所問，　　為慰疑惑；　是諸菩薩，　　為法故來。」

不退轉法輪經信行品第二

爾時，世

【現代漢語翻譯】現代漢語譯本如今這五濁惡世（指充滿各種污濁的時代），眾生根性下劣，對於唯一能通向解脫的佛道（一乘道）感到驚恐、懷疑而不相信。因此，佛陀才宣說四種果位（須陀洹、斯陀含、阿那含、阿羅漢），開示羅漢的修行方法，讓他們從聲聞乘的法門進入佛教的修行之門。佛陀講述了無數的因緣差別，讓他們親眼見到四聖諦（苦、集、滅、道），從而證悟諸法的實相。聲聞乘的阿羅漢和緣覺乘的辟支佛，他們都證得了不生不滅的境界，這實際上也是菩薩的境界。他們修行空性、無相、無愿的三昧，進入解脫之門，安住在涅槃的境界中。他們對於過去、現在、未來三世，心中沒有任何執著，能夠開啟十方世界，達到無生無為的境界。如此甚深的佛法，阿難和文殊菩薩以方便的方式發起提問，展現了他們無相的智慧力量。他們已經證悟了一乘道，了知諸法無相的真理。因此，他們向佛陀請教，現在所說的各種果位。他們明白三世平等，了知空性無相的道理。一切聲聞的境界都是寂滅的，沒有佛陀的菩提智慧。無數如恒河沙數般的諸佛世界，都有眾生前來尋求菩提。文殊菩薩召集他們，讓他們聽聞諸佛和菩薩的修行之道。爲了宣說三乘佛法，他們聚集在娑婆世界。文殊菩薩發起提問，是爲了消除眾生的疑惑，分別闡述各種果位的修行，並請佛陀宣說菩提的真諦。佛陀以他的神力和誓願力，才宣說三乘佛法，以度脫受苦的眾生。爲了讓他們勤奮修行，文殊菩薩以他的辯才，希望佛陀能夠救度世間，宣說菩薩的修行之道。億萬諸天供養救世的佛陀，那些執著于果位的人，佛陀會安慰他們的疑惑。像這樣的比丘、比丘尼、清信男、清信女，他們都展現出最殊勝的修行境界。文殊菩薩的提問，是爲了安慰眾生的疑惑，這些菩薩都是爲了佛法而來的。《不退轉法輪經》信行品第二那時，世尊...

【English Translation】 English version Now, in this world of five turbidities (referring to an era filled with various impurities), beings are of inferior capacity, and they are startled, doubtful, and disbelieving in the one vehicle path (Ekayana) that leads to liberation. Therefore, the Buddha speaks of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), revealing the path of the Arhat, allowing them to enter the gate of Buddhist practice from the Shravaka (Hearer) vehicle. The Buddha explains countless causes and conditions, allowing them to witness the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), thereby realizing the true nature of all dharmas. The Arhats of the Shravaka vehicle and the Pratyekabuddhas (Solitary Buddhas) of the Pratyekabuddha vehicle, they all attain the state of non-arising, which is actually the state of a Bodhisattva. They practice the samadhi of emptiness, signlessness, and wishlessness, entering the gate of liberation and abiding in the state of Nirvana. They have no attachment in their minds to the past, present, and future, and they are able to open up the ten directions, reaching the state of non-arising and non-doing. Such profound Dharma, Ananda and Manjushri Bodhisattva initiate questions in a skillful way, demonstrating their wisdom of signlessness. They have already realized the one vehicle path and understand the truth of the signlessness of all dharmas. Therefore, they ask the Buddha about the various fruits that are now being spoken of. They understand that the three times are equal and know the principle of emptiness and signlessness. All the realms of the Shravakas are in a state of quiescence, and there is no Bodhi wisdom of the Buddha. Countless Buddha worlds, as numerous as the sands of the Ganges, have beings coming to seek Bodhi. Manjushri Bodhisattva gathers them, allowing them to hear the practices of the Buddhas and Bodhisattvas. In order to expound the three vehicles of Dharma, they gather in the Saha world. Manjushri Bodhisattva initiates questions in order to dispel the doubts of beings, to explain the practices of the various fruits, and to request the Buddha to expound the truth of Bodhi. The Buddha, with his divine power and the power of his vows, expounds the three vehicles of Dharma in order to liberate suffering beings. In order to encourage them to practice diligently, Manjushri Bodhisattva, with his eloquence, hopes that the Buddha can save the world and expound the practices of the Bodhisattvas. Millions of devas make offerings to the Buddha who saves the world, and the Buddha will comfort the doubts of those who are attached to the fruits. Such Bhikkhus, Bhikkhunis, Upasakas, and Upasikas, they all demonstrate the most supreme state of practice. Manjushri Bodhisattva's questions are to comfort the doubts of beings, and these Bodhisattvas have come for the sake of the Dharma. The Second Chapter on Faith and Practice of the Sutra of the Wheel of Non-Regression At that time, the World Honored One...

尊說是偈已，阿難白佛言：「如來今為文殊師利轉不退法輪？」作如是問，佛言：「如是，如是！」

阿難復白佛言：「世尊！如來今轉不退法輪耶？」佛言：「如是，如是！阿難！如來實轉不退轉法輪。」

阿難復白佛言：「如來云何方便，說于信行、法行如是八輩，須陀洹、斯陀含、阿那含、阿羅漢、聲聞、辟支佛，是諸人等，如來皆為顯示菩薩法耶？何故復言：『為下劣眾生出五濁世，不解大乘，如來自在成就方便，見諸眾生大心者少多懷下劣。是故世尊，知其根性開示佛法方便濟度，以無量善法教化眾生，令滅諸苦得盡生死，離諸衰惱令住正證無為涅槃，乃至使得一切種智？』」

爾時世尊告阿難言：「菩薩摩訶薩為無量無邊眾生，令生信解佛之知見，及無數諸佛所知之法，無色乃至受、想、行、識，無染、無著是名信行。複次，阿難！菩薩摩訶薩能信如來一切法空作如是解，亦複名為菩薩信行。菩薩摩訶薩信佛智慧，心生欣樂，云何智慧，都不見法，以不見故名為信行。複次，阿難！菩薩摩訶薩不染五欲，不捨信心，是名菩薩信行。菩薩摩訶薩復作是念：『以不思議法施諸眾生猶如如相。』能信如是不思議法施者，是名菩薩信行。菩薩摩訶薩以歡喜故，能捨己身而不厭足，於一切處不生

【現代漢語翻譯】現代漢語譯本尊者說完偈頌后，阿難對佛說：『如來現在是為文殊師利轉不退的法輪嗎？』這樣問后，佛說：『是的，是的！』阿難又對佛說：『世尊！如來現在轉的是不退的法輪嗎？』佛說：『是的，是的！阿難！如來確實轉的是不退轉的法輪。』阿難又對佛說：『如來用什麼方便，對信行、法行這八種人，須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、聲聞（聽聞佛法而悟道者）、辟支佛（獨覺者），這些人，如來都為他們顯示菩薩法嗎？為什麼又說：『爲了下劣的眾生出現在五濁惡世，不理解大乘佛法，如來自在成就方便，看到眾生有大心的很少，大多懷有下劣之心。』所以世尊，知道他們的根性，開示佛法方便救度，用無量的善法教化眾生，讓他們滅除各種痛苦，得以了結生死，脫離各種衰敗煩惱，安住于正證的無為涅槃，乃至使他們獲得一切種智（佛的智慧）？』這時，世尊告訴阿難說：『菩薩摩訶薩（大菩薩）爲了無量無邊的眾生，讓他們生起對佛的知見的信解，以及無數諸佛所知道的法，無色乃至受、想、行、識，無染、無著，這叫做信行。其次，阿難！菩薩摩訶薩能相信如來一切法空，這樣理解，也叫做菩薩信行。菩薩摩訶薩相信佛的智慧，心中生起歡喜，什麼是智慧呢？就是都見不到法，因為見不到的緣故叫做信行。其次，阿難！菩薩摩訶薩不染著五欲，不捨棄信心，這叫做菩薩信行。菩薩摩訶薩又這樣想：『用不可思議的法佈施給眾生，就像如如之相。』能相信這樣不可思議的法佈施，這叫做菩薩信行。菩薩摩訶薩因為歡喜的緣故，能捨棄自己的身體而不厭倦，在一切處不生

【English Translation】 English version After the Venerable One had spoken the verses, Ananda said to the Buddha, 'Is the Tathagata now turning the irreversible wheel of Dharma for Manjushri?' Having asked this, the Buddha said, 'So it is, so it is!' Ananda again said to the Buddha, 'World Honored One! Is the Tathagata now turning the irreversible wheel of Dharma?' The Buddha said, 'So it is, so it is! Ananda! The Tathagata is indeed turning the irreversible wheel of Dharma.' Ananda again said to the Buddha, 'How does the Tathagata, through skillful means, speak to these eight types of individuals—those of faith-practice and dharma-practice, the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Sravaka (hearer), and Pratyekabuddha (solitary buddha)—does the Tathagata reveal the Bodhisattva path to all of them? Why is it also said: 「For the sake of inferior beings who appear in the five turbid ages, not understanding the Mahayana, the Tathagata freely achieves skillful means, seeing that few beings have great minds and most harbor inferior ones.」 Therefore, World Honored One, knowing their roots, you reveal the Dharma through skillful means to save them, using immeasurable good dharmas to teach beings, enabling them to extinguish all suffering, end birth and death, depart from all decay and affliction, abide in the correct realization of unconditioned Nirvana, and even attain all-knowing wisdom (Buddha's wisdom)?' At that time, the World Honored One said to Ananda, 'The Bodhisattva Mahasattva (great Bodhisattva), for the sake of immeasurable and boundless beings, enables them to generate faith and understanding of the Buddha's knowledge and vision, and the dharmas known by countless Buddhas, formlessness and even feeling, perception, volition, and consciousness, without defilement or attachment, this is called faith-practice. Furthermore, Ananda! The Bodhisattva Mahasattva can believe that all dharmas of the Tathagata are empty, understanding it in this way, this is also called Bodhisattva faith-practice. The Bodhisattva Mahasattva believes in the Buddha's wisdom, and joy arises in their heart. What is wisdom? It is not seeing any dharma at all, and because of not seeing, it is called faith-practice. Furthermore, Ananda! The Bodhisattva Mahasattva is not attached to the five desires and does not abandon faith, this is called Bodhisattva faith-practice. The Bodhisattva Mahasattva also thinks: 「Giving the inconceivable dharma to all beings is like the suchness of reality.」 Being able to believe in such an inconceivable dharma-giving, this is called Bodhisattva faith-practice. The Bodhisattva Mahasattva, because of joy, can give up their own body without being weary, and in all places does not generate

嫉恚，所作之施皆悉迴向，作是迴向已而亦不取菩提之想，以不壞故，是名菩薩信行。

「複次，阿難！菩薩摩訶薩以清凈信正念向佛，心無垢穢，亦信無垢，諸法平等，無有眾生、壽命、我、人，無陰、界、入，亦自不著壽命處所，是名信行解脫。教化眾生令信佛法，以調伏心迴向菩提，亦不見心相，能知六界、陰、入平等悉同法界，以無分別故，則知法界無有異相，是名信施。一切無常，一切行苦，一切行空，一切行無我，於是法中得智慧力，信施信聖戒不戲論戒，得禪定力信寂滅界，是名信施菩薩。雖教化眾生常信寂滅，然不取于眾生之相，觀諸眾生同於寂滅，善知一切眾生無相，悉同法界非見非不見。何以故？法界即是一切眾生心界，是名菩薩摩訶薩信行。

「複次，阿難！菩薩摩訶薩觀一切眾生無有真實，無住無滅性相本空，是故不見一切眾生、無依止處，觀一切眾生同涅槃界。何以故？一切眾生悉入空界。菩薩能令如是無量眾生皆生信解，是名菩薩摩訶薩信行。」

爾時世尊，欲重宣此義，而說偈言：

「多信眾生，　　見無數佛；　　不著色相，　是名信行。　　信一切法，　　開示空相；　成就解脫，　　是名信行。　　常信正法，　欣樂求佛；　　何時當得，　　不思

【現代漢語翻譯】現代漢語譯本對於嫉妒和嗔恚，所做的一切佈施都全部迴向，做了這樣的迴向后也不執著于獲得菩提的想法，因為菩提的本質是不可破壞的，這稱為菩薩的信行。『再者，阿難！菩薩摩訶薩以清凈的信心和正念面向佛陀，心中沒有污垢，也相信沒有污垢，一切法都是平等的，沒有眾生、壽命、我、人，沒有陰、界、入，也不執著于壽命的處所，這稱為信行解脫。教化眾生讓他們相信佛法，用調伏的心迴向菩提，也不執著於心的表象，能夠知道六界（地、水、火、風、空、識）、陰（色、受、想、行、識）、入（眼、耳、鼻、舌、身、意）平等，都與法界相同，因為沒有分別，就知道法界沒有不同的表象，這稱為信施。一切都是無常的，一切行為都是苦的，一切行為都是空的，一切行為都是無我的，在這些法中獲得智慧的力量，相信佈施，相信聖戒，不戲論戒，獲得禪定的力量，相信寂滅的境界，這稱為信施菩薩。雖然教化眾生常常相信寂滅，但不執著于眾生的表象，觀察所有眾生都與寂滅相同，善於瞭解一切眾生沒有表象，都與法界相同，既不是可見也不是不可見。為什麼呢？法界就是一切眾生的心界，這稱為菩薩摩訶薩的信行。『再者，阿難！菩薩摩訶薩觀察一切眾生沒有真實的存在，沒有住處，沒有滅亡，其性相本來就是空的，因此不執著於一切眾生，沒有依靠之處，觀察一切眾生都與涅槃的境界相同。為什麼呢？一切眾生都進入了空界。菩薩能夠讓如此無量的眾生都產生信心和理解，這稱為菩薩摩訶薩的信行。』那時，世尊想要重申這個意義，就說了偈語：『多信的眾生，見到無數的佛；不執著於色相，這稱為信行。相信一切法，開示空相；成就解脫，這稱為信行。常常相信正法，欣喜地追求佛；何時能夠得到，不思量。』

【English Translation】 English version Regarding jealousy and anger, all the offerings made are completely dedicated, and after making such dedication, one does not cling to the idea of attaining Bodhi (enlightenment), because the essence of Bodhi is indestructible. This is called the Bodhisattva's practice of faith. 'Furthermore, Ananda! A Bodhisattva Mahasattva (great being) with pure faith and right mindfulness turns towards the Buddha, with no defilement in the mind, and also believes in no defilement. All dharmas (teachings) are equal, there are no sentient beings, life spans, self, or persons, no skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), and one does not cling to the place of life span. This is called the liberation of faith practice. They teach sentient beings to believe in the Buddha's teachings, using a tamed mind to dedicate towards Bodhi, and also do not cling to the appearance of the mind. They are able to know that the six dhatus (earth, water, fire, wind, space, consciousness), skandhas (form, feeling, perception, mental formations, consciousness), and ayatanas (eye, ear, nose, tongue, body, mind) are equal and all the same as the Dharma realm. Because there is no discrimination, one knows that the Dharma realm has no different appearances. This is called faith offering. Everything is impermanent, all actions are suffering, all actions are empty, and all actions are without self. In these dharmas, one obtains the power of wisdom, believes in offering, believes in the holy precepts, does not engage in frivolous precepts, obtains the power of samadhi (meditative concentration), and believes in the realm of quiescence. This is called a Bodhisattva of faith offering. Although they teach sentient beings to always believe in quiescence, they do not cling to the appearance of sentient beings, observing that all sentient beings are the same as quiescence, and are skilled in understanding that all sentient beings have no appearance, and are all the same as the Dharma realm, neither seen nor unseen. Why? The Dharma realm is the mind realm of all sentient beings. This is called the Bodhisattva Mahasattva's practice of faith.' 'Furthermore, Ananda! A Bodhisattva Mahasattva observes that all sentient beings have no real existence, no dwelling place, no extinction, and their nature is originally empty. Therefore, they do not cling to all sentient beings, have no place of reliance, and observe that all sentient beings are the same as the realm of Nirvana (liberation). Why? All sentient beings enter the realm of emptiness. A Bodhisattva is able to cause such immeasurable sentient beings to generate faith and understanding. This is called the Bodhisattva Mahasattva's practice of faith.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Sentient beings with much faith, see countless Buddhas; not clinging to form, this is called faith practice. Believing in all dharmas, revealing the appearance of emptiness; achieving liberation, this is called faith practice. Always believing in the true Dharma, joyfully seeking the Buddha; when will one attain it, without thinking.'

議智？　觀察五欲，　　無可信者；　　逮得信力，　是名信行。　　如是之信，　　最為善哉；　當修法施，　　供養大仙。　　不思議施，　故得信辯；　　無下劣想，　　是名信行。　悉舍一切，　　所愛之身；　　而無舍想，　是名信行。　　能施一切，　　不懷嫉妒；　舍菩提想，　　是名信行。　　信心清凈，　無諸濁穢；　　亦無壽命，　　是名信行。　雖修行施，　　不求果報；　　得深信力，　是名信行。　　棄捨六入，　　不念果報；　善解六界，　　是名信行。　　己自調伏，　亦調伏他；　　令信佛法，　　是名信行。　得是信已，　　迴向菩提；　　而無心相，　是名信行。　　知於六界，　　悉同法界；　雖說法界，　　不得界相。　　諸行無常，　苦空非我；　　亦不取著，　　是名信行。　能信聖戒，　　無諸戲論；　　成就禪定，　是名信行。　　信諸眾生，　　同寂滅相；　知無相已，　　是名信行。　　不著眾生，　同入法界；　　是眾生界，　　即不思議。　以信生信，　　是名為信；　　菩薩無畏，　是名信行。　　眾生決定，　　無所有想；　體性如空，　　無處無證。　　眾生涅槃，　是二俱空；　　于彼生信，

【現代漢語翻譯】現代漢語譯本討論智慧？觀察五欲（色、聲、香、味、觸），沒有什麼是可以依賴的；能夠獲得信的力量，這稱為信行。這樣的信心，是最為美好的；應當修行法佈施，供養大仙（佛陀）。不思議的佈施，因此獲得信的辯才；沒有低劣的想法，這稱為信行。完全捨棄一切，所愛惜的身體；而沒有捨棄的想法，這稱為信行。能夠佈施一切，不懷有嫉妒；捨棄對菩提（覺悟）的執著，這稱為信行。信心清凈，沒有各種污濁；也沒有壽命的執著，這稱為信行。雖然修行佈施，不求果報；獲得深厚的信心力量，這稱為信行。捨棄六入（眼、耳、鼻、舌、身、意），不執著于果報；善於理解六界（地、水、火、風、空、識），這稱為信行。自己調伏，也調伏他人；使人相信佛法，這稱為信行。獲得這樣的信心后，迴向菩提（覺悟）；而沒有執著的心相，這稱為信行。知道六界（地、水、火、風、空、識），都與法界（宇宙真理）相同；雖然說法界，卻不執著于界的相狀。諸行（一切現象）無常，是苦、空、無我的；也不執著于這些，這稱為信行。能夠相信聖戒（佛陀的戒律），沒有各種戲論；成就禪定，這稱為信行。相信一切眾生，都具有寂滅的本性；知道沒有相狀，這稱為信行。不執著于眾生，一同進入法界（宇宙真理）；這眾生界，就是不可思議的。以信心生起信心，這稱為信；菩薩無所畏懼，這稱為信行。眾生最終，沒有所謂的擁有；其體性如同虛空，無處可尋，無所得證。眾生的涅槃（寂滅），這二者都是空性的；對於此生起信心，

【English Translation】 English version Discussing wisdom? Observing the five desires (form, sound, smell, taste, touch), there is nothing to rely on; having attained the power of faith, this is called faith practice. Such faith is the most excellent; one should practice Dharma giving, making offerings to the Great Sage (Buddha). Inconceivable giving, therefore obtaining the eloquence of faith; having no inferior thoughts, this is called faith practice. Completely abandoning everything, including the cherished body; yet having no thought of abandoning, this is called faith practice. Being able to give everything, without harboring jealousy; abandoning attachment to Bodhi (enlightenment), this is called faith practice. Having pure faith, without any defilements; also without attachment to lifespan, this is called faith practice. Although practicing giving, not seeking reward; obtaining deep power of faith, this is called faith practice. Abandoning the six entrances (eye, ear, nose, tongue, body, mind), not clinging to rewards; understanding the six realms (earth, water, fire, wind, space, consciousness) well, this is called faith practice. Subduing oneself, and also subduing others; causing others to believe in the Buddha's teachings, this is called faith practice. Having obtained such faith, dedicating it to Bodhi (enlightenment); yet without any mental attachment, this is called faith practice. Knowing that the six realms (earth, water, fire, wind, space, consciousness) are all the same as the Dharma realm (universal truth); although speaking of the Dharma realm, not clinging to the appearance of realms. All phenomena are impermanent, suffering, empty, and without self; also not clinging to these, this is called faith practice. Being able to believe in the holy precepts (Buddha's precepts), without any frivolous discussions; achieving meditative concentration, this is called faith practice. Believing that all sentient beings have the nature of quiescence; knowing that there is no appearance, this is called faith practice. Not clinging to sentient beings, entering the Dharma realm (universal truth) together; this realm of sentient beings is inconceivable. Using faith to generate faith, this is called faith; a Bodhisattva is fearless, this is called faith practice. Sentient beings ultimately have no possessions; their nature is like space, nowhere to be found, nothing to be attained. The Nirvana (extinction) of sentient beings, these two are both empty; having faith in this,

是名信行。　菩薩無畏，　　信諸眾生；　　不取名字，　從信而生。　　能如是信，　　常念不失；　阿難憶持，　　顯示分別。　　如是諸法，　無量無數；　　佛所證覺，　　菩薩顯現。

「複次，阿難！如來多陀阿伽度，如是深義具足信力則為廣說，是名菩薩摩訶薩信行。」

爾時世尊見諸眾生信力堅固，復重頌曰：

「一切聞者，　　心皆歡喜；　　是諸佛子，　所說功德。　　菩薩顯現，　　不可思議；　諸佛菩提，　　不信者信。　　不染假名，　亦無心數；　　不著十方，　　名最勝信。　菩薩顯說，　　常修信法；　　不取于空，　顯示寂滅。　　救世所說，　　如是解脫；　色相亦然，　　如說修行。　　菩薩顯說，　智者能信；　　佛不思議，　　無量憶念。　菩薩所信，　　虛空無邊；　　佛智無量，　號名丈夫。　　志求無著，　　不為貪慾、　造作不善，　　而舍樂法。　　是名菩薩，　能行法施；　　菩薩之信，　　善誓所印。　法施不思議，　　信施而飲食；　摩尼金象馬，　　車乘奴婢等。　妻子諸男女，　　舍所有國土；　手足支節等，　　頭目及髓腦。　眼耳與鼻舌，　　菩薩之勝信；　捨身無染著，　　亦

【現代漢語翻譯】現代漢語譯本這就是所謂的信行。菩薩無所畏懼，相信一切眾生；不執著于名相，從信心而生。能夠如此相信，常常憶念而不忘失；阿難應當憶持，並加以闡明和分別。像這樣的諸法，無量無數；是佛所證悟的覺悟，由菩薩所顯現。『再者，阿難！如來多陀阿伽度（Tathagata，如來），對於如此深奧的意義，如果具備充分的信心，就會廣為宣說，這就是所謂的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的信行。』那時，世尊見到眾生的信心堅固，又以偈頌說道：『一切聽聞者，心中都感到歡喜；這是諸佛之子，所說的功德。菩薩的顯現，不可思議；諸佛的菩提（Bodhi，覺悟），使不信者生起信心。不執著于虛假的名稱，也沒有心念的計數；不執著於十方，這稱為最殊勝的信心。菩薩顯說，常常修習信法；不執著于空性，而顯示寂滅。救世者所說，就是這樣的解脫；色相也是如此，如所說的那樣修行。菩薩顯說，有智慧的人能夠相信；佛的不可思議，無量的憶念。菩薩所相信的，如同虛空般無邊；佛的智慧無量，號名為大丈夫。立志追求無所執著，不為貪慾所動，不造作不善的行為，而捨棄快樂的法。這就是菩薩，能夠行法佈施；菩薩的信心，是善誓所印證的。法佈施不可思議，信施包括飲食；摩尼寶珠、金象、馬匹，車乘、奴婢等等。妻子、兒女，捨棄所有國土；手足、肢體等，頭目以及髓腦。眼睛、耳朵、鼻子、舌頭，這是菩薩殊勝的信心；捨棄身體而無所執著，也』

【English Translation】 English version This is called the practice of faith. Bodhisattvas are fearless, believing in all sentient beings; they do not cling to names, and arise from faith. Being able to believe in this way, constantly remembering without forgetting; Ananda should remember and uphold this, and explain and distinguish it. Such are these dharmas, immeasurable and countless; they are the enlightenment realized by the Buddha, manifested by the Bodhisattvas. 'Furthermore, Ananda! The Tathagata (如來), the Tathagata, for such profound meanings, if one possesses sufficient faith, will extensively expound them; this is called the practice of faith of a Bodhisattva-Mahasattva (大菩薩).' At that time, the World Honored One, seeing that the faith of sentient beings was firm, again spoke in verse: 'All who hear this, their hearts are filled with joy; these are the merits spoken of by the sons of the Buddhas. The manifestation of Bodhisattvas is inconceivable; the Bodhi (菩提) of the Buddhas causes the non-believers to have faith. Not clinging to false names, nor counting with the mind; not clinging to the ten directions, this is called the most supreme faith. Bodhisattvas expound, constantly cultivating the dharma of faith; not clinging to emptiness, but revealing quiescence. What the savior of the world speaks of, is such liberation; the same is true of form, practicing as it is spoken. Bodhisattvas expound, the wise are able to believe; the inconceivable of the Buddha, immeasurable remembrance. What Bodhisattvas believe in, is like the boundless void; the wisdom of the Buddha is immeasurable, and is called a great man. Aspiring to seek non-attachment, not moved by greed, not creating unwholesome actions, and abandoning the joyful dharma. This is a Bodhisattva, able to practice the giving of dharma; the faith of a Bodhisattva is sealed by good vows. The giving of dharma is inconceivable, the giving of faith includes food and drink; mani jewels, golden elephants, horses, carriages, servants, and so on. Wives, children, abandoning all lands; hands, feet, limbs, head, eyes, and marrow. Eyes, ears, nose, tongue, this is the supreme faith of a Bodhisattva; abandoning the body without attachment, also'

不念行施。　我本修法施，　　以求于佛智；　捨身無染著，　　一切施歡喜。　恒與善知識，　　棄捨危脆身；　于諸眾生中，　　信心常清凈。　聞法信諸佛，　　是名為菩薩；　知眼耳鼻舌，　　身根皆無常。　不堅如聚沫，　　深信而捨身；　為無依眾生，　　建立於四攝。　慈心於一切，　　信佛無量智；　見造惡眾生，　　為發無上心。　深信于菩提，　　不取諸心相；　眾生不求道，　　愚惑於六界。　謂一切真實，　　無界說界相；　見流轉眾生，　　愚癡著諸邊。　菩薩信無我，　　諸行皆無常；　見諸破戒者，　　信戒不思議。　凈戒立禪定，　　菩薩住攝心；　若見懈怠者，　　求佛精進力。　調伏諸三昧，　　總持正法智；　愚癡著壽命，　　觀陰無壽者。　眾生性寂滅，　　諸法相亦然；　信陰無來去，　　善惡業不斷。　因凈不凈業，　　不離於生死；　眾生同法界，　　法界即生死。　是名不思議，　　菩薩無畏信；　勝信不思議，　　精勤修法智。　不為于少智，　　名為凈信說；　同信諸眾生，　　常住無所有。　于空無有著，　　一切法不住；　眾生空亦空，　　同於涅槃界。　說法常無相，　　令眾生信解

【現代漢語翻譯】現代漢語譯本不執著於行佈施。我本修行法佈施，爲了求得佛的智慧；捨棄身體沒有執著，一切佈施都感到歡喜。恒常與善知識在一起，捨棄這脆弱的身體；在一切眾生之中，信心常常清凈。聽聞佛法，相信諸佛，這被稱為菩薩；知道眼、耳、鼻、舌、身這些根都是無常的。它們像泡沫一樣不堅固，深信這一點而捨棄身體；爲了沒有依靠的眾生，建立四攝法（佈施、愛語、利行、同事）。以慈悲心對待一切，相信佛的無量智慧；見到造惡的眾生，爲了他們發起無上菩提心。深信菩提，不執著于各種心的表象；眾生不尋求真理，被迷惑在六道輪迴中。認為一切都是真實的，沒有界限卻說有界限的表象；看到流轉的眾生，愚癡地執著于各種極端。菩薩相信無我，一切行為都是無常的；見到破戒的人，相信戒律的不可思議。以清凈的戒律建立禪定，菩薩安住于攝心；如果見到懈怠的人，就求佛的精進力量。調伏各種三昧（禪定），總持正法的智慧；愚癡地執著于壽命，觀察五蘊（色、受、想、行、識）沒有壽命的實體。眾生的本性是寂滅的，一切法的相也是如此；相信五蘊沒有來去，善惡業的因果不會斷絕。因為清凈和不清凈的業，不能脫離生死輪迴；眾生與法界相同，法界就是生死輪迴。這被稱為不可思議，菩薩無所畏懼的信心；殊勝的信心不可思議，精勤地修習佛法的智慧。不爲了少許的智慧，這被稱為清凈的信心；與一切眾生同信，常住于無所有。對於空性沒有執著，一切法都不停留；眾生的空性也是空性，與涅槃的境界相同。說法常常沒有固定的相，使眾生相信並理解。

【English Translation】 English version Not dwelling on the act of giving. I originally practiced Dharma giving, in order to seek the wisdom of the Buddha; Relinquishing the body without attachment, all giving is met with joy. Constantly being with virtuous friends, abandoning this fragile body; Among all sentient beings, faith is always pure. Hearing the Dharma and believing in all Buddhas, this is called a Bodhisattva; Knowing that the eyes, ears, nose, tongue, and body are all impermanent. They are as insubstantial as foam, deeply believing this and relinquishing the body; For the sake of beings without refuge, establishing the four means of attraction (giving, kind speech, beneficial action, and cooperation). With a compassionate heart towards all, believing in the immeasurable wisdom of the Buddha; Seeing beings who commit evil, for their sake, generating the supreme Bodhi mind. Deeply believing in Bodhi, not clinging to the appearances of various minds; Sentient beings do not seek the truth, being deluded in the six realms of existence. Thinking everything is real, speaking of the appearance of boundaries where there are none; Seeing beings in transmigration, foolishly clinging to various extremes. Bodhisattvas believe in no-self, all actions are impermanent; Seeing those who break precepts, believing in the inconceivable nature of precepts. Establishing Samadhi (meditative absorption) with pure precepts, Bodhisattvas abide in gathering the mind; If seeing those who are lazy, seeking the Buddha's power of diligence. Subduing various Samadhis, upholding the wisdom of the true Dharma; Foolishly clinging to lifespan, observing that the five aggregates (form, feeling, perception, mental formations, and consciousness) have no enduring self. The nature of sentient beings is quiescence, the characteristics of all dharmas are also thus; Believing that the five aggregates have no coming or going, the cause and effect of good and evil karma is not severed. Because of pure and impure karma, one cannot escape the cycle of birth and death; Sentient beings are the same as the Dharma realm, the Dharma realm is the cycle of birth and death. This is called inconceivable, the fearless faith of a Bodhisattva; The supreme faith is inconceivable, diligently cultivating the wisdom of the Dharma. Not for the sake of a little wisdom, this is called pure faith; Sharing faith with all sentient beings, abiding in non-existence. Not clinging to emptiness, all dharmas do not abide; The emptiness of sentient beings is also emptiness, the same as the realm of Nirvana. Speaking the Dharma always without fixed forms, causing sentient beings to believe and understand.

；　一切法性空，　　平等觀眾生。　三有中勝智，　　得如是信持；　亦名最上信，　　好樂無畏法。　佛法中智人，　　自信勸他信；　如是展轉教，　　增長諸功德。　凈心無染著，　　利益之福田，　欣樂調伏施，　　凈戒及忍辱，　精進禪定等，　　智慧為開導，　方便現凈智，　　令眾得勝樂。　命終離惡趣，　　菩薩智最勝；　神通化眾生，　　世界六種動。　光明悉普照，　　菩薩之妙智；　無相師子吼，　　東西南北等。　四維及上下，　　皆出於法音；　誓于佛不疑，　　教他亦令然。　以是因緣故，　　顯現無量相；　住於此智者，　　惟佛能證知。◎

不退轉法輪經卷第一

癸卯歲高麗國大藏都監奉敕雕造大正藏第 09 冊 No. 0267 不退轉法輪經

不退轉法輪經卷第二

僧祐錄雲安公涼土異經在北涼錄第二譯◎

信行品之餘

「阿難！是名如來多陀阿伽度、阿羅呵、三藐三佛陀為諸菩薩如是方便演說信行。」

阿難言：「云何如來複為諸菩薩說於法行？」

佛語阿難：「汝今當知！菩薩摩訶薩不住佛法而能顯示不離法界，究竟不思議界，受持諸法心無下劣；雖說諸法，而於法相無

【現代漢語翻譯】現代漢語譯本一切法的本性是空，以平等心看待眾生。在三界（欲界、色界、無色界）中擁有殊勝智慧的人，能夠獲得這樣的信念並堅持；這也稱為最上等的信念，喜愛並追求無畏的佛法。佛法中的智者，自己確信佛法，也勸導他人相信；這樣輾轉教導，就能增長各種功德。以清凈的心不執著，是利益眾生的福田，歡喜樂於調伏自己的心性，佈施，持守清凈的戒律和忍辱，精進修行禪定等，以智慧作為引導，以方便法門顯現清凈的智慧，使眾生獲得殊勝的快樂。命終時脫離惡道，菩薩的智慧最為殊勝；以神通教化眾生，世界發生六種震動。光明普遍照耀，這是菩薩的微妙智慧；發出無相的獅子吼，在東西南北等各個方向。四維（東南、東北、西南、西北）以及上下，都發出佛法的聲音；發誓對佛陀的教誨毫不懷疑，也教導他人這樣做。因為這個因緣，顯現出無量的相；安住于這種智慧的人，只有佛陀才能完全證知。

《不退轉法輪經》卷第一

癸卯年高麗國大藏都監奉敕雕造《大正藏》第09冊 No. 0267 《不退轉法輪經》

《不退轉法輪經》卷第二

僧祐的記錄說，安公在涼州翻譯的這部異經，在北涼的記錄中是第二次翻譯。

《信行品》的其餘部分

『阿難！這被稱為如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）為諸菩薩如此方便地演說信行。』

阿難說：『如來又如何為諸菩薩宣說修行之法呢？』

佛告訴阿難：『你現在應當知道！菩薩摩訶薩不住于佛法，卻能顯示不離法界，究竟不思議的境界，受持諸法而心無怯弱；雖然宣說諸法，但對於法的實相卻不執著。

【English Translation】 English version All dharmas are empty in nature, view all beings with equanimity. Those with superior wisdom in the three realms (desire realm, form realm, formless realm) attain such faith and uphold it; This is also called the supreme faith, delighting in and pursuing the fearless Dharma. The wise in the Buddha's Dharma, having faith themselves, also encourage others to believe; Thus, by teaching in turn, various merits are increased. With a pure heart, free from attachments, one becomes a field of merit for the benefit of all beings, Joyfully practicing taming one's mind, giving, upholding pure precepts, and patience, Diligently practicing meditation and so on, with wisdom as the guide, Manifesting pure wisdom through skillful means, enabling beings to attain supreme joy. At the end of life, one is liberated from evil destinies, the wisdom of a Bodhisattva is most supreme; Transforming beings through spiritual powers, the world experiences six kinds of quaking. Light shines universally, this is the Bodhisattva's wondrous wisdom; Uttering the formless lion's roar, in the east, west, south, and north directions. The four intermediate directions (southeast, northeast, southwest, northwest) and above and below, all emit the sound of the Dharma; Vowing to have no doubt in the Buddha's teachings, and also teaching others to do so. Because of this cause and condition, countless forms are manifested; Those who abide in this wisdom, only the Buddha can fully realize.

The First Scroll of the 'Avivartacakra Sutra' (Sutra of the Wheel of Non-Retrogression)

Carved by imperial order by the Tripitaka Supervision Office of Goryeo in the year of Guimao Taisho Tripitaka Volume 09, No. 0267, 'Avivartacakra Sutra'

The Second Scroll of the 'Avivartacakra Sutra'

Sengyou's record states that this different sutra translated by An Gong in Liangzhou was the second translation in the records of the Northern Liang.

The Remainder of the 'Chapter on Faith and Practice'

'Ananda! This is what is called the Tathagata, Arhat, Samyaksambuddha, who expounds the practice of faith for the Bodhisattvas with such skillful means.'

Ananda said, 'How does the Tathagata further explain the practice of Dharma for the Bodhisattvas?'

The Buddha told Ananda, 'You should now know! The Bodhisattva Mahasattva does not abide in the Buddha's Dharma, yet can manifest not being separate from the Dharma realm, ultimately reaching the inconceivable realm, upholding all dharmas without a weak mind; although expounding all dharmas, they are not attached to the true nature of dharmas.'

所取著，無念無住；總持諸法如實相性，不取於法不捨非法，非樂於法非不樂法；雖能如是而離諸法相，以善調伏心常安樂，善說諸法而無擾亂，于諸法相不離於身亦不住身，是身前際等法界，如虛空無來無去，同真際如如相，是佛所說菩薩證知清凈無垢，觀一切法空無見無取。何以故？無故、離故、不著故。不見諸法，無所執持無有諍論，顯現法界無言無說，體性本空心行處滅，是心不可得，亦不可思議，但示寂滅無緣境界，護持諸法，無所依止。何以故？一切法無體無相故。是菩薩法一相無相，不可稱譽無果說法，若為他說法相名字一切章句，皆已自證，成就此法名為種性菩薩摩訶薩。得是種性已，于諸法中，無來無去，無取無舍，持一切法，無動無壞，以不壞故，是名法行。成就法故，便見一切諸法無相，得法利故，亦名法行。」

爾時世尊而說偈言：

「法無退轉，　　諸佛亦爾；　　若能持者，　是名法行。　　顯示佛法，　　無形無相；　甚深無染，　　是名法行。　　不離諸界，　即不思議；　　到於法界，　　是名法行。　護持諸法，　　如佛顯示；　　心無瑕穢，　是名法行。　　轉不退輪，　　名為無相；　而不取著，　　是名法行。　　無取無住，　受持法智；　　如

【現代漢語翻譯】現代漢語譯本所執取的事物，應無念無住；總持一切法的真實相性，不執取於法也不捨棄非法，不樂於法也不不樂於法；雖然能夠這樣，卻能遠離一切法的表象，以善於調伏的心常保安樂，善於解說一切法而沒有擾亂，對於一切法的表象不離於身也不執著于身，這個身體的前際等同於法界，如同虛空沒有來去，與真如的實相相同，這是佛所說的菩薩所證知的清凈無垢，觀察一切法空無所見無所取。為什麼呢？因為無自性、遠離執著、不執著。不見一切法，無所執持沒有諍論，顯現法界無言無說，本體本空心行之處滅盡，這個心不可得，也不可思議，只是顯示寂滅無緣的境界，護持一切法，無所依止。為什麼呢？因為一切法無體無相。這是菩薩的法，一相即無相，不可稱讚，沒有果報的說法，如果為他人說法的表象、名字和一切章句，都已自己證悟，成就此法名為種性菩薩摩訶薩（大菩薩）。得到這種種性后，對於一切法，無來無去，無取無舍，持一切法，不動不壞，因為不壞，這稱為法行。成就法的原因，便能見到一切法無相，得到法的好處，也稱為法行。那時，世尊說了偈語：『法無退轉，諸佛也是如此；如果能夠持守，這稱為法行。顯示佛法，無形無相；甚深無染，這稱為法行。不離一切界，即不可思議；到達法界，這稱為法行。護持一切法，如佛所顯示；心中沒有瑕疵，這稱為法行。轉動不退轉的法輪，稱為無相；而不執著，這稱為法行。無取無住，受持法智；如'

【English Translation】 English version What is grasped should be without thought and without dwelling; upholding all dharmas in their true nature, not grasping at dharmas nor abandoning non-dharmas, not delighting in dharmas nor not delighting in dharmas; although able to be like this, one is apart from all dharma appearances, with a well-tamed mind always at peace, skillfully explaining all dharmas without disturbance, regarding the appearances of all dharmas, not apart from the body nor dwelling in the body, the past limit of this body is equal to the dharma realm, like empty space without coming or going, the same as the true suchness, this is what the Buddha speaks of, the pure and undefiled knowledge of the Bodhisattva, observing all dharmas as empty, without seeing or grasping. Why? Because of no self-nature, being apart from, and not being attached. Not seeing any dharmas, without holding on to anything, without disputes, manifesting the dharma realm without words or speech, the essence is originally empty, the place where the mind acts is extinguished, this mind cannot be obtained, nor can it be conceived, it only shows the realm of stillness and no conditions, protecting all dharmas, without any reliance. Why? Because all dharmas have no substance and no form. This is the dharma of the Bodhisattva, one form is no form, it cannot be praised, it is a teaching without reward, if one speaks to others about the appearances, names, and all the sentences of the dharma, they have already been self-realized, achieving this dharma is called a Gotra Bodhisattva Mahasattva (Great Bodhisattva). Having obtained this Gotra, regarding all dharmas, there is no coming or going, no grasping or abandoning, holding all dharmas, unmoving and indestructible, because of being indestructible, this is called dharma practice. Because of achieving the dharma, one can see that all dharmas are without form, and because of obtaining the benefit of the dharma, it is also called dharma practice. At that time, the World Honored One spoke in verse: 'The dharma does not regress, so are all Buddhas; if one can uphold it, this is called dharma practice. Manifesting the Buddha dharma, without form or appearance; profoundly pure, this is called dharma practice. Not apart from all realms, that is inconceivable; reaching the dharma realm, this is called dharma practice. Protecting all dharmas, as the Buddha has shown; the mind without blemish, this is called dharma practice. Turning the wheel of non-regression, called no form; and not being attached, this is called dharma practice. Without grasping or dwelling, receiving the wisdom of the dharma; like'

是持者，　　是名法行。　心常好樂，　　求法無厭；　　遠離懈怠，　是名法行。　　聞法受持，　　無漏無依；　善住安樂，　　是名法行。　　若說法者，　不念不著；　　無相受持，　　是名法行。　善身善住，　　住無處所；　　是身非身，　名知身相。　　無前後際，　　等於法性；　無去無來，　　名知身相。　　亦如諸佛，　顯示菩薩；　　得是法已，　　是名法行。　空界性相，　　一切無著；　　能如是持，　是名法行。　　又于諸法，　　空無所見；　若無所見，　　則無障礙。　　顯示無相，　無有諍論；　　無言無說，　　亦無所有。　離諸心相，　　而無所得；　　若心無得，　名不思議。　　無來無去，　　非不顯現；　無緣無說，　　名不思議。　　若持是法，　不可依止；　　名無所有，　　是名持法。　如是法者，　　菩薩所說；　　無合無散，　顯示無作。　　名為行處，　　是種性處；　得如是利，　　名為行處。　　從是種性，　無可譏呵；　　得如是界，　　是名持法。　見法無減，　　雖行無去；　　來而不來，　不見有法。　　若來若去，　　諸法亦爾；　如是持法，　　亦無動搖。　　不增不減，　是無作法

【現代漢語翻譯】現代漢語譯本能夠堅持這些教義的人，就稱為依法修行。內心常常喜愛，求法永不滿足；遠離懈怠，這稱為依法修行。聽聞佛法並接受奉持，不執著于有漏之法，不依賴任何事物；安穩地安住于快樂之中，這稱為依法修行。如果說法之人，心中不執著于所說之法；以無相之心接受奉持，這稱為依法修行。善於安住于身，安住于無處可住的狀態；認識到此身並非實有之身，這稱為知曉身相。沒有前際和后際，與法性平等；沒有來處也沒有去處，這稱為知曉身相。也像諸佛一樣，向菩薩們顯示；得到這樣的法之後，這稱為依法修行。對於空界的體性和現象，一切都不執著；能夠這樣堅持，這稱為依法修行。又對於一切法，視為空性而無所見；如果無所見，就沒有障礙。顯示無相之法，沒有爭論；沒有言語，也沒有可說，也沒有任何實在的存在。遠離一切心念的執著，而無所得；如果心無所得，就稱為不可思議。沒有來也沒有去，並非不顯現；沒有因緣，也沒有可說，這稱為不可思議。如果堅持這樣的法，不可執著于任何事物；稱為無所有，這稱為持法。這樣的法，是菩薩所說的；沒有聚合也沒有分散，顯示無為之法。稱為行處，是種性之處；得到這樣的利益，稱為行處。從這樣的種性出發，無可指責；得到這樣的境界，這稱為持法。見到法沒有減少，雖然在修行卻沒有去處；來而不來，不見有法。如果來或者去，一切法也是如此；這樣持法，也不會動搖。不增加也不減少，這是無為之法。

【English Translation】 English version Those who uphold these teachings are called practitioners of the Dharma. The mind always delights in, and seeks the Dharma without satiety; being far from laziness, this is called practicing the Dharma. Hearing the Dharma and accepting it, not clinging to defiled dharmas, not relying on anything; dwelling peacefully in happiness, this is called practicing the Dharma. If the one who speaks the Dharma, does not cling to the Dharma being spoken; accepting and upholding it with a formless mind, this is called practicing the Dharma. Being skilled in dwelling in the body, dwelling in a state where there is no place to dwell; recognizing that this body is not a real body, this is called knowing the characteristics of the body. Having no beginning or end, being equal to the nature of Dharma; having no coming or going, this is called knowing the characteristics of the body. Just like the Buddhas, showing to the Bodhisattvas; having obtained this Dharma, this is called practicing the Dharma. Regarding the nature and phenomena of the realm of emptiness, not clinging to anything; being able to uphold it in this way, this is called practicing the Dharma. Furthermore, regarding all dharmas, seeing them as emptiness and seeing nothing; if there is nothing seen, then there is no obstacle. Revealing the formless Dharma, without disputes; without words, without anything to say, and without any real existence. Being free from all attachments of the mind, and without attainment; if the mind has no attainment, it is called inconceivable. Having no coming or going, not being non-manifest; without conditions, without anything to say, this is called inconceivable. If one upholds this Dharma, not clinging to anything; it is called having nothing, this is called upholding the Dharma. Such a Dharma, is what the Bodhisattvas speak; without aggregation or dispersion, revealing the unconditioned Dharma. It is called the place of practice, the place of lineage; obtaining such benefits, it is called the place of practice. From such a lineage, there is no fault to be found; obtaining such a realm, this is called upholding the Dharma. Seeing that the Dharma does not diminish, although practicing there is no place to go; coming without coming, not seeing any Dharma. If there is coming or going, all dharmas are like this; upholding the Dharma in this way, there is also no wavering. Neither increasing nor decreasing, this is the unconditioned Dharma.

；　　若無增減，　　是名持法。　法相如如，　　無緣無說；　　得此法者，　是名持法。　　是故阿難！　　顯示菩薩；　得深法利，　　是名持法。　　是故阿難！　顯示持法；　　為不信者，　　而說是法。　如是分別，　　為菩薩說；　　皆以方便，　開示佛法。

「如是，阿難！如來正覺為諸菩薩摩訶薩說斯方便顯示持法。」

佛告阿難：「云何如來為諸菩薩摩訶薩說八正道法？云何菩薩摩訶薩離於八邪、向八解脫，出過凡夫？修八正道，而無到處，遠離諸邊，住于中道；越凡夫地，安住菩提，亦不住菩提相；離諸邪見，修于正見，不取身相，亦復不住菩提之相；佛身無為，離於諸數，修佛相者，則得眾生一相無相；出離眾生生死陰界，安住無為畢竟空舍，見一切法無生無住。何以故？諸法性相皆無住故。遠離世間及出世間，住寂滅處；不染世間，不著出世間；若法非法，有為無為，皆悉遠離；舍于斷常，住平等相，知過去、未來、現在心數無有異相，亦不得菩提心相。何以故？一切諸心皆平等故。身相亦爾，是故不為毒火刀箭之所傷害。何以故？已離一切煩惱毒故。常生凈國離諸惡趣，雖住諸趣而證菩提，常住安隱亦無依止，以如是義，一切刀兵不能加害。何以故？見寂滅菩

【現代漢語翻譯】現代漢語譯本若沒有增添或減少，這便稱為『持法』。法的實相如如不動，無法用言語表達，也無從依附；能領悟此法的人，便稱為『持法』。因此，阿難！向菩薩們展示，獲得深奧的法益，這便稱為『持法』。因此，阿難！展示『持法』，為那些不相信的人，宣說此法。像這樣分別解說，為菩薩們宣說；都以方便法門，開示佛法。『如是，阿難！如來正覺為諸菩薩摩訶薩宣說這些方便法門，以顯示『持法』。』佛告訴阿難：『如來如何為諸菩薩摩訶薩宣說八正道法？菩薩摩訶薩如何遠離八邪，趨向八解脫，超越凡夫？修習八正道，卻不執著于任何處所，遠離各種極端，安住于中道；超越凡夫的境界，安住于菩提（覺悟）之中，也不執著于菩提的表象；遠離各種邪見，修習正見，不執著于身體的表象，也不執著于菩提的表象；佛身是無為的，超越一切數量，修習佛的表象，便能領悟眾生一相無相的真諦；出離眾生的生死輪迴，安住于無為的畢竟空舍，見到一切法無生無住。為什麼呢？因為諸法的自性與表象都是無所住的。遠離世間和出世間，安住于寂滅之處；不染著世間，也不執著于出世間；無論是法還是非法，有為還是無為，都全部遠離；捨棄斷見和常見，安住于平等之相，了知過去、未來、現在的心念沒有差異，也不執著于菩提心之相。為什麼呢？因為一切心念都是平等的。身體的表象也是如此，因此不會被毒火刀箭所傷害。為什麼呢？因為已經遠離了一切煩惱的毒害。常生於清凈的國土，遠離各種惡趣，雖然身處各種境界，卻能證得菩提，常住于安穩之中，也沒有任何依止，因為這個道理，一切刀兵都不能加害。為什麼呢？因為已經見到寂滅的境界。』

【English Translation】 English version If there is no increase or decrease, this is called 『upholding the Dharma』. The true nature of Dharma is suchness, unmoving, beyond words and attachment; one who attains this Dharma is called 『upholding the Dharma』. Therefore, Ananda! Showing Bodhisattvas the attainment of profound Dharma benefits is called 『upholding the Dharma』. Therefore, Ananda! Show 『upholding the Dharma』, and for those who do not believe, explain this Dharma. Explain in this way, speaking to Bodhisattvas; all use expedient means to reveal the Buddha's teachings. 『Thus, Ananda! The Tathagata (Buddha) of Perfect Enlightenment explains these expedient means to all Bodhisattva Mahasattvas to show 『upholding the Dharma』.』 The Buddha said to Ananda: 『How does the Tathagata explain the Eightfold Noble Path to all Bodhisattva Mahasattvas? How do Bodhisattva Mahasattvas depart from the Eight Wrong Paths, move towards the Eight Liberations, and transcend ordinary beings? They cultivate the Eightfold Noble Path, yet do not cling to any place, stay away from all extremes, and abide in the Middle Way; they transcend the realm of ordinary beings, abide in Bodhi (enlightenment), yet do not cling to the appearance of Bodhi; they depart from all wrong views, cultivate right views, do not cling to the appearance of the body, nor do they cling to the appearance of Bodhi; the Buddha's body is unconditioned, beyond all numbers, cultivating the appearance of the Buddha, one can realize the truth of the one formless nature of all beings; they depart from the cycle of birth and death of beings, abide in the unconditioned ultimate emptiness, and see that all dharmas are without birth and without dwelling. Why? Because the nature and appearance of all dharmas are without dwelling. They stay away from the worldly and the transcendental, abide in the place of stillness; they are not tainted by the worldly, nor are they attached to the transcendental; whether it is Dharma or non-Dharma, conditioned or unconditioned, they all depart from them; they abandon the views of annihilation and permanence, abide in the state of equality, and know that the thoughts of the past, future, and present are not different, nor do they cling to the appearance of the Bodhi mind. Why? Because all thoughts are equal. The appearance of the body is also the same, therefore it will not be harmed by poison, fire, swords, or arrows. Why? Because they have already departed from the poison of all afflictions. They are always born in pure lands, away from all evil realms, although they dwell in all realms, they can attain Bodhi, always abide in peace and have no reliance, because of this principle, all weapons cannot harm them. Why? Because they have seen the state of stillness.』

提空無住處。以無住故一切毒箭皆不能害，是名無縛。乘于疾乘亦不住乘，是名無縛。何以故？無所得故，是故刀箭不害其身。知諸法空求不可得，一切毒害所不能侵。何以故？行普之慈遍覆一切故。行菩提慈不得諸眾生故，行空之慈諸法寂滅故，行無熱慈遠離諸煩惱故。行如是慈能令刀兵皆不害身，欲、色、無色界亦悉平等，知一切界一切法性同於菩提等無異相，若能如是心無思慮，亦無調戲寂滅清凈。菩薩摩訶薩知一切法如呼聲響，離一切相，盡同法界，無歸無趣，善解一切音聲語言，無示無說離音聲相，不自高己離於我想，過於一切言說音聲而無過相，是故悉知一切法寂滅。亦不得一切法相，出過諸法心無所歸，于諸言音亦不染著。」

爾時世尊而說偈言：

「離於八邪，　　而修八正；　　九次八解，　是名八輩。　　出過凡夫，　　不住菩提；　法中之雄，　　是名八輩。　　出過凡夫，　不住菩提；　　離菩提相，　　是名八輩。　舍諸邪見，　　修行正見；　　既到道已，　是名八輩。　　過諸身相，　　不住菩提；　離證佛身，　　是名八輩。　　離眾生想，　常修佛想；　　度禪定想，　　是名八輩。　離眾生窟，　　入涅槃城；　　諸法無住，　是名八輩。　　出於

【現代漢語翻譯】現代漢語譯本不住于任何地方，因為不住的緣故，一切毒箭都不能傷害他，這叫做無縛（沒有束縛）。即使乘坐快速的交通工具，也不執著于乘坐的行為，這叫做無縛。為什麼呢？因為沒有獲得任何東西的緣故，所以刀箭不能傷害他的身體。知道一切法都是空性，求而不可得，一切毒害都不能侵犯他。為什麼呢？因為他行普遍的慈悲，遍覆一切眾生。他行菩提慈悲，不執著于眾生；他行空性的慈悲，知道一切法都是寂滅的；他行無熱的慈悲，遠離一切煩惱。行持這樣的慈悲，能使刀兵都不能傷害身體，欲界、色界、無色界也都是平等的。知道一切界、一切法的本性都與菩提平等，沒有差異的相狀。如果能夠這樣，心中沒有思慮，也沒有戲論，寂滅清凈。菩薩摩訶薩知道一切法都像呼喊的聲音一樣，遠離一切相，完全等同於法界，沒有歸宿，沒有去處。善於理解一切音聲語言，沒有指示，沒有言說，遠離音聲的相狀。不自高自大，遠離我執，超越一切言說音聲而沒有超越的相狀，因此完全知道一切法都是寂滅的。也不執著於一切法的相狀，超出一切法，心中沒有歸宿，對於一切言語聲音也不執著。這時，世尊說了偈語：『遠離八邪（八種錯誤的見解），修持八正（八種正確的修行方法）；九次八解（九種次第的解脫），這叫做八輩（八種聖者）。超越凡夫，不住于菩提（覺悟）；是法中的雄獅，這叫做八輩。超越凡夫，不住于菩提；遠離菩提的相狀，這叫做八輩。捨棄一切邪見，修行正見；既然已經到達道，這叫做八輩。超越一切身相，不住于菩提；遠離證得佛身的執著，這叫做八輩。遠離眾生的想法，常常修持佛的想法；度過禪定的想法，這叫做八輩。離開眾生的窟穴，進入涅槃的城池；諸法沒有住處，這叫做八輩。』

【English Translation】 English version He dwells nowhere. Because of dwelling nowhere, all poisonous arrows cannot harm him; this is called 'unbound'. Even when riding a fast vehicle, he does not cling to the act of riding; this is called 'unbound'. Why? Because there is nothing to be attained, therefore, swords and arrows cannot harm his body. Knowing that all dharmas are empty and cannot be obtained, all poisons cannot invade him. Why? Because he practices universal compassion, covering all beings. He practices Bodhi compassion, not clinging to sentient beings; he practices emptiness compassion, knowing all dharmas are quiescent; he practices non-heat compassion, being far from all afflictions. Practicing such compassion enables swords and weapons not to harm the body. The desire realm, form realm, and formless realm are all equal. Knowing that the nature of all realms and all dharmas is equal to Bodhi, without different characteristics. If one can be like this, the mind has no thoughts, no playfulness, and is quiescent and pure. A Bodhisattva Mahasattva knows that all dharmas are like the sound of a shout, apart from all characteristics, completely identical to the Dharma realm, with no return, no destination. He is skilled in understanding all sounds and languages, without indication, without speaking, apart from the characteristics of sound. He does not exalt himself, is apart from the idea of self, transcends all speech and sound without the appearance of transcendence, therefore, he fully knows that all dharmas are quiescent. He also does not cling to the characteristics of all dharmas, transcends all dharmas, the mind has no return, and he is not attached to any words or sounds. At that time, the World Honored One spoke in verse: 'Away from the eight wrong views, cultivate the eight right paths; nine times eight liberations, these are called the eight ranks. Transcending ordinary beings, not dwelling in Bodhi; the lion among dharmas, these are called the eight ranks. Transcending ordinary beings, not dwelling in Bodhi; apart from the characteristics of Bodhi, these are called the eight ranks. Abandoning all wrong views, cultivating right views; having reached the path, these are called the eight ranks. Transcending all bodily characteristics, not dwelling in Bodhi; apart from the attachment to attaining the Buddha body, these are called the eight ranks. Apart from the thought of sentient beings, constantly cultivating the thought of the Buddha; transcending the thought of meditation, these are called the eight ranks. Leaving the cave of sentient beings, entering the city of Nirvana; all dharmas have no dwelling place, these are called the eight ranks.'

世間，　　開示聖道；　會寂滅界，　　是名八輩。　　離諸世間，　說佛法相；　　心無所證，　　是名八輩。　無有有際，　　亦無無際；　　遠離有無，　是名八輩。　　寂滅無為，　　舍于斷常；　深入平等，　　是名八輩。　　不取過去，　及未來心；　　現在亦爾，　　是名八輩。　說有初心，　　而發菩提；　　心相自空，　何名菩提？　　無到無出，　　亦無菩提；　毒火刀箭，　　所不能害。　　斷于諸趣，　永離依止；　　無來無去，　　而無所害。　無向菩提，　　顯說音聲；　　自證如實，　不由他教。　　不得是趣，　　及諸非趣；　聲唸唸滅，　　大乘速顯。　　常說安隱，　第一空法；　　若能速證，　　是名無縛。　疾乘是法，　　菩薩所記；　　心無棄捨，　是名無縛。　　刀兵惡趣，　　所不侵逼；　身得無畏，　　毒不能害。　　菩薩行慈，　普遍一切；　　離於諍訟，　　是名無縛。　不取身相，　　善分別身；　　到菩提道，　棄捨惡趣。　　除其愚癡，　　神通自在；　得明菩提，　　是名八輩。　　知欲色界，　及與無色；　　三界同相，　　是名八輩。　諸界平等，　　離惱菩提；　　妄想無智，　所不能染。

【現代漢語翻譯】現代漢語譯本在世間，開示通往聖賢的道路；領悟寂滅的境界，這被稱為『八輩』（指八種修行境界的人）。遠離世俗的牽絆，宣說佛法的真諦；內心沒有執著于任何證悟，這被稱為『八輩』。沒有所謂的有邊際，也沒有所謂的無邊際；遠離有和無的對立，這被稱為『八輩』。體驗寂滅無為的境界，捨棄斷見和常見；深入理解平等性，這被稱為『八輩』。不執著於過去的心念，也不執著于未來的心念；對於現在的心念也是如此，這被稱為『八輩』。宣說有最初發心，從而發起菩提心（覺悟之心）；認識到心相本身是空性的，那麼何謂菩提？沒有到達，也沒有離開，也沒有所謂的菩提；毒藥、火焰、刀箭，都不能傷害到他。斷絕了輪迴的諸道，永遠脫離了依賴；沒有來，也沒有去，因此不會受到傷害。不執著于菩提，只是顯現音聲來教導；自己證悟如實的真理，不依賴於他人的教導。不執著于輪迴的諸道，也不執著于非輪迴的諸道；聲音在每個念頭中生滅，大乘佛法迅速顯現。常常宣說安穩的，第一義空的法理；如果能夠迅速證悟，這被稱為『無縛』（解脫）。迅速乘著這種法，這是菩薩所記的；內心沒有放棄和捨棄，這被稱為『無縛』。刀兵和惡道，都不能侵擾逼迫；身體獲得無畏，毒藥也不能傷害。菩薩行持慈悲，普遍對待一切眾生；遠離爭論和訴訟，這被稱為『無縛』。不執著于身體的表象，善於分辨身體的實相；到達菩提之道，捨棄惡道。去除愚癡，獲得神通自在；證得明亮的菩提，這被稱為『八輩』。瞭解欲界（有慾望的世界），以及無色界（沒有物質的世界）；認識到三界（欲界、色界、無色界）的本質是相同的，這被稱為『八輩』。認識到諸界的平等性，遠離煩惱的菩提；虛妄的念頭和無明的智慧，都不能污染他。

【English Translation】 English version In the world, revealing the holy path; Realizing the realm of cessation, this is called the 'Eight Types' (referring to people in eight stages of practice). Being apart from worldly attachments, speaking the true nature of the Buddha's teachings; The mind has no attachment to any realization, this is called the 'Eight Types'. There is no so-called boundary of existence, nor is there a boundary of non-existence; Being apart from the duality of existence and non-existence, this is called the 'Eight Types'. Experiencing the realm of cessation and non-action, abandoning the views of annihilation and permanence; Deeply understanding equality, this is called the 'Eight Types'. Not being attached to past thoughts, nor being attached to future thoughts; The same is true for present thoughts, this is called the 'Eight Types'. Speaking of having the initial aspiration, thereby arousing Bodhicitta (the mind of enlightenment); Recognizing that the nature of the mind itself is empty, then what is Bodhi? There is no arriving, nor is there leaving, nor is there so-called Bodhi; Poison, fire, swords, and arrows cannot harm him. Cutting off the paths of reincarnation, forever free from dependence; There is no coming, nor is there going, therefore there is no harm. Not being attached to Bodhi, but simply manifesting sound to teach; Personally realizing the true reality, not relying on the teachings of others. Not being attached to the paths of reincarnation, nor being attached to the paths of non-reincarnation; Sounds arise and cease in every thought, the Mahayana Dharma quickly manifests. Always speaking of the peaceful, the principle of the first emptiness; If one can quickly realize it, this is called 'Unbound' (liberation). Quickly riding this Dharma, this is what the Bodhisattvas record; The mind has no abandonment or rejection, this is called 'Unbound'. Weapons and evil paths cannot invade or oppress; The body obtains fearlessness, poison cannot harm. Bodhisattvas practice compassion, treating all beings universally; Being apart from disputes and lawsuits, this is called 'Unbound'. Not being attached to the appearance of the body, being good at distinguishing the true nature of the body; Reaching the path of Bodhi, abandoning evil paths. Removing ignorance, obtaining supernatural powers; Attaining bright Bodhi, this is called the 'Eight Types'. Understanding the desire realm (the world of desires), and the formless realm (the world without matter); Recognizing that the nature of the three realms (desire realm, form realm, formless realm) is the same, this is called the 'Eight Types'. Recognizing the equality of all realms, Bodhi free from afflictions; Delusional thoughts and ignorant wisdom cannot defile him.

出一切相，　　無所譏嫌；　若有所說，　　皆趣法界。　　說無所趣，　同於法界；　　心住法忍，　　是名八輩。　若欲修行，　　住寂滅法；　　不自稱己，　而為他說。　　出過聲相，　　度無聲相；　不著音聲，　　是名八輩。　　因聲解脫，　知法無相；　　亦無住處，　　無趣無出。　阿難當知，　　如是八輩；　　于諸說中，　最為第一。」

爾時，世尊告阿難言：「汝今當知！如來等正覺為諸菩薩摩訶薩方便說示如是八輩。」

阿難言：「云何如來世尊為諸菩薩摩訶薩說須陀洹？」

佛言：「須陀洹者，所為得入聖道流，名不思議佛法。若菩薩摩訶薩，能如是修不見道及所修道，度一切相，流注佛法非色非生，於一切法無著，一切法無處，一切法無緣，一切法無住，一切法無所有，一切法不成就。菩薩摩訶薩若到是道，得堅精進、堅勢力、堅智、堅慧，不生懈怠，安住寂滅，乘如實道，救護眾生最勝無上，不取是道，亦復不住；修如是道求一切法，而無所得，不沒不動，無住想、無道想、無世間想、無佛想；悉皆平等無諸蓋障，智行境界無所掛礙；於一切法及諸邪見住平等相，開佛知見示深法門，分別身見出過我想，是名須陀洹。不取佛道究竟無礙，樂求

【現代漢語翻譯】現代漢語譯本『捨棄一切表象，不被任何事物所責難；如果有所言說，都歸向法界（宇宙萬法的本體）。』『說無所歸，等同於法界；心安住於法忍（對佛法的理解和接受），這被稱為第八種人。』『如果想要修行，就安住于寂滅之法（涅槃的境界）；不自我標榜，而是為他人說法。』『超越聲音的表象，度過無聲的表象；不執著于聲音，這被稱為第八種人。』『因聲音而解脫，明白法無表象；也沒有安住之處，無所歸趨，也無所出離。』『阿難，你應當知道，這樣的第八種人，在一切說法中，最為第一。』

那時，世尊告訴阿難說：『你現在應當知道！如來（佛的稱號）等正覺（完全覺悟）爲了諸位菩薩摩訶薩（發大乘心願的修行者）方便開示了這第八種人。』

阿難說：『如來世尊是如何為諸位菩薩摩訶薩解說須陀洹（初果，入流者）的呢？』

佛說：『須陀洹，是指進入聖道之流，名為不可思議的佛法。如果菩薩摩訶薩能夠這樣修行，不見道及所修之道，度過一切表象，流入佛法，非色非生，對於一切法無所執著，一切法無處可尋，一切法無所依緣，一切法無所安住，一切法無所有，一切法不成就。菩薩摩訶薩如果到達這種境界，就能獲得堅固的精進、堅固的力量、堅固的智慧、堅固的覺悟，不生懈怠，安住于寂滅，乘著如實之道，救護眾生，最為殊勝無上，不執取這種道，也不安住於此；修習這樣的道，尋求一切法，卻無所得，不沉沒也不動搖，沒有安住的想法、沒有道的想法、沒有世間的想法、沒有佛的想法；一切都平等，沒有各種障礙，智慧的境界沒有掛礙；對於一切法和各種邪見，都安住于平等之相，開啟佛的知見，展示深奧的法門，分別身見，超越我執，這稱為須陀洹。不執取佛道，究竟無礙，樂於尋求』

【English Translation】 English version 'To relinquish all appearances, without being criticized or disliked by anything; if there is any speech, it all tends towards the Dharmadhatu (the essence of all phenomena).' 'To say there is nowhere to tend, is the same as the Dharmadhatu; the mind dwells in the Dharma-patience (understanding and acceptance of the Dharma), this is called the eighth kind of person.' 'If one wishes to practice, one dwells in the Dharma of quiescence (the state of Nirvana); not praising oneself, but speaking for others.' 'To transcend the appearance of sound, to pass beyond the appearance of no sound; not to be attached to sound, this is called the eighth kind of person.' 'To be liberated through sound, to know that the Dharma has no appearance; also, there is no place to dwell, nowhere to tend, and nowhere to depart.' 'Ananda, you should know that such an eighth kind of person is the foremost among all teachings.'

At that time, the World Honored One said to Ananda: 'You should now know! The Tathagata (title of the Buddha), the Samyaksambuddha (fully enlightened one), for the sake of all Bodhisattva Mahasattvas (practitioners with great Mahayana aspirations), has expediently explained these eight kinds of people.'

Ananda said: 'How does the Tathagata, the World Honored One, explain Srotapanna (stream-enterer, the first fruit of enlightenment) to all Bodhisattva Mahasattvas?'

The Buddha said: 'Srotapanna refers to one who has entered the stream of the holy path, which is called the inconceivable Buddha Dharma. If a Bodhisattva Mahasattva can practice in this way, not seeing the path and the path being practiced, transcending all appearances, flowing into the Buddha Dharma, which is neither form nor birth, having no attachment to all dharmas, all dharmas having no place to be found, all dharmas having no conditions, all dharmas having no dwelling, all dharmas having nothing, all dharmas not being accomplished. If a Bodhisattva Mahasattva reaches this state, they will obtain firm diligence, firm power, firm wisdom, firm understanding, not giving rise to laziness, dwelling in quiescence, riding the path of reality, saving sentient beings, being the most supreme and unsurpassed, not grasping this path, nor dwelling in it; practicing such a path, seeking all dharmas, yet finding nothing, neither sinking nor moving, having no thought of dwelling, no thought of the path, no thought of the world, no thought of the Buddha; all are equal, without any hindrances, the realm of wisdom is without any obstacles; in all dharmas and all wrong views, dwelling in equality, opening the Buddha's knowledge and vision, showing the profound Dharma, distinguishing the view of self, transcending the attachment to self, this is called Srotapanna. Not grasping the Buddha's path, ultimately without hindrance, delighting in seeking'

佛道不著有戒，亦不取佛戒，非戒取戒，非取相戒；三結已離不住三界，如佛所學修行聖道，離一切想不取于緣；無諸障礙入于佛道，心得寂滅，不著壽命、我、人等見；諸根清凈，遠離煩惱；為修菩提而行於施，悉舍一切，救苦眾生，使度四流令立涅槃；盡諸有相顯示無相。若見四眾不生怖畏，志求寂滅凈菩提道，已離怖畏無有死畏。何以故？現證寂滅離諸塵垢，善住佛道知去來趣亦無去來，而善分別眾生之想，心無戲論究竟佛道，是名菩薩摩訶薩須陀洹相。」◎

◎不退轉法輪經聲聞辟支佛品第三

爾時世尊即說偈言：

「說於四道，　　佛難思議；　　若有住者，　不退菩提。　　猶如虛空，　　無所依止；　無住無緣，　　離於取著。　　是名為道，　得堅固意；　　乘如是乘，　　無上救世。　不住彼此，　　不處中流；　　不著佛道，　名須陀洹。　　一切世間，　　及佛余法；　究竟彼岸，　　名須陀洹。　　滅諸蓋障，　顯示佛道；　　盡一切相，　　名須陀洹。　不高己身，　　而起佛法；　　開示知見，　入于佛慧。　　先起我想，　　顛倒眾惡；　如是知已，　　不著佛道。　　本疑于佛，　為得不得；　　究竟無著，　　不取道想。　不起戒取，　

【現代漢語翻譯】現代漢語譯本佛道不執著于有戒，也不接受佛的戒律，不是通過戒律來獲取戒律，也不是執著于外相的戒律；已經脫離了三結（身見、戒禁取見、疑）的束縛，不再停留于欲界、色界、無色界這三界之中，如同佛所學習和修行的聖道一樣，遠離一切妄想，不執著于因緣；沒有任何障礙，進入佛道，內心達到寂靜滅除的狀態，不執著于壽命、我、人等錯誤的見解；諸根清凈，遠離煩惱；爲了修習菩提而行佈施，完全捨棄一切，救度受苦的眾生，使他們渡過四種煩惱的河流，到達涅槃的彼岸；徹底消除一切有相的執著，顯示無相的真理。如果見到四眾弟子（比丘、比丘尼、優婆塞、優婆夷）不會感到恐懼，立志追求寂滅清凈的菩提之道，已經脫離了恐懼，沒有對死亡的畏懼。為什麼呢？因為已經親身證悟了寂滅，遠離了一切塵垢，安住在佛道之中，知道眾生的去向和來處，實際上並沒有真正的去來，能夠善於分別眾生的各種想法，內心沒有戲論，最終達到佛道，這就是菩薩摩訶薩（大菩薩）須陀洹（入流果）的境界和特徵。

《不退轉法輪經》聲聞辟支佛品第三

這時，世尊即說偈語：

『宣說四聖道，佛的境界難以思議；如果有人安住其中，就不會退轉菩提。如同虛空一樣，沒有任何依止；沒有安住，沒有因緣，遠離執著。這被稱為道，獲得堅固的意志；乘坐這樣的乘具，無上救世。不住於此岸，不住于彼岸，也不停留在中流；不執著于佛道，這稱為須陀洹。一切世間，以及佛的其他教法；最終到達彼岸，這稱為須陀洹。滅除一切蓋障，顯示佛道；徹底消除一切相，這稱為須陀洹。不抬高自己，而興起佛法；開示智慧和見解，進入佛的智慧。先產生我執的妄想，顛倒產生各種惡行；像這樣認識之後，就不執著于佛道。本來懷疑佛，是否已經得道；最終達到無所執著，不執著于道的想法。不產生戒律的執著，

【English Translation】 English version The path of the Buddha does not adhere to precepts as something existing, nor does it take the Buddha's precepts; it is not taking precepts through precepts, nor is it taking precepts by clinging to forms; having already left the three fetters (self-view, clinging to rites and rituals, and doubt), one does not dwell in the three realms (desire realm, form realm, formless realm), just as the holy path that the Buddha learned and practiced, one is detached from all thoughts and does not cling to conditions; without any obstacles, one enters the path of the Buddha, the mind attains a state of peaceful extinction, not clinging to views of lifespan, self, person, etc.; the senses are pure, far from afflictions; practicing giving for the sake of cultivating Bodhi, completely giving up everything, saving suffering beings, enabling them to cross the four streams of suffering and establish Nirvana; completely eliminating all forms of attachment, revealing the formless truth. If one sees the four assemblies (monks, nuns, laymen, laywomen), one does not feel fear, aspiring to the peaceful and pure path of Bodhi, having already left fear, there is no fear of death. Why? Because one has personally realized peaceful extinction, detached from all defilements, dwelling well in the path of the Buddha, knowing the destinations and origins of beings, yet there is no real coming or going, being able to skillfully discern the various thoughts of beings, the mind is without idle talk, ultimately reaching the path of the Buddha, this is the state and characteristics of a Bodhisattva Mahasattva (Great Bodhisattva) Srotapanna (Stream-enterer).

The Third Chapter on Sravakas and Pratyekabuddhas from the Sutra of the Wheel of Non-retrogression

At that time, the World Honored One spoke in verse:

'Speaking of the four noble paths, the Buddha's realm is inconceivable; if one dwells in it, one will not regress from Bodhi. Like the void, without any reliance; without dwelling, without conditions, detached from clinging. This is called the path, obtaining a firm will; riding such a vehicle, the supreme savior of the world. Not dwelling on this shore, not dwelling on the other shore, nor staying in the middle stream; not clinging to the path of the Buddha, this is called Srotapanna. All the world, and the Buddha's other teachings; ultimately reaching the other shore, this is called Srotapanna. Extinguishing all hindrances, revealing the path of the Buddha; completely eliminating all forms, this is called Srotapanna. Not exalting oneself, but arising the Buddha's teachings; revealing wisdom and insight, entering the Buddha's wisdom. First arising the delusion of self, perversely creating all evils; having understood this, one does not cling to the path of the Buddha. Originally doubting the Buddha, whether one has attained the path or not; ultimately reaching non-attachment, not clinging to the idea of the path. Not arising the attachment to precepts,

善住佛戒；　　常修正勤，　不取戒想。　　斷於三結，　　不著三界；　行於佛道，　　知眾生想。　　雖修菩提，　而不取想；　　心行寂滅，　　清凈佛道。　歡喜佈施，　　遠離顰蹙；　　住于正命，　心無戲論。　　悉舍一切，　　濟苦眾生；　得無上施，　　名須陀洹。　　斷數數生，　無相無著；　　遠離恐怖，　　出世間畏。　法及非法，　　一切皆舍；　　不著諸陰，　名世間明。　　安處四眾，　　而無所畏；　顯示寂滅，　　凈修佛法。　　無眾生想，　亦非實想；　　是名無染，　　分別怖畏。　離一切畏，　　亦無死畏；　　處於寂滅，　離垢安隱。　　已過惡趣，　　是故不畏；　善說諸道，　　無漏無相。　　菩薩之法，　示須陀洹；　　為諸下劣，　　故作是說。　以巧方便，　　顯示佛法；　　為放逸者，　故顯此法。　　救世世尊，　　多方便說；　隨其本行，　　而示佛道。　　阿難當知，　是須陀洹；　　為小智者，　　說如是事。　不解方便，　　愚癡狹劣；　　不識甚深，　而生諍論。　　以百千法，　　示須陀洹；　須陀洹者，　　顯菩提法。

「如是，阿難！如來等正覺，為諸菩薩摩訶薩以善方便說須陀洹

【現代漢語翻譯】現代漢語譯本善於安住于佛的戒律，常常精進修行，不執著于戒律的表象。斷除三種束縛（三結：身見、戒禁取見、疑），不執著于欲界、色界、無色界（三界）。行於成佛之道，瞭解眾生的各種想法。雖然修習菩提（覺悟），但不執著于菩提的表象。心境達到寂滅，清凈地修習佛道。歡喜佈施，遠離愁眉苦臉。安住于正當的謀生方式（正命），心中沒有無意義的言論。捨棄一切，救濟受苦的眾生。獲得無上的佈施，被稱為須陀洹（入流果）。斷除多次的生死輪迴，不執著于表象，不執著于任何事物。遠離恐懼，超越世間的畏懼。對於佛法和非佛法，一切都捨棄。不執著於五蘊（諸陰），被稱為世間的光明。安住於四眾（比丘、比丘尼、優婆塞、優婆夷）之中，而無所畏懼。顯示寂滅的境界，清凈地修習佛法。心中沒有眾生的概念，也不是真實的念頭。這被稱為無染，分別各種恐懼。遠離一切恐懼，也沒有死亡的恐懼。處於寂滅的境界，遠離污垢，安穩自在。已經超越了惡道，所以不再恐懼。善於宣說各種修行之道，無漏無相。菩薩的修行方法，展示給須陀洹。爲了那些根基較差的人，所以這樣說。用巧妙的方法，顯示佛法。爲了那些放逸的人，所以顯現這種法。救世的世尊，用多種方便法門來說法。隨著眾生各自的修行根基，而指示成佛之道。阿難，你應該知道，這個須陀洹，是為那些智慧較淺的人，說這些道理。不理解方便法門，愚癡狹隘。不認識甚深的道理，而產生爭論。用百千種方法，來展示須陀洹的境界。須陀洹的境界，顯示的是菩提的修行方法。『阿難，就是這樣！如來等正覺，爲了諸位菩薩摩訶薩，用善巧方便來說明須陀洹的境界。』

【English Translation】 English version Well abiding in the Buddha's precepts, constantly practice diligence, not clinging to the appearance of precepts. Severing the three fetters (samyojana: self-view, clinging to rites and rituals, doubt), not clinging to the desire realm, form realm, and formless realm (three realms). Walking on the path to Buddhahood, understanding the various thoughts of sentient beings. Although cultivating Bodhi (enlightenment), not clinging to the appearance of Bodhi. The mind reaches quiescence, purely cultivating the Buddha's path. Joyfully giving, staying away from frowning. Abiding in right livelihood, the mind has no meaningless discussions. Giving up everything, saving suffering sentient beings. Obtaining the supreme giving, called Srotapanna (stream-enterer). Cutting off repeated cycles of birth and death, not clinging to appearances, not clinging to anything. Staying away from fear, transcending worldly fears. Regarding Dharma and non-Dharma, giving up everything. Not clinging to the five aggregates (skandhas), called the light of the world. Abiding among the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), without fear. Revealing the state of quiescence, purely cultivating the Buddha's Dharma. In the mind, there is no concept of sentient beings, nor is it a real thought. This is called non-attachment, distinguishing various fears. Staying away from all fears, also without the fear of death. Being in the state of quiescence, away from defilements, peaceful and secure. Having already transcended the evil realms, therefore no longer afraid. Skillfully explaining various paths of practice, without outflows and without appearances. The practice method of Bodhisattvas, shown to Srotapannas. For those with inferior roots, therefore it is said this way. Using skillful means, revealing the Buddha's Dharma. For those who are negligent, therefore this Dharma is revealed. The World Honored One, savior of the world, uses many skillful means to teach. According to each sentient being's practice foundation, the path to Buddhahood is shown. Ananda, you should know, this Srotapanna, is for those with shallow wisdom, these principles are spoken. Not understanding skillful means, foolish and narrow-minded. Not recognizing the profound principles, and creating disputes. Using hundreds and thousands of methods, to show the state of Srotapanna. The state of Srotapanna, reveals the practice method of Bodhi. 'Thus, Ananda! The Tathagata, the Perfectly Enlightened One, for all Bodhisattva Mahasattvas, uses skillful means to explain the state of Srotapanna.'

。」

阿難言：「云何名如來等正覺為菩薩摩訶薩說斯陀含？」

「阿難當知！菩薩摩訶薩隨順於智，佛智不可思議，修無量因，亦不取因相及菩提智；能斷一切惑而求佛智慧，讚歎金剛三昧出過一切諸禪定上；滅一切結煩惱暗障，悉見於佛，得一切佛法平等正觀；以無量因求無所得，如佛證法不動眾生，亦不動于眾生之界而取法界；無量眾生，于曠劫中多所乏少，不能成就菩提之道，引諸眾生到不退轉，志求于佛，根、力、覺、道，禪定解脫名無色定。我今當以如是等法，開示眾生令得解悟而求佛道，欲坐道場求如實智，通達佛眼不思議眼，為欲利益一切眾生求于佛眼，如是智慧為最為上。悉知諸法甚深之相，而自於智無所分別，安立眾生住于諸法中，使知一切法不住，為得是法而來集會，名斯陀含。來已見眾生界及不思議界通達無礙，不取境界亦無得無到，云何當有成就眾生？不見成就眾生故，於一切法及眾生界，非見非不見，而知眾生，流注法界，明瞭法界，同於菩提；解於法界，及眾生界，無量佛道，無得無分別，同於道智，近無等智，離垢清凈，得無所得，證無所證，是名真智。菩薩摩訶薩求如是智名斯陀含。」

爾時世尊而說偈言：

「隨順此智者，　　是名不思議；　為求佛慧

【現代漢語翻譯】現代漢語譯本阿難問道：『如何稱如來等正覺為菩薩摩訶薩宣說斯陀含（Srotapanna，入流果）的教義？』佛陀回答說：『阿難，你應該知道！菩薩摩訶薩是隨順智慧而行的。佛的智慧不可思議，他們修習無量的因，但不執著于因的表象和菩提的智慧；他們能斷除一切迷惑，並追求佛的智慧，讚歎金剛三昧（Vajrasamadhi，金剛定），此定超越一切禪定之上；他們滅除一切煩惱的束縛和黑暗的障礙，能夠完全見到佛，獲得一切佛法的平等正觀；他們以無量的因追求無所得，如同佛所證悟的法那樣不動搖眾生，也不動搖眾生的界限而取法界；無量的眾生，在漫長的劫數中多有欠缺，不能成就菩提之道，菩薩引導這些眾生到達不退轉的境界，立志追求佛果，修習根、力、覺、道，禪定解脫，這些都稱為無色定。我現在將用這些法來開示眾生，使他們能夠理解和覺悟，從而追求佛道，希望在道場中獲得如實的智慧，通達佛眼（Buddha-cakṣus，佛眼）和不可思議的眼，爲了利益一切眾生而追求佛眼，這樣的智慧是最為殊勝的。他們完全瞭解諸法甚深的實相，但對於自己的智慧卻沒有任何分別，他們安立眾生於諸法之中，使他們知道一切法都是不住的，爲了得到這種法而來到世間，這稱為斯陀含。他們來到世間后，見到眾生界和不可思議界通達無礙，不執著于境界，也沒有得到或到達的概念，那麼如何才能成就眾生呢？因為他們不見有成就眾生這回事，所以對於一切法和眾生界，既非見也非不見，而是了知眾生，流注於法界，明瞭法界，與菩提相同；他們理解法界和眾生界，無量的佛道，沒有得到也沒有分別，與道智相同，接近無等智，遠離垢染清凈，得到無所得，證得無所證，這才是真正的智慧。菩薩摩訶薩追求這樣的智慧，稱為斯陀含。』這時，世尊說了偈語：『隨順此智慧的人，被稱為不可思議；爲了追求佛的智慧，

【English Translation】 English version Ananda asked: 'How is it that the Tathagata, the Perfectly Enlightened One, explains the teaching of Srotapanna (stream-enterer) to the Bodhisattva Mahasattvas?' The Buddha replied: 'Ananda, you should know! Bodhisattva Mahasattvas act in accordance with wisdom. The wisdom of the Buddha is inconceivable; they cultivate immeasurable causes, but do not cling to the appearance of causes or the wisdom of Bodhi; they can cut off all delusions and seek the wisdom of the Buddha, praising the Vajrasamadhi (diamond samadhi), which surpasses all other samadhis; they extinguish all the bonds of affliction and the darkness of obstacles, and are able to fully see the Buddha, attaining the equal and correct view of all the Buddha's teachings; they seek the unobtained with immeasurable causes, just as the Dharma realized by the Buddha does not move sentient beings, nor does it move the boundaries of sentient beings while taking the Dharma realm; countless sentient beings, in countless kalpas, have many deficiencies and cannot achieve the path of Bodhi. Bodhisattvas guide these sentient beings to the state of non-retrogression, aspiring to the Buddha's fruit, cultivating the roots, powers, awakenings, paths, samadhi, and liberation, all of which are called formless samadhi. I will now use these teachings to enlighten sentient beings, enabling them to understand and awaken, thereby pursuing the path of the Buddha, hoping to attain true wisdom in the Bodhimanda, comprehending the Buddha-cakṣus (Buddha eye) and the inconceivable eye, seeking the Buddha eye for the benefit of all sentient beings. Such wisdom is the most supreme. They fully understand the profound reality of all dharmas, but have no discrimination regarding their own wisdom. They establish sentient beings in all dharmas, making them aware that all dharmas are impermanent. They come to this world to obtain this Dharma, and this is called Srotapanna. After coming to this world, they see the realm of sentient beings and the inconceivable realm, unobstructed and without clinging to any realm, nor do they have the concept of attainment or arrival. So how can they accomplish sentient beings? Because they do not see the accomplishment of sentient beings, they neither see nor not see all dharmas and the realm of sentient beings, but they understand that sentient beings flow into the Dharma realm, understanding the Dharma realm, which is the same as Bodhi; they understand the Dharma realm and the realm of sentient beings, the immeasurable paths of the Buddha, without attainment or discrimination, which is the same as the wisdom of the path, close to the unequaled wisdom, free from defilement and pure, attaining the unobtained, realizing the unrealized, and this is true wisdom. Bodhisattva Mahasattvas who seek such wisdom are called Srotapanna.' At that time, the World Honored One spoke in verse: 'Those who follow this wisdom, Are called inconceivable; In order to seek the wisdom of the Buddha,

故，　　故名斯陀含。　無量因緣說，　　成就菩提道；　修行是法故，　　我常往來求。　不動三昧相，　　滅除煩惱結；　是故專修習，　　成就而不退。　亦知法非法，　　通達無礙相；　住諸法實際，　　修於斯陀含。　隨順佛所說，　　如聞而修行；　為得此法故，　　我常往來求。　法界未曾有，　　不動于眾生；　是名斯陀含，　　寂滅去來相。　眾生無智慧，　　愚癡甚苦惱；　為欲安立故，　　而求佛智慧。　根力覺道等，　　禪定及解脫；　勤修三昧相，　　而求佛智慧。　究竟菩提道，　　諸佛之所行；　是名斯陀含，　　發行而常求。　若得如是法，　　佛眼難思議；　是名斯陀含，　　恒求于佛眼。　如佛所應求，　　為救護依止；　我今所求者，　　一切智最上。　是智之所知，　　諸法相真實；　于智無染著，　　是智為最上。　是智之所知，　　諸法相真實；　心常無所染，　　恒求如是法。　利安諸眾生，　　一切智中上；　是名斯陀含，　　往來之所求。　諦觀於法界，　　眾生不思議；　是名斯陀含，　　為求眾生界。　知眾生界已，　　不著于眾生；　是名斯陀含，　　而求無所得。　若不得眾生，　　

【現代漢語翻譯】現代漢語譯本因此，被稱為斯陀含（Sakadagamin，一來果）。通過無量的因緣來說明，成就菩提之道；因為修行這個法，我常常往來尋求。不動的禪定境界，滅除煩惱的束縛；因此專心修習，成就而不退轉。也知道什麼是法，什麼不是法，通達無礙的境界；安住于諸法的真實狀態，修習斯陀含。隨順佛所說的教導，如所聽聞而修行；爲了得到這個法，我常常往來尋求。法界是未曾有過的，不動搖于眾生；這被稱為斯陀含，寂滅了來去的現象。眾生沒有智慧，愚癡而非常苦惱；爲了安立他們，而尋求佛的智慧。根、力、覺、道等，禪定以及解脫；勤奮修習禪定境界，而尋求佛的智慧。究竟的菩提之道，是諸佛所行走的；這被稱為斯陀含，發起修行而常常尋求。如果得到這樣的法，佛的智慧是難以思議的；這被稱為斯陀含，恒常尋求佛的智慧。如佛所應求的，爲了救護和依止；我今天所尋求的，是一切智中最上的。這個智慧所知道的，是諸法真實的相狀；對於智慧沒有染著，這個智慧是最上的。這個智慧所知道的，是諸法真實的相狀；心常常沒有染著，恒常尋求這樣的法。利益安樂一切眾生，在一切智慧中是最上的；這被稱為斯陀含，是往來所尋求的。仔細觀察法界，眾生是不可思議的；這被稱為斯陀含，是爲了尋求眾生界。知道眾生界之後，不執著于眾生；這被稱為斯陀含，而尋求無所得。如果得不到眾生，

【English Translation】 English version Therefore, it is called Sakadagamin (Once-Returner). Through immeasurable causes and conditions, it is explained, achieving the path of Bodhi; Because of practicing this Dharma, I constantly come and go seeking. The state of unwavering Samadhi, eliminating the bonds of afflictions; Therefore, diligently practice, achieving without regression. Also knowing what is Dharma and what is not Dharma, understanding the unobstructed state; Dwelling in the actual state of all Dharmas, practicing Sakadagamin. Following what the Buddha has said, practicing as heard; In order to obtain this Dharma, I constantly come and go seeking. The Dharma realm is unprecedented, unwavering among sentient beings; This is called Sakadagamin, the extinction of the phenomena of coming and going. Sentient beings lack wisdom, foolish and extremely distressed; In order to establish them, seeking the wisdom of the Buddha. Roots, powers, awakenings, paths, etc., Samadhi and liberation; Diligently practicing the state of Samadhi, seeking the wisdom of the Buddha. The ultimate path of Bodhi, is what all Buddhas walk; This is called Sakadagamin, initiating practice and constantly seeking. If one obtains such Dharma, the Buddha's wisdom is inconceivable; This is called Sakadagamin, constantly seeking the Buddha's wisdom. As the Buddha should seek, for protection and reliance; What I seek today, is the supreme of all wisdom. What this wisdom knows, is the true nature of all Dharmas; Without attachment to wisdom, this wisdom is the supreme. What this wisdom knows, is the true nature of all Dharmas; The mind is always without attachment, constantly seeking such Dharma. Benefiting and bringing peace to all sentient beings, is the supreme among all wisdoms; This is called Sakadagamin, what is sought in coming and going. Carefully observing the Dharma realm, sentient beings are inconceivable; This is called Sakadagamin, for seeking the realm of sentient beings. Knowing the realm of sentient beings, not being attached to sentient beings; This is called Sakadagamin, seeking without attainment. If one does not attain sentient beings,

一切法無相；　能作如是知，　　開導諸眾生。　雖觀一切法，　　不見觀察相；　執心無亂意，　　而求諸佛法。　如是清凈智，　　遠離一切垢；　不得是智相，　　是名為求道。　開示諸眾生，　　菩薩所不譏；　是名究竟智，　　為得彼故來。　阿難汝當知，　　為說斯陀含；　少智諸眾生，　　妄相著是非。　阿難汝當知，　　為說斯陀含；　使精勤眾生，　　令作如是解。　常善修多聞，　　決定甚深法；　逮得真實義，　　速成於菩提。

「阿難！是名如來等正覺為諸菩薩摩訶薩方便說斯陀含。」

阿難言：「云何名如來等正覺為諸菩薩摩訶薩說阿那含？」

佛告阿難：「菩薩摩訶薩出過一切世間之相，究竟佛行心無行處，雖知去來，而常不取去來之相，知一切法無依住亦不來還。何以故？不見諸法有去無去。出過凡夫除凡夫想，不著佛想逮無住法。何以故？究竟一切寂滅法界，亦不得佛與凡夫差別之相。遠離惡道除其貪慾，不著眾味離於四食，開示知見，不取一切六十二見，不見有相，不著無相，悉離有無；于諸蓋障作涅槃相，無轉無不轉除惡道垢；摧伏眾魔遠離愚癡，拔無明箭竭無明種，害無明怨照除貪瞋，斷諸結使開示諸有，拔愛慾箭除諸憍慢，

【現代漢語翻譯】現代漢語譯本一切法都沒有固定的表象；能夠這樣認知，就能開導眾生。雖然觀察一切法，卻不執著于觀察的表象；保持心念不亂，從而尋求諸佛的教法。像這樣清凈的智慧，能夠遠離一切污垢；不執著于這種智慧的表象，這才是真正的求道。開示引導眾生，不被菩薩所譏嫌；這稱為究竟的智慧，爲了獲得它才來到世間。阿難，你應該知道，我為你講述斯陀含（Sotapanna，須陀洹的第二果）；那些智慧淺薄的眾生，會妄自執著於是非對錯。阿難，你應該知道，我為你講述斯陀含（Sotapanna，須陀洹的第二果）；使精進修行的眾生，能夠這樣理解。經常好好地修習多聞，深入理解甚深的佛法；領悟真實的意義，迅速成就菩提。

『阿難！這稱為如來等正覺為諸菩薩摩訶薩方便解說斯陀含（Sotapanna，須陀洹的第二果）。』

阿難問道：『如何稱作如來等正覺為諸菩薩摩訶薩解說阿那含（Anagami，不還果）？』

佛告訴阿難：『菩薩摩訶薩超越一切世間的表象，達到佛的境界，心中沒有執著之處。雖然知道有過去和未來，卻不執著於過去和未來的表象，知道一切法沒有依靠，不來也不去。為什麼呢？因為看不到諸法有來有去。超越凡夫的境界，去除凡夫的執著，不執著于佛的表象，獲得無所住的法。為什麼呢？因為究竟一切寂滅的法界，也看不到佛與凡夫的差別。遠離惡道，去除貪慾，不執著于各種味道，遠離四種食物，開示知見，不執著於一切六十二種邪見，不執著于有相，不執著于無相，完全脫離有和無；對於各種蓋障，視為涅槃的表象，沒有轉變也沒有不轉變，去除惡道的污垢；摧伏眾魔，遠離愚癡，拔除無明的箭，竭盡無明的種子，消滅無明的怨敵，照破貪嗔，斷除各種煩惱，開示各種存在，拔除愛慾的箭，去除各種驕慢，'

【English Translation】 English version All dharmas are without characteristics; One who can know this, can guide all sentient beings. Though observing all dharmas, one does not see the characteristics of observation; Holding the mind without confusion, one seeks the Buddhadharma. Such pure wisdom, is far from all defilements; Not grasping the characteristics of this wisdom, this is called seeking the path. Guiding and showing all sentient beings, not being criticized by Bodhisattvas; This is called ultimate wisdom, for the sake of attaining it that one comes. Ananda, you should know, I speak of the Sotapanna (stream-enterer, the second fruit of the path); Those sentient beings with little wisdom, falsely cling to right and wrong. Ananda, you should know, I speak of the Sotapanna (stream-enterer, the second fruit of the path); To enable diligent sentient beings, to understand in this way. Always cultivate much learning, understand the profound dharma; Attain the true meaning, quickly achieve Bodhi.

'Ananda! This is called the Tathagata's Samyak-sambuddha (perfectly enlightened one) expediently explaining the Sotapanna (stream-enterer, the second fruit of the path) for all Bodhisattva-Mahasattvas.'

Ananda said: 'How is it called the Tathagata's Samyak-sambuddha explaining the Anagami (non-returner) for all Bodhisattva-Mahasattvas?'

The Buddha told Ananda: 'Bodhisattva-Mahasattvas transcend all worldly characteristics, reaching the state of Buddhahood where the mind has no attachment. Although knowing the past and future, they do not grasp the characteristics of past and future, knowing that all dharmas have no reliance, neither coming nor going. Why? Because they do not see that dharmas have coming or going. Transcending the state of ordinary beings, removing the attachments of ordinary beings, not clinging to the characteristics of Buddha, attaining the dharma of non-abiding. Why? Because they have reached the ultimate realm of all quiescence, and do not see the difference between Buddha and ordinary beings. They are far from evil paths, removing greed, not clinging to various tastes, away from the four kinds of food, revealing knowledge and insight, not clinging to all sixty-two wrong views, not clinging to characteristics, not clinging to non-characteristics, completely detached from existence and non-existence; regarding all hindrances as the characteristics of Nirvana, neither transforming nor not transforming, removing the defilements of evil paths; subduing all demons, far from ignorance, pulling out the arrow of ignorance, exhausting the seeds of ignorance, destroying the enemy of ignorance, illuminating greed and anger, cutting off all fetters, revealing all existences, pulling out the arrow of desire, removing all arrogance,'

曉了陰相究竟明處，常樂佛乘不思議乘，到於一切諸法實相。菩薩摩訶薩若能如是出於淤泥，離於繫著得本願藏，亦得過去、未來諸佛之藏，悉於一切伏藏中上，亦為過去諸佛之所建立，而心平等不高不下，得如是乘，于諸眾生，為最為勝第一無上，菩薩摩訶薩究竟佛乘；於一切法悉得無相，菩薩摩訶薩于諸法中斷于疑網證不還果。複次，阿難！菩薩摩訶薩以四弘誓攝取一切眾生，安立一切眾生，悉入佛乘住菩提道。云何安住菩提？所謂眾生相，如實覺悟住眾生界。何以故？善知空界不思議界離眾生想。何以故？是賢聖界即眾生界。不思議界即是空相，亦無眾生離諸結使，猶如虛空無形相，實無所有，無染無著，知一切眾生，悉皆平等不出不沒，究竟菩提離眾生相，猶如空界無所覺了。何以故？無法可得。如是無得，即是一切法相及眾生相，心所覺了即非覺了。何以故？無法可得。如是無得即是無證，是故名為得阿那含。一切眾生，一切諸法，佛法僧等，出如是相，名阿那含。」

爾時世尊即說偈言：

「不復還來，　　滅凡夫法；　　舍世間行，　名阿那含。　　知無去來，　　無住無依；　無有處所，　　是故不來。　　舍于凡夫，　為佛救護；　　更不復來，　　名阿那含。　法無有去，　　

【現代漢語翻譯】現代漢語譯本領悟了陰（蘊，構成個體身心的五種要素）的真實究竟之處，常樂於佛的不可思議的教法，到達一切諸法的實相。菩薩摩訶薩如果能夠這樣從污泥中脫出，遠離執著，獲得本願的寶藏，也獲得過去、未來諸佛的寶藏，在一切寶藏中最為殊勝，也是過去諸佛所建立的，而內心平等不高不下，獲得這樣的教法，對於一切眾生，成為最為殊勝、第一無上的，菩薩摩訶薩最終達到佛的教法；對於一切法都獲得無相的認知，菩薩摩訶薩在諸法中斷除疑惑，證得不還果（阿那含果）。再者，阿難！菩薩摩訶薩以四弘誓願攝取一切眾生，安立一切眾生，都進入佛的教法，安住于菩提之道。如何安住于菩提？所謂眾生相，如實覺悟而安住于眾生界。為什麼呢？因為善於了知空界（空性的境界）不可思議的境界，遠離眾生之想。為什麼呢？因為賢聖的境界就是眾生的境界。不可思議的境界就是空相，也沒有眾生，遠離一切煩惱，猶如虛空沒有形相，實際上什麼都沒有，沒有污染沒有執著，知道一切眾生，都平等不生不滅，最終達到菩提，遠離眾生相，猶如空界沒有覺知。為什麼呢？因為沒有法可以獲得。像這樣無所得，就是一切法相和眾生相，心所覺悟的就不是覺悟。為什麼呢？因為沒有法可以獲得。像這樣無所得就是無證，所以稱為得阿那含（不還果）。一切眾生，一切諸法，佛法僧等，都顯現這樣的相，名為阿那含。這時，世尊就說了偈語：『不再返回，滅除凡夫的法；捨棄世間的行為，名為阿那含。知道沒有去來，沒有住處沒有依靠；沒有處所，所以不來。捨棄凡夫，為佛所救護；不再返回，名為阿那含。法沒有去處，'

【English Translation】 English version Having understood the ultimate clarity of the aggregates (skandhas, the five aggregates that constitute an individual's mind and body), constantly rejoicing in the Buddha's inconceivable teachings, reaching the true nature of all dharmas. If a Bodhisattva Mahasattva can thus emerge from the mud, free from attachments, obtain the treasure of their original vows, and also obtain the treasures of the Buddhas of the past and future, being the most supreme among all treasures, and also established by the Buddhas of the past, while their mind is equal, neither high nor low, obtaining such teachings, for all sentient beings, becoming the most supreme, the first and unsurpassed, the Bodhisattva Mahasattva ultimately reaches the Buddha's teachings; for all dharmas, they attain the cognition of no-form, the Bodhisattva Mahasattva cuts off doubts in all dharmas, and attains the fruit of non-returning (Anagami). Furthermore, Ananda! The Bodhisattva Mahasattva uses the four great vows to gather all sentient beings, establish all sentient beings, and lead them all into the Buddha's teachings, dwelling on the path of Bodhi. How does one dwell in Bodhi? The so-called form of sentient beings, truly realizing and dwelling in the realm of sentient beings. Why is that? Because they are skilled in understanding the realm of emptiness (the realm of emptiness), the inconceivable realm, and are free from the thought of sentient beings. Why is that? Because the realm of the noble ones is the realm of sentient beings. The inconceivable realm is the form of emptiness, and there are no sentient beings, free from all afflictions, like the void without form, actually having nothing, without defilement or attachment, knowing that all sentient beings are equal, neither arising nor ceasing, ultimately reaching Bodhi, free from the form of sentient beings, like the void without awareness. Why is that? Because there is no dharma to be obtained. Such non-attainment is the form of all dharmas and the form of sentient beings, what the mind realizes is not realization. Why is that? Because there is no dharma to be obtained. Such non-attainment is non-realization, therefore it is called attaining Anagami (the fruit of non-returning). All sentient beings, all dharmas, the Buddha, Dharma, and Sangha, all manifest such a form, called Anagami. At that time, the World Honored One spoke in verse: 'No longer returning, extinguishing the ways of ordinary beings; abandoning worldly practices, called Anagami. Knowing there is no going or coming, no dwelling, no reliance; having no place, therefore not coming. Abandoning the ordinary, being protected by the Buddha; no longer returning, called Anagami. The Dharma has no going,'

亦無來相；　　無來無去，　名阿那含。　　斷諸貪慾，　　不著四食；　不退道場，　　名阿那含。　　除滅一切，　六十二見；　　而無所去，　　名阿那含。　離一切有，　　心無常相；　　解了如實，　是故不來。　　涅槃寂滅，　　離諸煩惱；　滅去來相，　　是故不來。　　斷諸惡趣，　離一切垢；　　證於涅槃，　　是故不來。　摧伏怨敵，　　諸魔軍將；　　超出假名，　是故不來。　　拔無明箭，　　害一切愛；　棄捨喜欲，　　是故不來。　　滅諸結使，　開示陰相；　　得決定智，　　名阿那含。　拔憂惱刺，　　破憍慢山；　　善解五陰，　名阿那含。　　究竟照明，　　莊嚴佛乘；　出欲淤泥，　　名阿那含。　　悉知伏藏，　諸伏藏上；　　佛所安置，　　是故不來。　安住最勝，　　佛乘無上；　　斷除諸結，　名阿那含。　　以四弘誓，　　建立菩提；　住菩提已，　　是故不來。　　知諸空界，　難可思議；　　除滅諸想，　　是故不來。　于諸眾生，　　及法界相；　　而無所得，　是故不來。　　心無所取，　　不隨於相；　安住菩提，　　名阿那含。　　眾生界空，　不可思議；　　知如是法，　　是故不來。　如是阿

【現代漢語翻譯】現代漢語譯本也沒有『來』的相狀；既沒有『來』也沒有『去』，這被稱為阿那含（Anāgāmin，不還果）。斷除各種貪慾，不執著於四種食物；不從菩提道場退轉，這被稱為阿那含。消除一切六十二種邪見；而無所去，這被稱為阿那含。遠離一切『有』（存在），心中沒有常相；理解實相，因此不再來（欲界）。涅槃寂靜，遠離各種煩惱；滅除『去』和『來』的相狀，因此不再來。斷除各種惡趣，遠離一切垢染；證得涅槃，因此不再來。摧伏怨敵，即各種魔軍將領；超越假名，因此不再來。拔除無明之箭，傷害一切愛慾；拋棄喜悅和慾望，因此不再來。滅除各種結使，開示五陰的真相；獲得決定的智慧，這被稱為阿那含。拔除憂愁煩惱的刺，破除驕慢之山；善於理解五陰，這被稱為阿那含。究竟地照明，莊嚴佛的乘法；從慾望的淤泥中出來，這被稱為阿那含。完全知道伏藏，在各種伏藏之上；佛所安置的，因此不再來。安住于最殊勝的，佛的無上乘法；斷除各種結縛，這被稱為阿那含。以四弘誓願，建立菩提；安住于菩提之後，因此不再來。知道各種空界，難以思議；消除各種妄想，因此不再來。對於各種眾生，以及法界的相狀；而無所得，因此不再來。心中無所取，不隨逐于相；安住于菩提，這被稱為阿那含。眾生界是空性的，不可思議；知道這樣的法，因此不再來。像這樣的阿

【English Translation】 English version There is also no appearance of 『coming』; neither coming nor going, this is called Anāgāmin (Non-Returner). Having cut off all kinds of greed, not attached to the four kinds of food; not retreating from the Bodhi (enlightenment) field, this is called Anāgāmin. Eliminating all sixty-two kinds of wrong views; and having nowhere to go, this is called Anāgāmin. Being apart from all 『existence』, with no constant appearance in the mind; understanding the true reality, therefore not coming back (to the desire realm). Nirvana is tranquil, being apart from all afflictions; extinguishing the appearance of 『going』 and 『coming』, therefore not coming back. Cutting off all evil destinies, being apart from all defilements; attaining Nirvana, therefore not coming back. Subduing the enemies, that is, all the generals of the demon armies; transcending false names, therefore not coming back. Pulling out the arrow of ignorance, harming all desires; abandoning joy and lust, therefore not coming back. Extinguishing all fetters, revealing the truth of the five skandhas (aggregates); obtaining decisive wisdom, this is called Anāgāmin. Pulling out the thorns of sorrow and affliction, breaking the mountain of arrogance; being skilled in understanding the five skandhas, this is called Anāgāmin. Ultimately illuminating, adorning the Buddha's vehicle; emerging from the mud of desire, this is called Anāgāmin. Fully knowing the hidden treasures, above all hidden treasures; placed by the Buddha, therefore not coming back. Dwelling in the most supreme, the Buddha's unsurpassed vehicle; cutting off all fetters, this is called Anāgāmin. With the four great vows, establishing Bodhi; having dwelt in Bodhi, therefore not coming back. Knowing all the realms of emptiness, which are inconceivable; eliminating all delusions, therefore not coming back. Regarding all sentient beings, and the appearances of the Dharma realm; yet having no attainment, therefore not coming back. With nothing grasped in the mind, not following appearances; dwelling in Bodhi, this is called Anāgāmin. The realm of sentient beings is empty, inconceivable; knowing such a Dharma, therefore not coming back. Such an Anā

難，　　顯示那含；　　諸無礙相，　安立佛法。

「阿難當知！如來等正覺為諸菩薩摩訶薩，隨宜方便說阿那含。」

佛告阿難：「我今復說菩薩摩訶薩阿羅漢。滅一切行，修佛所行，舍諸有為，而能成熟一切眾生，亦斷一切眾生苦惱，是名阿羅漢。不得眾生相，亦不得苦惱相，是名阿羅漢。滅諸取著，住于無相，知諸法空，離一切相，悉無所有，除諸眾生一切妄想顛倒癡惑，了達空法不可思議，是阿羅漢得不思議菩提，成就如是法，故名阿羅漢。如過去諸佛所應說法，未來、現在一切諸佛亦如是說，無有戲論具足清白，演說真實菩提之法，名阿羅漢。安立眾生住菩提道，無所取著，名阿羅漢。應行諸波羅蜜慈，得佛大慈滿足眾生，無相之慈亦能安立一切眾生，如是修慈無所分別，不取眾生及以慈相，名阿羅漢。為一切眾生說法，而於諸法都無所取，若能如是名阿羅漢。分別顯示根、力、覺、道，于諸眾生無染無著，名阿羅漢。善知一切眾生心行，發起菩提，能如是者名阿羅漢。演說一切有為諸行而不取著，名阿羅漢。亦為諸餘一切眾生，說無著行、無取行，作如是說，名阿羅漢。游諸佛國心無去相悉到佛所，以無相智如佛而見，名阿羅漢。若能如是成就佛國具足諸功德，亦名不思議平等無垢清凈福

【現代漢語翻譯】現代漢語譯本：難以言說，展現那包含的意義；一切無礙的法相，安立佛法。『阿難，你應當知道！如來等正覺爲了諸位菩薩摩訶薩，根據他們的根器和需要，方便地宣說阿那含（不還果）。』佛告訴阿難：『我現在再來說說菩薩摩訶薩的阿羅漢（無學）。他們滅除一切行為，修習佛所行的道，捨棄一切有為法，卻能成熟一切眾生，也能斷除一切眾生的苦惱，這稱為阿羅漢。他們不執著于眾生相，也不執著于苦惱相，這稱為阿羅漢。他們滅除一切執取和貪著，安住于無相的境界，了知一切法性本空，遠離一切相，一切都無所執著，去除一切眾生的妄想、顛倒、癡迷和迷惑，通達空性之法不可思議，這樣的阿羅漢能獲得不可思議的菩提，成就這樣的法，所以稱為阿羅漢。如同過去諸佛所應宣說的法，未來、現在一切諸佛也是這樣宣說，沒有戲論，具足清凈，演說真實的菩提之法，稱為阿羅漢。安立眾生安住于菩提之道，沒有執著，稱為阿羅漢。他們應修行諸波羅蜜（到彼岸的方法）的慈悲，獲得佛的大慈悲，滿足眾生，無相的慈悲也能安立一切眾生，這樣修習慈悲沒有分別，不執著于眾生和慈悲的相，稱為阿羅漢。爲了所有眾生說法，而對於一切法都沒有執著，如果能這樣，就稱為阿羅漢。分別顯示根、力、覺、道（修行成佛的要素），對於一切眾生沒有染著和執著，稱為阿羅漢。善於瞭解一切眾生的心行，發起菩提心，能夠這樣做的稱為阿羅漢。演說一切有為諸行而不執著，稱為阿羅漢。也為其他一切眾生，宣說無執著的行為、無取著的行為，這樣宣說，稱為阿羅漢。遊歷諸佛國土，心中沒有去來的相，都能到達佛的所在，以無相的智慧像佛一樣見到，稱為阿羅漢。如果能夠這樣成就佛國，具足各種功德，也稱為不可思議、平等、無垢、清凈的福德。』

【English Translation】 English version: Difficult to express, revealing that which is contained; all unobstructed aspects, establishing the Buddha's teachings. 'Ananda, you should know! The Tathagata, the Perfectly Enlightened One, for the sake of all Bodhisattva Mahasattvas, according to their capacities and needs, expediently teaches Anagami (Non-Returner).' The Buddha told Ananda: 'Now I will further speak about the Arhat (Worthy One) of the Bodhisattva Mahasattva. They extinguish all actions, cultivate the path practiced by the Buddha, abandon all conditioned phenomena, yet are able to mature all sentient beings, and also cut off the suffering and afflictions of all sentient beings; this is called an Arhat. They do not cling to the appearance of sentient beings, nor do they cling to the appearance of suffering and afflictions; this is called an Arhat. They extinguish all grasping and attachments, abide in the realm of non-appearance, know that all dharmas are empty in nature, are free from all appearances, and have no attachments to anything. They remove all the delusions, inversions, ignorance, and confusions of all sentient beings, and understand the inconceivable nature of emptiness; such an Arhat attains inconceivable Bodhi, and accomplishes such a dharma, therefore they are called an Arhat. Just as the Dharma that past Buddhas should have taught, so too do all future and present Buddhas teach, without any frivolous talk, with complete purity, expounding the true Dharma of Bodhi; this is called an Arhat. Establishing sentient beings in the path of Bodhi, without any attachments, is called an Arhat. They should practice the Paramitas (perfections) of loving-kindness, attain the great loving-kindness of the Buddha, fulfill sentient beings, and with non-appearing loving-kindness, they can also establish all sentient beings. Practicing loving-kindness in this way, without any discrimination, not clinging to the appearance of sentient beings or loving-kindness, is called an Arhat. They teach the Dharma for all sentient beings, yet have no attachments to any dharmas; if one can do this, they are called an Arhat. They distinctly reveal the roots, powers, awakenings, and paths (elements of practice to become a Buddha), and have no defilements or attachments to any sentient beings; this is called an Arhat. They are skilled in understanding the minds and actions of all sentient beings, and arouse the Bodhi mind; one who can do this is called an Arhat. They expound all conditioned actions without clinging to them; this is called an Arhat. They also teach all other sentient beings about non-attachment and non-grasping actions; teaching in this way is called an Arhat. They travel to all Buddha lands, without any sense of going or coming, and arrive at the Buddha's place, seeing with non-appearing wisdom like the Buddha; this is called an Arhat. If one can accomplish the Buddha land in this way, possessing all merits, they are also called inconceivable, equal, immaculate, and pure blessings.'

田，空行福田，阿鞞跋致福田，第一清凈無女人相福田，離諸結使貪慾福田，如佛證知能盡一切蓋障福田，摧伏諸魔塵勞福田，悉制外道邪見福田，一切福田，莊嚴福田，離於一切怖畏福田，無諍福田，寂滅福田，神通福田，最勝福田，無窟宅福田，無盡福田，具足菩薩所行福田，得佛自在最上福田，佛所護持福田，變化福田，以是法印印諸眾生令得安隱巧說福田，一切瓔珞莊嚴佛界決定涅槃寂滅福田，亦於一切福田中成就如是福田。能知一切法不生不滅，名阿羅漢。除諸染著，見來瞋者而心不惱，名阿羅漢。於一切法不取其相，名阿羅漢。滅除習智修最上智而能速證，名阿羅漢。以是威儀建立菩提菩提勢力，名阿羅漢。如是菩提亦名不思議，不思議者亦名不動，如是不動，能令無數億種眾生，安立菩提，無所取著，皆住平等，同於壞相，無所有相，知一切法，皆入菩提，住無所住，阿羅漢。如是知已，能為眾生說如斯法而不染著，雖有言說亦無說相，度諸眾生，亦復不取諸眾生想，斷常二邊于身不動，不斷煩惱而離憍慢，於一切法無生寂滅無行，不壞色相，不壞受、想、行、識諸凡夫法相，而心不動；以求解脫安住佛法，亦非安住須陀洹果相解脫，斯陀含、阿那含、阿羅漢果相解脫。妄見一切起諸顛倒取佛智慧解脫

【現代漢語翻譯】現代漢語譯本是福田（指能生福德的田地），是空行（指修行者）的福田，是阿鞞跋致（指不退轉的菩薩）的福田，是第一清凈沒有女人相的福田，是遠離各種煩惱和貪慾的福田，如同佛所證知能消除一切障礙的福田，是能摧伏各種魔和塵勞的福田，是能制伏一切外道邪見的福田，是一切福田，是莊嚴的福田，是遠離一切怖畏的福田，是無諍的福田，是寂滅的福田，是神通的福田，是最殊勝的福田，是沒有窟宅的福田，是無盡的福田，是具足菩薩所行之道的福田，是獲得佛的自在最上福田，是佛所護持的福田，是能變化的福田，用這種法印來印證一切眾生，使他們得到安穩，是善巧說法的福田，是一切瓔珞莊嚴佛界的決定涅槃寂滅福田，也在一切福田中成就這樣的福田。能知一切法不生不滅，稱為阿羅漢（指斷盡煩惱，證得無生的人）。能去除各種染著，看到來瞋恨的人而心中不惱怒，稱為阿羅漢。對於一切法不執取其相，稱為阿羅漢。滅除習智，修習最上智慧而能迅速證得，稱為阿羅漢。以這樣的威儀建立菩提（指覺悟）和菩提的力量，稱為阿羅漢。這樣的菩提也稱為不可思議，不可思議也稱為不動，這樣的不動，能使無數億種眾生，安立菩提，無所執著，都安住于平等，同於壞滅之相，無所有之相，知道一切法，都進入菩提，安住于無所住，是阿羅漢。像這樣知道之後，能為眾生說這樣的法而不染著，雖然有言說也沒有說相，度化眾生，也不執取眾生之想，斷除常與斷的二邊，對於身體不動搖，不斷煩惱而遠離驕慢，對於一切法無生寂滅無行，不壞色相，不壞受、想、行、識這些凡夫的法相，而心不動搖；爲了求解脫而安住于佛法，也不是安住于須陀洹果（指初果）的解脫之相，斯陀含（指二果）、阿那含（指三果）、阿羅漢果（指四果）的解脫之相。妄見一切而生起各種顛倒，執取佛的智慧解脫。

【English Translation】 English version They are fields of merit (referring to grounds that generate merit), fields of merit for those who practice emptiness, fields of merit for Avinivartanīya (referring to Bodhisattvas who do not regress), fields of merit that are the first pure and without the appearance of women, fields of merit that are free from all fetters and desires, fields of merit that, as the Buddha knows, can eliminate all obstacles, fields of merit that can subdue all demons and defilements, fields of merit that can control all heretical views of external paths, all fields of merit, fields of merit that are adorned, fields of merit that are free from all fears, fields of merit without disputes, fields of merit of tranquility, fields of merit of supernatural powers, the most supreme fields of merit, fields of merit without dwelling places, endless fields of merit, fields of merit that are complete with the practices of Bodhisattvas, the most supreme fields of merit that attain the Buddha's freedom, fields of merit protected by the Buddha, fields of merit of transformation, using this Dharma seal to seal all sentient beings, enabling them to attain peace, fields of merit of skillful speech, the decisive Nirvana and tranquility fields of merit that adorn the Buddha realm with all kinds of ornaments, and also achieve such fields of merit within all fields of merit. One who knows that all dharmas are neither born nor extinguished is called an Arhat (referring to one who has extinguished all afflictions and attained no-birth). One who can remove all attachments, and whose mind is not disturbed when seeing those who come with anger, is called an Arhat. One who does not grasp the appearance of any dharma is called an Arhat. One who eliminates habitual wisdom, cultivates the supreme wisdom, and can quickly attain realization is called an Arhat. One who establishes Bodhi (referring to enlightenment) and the power of Bodhi with such dignified conduct is called an Arhat. Such Bodhi is also called inconceivable, and the inconceivable is also called immovable. Such immovability can enable countless billions of sentient beings to establish Bodhi, without any attachment, all dwelling in equality, the same as the appearance of destruction, the appearance of non-existence, knowing that all dharmas enter Bodhi, dwelling in no-dwelling, is an Arhat. Having known this, one can speak such Dharma to sentient beings without attachment, and although there is speech, there is no appearance of speech, liberating sentient beings, and also not grasping the thought of sentient beings, cutting off the two extremes of permanence and annihilation, remaining unmoved in the body, not cutting off afflictions but being free from arrogance, for all dharmas there is no birth, tranquility, and no action, not destroying the appearance of form, not destroying the appearances of feeling, perception, volition, and consciousness, these ordinary dharmas, and the mind is not moved; in order to seek liberation, one dwells in the Buddha Dharma, and does not dwell in the liberation of the Srotaapanna (referring to the first fruit) fruit, the Sakadagami (referring to the second fruit), the Anagami (referring to the third fruit), or the Arhat (referring to the fourth fruit) fruit. Falsely seeing everything gives rise to all kinds of inversions, grasping the Buddha's wisdom and liberation.

，妄見取菩提心解脫，妄見修菩提施解脫，妄見修菩提戒解脫，妄見惱害忍辱解脫，妄見懈怠精進解脫，妄見亂想禪定解脫，妄見愚癡智慧解脫，妄見聲聞凡夫解脫，妄見父母、妻子、男女、眷屬，如是等一切解脫，妄見貪嗜諸欲無量苦惱，而生親愛起于染著，是結使法是惱害處，於此法中生二種相，為除妄想度脫眾生，名阿羅漢。為除利養貪求妄想及在家出家想，于諸鄙賤及最勝法皆悉平等，而亦不見此凡夫法彼是佛法，為斷如是妄想顛倒說解脫法，若欲嚴凈佛國教化成就如是眾生是名涅槃，如是眾生不名涅槃，如是眾生生於諸有，如是眾生不生諸有，如是眾生行於菩提，如是眾生不行菩提，如是眾生毀破禁戒，如是眾生受持禁戒，如是眾生名有智慧，如是眾生名無智慧；若有眾生，起於二心而生妄想，為除如是眾生妄想，非福田非不福田，如是眾生勤行精進，如是眾生不勤精進，是愚癡法，是智人法，是女人法，是男子法，是聖法，是非聖法，起於二想，為除如是二心妄想故，菩薩住于不退菩提亦非不退菩提，有受菩提記亦非受菩提記，有近菩提座非近菩提座，有如是二心起虛妄想，如是菩提逮得菩提，菩薩不得菩提真實解脫，以要言之，著一切法皆是妄想。是故阿難！阿羅漢為斷一切眾生妄想，使得解脫故能如

【現代漢語翻譯】現代漢語譯本：虛妄地認為獲得菩提心（覺悟之心）即是解脫，虛妄地認為修持菩提佈施即是解脫，虛妄地認為修持菩提戒律即是解脫，虛妄地認為惱害他人而修忍辱即是解脫，虛妄地認為懈怠而修精進即是解脫，虛妄地認為胡思亂想而修禪定即是解脫，虛妄地認為愚癡而修智慧即是解脫，虛妄地認為聲聞（小乘修行者）凡夫的境界即是解脫，虛妄地認為父母、妻子、男女、眷屬等一切都是解脫。虛妄地認為貪戀諸欲會帶來無量的苦惱，卻反而對它們產生親愛和執著，這些都是煩惱的根源，是痛苦的所在。在這種情況下，會產生兩種錯誤的觀念。爲了消除這些妄想，度脫眾生，這樣的人被稱為阿羅漢（已斷煩惱，證得解脫的聖者）。爲了消除對利養的貪求妄想，以及對在家和出家身份的執著，對於一切卑賤和最殊勝的法都平等看待，並且不認為這是凡夫的法，那是佛的法。爲了斷除這樣的妄想顛倒，才宣說解脫之法。如果想要莊嚴清凈佛國，教化成就這樣的眾生，這才是涅槃（寂滅，解脫的境界）。像這樣的眾生不能稱為涅槃，這樣的眾生會生於諸有（三界輪迴），這樣的眾生不會生於諸有，這樣的眾生行於菩提（覺悟之道），這樣的眾生不行菩提，這樣的眾生毀壞禁戒，這樣的眾生受持禁戒，這樣的眾生被稱為有智慧，這樣的眾生被稱為無智慧。如果有眾生，生起二元對立的心而產生妄想，爲了消除這樣的眾生妄想，既不是福田也不是非福田。這樣的眾生勤奮精進，這樣的眾生不勤奮精進，這是愚癡的法，這是智人的法，這是女人的法，這是男人的法，這是聖人的法，這是非聖人的法，生起二元對立的想法。爲了消除這樣的二元對立的妄想，菩薩安住于不退轉的菩提，也不是不退轉的菩提，有接受菩提的授記，也不是接受菩提的授記，有接近菩提座，也不是接近菩提座。有這樣的二元對立的心而產生虛妄的想法，這樣的菩提是得到了菩提，菩薩沒有得到菩提的真實解脫。總而言之，執著於一切法都是妄想。所以，阿難！阿羅漢爲了斷除一切眾生的妄想，使他們得到解脫，才能如此。現代漢語譯本：虛妄地認為獲得菩提心（覺悟之心）即是解脫，虛妄地認為修持菩提佈施即是解脫，虛妄地認為修持菩提戒律即是解脫，虛妄地認為惱害他人而修忍辱即是解脫，虛妄地認為懈怠而修精進即是解脫，虛妄地認為胡思亂想而修禪定即是解脫，虛妄地認為愚癡而修智慧即是解脫，虛妄地認為聲聞（小乘修行者）凡夫的境界即是解脫，虛妄地認為父母、妻子、男女、眷屬等一切都是解脫。虛妄地認為貪戀諸欲會帶來無量的苦惱，卻反而對它們產生親愛和執著，這些都是煩惱的根源，是痛苦的所在。在這種情況下，會產生兩種錯誤的觀念。爲了消除這些妄想，度脫眾生，這樣的人被稱為阿羅漢（已斷煩惱，證得解脫的聖者）。爲了消除對利養的貪求妄想，以及對在家和出家身份的執著，對於一切卑賤和最殊勝的法都平等看待，並且不認為這是凡夫的法，那是佛的法。爲了斷除這樣的妄想顛倒，才宣說解脫之法。如果想要莊嚴清凈佛國，教化成就這樣的眾生，這才是涅槃（寂滅，解脫的境界）。像這樣的眾生不能稱為涅槃，這樣的眾生會生於諸有（三界輪迴），這樣的眾生不會生於諸有，這樣的眾生行於菩提（覺悟之道），這樣的眾生不行菩提，這樣的眾生毀壞禁戒，這樣的眾生受持禁戒，這樣的眾生被稱為有智慧，這樣的眾生被稱為無智慧。如果有眾生，生起二元對立的心而產生妄想，爲了消除這樣的眾生妄想，既不是福田也不是非福田。這樣的眾生勤奮精進，這樣的眾生不勤奮精進，這是愚癡的法，這是智人的法，這是女人的法，這是男人的法，這是聖人的法，這是非聖人的法，生起二元對立的想法。爲了消除這樣的二元對立的妄想，菩薩安住于不退轉的菩提，也不是不退轉的菩提，有接受菩提的授記，也不是接受菩提的授記，有接近菩提座，也不是接近菩提座。有這樣的二元對立的心而產生虛妄的想法，這樣的菩提是得到了菩提，菩薩沒有得到菩提的真實解脫。總而言之，執著於一切法都是妄想。所以，阿難！阿羅漢爲了斷除一切眾生的妄想，使他們得到解脫，才能如此。

【English Translation】 English version: Falsely viewing the attainment of Bodhicitta (the mind of enlightenment) as liberation, falsely viewing the practice of Bodhi-dana (giving) as liberation, falsely viewing the practice of Bodhi-sila (morality) as liberation, falsely viewing the practice of forbearance through harming others as liberation, falsely viewing the practice of diligence through laziness as liberation, falsely viewing the practice of meditation through random thoughts as liberation, falsely viewing the practice of wisdom through ignorance as liberation, falsely viewing the state of Sravakas (Hinayana practitioners) and ordinary beings as liberation, falsely viewing parents, wives, men, women, and relatives as liberation. Falsely viewing the attachment to desires as bringing immeasurable suffering, yet developing affection and attachment to them, these are the roots of affliction and the source of suffering. In this situation, two kinds of wrong views arise. To eliminate these delusions and liberate sentient beings, such a person is called an Arhat (a saint who has eradicated afflictions and attained liberation). To eliminate the delusion of craving for gain and the attachment to being a householder or a renunciate, they regard all that is lowly and most excellent as equal, and do not think that this is the dharma of ordinary beings and that is the dharma of the Buddha. To cut off such delusions and inversions, the dharma of liberation is taught. If one wishes to adorn and purify the Buddha-land and teach and accomplish such beings, this is Nirvana (extinction, the state of liberation). Such beings cannot be called Nirvana, such beings will be born in the realms of existence (the cycle of samsara), such beings will not be born in the realms of existence, such beings walk the path of Bodhi (the path of enlightenment), such beings do not walk the path of Bodhi, such beings break the precepts, such beings uphold the precepts, such beings are called wise, such beings are called unwise. If there are beings who give rise to dualistic minds and produce delusions, to eliminate the delusions of such beings, it is neither a field of merit nor not a field of merit. Such beings diligently practice, such beings do not diligently practice, this is the dharma of ignorance, this is the dharma of the wise, this is the dharma of women, this is the dharma of men, this is the dharma of the holy, this is the dharma of the unholy, giving rise to dualistic thoughts. To eliminate such dualistic delusions, Bodhisattvas abide in non-retrogressive Bodhi, and also not in non-retrogressive Bodhi, there is the receiving of the prediction of Bodhi, and also not the receiving of the prediction of Bodhi, there is approaching the Bodhi seat, and also not approaching the Bodhi seat. Having such dualistic minds and producing false thoughts, such Bodhi is the attainment of Bodhi, but the Bodhisattva has not attained the true liberation of Bodhi. In short, attachment to all dharmas is delusion. Therefore, Ananda! Arhats, in order to cut off the delusions of all sentient beings and enable them to attain liberation, are able to do so. English version: Falsely viewing the attainment of Bodhicitta (the mind of enlightenment) as liberation, falsely viewing the practice of Bodhi-dana (giving) as liberation, falsely viewing the practice of Bodhi-sila (morality) as liberation, falsely viewing the practice of forbearance through harming others as liberation, falsely viewing the practice of diligence through laziness as liberation, falsely viewing the practice of meditation through random thoughts as liberation, falsely viewing the practice of wisdom through ignorance as liberation, falsely viewing the state of Sravakas (Hinayana practitioners) and ordinary beings as liberation, falsely viewing parents, wives, men, women, and relatives as liberation. Falsely viewing the attachment to desires as bringing immeasurable suffering, yet developing affection and attachment to them, these are the roots of affliction and the source of suffering. In this situation, two kinds of wrong views arise. To eliminate these delusions and liberate sentient beings, such a person is called an Arhat (a saint who has eradicated afflictions and attained liberation). To eliminate the delusion of craving for gain and the attachment to being a householder or a renunciate, they regard all that is lowly and most excellent as equal, and do not think that this is the dharma of ordinary beings and that is the dharma of the Buddha. To cut off such delusions and inversions, the dharma of liberation is taught. If one wishes to adorn and purify the Buddha-land and teach and accomplish such beings, this is Nirvana (extinction, the state of liberation). Such beings cannot be called Nirvana, such beings will be born in the realms of existence (the cycle of samsara), such beings will not be born in the realms of existence, such beings walk the path of Bodhi (the path of enlightenment), such beings do not walk the path of Bodhi, such beings break the precepts, such beings uphold the precepts, such beings are called wise, such beings are called unwise. If there are beings who give rise to dualistic minds and produce delusions, to eliminate the delusions of such beings, it is neither a field of merit nor not a field of merit. Such beings diligently practice, such beings do not diligently practice, this is the dharma of ignorance, this is the dharma of the wise, this is the dharma of women, this is the dharma of men, this is the dharma of the holy, this is the dharma of the unholy, giving rise to dualistic thoughts. To eliminate such dualistic delusions, Bodhisattvas abide in non-retrogressive Bodhi, and also not in non-retrogressive Bodhi, there is the receiving of the prediction of Bodhi, and also not the receiving of the prediction of Bodhi, there is approaching the Bodhi seat, and also not approaching the Bodhi seat. Having such dualistic minds and producing false thoughts, such Bodhi is the attainment of Bodhi, but the Bodhisattva has not attained the true liberation of Bodhi. In short, attachment to all dharmas is delusion. Therefore, Ananda! Arhats, in order to cut off the delusions of all sentient beings and enable them to attain liberation, are able to do so.

是說無相法，是名菩薩摩訶薩阿羅漢。」

爾時世尊而說偈言：

「除一切行，　　離生死行；　　出於世間，　名阿羅漢。　　滅煩惱結，　　度脫一切；　諸苦眾生，　　名阿羅漢。　　不得眾生，　及諸結使；　　於法無利，　　名阿羅漢。　滅除妄想，　　住無妄想；　　知諸法空，　名阿羅漢。　　知空最勝，　　而得無相；　盡一切相，　　名阿羅漢。　　滅諸眾生，　一切惡相；　　棄一切相，　　名阿羅漢。　除諸邊際，　　得無想法；　　而自證知，　名阿羅漢。　　為得菩提，　　難可思議；　發勝精進，　　名阿羅漢。　　若說於法，　無毀無濁；　　安立菩提，　　名阿羅漢。　為凈福田，　　令眾得樂；　　不得眾生，　名阿羅漢。　　若說諸法，　　一切無取；　無法非法，　　名阿羅漢。　　覺道根力，　為眾顯示；　　得第一果，　　名阿羅漢。　善知眾生，　　凈于菩提；　　為說是相，　名阿羅漢。　　世間所說，　　一切諸行；　於行無著，　　名阿羅漢。　　勇猛世尊，　難思福田；　　隨佛住處，　　為人演說。　若欲見佛，　　無見不見；　　如佛所見，　名阿羅漢。　　是應福田，　　賢聖福田；　無上精進

【現代漢語翻譯】現代漢語譯本這是在說無相之法，這被稱為菩薩摩訶薩（菩薩中的大菩薩）阿羅漢（斷盡煩惱，不再受生死輪迴之苦的聖者）。

這時，世尊說了偈語：

『捨棄一切行為，脫離生死輪迴的行為；出離世間，名為阿羅漢。滅除煩惱的束縛，度脫一切；受苦的眾生，名為阿羅漢。不執著于眾生，以及各種煩惱；對於佛法沒有貪求，名為阿羅漢。滅除虛妄的念頭，安住于沒有虛妄念頭的狀態；了知一切法皆是空性，名為阿羅漢。了知空性最為殊勝，從而證得無相；斷盡一切相，名為阿羅漢。滅除一切眾生，一切不好的表象；捨棄一切相，名為阿羅漢。去除各種邊際的執著，獲得沒有想法的狀態；並且自己證悟，名為阿羅漢。爲了獲得菩提（覺悟），難以思議；發起殊勝的精進，名為阿羅漢。如果宣說佛法，沒有譭謗也沒有污濁；安立菩提，名為阿羅漢。爲了成為清凈的福田，使眾生得到快樂；不執著于眾生，名為阿羅漢。如果宣說諸法，一切都無所取；既不是法也不是非法，名為阿羅漢。覺悟道、根、力（修行中重要的要素），為眾生顯示；獲得第一果（須陀洹果），名為阿羅漢。善於瞭解眾生，清凈菩提；為眾生宣說這種相，名為阿羅漢。世間所說的一切行為；對於這些行為沒有執著，名為阿羅漢。勇猛的世尊，難以思議的福田；隨順佛陀的住處，為人演說佛法。如果想要見到佛，既不是有見也不是無見；如同佛所見，名為阿羅漢。是應受供養的福田，賢聖的福田；無上的精進』。

【English Translation】 English version This is speaking of the Dharma of no-form, this is called Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) Arhat (a saint who has cut off all afflictions and is no longer subject to the suffering of birth and death).

At that time, the World Honored One spoke in verse:

'Eliminating all actions, departing from the actions of birth and death; going beyond the world, is called Arhat. Extinguishing the bonds of afflictions, liberating all; suffering beings, are called Arhat. Not clinging to sentient beings, and all afflictions; having no greed for the Dharma, is called Arhat. Extinguishing false thoughts, dwelling in a state without false thoughts; knowing that all dharmas are empty, is called Arhat. Knowing that emptiness is the most supreme, thereby attaining no-form; cutting off all forms, is called Arhat. Eliminating all sentient beings, all bad appearances; abandoning all forms, is called Arhat. Removing all attachments to boundaries, attaining a state without thoughts; and realizing it oneself, is called Arhat. In order to attain Bodhi (enlightenment), which is inconceivable; generating supreme diligence, is called Arhat. If one speaks the Dharma, without slander or defilement; establishing Bodhi, is called Arhat. In order to become a pure field of merit, enabling beings to attain happiness; not clinging to sentient beings, is called Arhat. If one speaks of all dharmas, taking nothing; neither dharma nor non-dharma, is called Arhat. Awakening to the path, roots, and powers (important elements in practice), revealing them to beings; attaining the first fruit (Sotapanna), is called Arhat. Being skilled in understanding sentient beings, purifying Bodhi; speaking of this form to beings, is called Arhat. All actions spoken of in the world; having no attachment to these actions, is called Arhat. The courageous World Honored One, an inconceivable field of merit; following the place where the Buddha dwells, expounding the Dharma for people. If one wishes to see the Buddha, neither seeing nor not seeing; like what the Buddha sees, is called Arhat. Is a field of merit worthy of offerings, a field of merit of the wise and noble; supreme diligence.'

，　　名阿羅漢。　　遠離染欲，　于瞋不瞋；　　亦說菩提，　　名阿羅漢。　知一切法，　　寂滅無相；　　是故菩提，　名阿羅漢。　　不動一切，　　諸眾生界；　令無數億，　　安住菩提。　　眾生菩提，　悉住無相；　　知彼平等，　　名阿羅漢。　得無等等，　　同一切法；　　而知無相，　平等菩提。　　能如是解，　　說名羅漢；　知如實法，　　清凈無濁。　　為眾說法，　而無所說；　　度無量眾，　　亦無動搖。　不得眾生，　　斷常諸邊；　　而眾皆見，　度脫苦惱。　　究竟諸法，　　無生無滅；　而已方便，　　度脫眾生。　　不壞於色，　受想行識，　　亦復如是，　　即名解脫。　于諸凡夫，　　而無動相；　　建立佛法，　安住解脫。　　能令眾生，　　不念果報；　佛解脫相，　　為人說法。　　妄取菩提，　修行佈施；　　持戒忍辱，　　為除妄想。　懈怠懶惰，　　取相精進；　　除解脫相，　羅漢所說。　　生禪定想，　　愚無智慧；　為令解脫，　　說阿羅漢。　　此無相法，　能除虛妄；　　如是說法，　　名阿羅漢。　眾生虛妄，　　取聲聞想；　　無解脫相，　羅漢說法。　　父母妻子，　　愚癡取著；　

【現代漢語翻譯】現代漢語譯本被稱為阿羅漢（Arhat，意為應供、殺賊、不生）。遠離貪慾的污染，對於嗔恨不嗔恨；也宣說菩提（Bodhi，意為覺悟），被稱為阿羅漢。了知一切法，寂靜滅絕而無表相；因此菩提，被稱為阿羅漢。不為一切諸眾生界所動搖；令無數億的眾生，安住于菩提。眾生的菩提，都安住于無相；了知它們的平等性，被稱為阿羅漢。獲得無與倫比的境界，與一切法相同；而了知無相，平等的菩提。能夠如此理解，被稱為羅漢；了知如實的法，清凈而無污濁。為眾生說法，而無所說；度脫無量眾生，也無動搖。不執著于眾生，斷見或常見等邊見；而眾生都看見，被度脫了苦惱。究竟諸法，無生無滅；而以方便，度脫眾生。不破壞色（Rupa，意為物質）、受（Vedana，意為感受）、想（Samjna，意為概念）、行（Samskara，意為意志）、識（Vijnana，意為意識）這五蘊，也同樣如此，即名為解脫。對於諸凡夫，而無動搖之相；建立佛法，安住于解脫。能令眾生，不執著于果報；佛的解脫之相，為人說法。虛妄地執取菩提，修行佈施；持戒忍辱，是爲了去除虛妄的執著。懈怠懶惰，執著于表相的精進；去除解脫的表相，是羅漢所說的。產生禪定之想，是愚癡而無智慧；爲了令其解脫，宣說阿羅漢。這無相之法，能去除虛妄；如此說法，被稱為阿羅漢。眾生虛妄，執著于聲聞（Sravaka，意為聽聞佛法而修行者）之想；沒有解脫之相，羅漢說法。對於父母妻子，愚癡地執著；

【English Translation】 English version They are called Arhats (meaning worthy, destroyer of enemies, and non-arising). They are far from the defilement of desire, Regarding anger, they are neither angry nor not angry; they also speak of Bodhi (enlightenment), They are called Arhats. They know all dharmas, which are tranquil, extinguished, and without characteristics; therefore, Bodhi, Is called Arhat. They are not moved by all realms of sentient beings; They cause countless billions of sentient beings to abide in Bodhi. The Bodhi of sentient beings all abides in non-characteristics; Knowing their equality, they are called Arhats. They attain the incomparable state, being the same as all dharmas; And they know the non-characteristic, equal Bodhi. Those who can understand in this way are called Arhats; They know the true dharmas, which are pure and without defilement. They teach the Dharma to sentient beings, yet there is nothing to be said; They liberate countless beings, yet they are not moved. They do not cling to sentient beings, nor to the extremes of annihilation or permanence; And yet all beings see that they are liberated from suffering. They have reached the ultimate of all dharmas, which are without arising or ceasing; And with skillful means, they liberate sentient beings. They do not destroy the five aggregates of form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), And it is the same, which is called liberation. Towards all ordinary beings, they have no appearance of being moved; They establish the Buddha's Dharma, abiding in liberation. They can cause sentient beings not to cling to the results of actions; The aspect of the Buddha's liberation, they teach to others. They falsely grasp at Bodhi, practicing generosity; Upholding precepts and patience, to remove false attachments. They are not lazy or indolent, and they do not cling to the appearance of diligence; Removing the appearance of liberation, is what the Arhats speak of. To have thoughts of meditative concentration is foolish and without wisdom; To cause them to be liberated, they speak of Arhats. This Dharma of non-characteristics can remove falseness; Speaking in this way, they are called Arhats. Sentient beings falsely cling to the idea of Sravakas (those who hear and practice the Dharma); Without the appearance of liberation, the Arhats teach the Dharma. Towards parents and spouses, they foolishly cling;

則非菩提，　　染著生死。　　兄弟姊妹，　妄生親愛；　　寂滅解脫，　　名阿羅漢。　造諸行業，　　貪著親愛；　　見即生戀，　本是我親。　　更相染著，　　互共親愛；　不識離別，　　令魔自在。　　不離世間，　為最極惡；　　如是過患，　　羅漢所說。　于諸結使，　　皆悉覺悟；　　二俱虛妄，　羅漢所說。　　為利多人，　　行無戲論；　如是解脫，　　羅漢所說。　　在家出家，　多生妄想；　　凡愚取著，　　羅漢解脫。　見家系縛，　　廣顯正法；　　凡愚妄想，　羅漢解脫。　　棄捨凡夫，　　無利佛法；　舍利無利，　　名阿羅漢。　　見有高下，　若干等種；　　眾生取想，　　羅漢解脫。　成就取相，　　多所修習；　　如是著相，　善能解脫。　　得佛福田，　　究竟真實；　妄取是田，　　羅漢解脫。　　無滅非滅，　亦物非物；　　雖修菩提，　　不得菩提。　持戒毀戒，　　有智無智；　　眾生愚癡，　起於二想。　　人多取著，　　有若干種；　解脫此想，　　羅漢所說。　　作福田想，　非福田想；　　無智凡愚，　　作種種想。　于諸女人，　　及與男子；　　聖非聖法，　作二種心。　　如是眾生，　　凡愚無

【現代漢語翻譯】現代漢語譯本如果執著于菩提（bodhi，覺悟），就會被生死輪迴所束縛。兄弟姐妹之間，會妄生親愛之情；而寂滅（nirvana，涅槃）解脫，則被稱為阿羅漢（arhat，已證悟者）。造作各種行為，貪戀執著于親愛；一見到就產生愛戀，認為『這是我的親人』。彼此互相染著，互相親愛；不明白離別的道理，讓魔（mara，魔羅）得以自在。不脫離世間，是最為極惡的；這些過患，是阿羅漢所說的。對於各種煩惱結使，都能完全覺悟；知道兩者都是虛妄的，這是阿羅漢所說的。爲了利益更多的人，修行時不作無意義的辯論；像這樣的解脫，是阿羅漢所說的。在家或出家之人，多生妄想；凡夫愚人執著于這些妄想，而阿羅漢則能從中解脫。看到家庭的束縛，廣為宣揚正法；凡夫愚人妄生執著，而阿羅漢則能從中解脫。拋棄凡夫的執著，不追求無益的佛法；捨棄有益無益的分別，這被稱為阿羅漢。看到有高下之分，有各種不同的種類；眾生執著于這些分別，而阿羅漢則能從中解脫。成就於執著于外相，並多加修習；像這樣執著于外相，善於解脫。得到佛的福田，達到究竟真實；妄想執著于福田，而阿羅漢則能從中解脫。既不是滅，也不是不滅；既不是物，也不是非物；雖然修行菩提，卻不執著于菩提。持戒或毀戒，有智慧或無智慧；眾生愚癡，會產生這兩種對立的想法。人們多有執著，有各種各樣的執著；能從這些執著中解脫，是阿羅漢所說的。執著于福田的想法，或非福田的想法；沒有智慧的凡夫愚人，會產生各種各樣的想法。對於女人和男人；對於聖法和非聖法，會產生兩種不同的心。像這樣的眾生，凡夫愚人沒有智慧。

【English Translation】 English version If one clings to bodhi (enlightenment), one is bound by the cycle of birth and death. Among siblings, there arises false affection; while the extinction of suffering and liberation, is called an arhat (a perfected one). Creating various actions, clinging to affection; upon seeing, love arises, thinking, 'This is my relative'. They mutually cling to each other, loving each other; not understanding separation, allowing mara (the demon) to be free. Not leaving the world, is the most extreme evil; these faults, are what the arhats speak of. Regarding all the fetters of afflictions, they are fully awakened; knowing both are false, this is what the arhats speak of. For the benefit of many, they practice without meaningless debates; such liberation, is what the arhats speak of. Those who are householders or renunciates, generate many delusions; ordinary fools cling to these delusions, while arhats are liberated from them. Seeing the bondage of family, they widely proclaim the true dharma; ordinary fools generate false attachments, while arhats are liberated from them. Abandoning the attachments of ordinary people, not pursuing fruitless dharma; abandoning the distinction between beneficial and non-beneficial, this is called an arhat. Seeing distinctions of high and low, various different kinds; sentient beings cling to these distinctions, while arhats are liberated from them. Accomplished in clinging to appearances, and practicing much; like this clinging to appearances, they are skilled in liberation. Attaining the field of merit of the Buddha, reaching ultimate truth; falsely clinging to the field of merit, while arhats are liberated from it. Neither extinction nor non-extinction; neither a thing nor a non-thing; although practicing bodhi, they do not cling to bodhi. Observing precepts or breaking precepts, having wisdom or lacking wisdom; sentient beings are foolish, and generate these two opposing thoughts. People have many attachments, various kinds of attachments; being liberated from these attachments, is what the arhats speak of. Clinging to the idea of a field of merit, or the idea of a non-field of merit; ordinary fools without wisdom, generate various kinds of ideas. Regarding women and men; regarding sacred dharma and non-sacred dharma, they generate two different minds. Such sentient beings, ordinary fools without wisdom.

智；　取著二想，　　羅漢解脫。　　退不退法，　有記無記；　　近坐菩提，　　不取菩提。　得菩提已，　　畢竟寂滅；　　永離生死，　取涅槃想。　　斷眾生縛，　　滅一切相；　是故羅漢，　　為名解脫。　　菩薩法爾，　現為羅漢；　　不起法忍，　　即羅漢智。　如是羅漢，　　菩薩不譏；　　心常住于，　最上菩提。」

爾時，世尊告阿難言：「汝今當知！是名如來等正覺為諸菩薩摩訶薩方便說阿羅漢。」

阿難言：「云何如來等正覺復為諸菩薩摩訶薩說名聲聞？」

佛言：「阿難！菩薩能使無量阿僧祇眾生，以佛法聲令一切聞，故名聲聞。亦令得聞不可思議聲，聞不可思議聲已，而於菩提無有戲論，以清凈聲令彼得聞，亦名聲聞。又使得聞唯涅槃樂更無餘樂，聞如是聲亦名聲聞。又使得聞根、力、覺、道、禪定、解脫，諸三昧等，念處、正勤證於無餘，如是之法令無數眾皆悉得聞亦名聲聞。是身苦、空、無我，而諸陰相皆不可得，凡夫愚癡，分別此身妄起取著，聞如是聲亦名聲聞。又得眼界虛偽不實，乃至佛眼皆同眼界不可思議，能令眾生如實而見，於一切法無成就相名成就眼，如是法相使眾生聞名為聲聞。如呼聲響令眾生聞名為聲聞。不應于聲而妄取著，無

【現代漢語翻譯】現代漢語譯本：智慧：執著於二種想法，即羅漢的解脫。關於退轉與不退轉的修行，有記別和無記別；接近菩提，卻不執著于菩提。證得菩提之後，達到究竟的寂滅；永遠脫離生死，卻執著于涅槃的想法。斷除眾生的束縛，滅除一切表象；因此，羅漢被稱為解脫。菩薩的法則是，示現為羅漢；不起法忍，即是羅漢的智慧。這樣的羅漢，菩薩不會譏諷；他們的心常安住于最上的菩提。

這時，世尊告訴阿難說：『你現在應當知道！這就是如來等正覺爲了諸位菩薩摩訶薩方便說法，稱之為阿羅漢。』

阿難說：『為什麼如來等正覺又為諸位菩薩摩訶薩說名為聲聞呢？』

佛說：『阿難！菩薩能夠使無量阿僧祇的眾生，以佛法的聲音令一切眾生聽聞，所以稱為聲聞。也令他們聽聞不可思議的聲音，聽聞不可思議的聲音后，對於菩提沒有戲論，以清凈的聲音令他們聽聞，也稱為聲聞。又使他們聽聞只有涅槃的快樂而沒有其他的快樂，聽聞這樣的聲音也稱為聲聞。又使他們聽聞根、力、覺、道、禪定、解脫，各種三昧等，念處、正勤證於無餘，這樣的佛法使無數眾生都能夠聽聞，也稱為聲聞。這個身體是苦、空、無我的，而各種陰的表象都是不可得的，凡夫愚癡，分別這個身體而妄起執著，聽聞這樣的聲音也稱為聲聞。又證得眼界的虛偽不實，乃至佛眼都與眼界相同不可思議，能夠使眾生如實地看見，對於一切法沒有成就的表象而名為成就眼，這樣的法相使眾生聽聞名為聲聞。如同呼喚聲音使眾生聽聞名為聲聞。不應該對於聲音而妄起執著，沒有任何執著。』

【English Translation】 English version: Wisdom: Clinging to two thoughts, namely, the Arhat's liberation. Regarding the practice of regression and non-regression, there are marked and unmarked; approaching Bodhi, yet not clinging to Bodhi. Having attained Bodhi, reaching ultimate quiescence; forever departing from birth and death, yet clinging to the idea of Nirvana. Severing the bonds of sentient beings, extinguishing all appearances; therefore, Arhats are called liberation. The Dharma of Bodhisattvas is to manifest as Arhats; not arising in Dharma-patience, which is the wisdom of Arhats. Such Arhats, Bodhisattvas do not ridicule; their minds always abide in the supreme Bodhi.

At that time, the World Honored One told Ananda: 'You should now know! This is what the Tathagata, the Perfectly Enlightened One, expediently teaches the Bodhisattva Mahasattvas, calling them Arhats.'

Ananda said: 'Why does the Tathagata, the Perfectly Enlightened One, also call them Sravakas for the Bodhisattva Mahasattvas?'

The Buddha said: 'Ananda! Bodhisattvas can cause countless Asankhya sentient beings to hear the Dharma through the sound of the Buddha's teachings, therefore they are called Sravakas. They also cause them to hear inconceivable sounds, and after hearing these inconceivable sounds, they have no frivolous discussions about Bodhi, and they cause them to hear with pure sounds, and they are also called Sravakas. They also cause them to hear that there is only the joy of Nirvana and no other joy, and hearing such sounds is also called Sravakas. They also cause them to hear the roots, powers, awakenings, paths, meditation, liberation, various Samadhis, etc., the mindfulness, right effort, and the realization of no remainder, such Dharma causes countless beings to hear, and they are also called Sravakas. This body is suffering, empty, and without self, and the appearances of the various skandhas are unattainable. Ordinary people are foolish, distinguishing this body and falsely clinging to it, and hearing such sounds is also called Sravakas. Also, realizing the falseness of the eye realm, even the Buddha's eye is the same as the eye realm, inconceivable, able to cause sentient beings to see truthfully, without the appearance of accomplishment in all Dharmas, and is called the accomplished eye, such Dharma appearances cause sentient beings to hear and are called Sravakas. Like calling out a sound to cause sentient beings to hear, it is called Sravakas. One should not falsely cling to sounds, without any clinging.'

有聲相亦無所得，聞如是聲名為聲聞。不應于香而取香相亦無所得，譬如有人夢中聞香實無有香，于無香中妄起香想，但是顛倒自生分別，而取香相凡愚信受，聞如是聲名為聲聞。舌入相空猶如肉段不能知味，亦如聚沫不可為喻，過於喻故非味非具，分別味相實無所得，如是味界及不思議界平等無二，離心無念亦無思惟實無心想，聞如是聲名為聲聞。已所知法皆令他聞名為聲聞。若聞于身份別身相，身相體性本空非生非不生，是名菩提，令無量眾得聞是聲名為聲聞。心性無體實無所有，皆如幻化非生非滅，能令眾生皆悉得聞名為聲聞。」

佛告阿難：「聲聞法施不可思議，得證是道名不思議，以是不思議法施能生菩提。何以故？種子相似生故。無果為果，非財施所得，從聞信解名為聲聞。財施微小法施為上，如是法施不嫉於他，亦無施相不著是施，譬如幻化無分別，不生愿求不取施想無愿求故。阿難當知！如是施者成就菩提，從聞信解名為聲聞。盡一切相離諸結使，出過聲聞一切僧上，發大音聲演說佛法。何以故？得具足聲出過一切諸音聲故。出是聲已令聞佛法，知諸聲相非一非異成就正信，說法無二亦非不二，聞如是法名為聲聞。」

爾時世尊而說偈言：

「無量眾生聞，　　佛法不思議；　菩薩

【現代漢語翻譯】現代漢語譯本：聽到聲音的現象，實際上並沒有獲得什麼，聽到這樣的聲音被稱為聲聞（Sravaka，指聽聞佛陀教誨而修行的人）。不應該執著于香氣而產生對香氣的執著，實際上也沒有獲得什麼。比如有人在夢中聞到香氣，實際上並沒有香氣，在沒有香氣的情況下妄想有香氣，這只是顛倒的妄想，自己產生分別，從而執著于香氣。凡夫愚昧相信並接受這些，聽到這樣的聲音被稱為聲聞。舌頭接觸味道的感受是空性的，就像一塊肉一樣不能知道味道，也像泡沫一樣無法比喻，因為它超越了比喻，既不是味道也不是味道的載體。分別味道的現象實際上並沒有獲得什麼。這樣的味界和不可思議的境界是平等不二的，遠離了心念，也沒有思惟，實際上沒有心想。聽到這樣的聲音被稱為聲聞。已經知道的佛法都讓別人聽到，這被稱為聲聞。如果聽到身體而分別身體的現象，身體的現象本質上是空性的，既不是生也不是不生，這就是菩提（Bodhi，指覺悟），讓無量眾生聽到這個聲音被稱為聲聞。心性沒有實體，實際上什麼都沒有，都像幻化一樣，既不是生也不是滅。能夠讓眾生都聽到這些，被稱為聲聞。

佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『聲聞的法佈施是不可思議的，證得這個道被稱為不可思議，因為這種不可思議的法佈施能夠產生菩提。為什麼呢？因為種子相似才能產生果實。沒有果實卻視為果實，這不是財佈施所能得到的，從聽聞佛法而產生信心和理解，這被稱為聲聞。財佈施是微小的，法佈施是至上的。這樣的法佈施不會嫉妒他人，也沒有佈施的執著，不執著于佈施，就像幻化一樣沒有分別，不產生願望和追求，不執著于佈施的想法，因為沒有願望和追求。阿難，你應該知道！這樣的佈施者成就菩提，從聽聞佛法而產生信心和理解，這被稱為聲聞。』

『斷盡一切現象，脫離各種煩惱，超越一切聲聞僧眾，發出洪亮的聲音演說佛法。為什麼呢？因為獲得了具足的聲音，超越了一切聲音。發出這個聲音后，讓眾生聽聞佛法，知道各種聲音的現象不是單一的也不是不同的，成就正信。說法是無二的，也不是不二的，聽到這樣的佛法被稱為聲聞。』

這時，世尊說了偈語：『無量眾生聽聞，佛法不可思議；菩薩』

【English Translation】 English version: The phenomenon of hearing a sound, in reality, nothing is obtained. Hearing such a sound is called a Sravaka (one who practices by hearing the Buddha's teachings). One should not cling to the perception of fragrance and develop attachment to it, as in reality, nothing is obtained. For example, someone might smell a fragrance in a dream, but in reality, there is no fragrance. Imagining a fragrance where there is none is merely a distorted delusion, creating distinctions and clinging to the perception of fragrance. Ordinary people foolishly believe and accept these things. Hearing such a sound is called a Sravaka. The sensation of the tongue touching taste is empty, like a piece of meat that cannot know taste, or like foam that cannot be used as a metaphor, because it transcends metaphors. It is neither taste nor the carrier of taste. Distinguishing the phenomenon of taste, in reality, nothing is obtained. Such a realm of taste and the inconceivable realm are equal and non-dual, free from thoughts, without contemplation, and in reality, without mental conceptions. Hearing such a sound is called a Sravaka. Making the Dharma that one has already understood known to others is called a Sravaka. If one hears about the body and distinguishes the phenomena of the body, the essence of the body's phenomena is empty, neither arising nor not arising. This is Bodhi (enlightenment). Allowing countless beings to hear this sound is called a Sravaka. The nature of the mind has no substance, in reality, nothing exists. All are like illusions, neither arising nor ceasing. Being able to make all beings hear these things is called a Sravaka.

The Buddha said to Ananda (one of the Buddha's ten great disciples): 'The Dharma giving of a Sravaka is inconceivable. Attaining this path is called inconceivable, because this inconceivable Dharma giving can produce Bodhi. Why is this so? Because similar seeds produce similar fruits. Considering no fruit as a fruit is not something that can be obtained through material giving. From hearing the Dharma and generating faith and understanding, this is called a Sravaka. Material giving is small, while Dharma giving is supreme. Such Dharma giving does not envy others, nor does it have attachment to giving, nor does it cling to giving. It is like an illusion without distinctions, not generating desires or pursuits, not clinging to the idea of giving, because there are no desires or pursuits. Ananda, you should know! Such a giver achieves Bodhi. From hearing the Dharma and generating faith and understanding, this is called a Sravaka.'

'Exhausting all phenomena, freeing oneself from all afflictions, surpassing all Sravaka Sangha, and emitting a loud voice to expound the Dharma. Why is this so? Because one has obtained a complete voice that surpasses all sounds. After emitting this voice, allowing beings to hear the Dharma, knowing that the phenomena of various sounds are neither singular nor different, and achieving right faith. The Dharma is non-dual, and also not non-dual. Hearing such Dharma is called a Sravaka.'

At that time, the World Honored One spoke in verse: 'Countless beings hear, the Buddha's Dharma is inconceivable; Bodhisattva'

廣大辯，　　是名為聲聞。　聞已信菩提，　　無濁無戲論；　令一切悉聞，　　是名為聲聞。　聞于涅槃樂，　　是樂最第一；　普令聞寂滅，　　是名為聲聞。　諸力及覺道，　　念處與根等；　速得於究竟，　　是名為聲聞。　聞此身苦空，　　無有堅實相；　貪恚癡所侵，　　是故分別身。　亦聞于眼入，　　非實而見實；　眾生多愚癡，　　凡夫盲無智。　若得於佛眼，　　正見不思議；　逮得如是眼，　　無復諸愚癡。　諸法無成就，　　一切眾生聞；　以如是因緣，　　亦名為聲聞。　一切諸法相，　　猶如呼聲響；　此中無聞者，　　亦無有說者。　令無數眾聞，　　是名為聲聞；　此中無所聞，　　無有染著者。　譬如人夢中，　　雖聞多種香；　無一成就者，　　如是知香體。　遠離一切垢，　　亦無聞香者；　菩薩之解脫，　　多顛倒眾生。　聞舌猶肉段，　　不能得知味；　肉段若知味，　　亦應知平等。　分別如是相，　　貪味為最惡；　此界難思議，　　是名知于味。　決定知味已，　　菩薩無所著；　令眾聞決定，　　是名為聲聞。　觀身份別相，　　本性空無生；　若知于真實，　　無生無能生。　菩提如是相，

【現代漢語翻譯】現代漢語譯本廣博地宣講佛法，這樣的人被稱為『聲聞』（Sravaka，通過聽聞佛法而證悟的人）。聽聞佛法后，對菩提（Bodhi，覺悟）生起信心，心中沒有雜念和戲論；使一切眾生都能聽聞佛法，這樣的人被稱為『聲聞』。聽聞關於涅槃（Nirvana，寂滅）的快樂，這種快樂是最殊勝的；普遍地使眾生聽聞寂滅的道理，這樣的人被稱為『聲聞』。對於諸力（bala，五種力量）、覺道（bodhi-marga，通往覺悟的道路）、念處（smrti-upasthana，四念處）和根（indriya，五根）等修行方法；能夠迅速達到究竟的境界，這樣的人被稱為『聲聞』。聽聞此身是苦、是空，沒有堅實的自性；被貪、嗔、癡（三毒）所侵擾，因此才會分別執著于身體。也聽聞到眼根（caksu-indriya）所見並非真實，卻執著為真實；眾生大多愚癡，凡夫如同盲人一樣沒有智慧。如果能夠獲得佛眼（buddha-caksu），就能正確地見到不可思議的真理；獲得這樣的佛眼，就不會再有愚癡。聽聞一切諸法（dharma，現象）沒有成就的自性，使一切眾生都能聽聞；因為這樣的因緣，這樣的人也被稱為『聲聞』。一切諸法的相狀，猶如呼喊的聲音和迴響；其中沒有聽聞者，也沒有說法者。使無數眾生聽聞佛法，這樣的人被稱為『聲聞』；其中沒有所聽聞的，也沒有執著于聽聞的人。譬如人在夢中，雖然聞到各種香味；沒有一種香味是真實存在的，應該這樣認知香味的本質。遠離一切垢染，也沒有聞香的人；菩薩的解脫境界，與眾多顛倒的眾生不同。聽聞舌頭只是一塊肉，不能真正知道味道；如果肉塊能知道味道，也應該知道平等。分別執著于味道的相狀，貪戀味道是最惡劣的；這個境界難以思議，這就是所謂的知味。一旦確定了味道的本質，菩薩就不會執著于味道；使眾生聽聞這種確定的道理，這樣的人被稱為『聲聞』。觀察身體，分別其相狀，其本性是空無自性，沒有生起；如果知道這個真實道理，就沒有生起，也沒有能生起。菩提的相狀就是如此。

【English Translation】 English version To extensively expound the Dharma, such a person is called a 'Sravaka' (one who attains enlightenment through hearing the Dharma). Having heard the Dharma, to develop faith in Bodhi (enlightenment), with no defilements or idle talk in the mind; To enable all beings to hear the Dharma, such a person is called a 'Sravaka'. To hear about the joy of Nirvana (cessation), this joy is the most supreme; To universally enable beings to hear the principle of cessation, such a person is called a 'Sravaka'. Regarding the practices of the powers (bala, five powers), the path to enlightenment (bodhi-marga), the mindfulness (smrti-upasthana, four foundations of mindfulness), and the faculties (indriya, five faculties); To be able to quickly reach the ultimate state, such a person is called a 'Sravaka'. To hear that this body is suffering, empty, and without a solid self-nature; To be disturbed by greed, hatred, and ignorance (the three poisons), and therefore cling to the body. Also to hear that what the eye faculty (caksu-indriya) sees is not real, yet one clings to it as real; Most beings are ignorant, ordinary people are like the blind, without wisdom. If one can obtain the Buddha eye (buddha-caksu), one can correctly see the inconceivable truth; Having obtained such a Buddha eye, there will be no more ignorance. To hear that all dharmas (phenomena) have no self-nature of attainment, and to enable all beings to hear this; Because of such a cause and condition, such a person is also called a 'Sravaka'. The characteristics of all dharmas are like the sound of a call and its echo; There is no hearer in it, nor is there a speaker. To enable countless beings to hear the Dharma, such a person is called a 'Sravaka'; There is nothing heard in it, nor is there anyone attached to hearing. For example, in a dream, although one smells various fragrances; None of the fragrances are real, one should understand the essence of fragrance in this way. To be free from all defilements, and there is no one who smells the fragrance; The liberation of a Bodhisattva is different from that of the many deluded beings. To hear that the tongue is just a piece of flesh, unable to truly know the taste; If a piece of flesh could know the taste, it should also know equality. To cling to the characteristics of taste, craving for taste is the most evil; This realm is inconceivable, this is what is called knowing taste. Once the essence of taste is determined, a Bodhisattva will not cling to taste; To enable beings to hear this determined principle, such a person is called a 'Sravaka'. To observe the body, distinguishing its characteristics, its nature is empty and without self-nature, without arising; If one knows this true principle, there is no arising, nor is there anything that can arise. Such is the characteristic of Bodhi.

亦無生能生；　普令眾生聞，　　是名為聲聞。　意亦如是知，　　體性無所有；　空無體性故，　　能令一切聞。　如物法無生，　　無滅亦無二；　無相無所見，　　是名為聲聞。　咸使聞其施，　　法施不思議；　修行趣道場，　　成就於菩提。　譬如種種子，　　各得相似果；　修施不思議，　　證道亦復然。　悉施諸財物，　　法施為最勝；　舍心無貪嫉，　　是名菩提道。　心常不取著，　　雖施無依怙；　若能如是施，　　速證於菩提。　能離一切相，　　悉舍諸結使；　無有諸染著，　　是名為聲聞。　其聲甚微妙，　　于諸聲最上；　此聲令遠聞，　　佛法不思議。　能令一切知，　　諸聲無所依；　非一亦非異，　　是名為聲聞。　欲令一切聞，　　諸佛之所說；　隨所聞法音，　　皆發於菩提。　聞諸福田中，　　佛福田最勝；　隨佛所住處，　　親近救世尊。　使聞三千界，　　安住于虛空；　眾生亦復爾，　　皆同涅槃相。　所說四大界，　　分別為眾生；　猶如虛空相，　　等於不思議。　諸界如是相，　　亦無有能知；　是中無生死，　　無惱無涅槃。　諸法無真實，　　眾生亦皆然；　是名寂滅界，　　云何

見生者。　為無量眾生，　　晝夜常聞知；　不著己名利，　　但為眾生說。　當知是聲聞，　　欲令一切聞；　實非聲聞法，　　但現為聲聞。　世雄假名說，　　說法中最上；　是故知眾生，　　一切皆如相。　是名為聲聞，　　無漏除結縛；　解脫一切結，　　而為眾生說。　顯示離諸縛，　　清凈無調戲；　見已為人說，　　佛法皆亦然。　不久當得見，　　如佛所說法；　菩薩所修行，　　於法無染著。　是名為聲聞，　　無縛而清凈；　亦使一切聞，　　如聞而修行。　阿難汝當知，　　我以方便說；　如是知聲聞，　　菩薩無所依。

「阿難當知！是名如來等正覺為諸菩薩摩訶薩方便說名聲聞。」

阿難言：「云何如來等正覺復為諸菩薩摩訶薩說辟支佛法？」

佛言：「阿難！菩薩現見一切法。云何現見？所謂知諸法無諍皆是假名，不壞法性而能見法證法，是名辟支佛。佛不思議，於一切法及諸眾生，同涅槃相等無差別，無形無相清凈寂滅，實際、眾生際、涅槃際，猶如影幻無分齊無所有，於此諸際亦無際相，非言非說無所依止亦無所說。何以故？如我空無生無滅知眾生際，則知法際、生死際即是佛際，知如是際，是名辟支佛。現知於色，色者則

【現代漢語翻譯】現代漢語譯本觀察那些有生命的存在。爲了無量的眾生，日夜不停地讓他們知曉佛法；不執著于自己的名聲和利益，只為眾生宣說佛法。應當知道，這就是聲聞（Sravaka，佛陀的弟子），他們希望一切眾生都能聽聞佛法；實際上他們並非只修習聲聞乘的法，只是示現為聲聞的樣子。世間的雄者（指佛陀）假借名相來宣說，在所有說法中最為殊勝；因此，應當知道眾生的一切都如實相一樣。這被稱為聲聞，他們沒有煩惱的泄漏，解除了束縛；他們解脫了一切束縛，然後為眾生宣說佛法。他們展示了脫離一切束縛的狀態，清凈而沒有戲論；看到這種狀態后，他們為他人宣說，佛法也是如此。不久之後，他們將能見到，如佛陀所說之法；菩薩所修行的，是對法沒有執著。這被稱為聲聞，他們沒有束縛而清凈；也讓一切眾生聽聞，如他們所聽聞的那樣修行。阿難，你應當知道，我用方便法來宣說；像這樣瞭解聲聞，菩薩則無所依。「阿難，應當知道！這被稱為如來等正覺（Tathagata Samyaksambuddha，佛陀的稱號）爲了諸菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）方便宣說，而稱之為聲聞。」阿難說：「如來等正覺又如何為諸菩薩摩訶薩宣說辟支佛（Pratyekabuddha，獨覺）的法呢？」佛說：「阿難！菩薩能夠親眼見到一切法。如何親眼見到呢？就是知道一切法沒有爭論，都是假名，不破壞法的本性而能見到法、證得法，這被稱為辟支佛。佛的境界不可思議，對於一切法和一切眾生，都處於涅槃（Nirvana，寂滅）的平等狀態，沒有差別，沒有形狀，沒有相貌，清凈寂滅，實際、眾生際、涅槃際，就像影子和幻象一樣沒有界限，沒有實體，對於這些界限也沒有界限的相狀，無法用語言表達，沒有所依止，也沒有所說。為什麼呢？就像我空無生無滅地知道眾生的界限，也就知道法的界限、生死的界限就是佛的界限，知道這樣的界限，這被稱為辟支佛。親眼知道于，者則

【English Translation】 English version Observing those who are alive. For immeasurable beings, day and night they constantly make them aware; Not attached to their own fame and gain, but only speaking for the sake of beings. It should be known that these are Sravakas (disciples of the Buddha), who wish that all beings could hear the Dharma; In reality, they do not only practice the Dharma of the Sravaka vehicle, but merely appear as Sravakas. The hero of the world (referring to the Buddha) speaks using provisional names, which is the most supreme among all teachings; Therefore, it should be known that all aspects of beings are like the true nature of reality. This is called a Sravaka, who has no outflows of defilements and has removed the bonds; They are liberated from all bonds, and then they speak the Dharma for beings. They demonstrate the state of being free from all bonds, pure and without frivolous talk; Having seen this state, they speak to others, and the Buddha's Dharma is also like this. Soon they will be able to see, as the Dharma spoken by the Buddha; What Bodhisattvas practice is non-attachment to the Dharma. This is called a Sravaka, who is without bonds and is pure; They also make all beings hear, and practice as they have heard. Ananda, you should know that I speak using expedient means; Understanding Sravakas in this way, Bodhisattvas have no reliance. 「Ananda, you should know! This is called the Tathagata Samyaksambuddha (the title of the Buddha) speaking expediently for the Bodhisattva Mahasattvas (great Bodhisattvas), and is called a Sravaka.」 Ananda said: 「How does the Tathagata Samyaksambuddha again speak the Dharma of Pratyekabuddhas (Solitary Buddhas) for the Bodhisattva Mahasattvas?」 The Buddha said: 「Ananda! Bodhisattvas can directly see all dharmas. How do they directly see? It is to know that all dharmas are without dispute, are all provisional names, and without destroying the nature of dharmas, they can see the dharmas and realize the dharmas. This is called a Pratyekabuddha. The realm of the Buddha is inconceivable, for all dharmas and all beings, they are in the equal state of Nirvana (extinction), without difference, without form, without appearance, pure and tranquil, the actual, the limit of beings, the limit of Nirvana, like shadows and illusions without boundaries, without substance, and for these limits there is also no appearance of limits, it cannot be expressed in words, there is no reliance, and there is nothing to say. Why? Just as I know the limit of beings as empty, without birth and without death, I also know that the limit of dharmas, the limit of birth and death is the limit of the Buddha, knowing such a limit, this is called a Pratyekabuddha. Directly knowing at *, * then

名色陰，色陰盡已，但有言說，無我我所。何以故？如說色陰，但有言說，是空無生無滅，言無言相，云何以言說？說是色陰，亦現見受、想、行、識，乃至說是識陰，知假名識陰等，但有言說；言說皆空無生無滅非實非虛。言說尚無，何況陰相，如是五陰，從假名起，是名辟支佛。何以故？因於名字言說為色，色但假名，無因非因，說名為因，是陰因緣不可說相，一切諸法無依無緣，如是覺知名辟支佛。」

爾時世尊而說偈言：

「現見一切法，　　皆悉知無諍；　不生亦不壞，　　無有濁亂相。　現見一切法，　　本性皆空寂；　體相如是者，　　則無有決定。　現見究竟處，　　一切法亦然；　是名為正智，　　緣覺不思議。　眾生及涅槃，　　前際不可得；　是際無有生，　　佛亦難思議。　如眾生涅槃，　　無生無出處；　若法無生相，　　是名為涅槃。　眾生與涅槃，　　皆如水中影；　有像無眾生，　　是名為涅槃。　眾生與涅槃，　　一切假名說；　無生亦無滅，　　但有假名字。　如是言說相，　　知無有眾生；　是義應當知，　　眾生即涅槃。　一切言說空，　　無心亦無法；　以言說非言，　　決定無知者。　非言際無依，　　言說亦無住；

【現代漢語翻譯】現代漢語譯本名色陰（nama-rupa skandha，由物質和精神構成的五蘊之一），當色陰（rupa skandha，物質之蘊）消盡時，只剩下言語表達，沒有『我』和『我所』的概念。為什麼呢？就像說色陰，只是言語表達，它是空無、不生不滅的，言語無法表達其真實狀態，又如何用言語來描述呢？說它是色陰，也同樣能觀察到受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），乃至說它是識陰，知道這只是假名為識陰等等，都只是言語表達；這些言語表達都是空無、不生不滅的，既非真實也非虛妄。連言語表達尚且不存在，何況是陰的表象呢？這五陰，都是從假名而起，這被稱為辟支佛（pratyekabuddha，獨覺）。為什麼呢？因為依賴於名字和言語表達而產生，這些都只是假名，沒有因也非因，卻被說成是因，這陰的因緣是不可言說的。一切諸法都無所依無所緣，像這樣覺知的人被稱為辟支佛。那時，世尊說了偈語：『現見一切法，都知沒有諍論；不生也不壞，沒有渾濁混亂的表象。現見一切法，其本性皆是空寂；本體和表象如此，就沒有什麼可以決定的。現見究竟之處，一切法也是如此；這被稱為正智，緣覺的境界不可思議。眾生和涅槃，其前際都不可得；這個界限沒有生起，佛的境界也難以思議。如同眾生和涅槃，沒有生起也沒有出處；如果法沒有生起的表象，這就稱為涅槃。眾生與涅槃，都像水中的影子；有影像而無眾生，這被稱為涅槃。眾生與涅槃，一切都是假名安立；沒有生起也沒有滅去，只有假名字。像這樣的言語表達，知道沒有眾生；這個道理應當知道，眾生即是涅槃。一切言語表達都是空，沒有心也沒有法；用言語表達非言語，絕對沒有知曉者。非言語的界限無所依，言語表達也沒有住處；

【English Translation】 English version The nama-rupa skandha (the aggregate of name and form), when the rupa skandha (the aggregate of form) is exhausted, there remains only verbal expression, without the concepts of 'I' and 'mine'. Why is this so? Just as when speaking of the rupa skandha, it is merely verbal expression; it is empty, without arising or ceasing, and words cannot express its true state. How can it be described with words? When speaking of it as the rupa skandha, one can also observe vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness), and even when speaking of it as the vijnana skandha, knowing that it is just a provisional name for the vijnana skandha, all are merely verbal expressions. These verbal expressions are all empty, without arising or ceasing, neither real nor unreal. Even verbal expression does not exist, how much less the appearance of the skandhas? These five skandhas arise from provisional names, and this is called a pratyekabuddha (a solitary buddha). Why is this so? Because they arise dependent on names and verbal expressions, which are all provisional names, neither cause nor non-cause, yet are spoken of as cause. The causal conditions of these skandhas are inexpressible. All dharmas are without reliance or condition. One who realizes this is known as a pratyekabuddha. At that time, the World Honored One spoke in verse: 'Perceiving all dharmas, one knows there is no conflict; Neither arising nor decaying, without any turbid or confused appearance. Perceiving all dharmas, their inherent nature is empty and still; The essence and appearance are such, there is nothing to be determined. Perceiving the ultimate place, all dharmas are also like this; This is called right wisdom, the realm of the pratyekabuddha is inconceivable. Sentient beings and nirvana, their beginning is unattainable; This boundary has no arising, the realm of the Buddha is also inconceivable. Like sentient beings and nirvana, there is no arising and no place of origin; If a dharma has no appearance of arising, this is called nirvana. Sentient beings and nirvana, are all like reflections in water; There is an image but no sentient being, this is called nirvana. Sentient beings and nirvana, all are established by provisional names; There is no arising and no ceasing, only provisional names. Such is the nature of verbal expression, knowing there are no sentient beings; This principle should be understood, sentient beings are nirvana. All verbal expressions are empty, without mind and without dharma; Using words to express the non-verbal, there is absolutely no knower. The boundary of the non-verbal has no reliance, verbal expression has no dwelling place;

如是言說相，　　眾生不思議。　眾生及涅槃，　　實際非實際；　出離得安隱，　　永趣寂滅宅。　一切眾生際，　　猶如於影響；　無因亦無緣，　　實際不思議。　一切諸法本，　　但以假名說；　是際無所有，　　不得名字相。　實際無言說，　　亦無能知者；　以空無實際，　　眾生不思議。　實際無言說，　　言說無所成；　真實相如如，　　眾生亦無際。　言說相自空，　　非以言故知；　如汝之所說，　　眾生莫能思。　如是實際相，　　非思議能知；　是名正覺說，　　辟支難思議。　現見於色陰，　　但有假名字；　如是陰相性，　　常離於言說。　無有真實相，　　乃名為出世；　如是知諸陰，　　本性無住處。　是色無所有，　　假名以為陰；　但有空名字，　　不生亦不滅。　言說及諸法，　　無有決定處；　若無有言說，　　是名說色陰。　現見於痛陰，　　想行亦如是；　乃至識陰等，　　但有假言說。　見陰不可說，　　離於一切相；　本性無所有，　　不生亦不住。　如所說真實，　　遠離一切法；　如是知諸相，　　體性無住處。　假名之所說，　　說陰等亦空；　知言說空已，　　無生亦無滅。　言說及

【現代漢語翻譯】現代漢語譯本像這樣談論實相，眾生難以思議。眾生和涅槃（Nirvana，指解脫的境界），實際與非實際；出離輪迴獲得安穩，永遠趨向寂滅的歸宿。一切眾生的界限，就像影像一般；沒有原因也沒有條件，實際是不可思議的。一切諸法的根本，只是用假名來表達；這個界限沒有任何實在，無法用名字來形容。實際無法用言語表達，也沒有能知曉它的人；因為空性沒有實際，眾生難以思議。實際無法用言語表達，言語無法成就任何事物；真實的實相如如不動，眾生也沒有邊際。言語的表達本身是空性的，不是通過言語就能瞭解的；正如你所說，眾生無法思量。像這樣的實際之相，不是思議所能瞭解的；這被稱為正覺（Sammasambuddha，指完全覺悟的佛陀）的教說，辟支佛（Pratyekabuddha，指獨自覺悟者）也難以思議。現在所見的色陰（Rupa-skandha，指物質的聚合），只是一個假名字；像這樣的色陰之相和本性，常常遠離言語的表達。沒有真實的實相，這被稱為出世（Lokottara，指超越世俗的境界）；像這樣瞭解諸陰，其本性沒有固定的住處。這個色陰沒有實在，只是假名叫做陰；只有空性的名字，不生也不滅。言語和諸法，沒有確定的所在；如果沒有言語，這才能稱為說色陰。現在所見的痛陰（Vedana-skandha，指感受的聚合），想陰（Samjna-skandha，指知覺的聚合）和行陰（Samskara-skandha，指意志的聚合）也是如此；乃至識陰（Vijnana-skandha，指意識的聚合）等，都只是假言說。所見的陰不可說，遠離一切相；其本性沒有任何實在，不生也不住。如所說的真實，遠離一切法；像這樣瞭解諸相，其體性沒有固定的住處。用假名所說的，說陰等也是空性的；瞭解言語是空性之後，就沒有生也沒有滅。言語和

【English Translation】 English version Such is the way of speaking about the true nature, inconceivable to sentient beings. Sentient beings and Nirvana (the state of liberation), actual and non-actual; Leaving the cycle of rebirth to attain peace, forever heading towards the abode of stillness. The boundary of all sentient beings, is like a reflection; Without cause or condition, the true nature is inconceivable. The essence of all dharmas (phenomena), is only expressed through provisional names; This boundary has no substance, it cannot be described by names. The true nature cannot be expressed in words, nor is there anyone who can know it; Because emptiness has no actuality, it is inconceivable to sentient beings. The true nature cannot be expressed in words, words cannot accomplish anything; The true reality is suchness (Tathata, the absolute reality), and sentient beings are also without limit. The expression of words is inherently empty, it cannot be known through words; As you have said, it is beyond the comprehension of sentient beings. Such is the nature of the true reality, it cannot be known through thought; This is called the teaching of the Sammasambuddha (the fully enlightened Buddha), inconceivable even to a Pratyekabuddha (a solitary enlightened one). The form aggregate (Rupa-skandha, the aggregate of material form) that is seen now, is just a provisional name; Such is the nature and characteristic of the form aggregate, it is always beyond the expression of words. There is no true reality, this is called Lokottara (transcendence of the world); Understanding the aggregates in this way, their nature has no fixed abode. This form has no substance, it is just provisionally called an aggregate; It is only an empty name, neither arising nor ceasing. Words and all dharmas, have no fixed location; If there were no words, this could be called the description of the form aggregate. The feeling aggregate (Vedana-skandha, the aggregate of sensations) that is seen now, the perception aggregate (Samjna-skandha, the aggregate of perceptions) and the mental formations aggregate (Samskara-skandha, the aggregate of mental formations) are also like this; Even the consciousness aggregate (Vijnana-skandha, the aggregate of consciousness), etc., are just provisional expressions. The aggregates that are seen cannot be described, they are beyond all characteristics; Their nature has no substance, neither arising nor abiding. As the truth is spoken, it is beyond all dharmas; Understanding the characteristics in this way, their essence has no fixed abode. What is spoken through provisional names, the aggregates etc. are also empty; Having understood that words are empty, there is neither arising nor ceasing. Words and

諸法，　　無有決定處；　若無有言說，　　是名為識陰。　是陰離言說，　　不可得限量；　無生無滅相，　　亦無所依處。　解脫諸煩惱，　　非業非果報；　非覺亦非陰，　　非言非涅槃。　是想無決定，　　亦無有智慧；　內外不可得，　　無懈怠精勤。　無調戲疑惑，　　亦無有成就；　不驚不怖畏，　　無有一切色。　亦不見於空，　　無相亦復然；　無有一異相，　　非縛亦非解。　一切諸言音，　　是聲無所入；　是名為律陀，　　非言所能及。　究竟於現見，　　而說無盡法；　得是三昧已，　　不著于言說。　此智若現見，　　等說阿律陀；　律陀同諸法，　　默然而演說。　於此現見倒，　　不從他因緣；　是名為正覺，　　緣覺不思議。◎

不退轉法輪經卷第二

癸卯歲高麗國大藏都監奉敕雕造大正藏第 09 冊 No. 0267 不退轉法輪經

不退轉法輪經卷第三

僧祐錄雲安公涼土異經在北涼錄第二譯

◎重釋二乘相品第四

「阿難！如是菩薩摩訶薩現知明無明，知行無行，知識知識相，知名色知名色相，知六入知六入相，知觸知觸相，知受知受相，知愛知愛相，知取知取相，知有知有相，知

【現代漢語翻譯】現代漢語譯本一切法，都沒有固定的存在之處；如果沒有任何言語可以描述，這就被稱為識陰（vijnana-skandha，五蘊之一，指意識）。這個識陰是超越言語的，無法被把握；它沒有生起和滅亡的現象，也沒有任何可以依賴的地方。它解脫了一切煩惱，既不是業也不是果報；它既不是覺知也不是陰（skandha，蘊），既不是言語也不是涅槃（nirvana，寂滅）。這種想（samjna，五蘊之一，指感知）沒有固定的性質，也沒有智慧；內外都無法找到它，它既不懈怠也不精勤。它沒有戲弄和疑惑，也沒有任何成就；它不驚慌也不恐懼，沒有任何色（rupa，五蘊之一，指物質）的存在。它也看不到空（sunyata，空性），無相（animitta，無相）也是如此；它沒有一和異的分別，既不是束縛也不是解脫。一切言語的聲音，都無法進入這個聲音；這被稱為律陀（ludda，一種境界），是言語無法觸及的。它最終在現見中，宣說無盡的法；獲得這種三昧（samadhi，禪定）后，就不會執著于言語。如果這種智慧能夠現見，就等同於宣說阿律陀（aludda，無律陀）；律陀與一切法相同，在沉默中演說。在這種現見中顛倒，不是從其他因緣而來；這被稱為正覺（samyak-sambodhi，正等覺），緣覺（pratyekabuddha，獨覺）的境界是不可思議的。

《不退轉法輪經》卷第二

癸卯年高麗國大藏都監奉敕雕造大正藏第 09 冊 No. 0267 《不退轉法輪經》

《不退轉法輪經》卷第三

僧祐錄說安公涼土的異經在北涼錄第二譯

◎重釋二乘相品第四

『阿難！如此菩薩摩訶薩現知明與無明（avidya，無明），知行與無行（samskara，行），知識與識相（vijnana，識），知名色與名色相（nama-rupa，名色），知六入與六入相（sadayatana，六入），知觸與觸相（sparsa，觸），知受與受相（vedana，受），知愛與愛相（trsna，愛），知取與取相（upadana，取），知有與有相（bhava，有），知

【English Translation】 English version All dharmas (phenomena), have no fixed place; If there is no speech to describe them, this is called the skandha (aggregate) of consciousness (vijnana-skandha). This skandha is beyond speech, and cannot be grasped; It has no appearance of arising or ceasing, nor any place to rely on. It is liberated from all afflictions, neither karma nor karmic retribution; It is neither awareness nor a skandha, neither speech nor nirvana (liberation). This perception (samjna-skandha) has no fixed nature, nor does it have wisdom; It cannot be found inside or outside, it is neither lazy nor diligent. It has no playfulness or doubt, nor any accomplishment; It is neither startled nor afraid, there is no existence of any form (rupa-skandha). It also does not see emptiness (sunyata), the same is true for the signless (animitta); It has no distinction of one or different, neither bound nor liberated. All sounds of speech, cannot enter this sound; This is called ludda (a state), which cannot be reached by speech. It ultimately, in direct seeing, proclaims the endless dharma; Having attained this samadhi (meditative absorption), one does not cling to speech. If this wisdom can be directly seen, it is equivalent to proclaiming aludda (no ludda); Ludda is the same as all dharmas, speaking in silence. In this direct seeing, the inversion does not come from other causes; This is called perfect enlightenment (samyak-sambodhi), the state of a pratyekabuddha (solitary buddha) is inconceivable.

The Second Scroll of the Sutra of the Wheel of Non-Regression

Carved by Imperial Order by the Great Tripitaka Supervision Office of Goryeo in the Year of Guimao Taisho Tripitaka Volume 09 No. 0267 Sutra of the Wheel of Non-Regression

The Third Scroll of the Sutra of the Wheel of Non-Regression

Sengyou's Record says that the different sutra of An Gong of Liang was the second translation in the Northern Liang Record

◎ Re-explaining the Characteristics of the Two Vehicles, Chapter Four

'Ananda! Thus, a Bodhisattva Mahasattva directly knows clarity and ignorance (avidya), knows action and non-action (samskara), knows consciousness and the characteristics of consciousness (vijnana), knows name and form and the characteristics of name and form (nama-rupa), knows the six sense bases and the characteristics of the six sense bases (sadayatana), knows contact and the characteristics of contact (sparsa), knows feeling and the characteristics of feeling (vedana), knows craving and the characteristics of craving (trsna), knows grasping and the characteristics of grasping (upadana), knows existence and the characteristics of existence (bhava), knows

生知生相，知老死知老死相，修集現見名辟支佛。」

爾時世尊而說偈言：

「現見無明，　　而無所知；　　亦無成就，　如水中影。　　明亦不動，　　不著於法；　若不著法，　　是名明相。　　無明如空，　一切法相；　　到于現見，　　是名緣覺。　若說諸行，　　非內非外；　　亦非從佛，　而起於行。　　是行假名，　　決定非有；　無生無滅，　　猶如虛空。　　到此現見，　菩薩無畏；　　是名正覺，　　緣覺難思。　知一切法，　　皆如幻化；　　明如幻已，　是名現見。　　不如實知，　　是識行處；　是想分別，　　知識法空。　　識智非智，　一切不著；　　若知於法，　　識如幻想。　名色因緣，　　皆有為相；　　無決定體，　亦無成就。　　離於六入，　　說六入相；　言說音聲，　　體性皆空。　　觸無因緣，　從六入生；　　分別是觸，　　如幻皆空。　是觸無體，　　從妄想生；　　觸無真實，　亦無住處。　　現見於觸，　　知無觸相；　成就厭離，　　名辟支佛。　　若證於受，　不堅如泡；　　性相皆空，　　究竟無實。　斷于愛結，　　得無愛法；　　得盡諸欲，　是名緣覺。　　分別于取，　　空無所有；

【現代漢語翻譯】現代漢語譯本『生知』是指知道生的實相，『生相』是指知道生之相；『知老死』是指知道老死的實相，『知老死相』是指知道老死之相。通過修行和直接觀察而證悟的人，被稱為辟支佛（Pratyekabuddha，獨覺或緣覺）。

這時，世尊說了以下偈語：

直接觀察無明（avidyā，無知），卻沒有任何所知；也沒有任何成就，就像水中的倒影一樣。光明（智慧）也是不動的，不執著于任何法（dharma，事物或規律）；如果不執著於法，這就是光明的實相。無明就像虛空一樣，一切法的實相也是如此；達到直接觀察的境界，這被稱為緣覺（Pratyekabuddha）。如果說諸行（saṃskāra，一切有為法）既非內在也非外在；也不是從佛陀那裡產生，而是自行產生的。這些行只是假名，實際上並非真實存在；它們無生無滅，就像虛空一樣。達到這種直接觀察的境界，菩薩（bodhisattva，覺悟的有情）便無所畏懼；這被稱為正覺（samyak-saṃbodhi，完全的覺悟），緣覺的境界難以思議。知道一切法都如幻化；明白如幻之後，這被稱為直接觀察。如果不如實地瞭解，那就是識（vijñāna，意識）的活動範圍；那是想（saṃjñā，概念）的分辨，知識的本質是空。識智（意識的智慧）並非真正的智慧，一切都不應執著；如果了解法，就會知道識如幻想。名色（nāmarūpa，精神和物質）的因緣，都是有為的現象；沒有確定的實體，也沒有任何成就。遠離六入（ṣaḍāyatana，六根），才能說六入的實相；言語和聲音，其本質都是空。觸（sparśa，接觸）沒有因緣，是從六入產生的；分別就是觸，如幻般皆空。觸沒有實體，是從妄想產生的；觸不是真實的，也沒有固定的住處。直接觀察觸，知道沒有觸的實相；成就厭離，被稱為辟支佛。如果證悟到受（vedanā，感受），它就像水泡一樣不堅固；其性質和實相都是空，最終沒有真實的存在。斷除愛結（rāga-saṃyojana，貪愛的束縛），獲得無愛之法；獲得斷盡一切慾望，這被稱為緣覺。分別觀察取（upādāna，執取），發現它空無所有；

【English Translation】 English version 'Knowing birth' means knowing the true nature of birth, and 'the aspect of birth' means knowing the appearance of birth; 'knowing old age and death' means knowing the true nature of old age and death, and 'the aspect of old age and death' means knowing the appearance of old age and death. One who realizes through practice and direct observation is called a Pratyekabuddha (a solitary buddha or a self-enlightened one).

At that time, the World Honored One spoke the following verses:

Directly observing ignorance (avidyā), yet there is nothing to know; nor is there any achievement, like a reflection in water. Light (wisdom) is also unmoving, not attached to any dharma (things or laws); if not attached to dharma, this is the true nature of light. Ignorance is like space, so is the true nature of all dharmas; reaching the state of direct observation, this is called a Pratyekabuddha. If it is said that the aggregates (saṃskāra, all conditioned phenomena) are neither internal nor external; nor do they arise from the Buddha, but arise by themselves. These aggregates are merely provisional names, not actually real; they are neither born nor do they cease, like space. Reaching this state of direct observation, a bodhisattva (an enlightened being) is fearless; this is called perfect enlightenment (samyak-saṃbodhi), the state of a Pratyekabuddha is inconceivable. Knowing that all dharmas are like illusions; understanding the nature of illusion, this is called direct observation. If one does not understand truthfully, that is the realm of consciousness (vijñāna); that is the discrimination of thought (saṃjñā), the nature of knowledge is emptiness. The wisdom of consciousness is not true wisdom, one should not be attached to anything; if one understands dharma, one will know that consciousness is like an illusion. The causes and conditions of name and form (nāmarūpa, mind and matter) are all conditioned phenomena; there is no definite substance, nor any achievement. By being apart from the six entrances (ṣaḍāyatana, six sense bases), one can speak of the true nature of the six entrances; speech and sound, their essence is emptiness. Contact (sparśa) has no cause, it arises from the six entrances; discrimination is contact, like an illusion, all is empty. Contact has no substance, it arises from delusion; contact is not real, nor does it have a fixed abode. Directly observing contact, knowing there is no true nature of contact; achieving detachment, one is called a Pratyekabuddha. If one realizes feeling (vedanā), it is as impermanent as a bubble; its nature and true form are empty, ultimately without real existence. Cutting off the bonds of attachment (rāga-saṃyojana), obtaining the dharma of non-attachment; obtaining the cessation of all desires, this is called a Pratyekabuddha. Observing grasping (upādāna) with discrimination, one finds it is empty and without substance;

如熱時炎，　　無有成就。　　無有作想，　生想亦爾；　　知生體性，　　空寂無有。　得離於老，　　亦不畏死；　　無所成就，　不受後有。　　現見此法，　　無所依止；　以緣覺聲，　　實修菩薩。

「阿難！汝今當知，是如來等正覺為諸菩薩摩訶薩方便說辟支佛。」

爾時阿難即從坐起，整其衣服，合掌向佛而說偈言：

「涅槃非涅槃，　　救度於世間；　猶如空中結，　　以空而自解。　若能如是說，　　亦名有所說；　世尊善方便，　　而說無著法。」

爾時，阿難說是偈已白佛言：「世尊！一切世間愚癡所蔽而自欺誑，不解如來作假名說。信行、法行、八輩等法，須陀洹、斯陀含、阿那含、阿羅漢、聲聞、緣覺。」

爾時佛告阿難：「汝於過去佛不忘假名殖諸善根，以善解假名故，不為愚闇之所劫奪。何以故？假名諸法，如幻、如水中影、如熱時炎、如呼聲響。如是假名，阿難！汝今當知，不為諸惡之所侵害，具足莊嚴而自莊嚴，能知諸法假名因緣，無所忘失成就精進，而亦不取精進之相，無有忘失，得最勝智亦不取智相。」

爾時世尊即說偈言：

「愚癡諸眾生，　　懈怠少智者；　則不知假名，　　應當勤精進。　能解于假名，　　

【現代漢語翻譯】現代漢語譯本如同熱浪中的火焰，實際上並不存在成就。沒有『造作』的想法，產生『存在』的想法也是如此；明白『存在』的本質，是空寂無有的。因此能遠離衰老，也不畏懼死亡；沒有什麼是可以成就的，也不會再有來世。親眼見到這個真理，就不會再有任何執著；以緣覺（Pratyekabuddha）的境界，真正修行菩薩之道。『阿難（Ananda）！你現在應當知道，如來（Tathagata）等正覺（Samyaksambuddha）爲了方便教導諸位菩薩摩訶薩（Bodhisattva-Mahasattva），才說辟支佛（Pratyekabuddha）的教法。』當時，阿難（Ananda）立刻從座位上站起來，整理好衣服，合掌向佛陀說道：『涅槃（Nirvana）並非真正的涅槃，它只是爲了救度世間；如同空中的結，最終會因空性而解開。如果能這樣說，也算是『有所說』；世尊（Bhagavan）善用方便，宣說無執著的法門。』當時，阿難（Ananda）說完偈頌后對佛陀說：『世尊（Bhagavan）！一切世間眾生都被愚癡所矇蔽，自欺欺人，不理解如來（Tathagata）所說的假名。他們執著于信行、法行、八輩等法，以及須陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿羅漢（Arhat）、聲聞（Sravaka）、緣覺（Pratyekabuddha）等境界。』當時，佛陀告訴阿難（Ananda）：『你過去在諸佛面前沒有忘記假名，並因此種下善根，因為你善於理解假名，所以不會被愚昧黑暗所劫奪。為什麼呢？因為假名諸法，如同幻象、如同水中的倒影、如同熱浪中的火焰、如同回聲。阿難（Ananda）！你要知道，這樣的假名不會被諸惡所侵害，它具足莊嚴並能自我莊嚴，能明白諸法假名的因緣，不會遺忘併成就精進，但也不會執著于精進的表象，不會遺忘，獲得最殊勝的智慧也不會執著于智慧的表象。』當時，世尊（Bhagavan）說了偈頌：『愚癡的眾生，懈怠而缺少智慧；他們不瞭解假名的含義，應當勤奮精進。如果能理解假名，

【English Translation】 English version Like the heat of the sun, there is no real achievement. There is no thought of 'making,' and the thought of 'being' is the same; understanding the nature of 'being,' it is empty and without existence. Therefore, one can be free from old age and not fear death; there is nothing to achieve, and there will be no future existence. Seeing this truth directly, one will have no attachment; with the realization of a Pratyekabuddha, one truly cultivates the path of a Bodhisattva. 'Ananda! You should now know that the Tathagata, the Samyaksambuddha, for the sake of conveniently teaching the Bodhisattva-Mahasattvas, speaks of the teachings of the Pratyekabuddha.' At that time, Ananda immediately rose from his seat, adjusted his robes, and, with palms joined, spoke this verse to the Buddha: 'Nirvana is not true Nirvana, it is only for the salvation of the world; like a knot in the sky, it will eventually be untied by emptiness. If one can speak like this, it is also considered 'having spoken'; the Bhagavan skillfully uses expedient means to proclaim the Dharma of non-attachment.' At that time, after Ananda finished speaking the verse, he said to the Buddha: 'Bhagavan! All beings in the world are blinded by ignorance, deceiving themselves, and do not understand the provisional names spoken by the Tathagata. They are attached to the practices of faith, the practices of Dharma, the eight types of individuals, and the states of Srotapanna, Sakrdagamin, Anagamin, Arhat, Sravaka, and Pratyekabuddha.' At that time, the Buddha told Ananda: 'In the past, you did not forget the provisional names in the presence of the Buddhas, and thus planted good roots. Because you are good at understanding provisional names, you will not be robbed by ignorance and darkness. Why? Because provisional names are like illusions, like reflections in water, like the heat of the sun, like echoes. Ananda! You should know that such provisional names will not be harmed by evils. They are complete with adornments and can adorn themselves. They can understand the causes and conditions of provisional names, will not forget and will achieve diligence, but will not be attached to the appearance of diligence. They will not forget, and will attain the most supreme wisdom without being attached to the appearance of wisdom.' At that time, the Bhagavan spoke this verse: 'Ignorant beings, lazy and lacking wisdom; they do not understand the meaning of provisional names, and should diligently strive. If one can understand provisional names,'

如實知諸陰；　救度於世間，　　令得真實智。　知假名空已，　　便即菩提覺；　亦不得菩提，　　是名說菩提。　假名即空相，　　空不能知空；　空但有音聲，　　離一切諍論。　顯示如是義，　　于空無所取；　亦無可證處，　　云何有得者？　是名為空空。

「如是阿難！當知空法甚深無量，不生放逸亦無所失，是名說辟支佛具足行地。」

爾時眾中有五百億比丘皆得信行，從座而起，在世尊前俱說偈言：

「離疑得正智，　　救世無上主；　世尊說假名，　　信行住菩提。」

爾時眾中復有五百億法行比丘，聞說偈已，從座而起，整其衣服，俱說偈言：

「我等除疑惑，　　菩提之照明；　如來說假法，　　法行住菩提。」

爾時眾中復有十億八輩比丘，聞說偈已，從座而起，住于佛前，俱說偈言：

「我先離疑悔，　　久修於八輩；　如來說假名，　　八輩住菩提。」

爾時眾中復有十億須陀洹，聞說偈已，從座而起，住于佛前，俱說偈言：

「我今蒙照明，　　救世之聖主；　知佛所說法，　　開示于假名。」

爾時眾中復有二百五萬斯陀含比丘，聞說偈已，從座而起，住于佛前，俱說偈言：

「我先有取著，　　而得斯

【現代漢語翻譯】現代漢語譯本如實地瞭解諸陰（五蘊，即色、受、想、行、識），救度世間眾生，使他們獲得真實的智慧。當認識到假名（概念性的名稱）是空性之後，便能立即覺悟菩提（覺悟的智慧）；但實際上也並不存在一個可以得到的菩提，這才是真正的菩提的說法。假名本身就是空性的體現，而空性本身並不能認知空性；空性只是一種聲音，它超越了一切爭論。顯示這樣的道理，對於空性不應有所執取；也沒有任何可以證得的地方，那麼又怎麼會有得道者呢？這就是所謂的空空（對空性的進一步理解）。

『阿難！你要知道，空性的法則是深奧無量的，不應放縱懈怠，也不會有任何損失，這才是辟支佛（獨覺）圓滿修行境界的說法。』

這時，大眾中有五百億比丘都獲得了信行（通過信仰而修行），他們從座位上站起來，在世尊面前一起說了偈語：

『脫離疑惑，獲得正智，救度世間的無上主；世尊所說的假名，是信行者安住于菩提的依據。』

這時，大眾中又有五百億法行比丘（通過修行佛法而修行），聽了偈語后，從座位上站起來，整理好衣服，一起說了偈語：

『我們已經消除了疑惑，菩提之光照亮了我們；如來所說的假法，是法行者安住于菩提的依據。』

這時，大眾中又有十億八輩比丘（八種修行階段的比丘），聽了偈語后，從座位上站起來，站在佛前，一起說了偈語：

『我們先前已經脫離了疑惑和悔恨，長期修習八輩的修行；如來所說的假名，是八輩修行者安住于菩提的依據。』

這時，大眾中又有十億須陀洹（初果聖者），聽了偈語后，從座位上站起來，站在佛前，一起說了偈語：

『我們今天蒙受了光明照耀，救度世間的聖主；瞭解佛陀所說的法，開示了假名的道理。』

這時，大眾中又有二百五十萬斯陀含（二果聖者）比丘，聽了偈語后，從座位上站起來，站在佛前，一起說了偈語：

『我們先前有所執著，但現在已經證得了斯陀含的果位，』

【English Translation】 English version To truly know the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness); To liberate beings in the world, enabling them to attain true wisdom. Upon realizing that nominal designations (conceptual names) are empty, one immediately awakens to Bodhi (enlightened wisdom); Yet, there is actually no Bodhi to be attained, and this is the true teaching of Bodhi. Nominal designations are themselves the manifestation of emptiness, and emptiness cannot know emptiness; Emptiness is merely a sound, transcending all disputes. Revealing such a principle, one should not cling to emptiness; Nor is there any place to be realized, so how can there be an attainer? This is what is called emptiness of emptiness (a further understanding of emptiness).

'Thus, Ananda! You should know that the Dharma of emptiness is profound and immeasurable, one should not be negligent nor will there be any loss, this is the teaching of the Pratyekabuddha (Solitary Buddha) who has fulfilled the path.'

At that time, five hundred billion Bhikkhus (monks) in the assembly, all having attained faith-practice, arose from their seats and, in front of the World Honored One, spoke in unison the following verses:

'Having dispelled doubts, we have attained right wisdom, the unsurpassed lord who saves the world; The nominal designations spoken by the World Honored One are the basis for faith-practitioners to abide in Bodhi.'

At that time, another five hundred billion Dharma-practicing Bhikkhus (monks who practice through the Dharma), having heard the verses, arose from their seats, adjusted their robes, and spoke in unison the following verses:

'We have eliminated doubts, the light of Bodhi illuminates us; The nominal dharmas spoken by the Tathagata (Buddha) are the basis for Dharma-practitioners to abide in Bodhi.'

At that time, another ten billion Bhikkhus of the eight ranks (eight stages of practice), having heard the verses, arose from their seats, stood before the Buddha, and spoke in unison the following verses:

'We have previously abandoned doubts and regrets, and have long practiced the eight ranks of practice; The nominal designations spoken by the Tathagata are the basis for the eight ranks of practitioners to abide in Bodhi.'

At that time, another ten billion Srotapannas (stream-enterers), having heard the verses, arose from their seats, stood before the Buddha, and spoke in unison the following verses:

'Today we are illuminated by the light, the holy lord who saves the world; We understand the Dharma spoken by the Buddha, revealing the principle of nominal designations.'

At that time, another two million five hundred thousand Sakrdagamins (once-returners) Bhikkhus, having heard the verses, arose from their seats, stood before the Buddha, and spoke in unison the following verses:

'We previously had attachments, but now we have attained the fruit of Sakrdagamin,'

陀含；　今離諸妄想，　　寂靜無戲論。」

爾時眾中復有十億阿那含，聞說偈已，從座而起，住于佛前，俱說偈言：

「救世無上尊，　　令我離戲論；　拔離果想已，　　照明菩提道。」

爾時眾中復有三十五億比丘，皆住四禪得阿羅漢，聞說偈已，從座而起，住于佛前，俱說偈言：

「我今得離垢，　　自證於無餘；　諸乘入一乘，　　如幻無決定。」

爾時眾中復有二萬比丘，聞說偈已，從座而起，住于佛前，俱說偈言：

「我本著妄說，　　世尊說假名；　自謂為聲聞，　　住于假名法。」

爾時眾中復有五千比丘，住辟支佛乘，聞是偈已，從座而起，住于佛前，俱說偈言：

「我今得現見，　　為緣覺菩提；　如來說假名，　　緣覺不思議。」

爾時眾中復有百萬比丘尼，取須陀洹、斯陀含、阿那含、阿羅漢果想，聞說偈已，從座而起，住于佛前，俱說偈言：

「愿于女身相，　　皆入平等法；　世尊無異說，　　照明為最上。」

爾時眾中復有八百萬優婆塞、優婆夷，皆作須陀洹、斯陀含、阿那含、阿羅漢果想，聞說偈已，從座而起，住于佛前，而說偈言：

「我今心無垢，　　凈如毗琉璃；　今始名出家，　　得住于佛法。」

【現代漢語翻譯】現代漢語譯本『陀含』（Tuo Han，指阿那含果位），現在已遠離各種虛妄的念頭，達到寂靜，不再有任何戲論。

當時，在會眾中，又有十億位阿那含（Anahan，不還果）果位的修行者，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『救世無上的尊者，您使我們遠離了戲論；拔除了對果位的執著，照亮了通往菩提的道路。』

當時，在會眾中，又有三十五億比丘，他們都安住於四禪，證得了阿羅漢（A luohan，無學果）果位，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『我們現在已經遠離了垢染，親自證得了無餘涅槃；各種乘法都歸入一乘，如同幻化一般，沒有固定的實在。』

當時，在會眾中，又有兩萬比丘，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『我們原本執著于虛妄的說法，世尊所說的只是假名；我們自認為自己是聲聞，安住于假名的法中。』

當時，在會眾中，又有五千比丘，他們安住于辟支佛（Pi Zhi Fo，獨覺）乘，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『我們現在得以親見，這是為緣覺菩提；如來說的只是假名，緣覺的境界不可思議。』

當時，在會眾中，又有百萬比丘尼，她們執著于須陀洹（Xutuo huan，入流果）、斯陀含（Situo han，一來果）、阿那含（Anahan，不還果）、阿羅漢（A luohan，無學果）的果位，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『愿我們女身的形相，都能進入平等的法性；世尊的教導沒有差別，照亮一切，最為殊勝。』

當時，在會眾中，又有八百萬優婆塞（Upasaka，近事男）、優婆夷（Upasika，近事女），他們都執著于須陀洹（Xutuo huan，入流果）、斯陀含（Situo han，一來果）、阿那含（Anahan，不還果）、阿羅漢（A luohan，無學果）的果位，聽聞此偈頌后，從座位上站起來，來到佛陀面前，一同說偈頌道：

『我們現在心中沒有垢染，清凈如同毗琉璃；現在才算是真正出家，得以安住于佛法之中。』

【English Translation】 English version 'Tuo Han' (referring to the Anagami state), now free from all delusive thoughts, has attained tranquility, with no more idle talk.

At that time, among the assembly, there were also ten billion practitioners of the Anagami (Non-Returner) stage, who, upon hearing this verse, rose from their seats and stood before the Buddha, reciting in unison:

'The supreme savior of the world, you have led us away from idle talk; having uprooted attachment to the fruits of practice, you illuminate the path to Bodhi.'

At that time, among the assembly, there were also thirty-five billion Bhikkhus, all of whom were dwelling in the four Dhyanas and had attained the Arhat (Worthy One) stage. Upon hearing this verse, they rose from their seats and stood before the Buddha, reciting in unison:

'We are now free from defilements, having personally realized the Nirvana without remainder; all vehicles merge into the One Vehicle, like illusions, without fixed reality.'

At that time, among the assembly, there were also twenty thousand Bhikkhus, who, upon hearing this verse, rose from their seats and stood before the Buddha, reciting in unison:

'We were originally attached to delusive teachings, the World Honored One speaks of mere names; we considered ourselves Sravakas, dwelling in the Dharma of mere names.'

At that time, among the assembly, there were also five thousand Bhikkhus, who were dwelling in the Pratyekabuddha (Solitary Buddha) vehicle. Upon hearing this verse, they rose from their seats and stood before the Buddha, reciting in unison:

'We now have the direct vision, this is for the Pratyekabuddha Bodhi; the Tathagata speaks of mere names, the realm of the Pratyekabuddha is inconceivable.'

At that time, among the assembly, there were also one million Bhikkhunis, who were attached to the fruits of Srotapanna (Stream-Enterer), Sakadagami (Once-Returner), Anagami (Non-Returner), and Arhat (Worthy One). Upon hearing this verse, they rose from their seats and stood before the Buddha, reciting in unison:

'May our female forms all enter the equality of Dharma-nature; the World Honored One's teachings are without difference, illuminating all, the most supreme.'

At that time, among the assembly, there were also eight million Upasakas (male lay followers) and Upasikas (female lay followers), all of whom were attached to the fruits of Srotapanna (Stream-Enterer), Sakadagami (Once-Returner), Anagami (Non-Returner), and Arhat (Worthy One). Upon hearing this verse, they rose from their seats and stood before the Buddha, reciting in unison:

'Our minds are now without defilement, pure like lapis lazuli; now we are truly considered to have left home, able to dwell in the Buddha's Dharma.'

爾時虛空中有六十億那由他諸天，以天曼陀羅華而散佛上，于如來前，俱說偈言：

「我先取乘想，　　貪著于諸果；　我今悉舍離，　　始覺菩提道。」◎

◎不退轉法輪經除想品第五

爾時眾中復有無量百千阿羅漢，舍利弗、大目揵連、須菩提、阿那律、阿㝹樓馱、劫賓那、憍梵波提而為上首，從座而起，整其衣服，住世尊前，曲躬恭敬，白佛言：「世尊！我今發真實愿，離於妄想摧伏眾魔，具足五逆，具足五欲，具足邪見，離於正見，斷于無量眾生命者，我今當令悉成菩提入無餘涅槃。」爾時世尊默然而住。

無量百千在會大眾皆生疑惑：「何故爾耶？而今我等盡皆盲冥無所覺知，諸阿羅漢尚作是說，何況凡夫？」各坐一處而不動搖，一切坐者不能得起，若有立者亦不能坐，皆言：「何故作如是說？」

爾時阿難即為大眾百千萬億眾生故，以佛神力令自知心亦知他心，問文殊師利言：「如是大眾百千億等，聞諸羅漢作是說已，皆生疑惑，唯愿文殊為我分別說其因緣。」爾時如來默然而住。

文殊師利告阿難言：「是不退轉地菩薩，見諸大德因緣故作如是說。」

阿難言：「文殊師利！不退轉地是菩提耶？」

文殊師利答言：「如是，如是！不退轉地是諸大

【現代漢語翻譯】現代漢語譯本那時，虛空中出現六十億那由他（那由他：數量單位，表示極大的數目）諸天，他們用天界的曼陀羅花散在佛陀身上，在如來面前，一同說偈頌道：『我先前執著于乘坐（乘：指修行的方法）的想法，貪戀于各種果報；我現在全部捨棄，才開始覺悟菩提之道。』《不退轉法輪經》除想品第五那時，大眾中又有無數百千阿羅漢（阿羅漢：佛教修行者，已斷除煩惱，達到解脫的聖者），以舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）、大目犍連（大目犍連：佛陀十大弟子之一，以神通著稱）、須菩提（須菩提：佛陀十大弟子之一，以解空第一著稱）、阿那律（阿那律：佛陀十大弟子之一，以天眼第一著稱）、阿㝹樓馱（阿㝹樓馱：佛陀弟子，與阿那律為同一人）、劫賓那（劫賓那：佛陀弟子，以知星宿著稱）、憍梵波提（憍梵波提：佛陀弟子，以善於說法著稱）為首，從座位上站起來，整理好衣服，站在世尊面前，彎腰恭敬地向佛陀說道：『世尊！我們現在發出真實的誓願，要遠離虛妄的念頭，摧伏一切魔障，即使是犯下五逆重罪（五逆：殺父、殺母、殺阿羅漢、出佛身血、破和合僧），具足五欲（五欲：色、聲、香、味、觸五種慾望），具足邪見，遠離正見，斷絕無數眾生的性命，我們現在也要讓他們全部成就菩提，進入無餘涅槃（無餘涅槃：佛教的最高境界，指徹底解脫，不再輪迴）。』那時，世尊默然不語。在場的無數百千大眾都產生了疑惑：『這是為什麼呢？現在我們都像盲人一樣，什麼都不知道，連阿羅漢都這樣說，更何況我們這些凡夫俗子呢？』他們各自坐在原地，一動不動，所有坐著的人都無法站起來，如果有人站著也無法坐下，都說：『為什麼會說這樣的話呢？』那時，阿難（阿難：佛陀十大弟子之一，以多聞第一著稱）爲了大眾百千萬億眾生，憑藉佛陀的神力，使自己能夠知道自己的心，也能知道他人的心，於是問文殊師利（文殊師利：佛教菩薩，以智慧著稱）說：『這些大眾百千億人，聽了諸位阿羅漢這樣說之後，都產生了疑惑，希望文殊菩薩為我們分別解釋其中的因緣。』那時，如來仍然默然不語。文殊師利告訴阿難說：『這些是不退轉地（不退轉地：指菩薩修行達到一定程度，不會再退回較低的境界）的菩薩，他們是爲了讓大家看到這些大德的因緣，才這樣說的。』阿難問：『文殊師利！不退轉地就是菩提（菩提：覺悟，智慧）嗎？』文殊師利回答說：『是的，是的！不退轉地就是諸大菩薩的菩提。』

【English Translation】 English version At that time, there were sixty billion nayutas (nayuta: a unit of large number) of devas (devas: celestial beings) in the sky, who scattered celestial mandara flowers upon the Buddha. In front of the Tathagata (Tathagata: an epithet of the Buddha, meaning 'Thus Gone' or 'Thus Come'), they all spoke in verse: 'I previously clung to the idea of a vehicle (vehicle: refers to the path of practice), and was attached to various fruits; now I have abandoned all of that, and have begun to awaken to the path of Bodhi (Bodhi: enlightenment).' The Fifth Chapter, 'Eliminating Thoughts,' of the Sutra of the Wheel of Non-Retrogression At that time, among the assembly, there were also countless hundreds of thousands of Arhats (Arhats: Buddhist practitioners who have eradicated afflictions and attained liberation), led by Shariputra (Shariputra: one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (Maudgalyayana: one of the Buddha's ten great disciples, known for his supernatural powers), Subhuti (Subhuti: one of the Buddha's ten great disciples, known for his understanding of emptiness), Anuruddha (Anuruddha: one of the Buddha's ten great disciples, known for his divine eye), Aniruddha (Aniruddha: another name for Anuruddha), Kaphina (Kaphina: one of the Buddha's disciples, known for his knowledge of stars), and Gavampati (Gavampati: one of the Buddha's disciples, known for his eloquence). They rose from their seats, adjusted their robes, stood before the World Honored One, bowed respectfully, and said to the Buddha: 'World Honored One! We now make a true vow to abandon deluded thoughts, to subdue all demons, even if we have committed the five heinous crimes (five heinous crimes: killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), are full of the five desires (five desires: form, sound, smell, taste, and touch), are full of wrong views, are far from right views, and have taken the lives of countless beings, we will now cause them all to attain Bodhi and enter into Nirvana without remainder (Nirvana without remainder: the highest state in Buddhism, referring to complete liberation without rebirth).' At that time, the World Honored One remained silent. The countless hundreds of thousands of people in the assembly all became doubtful: 'Why is this so? Now we are all like the blind, knowing nothing. Even the Arhats say such things, how much more so for us ordinary people?' They each sat in their places, unmoving. All those who were sitting could not stand up, and those who were standing could not sit down. They all said: 'Why would they say such things?' At that time, Ananda (Ananda: one of the Buddha's ten great disciples, known for his great memory), for the sake of the countless hundreds of millions of beings, through the Buddha's divine power, enabled himself to know his own mind and also to know the minds of others. He then asked Manjushri (Manjushri: a Bodhisattva in Buddhism, known for his wisdom): 'These countless hundreds of millions of people, after hearing the Arhats say these things, have all become doubtful. I hope Manjushri will explain the causes and conditions for us.' At that time, the Tathagata remained silent. Manjushri told Ananda: 'These are Bodhisattvas of the non-retrogressive stage (non-retrogressive stage: refers to the stage of a Bodhisattva's practice where they will not regress to a lower stage). They said these things to allow everyone to see the causes and conditions of these great virtues.' Ananda asked: 'Manjushri! Is the non-retrogressive stage Bodhi (Bodhi: enlightenment, wisdom)?' Manjushri replied: 'Yes, yes! The non-retrogressive stage is the Bodhi of all great Bodhisattvas.'

德菩提。」

阿難問言：「諸尊者何故作如是說？」

爾時文殊師利語阿難言：「無明為母，從行生愛，究竟滅盡悉除怨害；倒想為父，離於顛倒除滅欲愛，作阿羅漢堅固不壞；盡凡夫想及以僧想，壞是想故能修一切無壞法想，乃至不取如來之想，習學無生究竟永離。尊者阿難！諸大德作如是說：『我今云何具足五逆？』何以故？無來去想，是故名為具足五逆。又阿難言：『何者為五欲？』是諸比丘，知於五欲，如夢、如幻、如水上泡、如呼聲響，如是智慧具足。云何具足智慧不增不減？云何五欲亦不增不減？何以故？如是五欲究竟無體無相，如實知已，即五欲相得證智慧，是故名為具足五欲。以是義故，諸大德作如是說：『我今具足五欲。』阿難！何者是具足邪見離於正見？於一切法而皆取著，是名邪見；邪見者是虛妄想，一切諸法非依非無依，猶如虛空無歸無依。何以故？一切法無實可得，應如是知。一切法皆悉平等，除其等想，是名正見。何以故？如是等想，即是惡想。以是義故，諸大德比丘，不見等想，亦不見惡想。何以故？盡一切想，名佛菩提。逮菩提已，而亦不見少法可得。阿難！以是因緣，大德比丘作如是說：『離於正見具足邪見。』阿難！何以故是諸比丘言：『我今實斷百千眾生命。』

【現代漢語翻譯】現代漢語譯本『德菩提』（意為具有功德的菩提）。阿難問道：『諸位尊者為何這樣說？』這時，文殊師利對阿難說：『無明（指對真理的無知）是母親，從行為產生愛慾，徹底滅盡就能消除怨恨；顛倒的妄想是父親，脫離顛倒就能消除欲愛，成為堅固不壞的阿羅漢；滅盡凡夫的妄想以及對僧團的執著，破除這些妄想就能修習一切不壞的法想，乃至不執著于如來的想法，學習無生，最終永遠脫離。尊者阿難！諸位大德這樣說：『我如今如何具足五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）？』這是為什麼呢？因為沒有來去之想，所以稱為具足五逆。』阿難又問：『什麼是五欲（指色、聲、香、味、觸五種慾望）？』這些比丘知道五欲，如同夢幻、水泡、回聲，如此智慧具足。如何具足智慧而不增不減？如何五欲也不增不減？這是為什麼呢？因為五欲究竟沒有實體和相狀，如實知道后，五欲的相狀就成為智慧的證明，所以稱為具足五欲。因為這個道理，諸位大德這樣說：『我如今具足五欲。』阿難！什麼是具足邪見（指錯誤的見解）而脫離正見（指正確的見解）？對於一切法都執著，這稱為邪見；邪見是虛妄的妄想，一切諸法既不依賴也不獨立，如同虛空沒有歸宿和依賴。這是為什麼呢？因為一切法沒有真實的實體可以得到，應該這樣理解。一切法都是平等的，去除對平等的執著，這稱為正見。這是為什麼呢？因為對平等的執著，就是惡的妄想。因為這個道理，諸位大德比丘，既不執著于平等之想，也不執著于惡想。這是為什麼呢？滅盡一切妄想，稱為佛菩提。證得菩提后，也不見有任何法可以得到。阿難！因為這個因緣，大德比丘這樣說：『脫離正見而具足邪見。』阿難！為什麼這些比丘說：『我如今確實斷絕了百千眾生的生命。』

【English Translation】 English version 'De Bodhi' (meaning Bodhi with merit). Ananda asked, 'Why do the venerable ones speak like this?' At that time, Manjushri said to Ananda, 'Ignorance (referring to the lack of knowledge of the truth) is the mother, from actions arises desire, and complete extinction eliminates resentment; distorted thoughts are the father, and by abandoning distortion, one eliminates lust, becoming an Arhat who is firm and indestructible; by extinguishing the thoughts of ordinary people and attachment to the Sangha, and by breaking these thoughts, one can cultivate all indestructible Dharma thoughts, even not clinging to the thought of the Tathagata, learning non-birth, and ultimately departing forever. Venerable Ananda! The great virtuous ones say, 'How do I now possess the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, disrupting the harmony of the Sangha, and shedding the blood of a Buddha)?' Why is this? Because there is no thought of coming or going, therefore it is called possessing the five heinous crimes.' Ananda further asked, 'What are the five desires (referring to the five desires of form, sound, smell, taste, and touch)?' These monks know the five desires to be like dreams, illusions, bubbles on water, and echoes, thus possessing complete wisdom. How is it that wisdom is complete without increase or decrease? How is it that the five desires also do not increase or decrease? Why is this? Because the five desires ultimately have no substance or form, and upon truly knowing this, the form of the five desires becomes proof of wisdom, therefore it is called possessing the five desires. Because of this principle, the great virtuous ones say, 'I now possess the five desires.' Ananda! What is it to possess wrong views (referring to incorrect views) and depart from right views (referring to correct views)? To be attached to all dharmas is called wrong view; wrong view is a false thought, all dharmas are neither dependent nor independent, like the void which has no refuge or dependence. Why is this? Because all dharmas have no real substance that can be obtained, it should be understood this way. All dharmas are equal, and to remove the attachment to equality is called right view. Why is this? Because attachment to equality is an evil thought. Because of this principle, the great virtuous monks neither cling to the thought of equality nor to evil thoughts. Why is this? Extinguishing all thoughts is called Buddha Bodhi. Having attained Bodhi, one does not see any dharma that can be obtained. Ananda! Because of this cause, the great virtuous monks say, 'Departing from right view, I possess wrong views.' Ananda! Why do these monks say, 'I have now indeed severed the lives of hundreds of thousands of beings?'

諸大德出是語時，百千萬億諸天，聞如是說，皆即得解諸法如夢、如幻、如水中影、如呼聲響，得如是解已，便斷眾生、丈夫、壽命及人等想，亦即得解脫無有種，于菩提善根一切諸法，皆無起、無作、無所修習，聞說假名深信無疑，及優婆塞、優婆夷等，皆悉除斷眾生、丈夫、壽命及人等想。除是想已，便得不復數數受生。何以故？斷除眾生、丈夫、壽命人及餓鬼想，有是想故數受生死，離是想已，即得究竟自證無生。以是因緣，諸大德！如是方便善說假名，言斷無量眾生之命，是故說言具足得佛菩提。我今于無餘涅槃而般涅槃，得佛相好，以是教化無量百千萬億眾生，滅諸結使如佛所證。何以故？令諸眾生皆發阿耨多羅三藐三菩提心，得無生忍已令得菩提，亦不捨煩惱，不近佛法，從意生煩惱盡滅無餘。以是因緣，諸大德皆言：『我今得到菩提。』阿難！是故今者名為無生。何以故？如是善男子、善女人，發阿耨多羅三藐三菩提心，照明諸法，發菩提心已，亦無所得，離菩提相及一切法相，于無餘涅槃入般涅槃。阿難！如是族姓男女乘菩薩乘，不以見日而生晝想，凡夫愚人若見日時便作日想，則非智者。何以故？阿難！若日有體非虛妄者，則可積聚，以虛妄故，亦無過去、未來，夜亦如是。若日作日想，夜作夜想

【現代漢語翻譯】現代漢語譯本：當諸位大德說出這些話時，成百上千萬億的天人，聽到這樣的說法，都立即領悟到一切法都如夢境、如幻象、如水中的倒影、如回聲，得到這樣的領悟后，便斷除了對眾生、丈夫、壽命以及人的執著，也立即領悟到解脫的無有實體，對於菩提（覺悟）的善根和一切諸法，都無生起、無造作、無所修習，聽到假名的說法后深信不疑，以及優婆塞（在家男居士）、優婆夷（在家女居士）等，都完全斷除了對眾生、丈夫、壽命以及人的執著。斷除這些執著后，便不再頻繁地受生。為什麼呢？因為斷除了對眾生、丈夫、壽命、人以及餓鬼的執著，正是因為有這些執著才頻繁地經歷生死輪迴，脫離這些執著后，就能最終證得無生。因為這個緣故，諸位大德！用這樣的方便善巧來說假名，說斷除了無量眾生的生命，所以說具足獲得佛的菩提（覺悟）。我現在於無餘涅槃（不留任何殘餘的涅槃）而入般涅槃（完全的涅槃），獲得佛的相好，用這些來教化無量百千萬億的眾生，滅除一切煩惱，如同佛所證悟的一樣。為什麼呢？爲了讓一切眾生都發起阿耨多羅三藐三菩提心（無上正等正覺之心），獲得無生忍（對無生之理的領悟）后，讓他們獲得菩提（覺悟），也不捨棄煩惱，不接近佛法，從意念中產生的煩惱都完全滅盡。因為這個緣故，諸位大德都說：『我現在得到了菩提（覺悟）。』阿難！所以現在被稱為無生。為什麼呢？像這樣的善男子、善女人，發起阿耨多羅三藐三菩提心（無上正等正覺之心），照亮一切諸法，發起菩提心后，也無所獲得，脫離菩提的表象以及一切法的表象，于無餘涅槃（不留任何殘餘的涅槃）進入般涅槃（完全的涅槃）。阿難！像這樣的族姓男女，乘坐菩薩乘，不會因為看到太陽而產生白天的想法，凡夫愚人如果看到太陽就會產生太陽的想法，那就不是智者。為什麼呢？阿難！如果太陽有實體而不是虛妄的，那麼就可以積聚，因為是虛妄的，所以也沒有過去、未來，夜晚也是如此。如果把太陽當作太陽，把夜晚當作夜晚

【English Translation】 English version: When these great virtuous ones spoke these words, hundreds of millions of billions of devas (gods), hearing such teachings, immediately understood that all dharmas (phenomena) are like dreams, illusions, reflections in water, and echoes. Having gained this understanding, they severed the attachments to sentient beings, men, lifespans, and the concept of a person. They also immediately understood the non-substantiality of liberation. Regarding the roots of goodness for Bodhi (enlightenment) and all dharmas, they had no arising, no creating, and no cultivation. Hearing the teachings of provisional names, they deeply believed without doubt. Also, the Upasakas (male lay practitioners) and Upasikas (female lay practitioners) completely severed the attachments to sentient beings, men, lifespans, and the concept of a person. Having severed these attachments, they no longer frequently undergo rebirth. Why is this so? Because they have severed the attachments to sentient beings, men, lifespans, persons, and hungry ghosts. It is because of these attachments that they frequently experience the cycle of birth and death. Having abandoned these attachments, they immediately attain the ultimate self-realization of non-arising. For this reason, great virtuous ones, through such skillful means, you speak of provisional names, saying that you have severed the lives of countless sentient beings. Therefore, it is said that you have fully attained the Bodhi (enlightenment) of the Buddha. I now enter Parinirvana (complete Nirvana) in the Nirvana without remainder, having attained the marks and characteristics of a Buddha. With these, I teach countless hundreds of millions of billions of sentient beings, extinguishing all their afflictions, just as the Buddha has realized. Why is this so? It is to cause all sentient beings to generate the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, and having attained the forbearance of non-arising, to enable them to attain Bodhi (enlightenment). They do not abandon afflictions, nor do they approach the Dharma (teachings of the Buddha). The afflictions arising from their minds are completely extinguished without remainder. For this reason, all great virtuous ones say, 'I have now attained Bodhi (enlightenment).' Ananda! Therefore, it is now called non-arising. Why is this so? Such good men and good women, having generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, illuminate all dharmas (phenomena). Having generated the Bodhi (enlightenment) mind, they also have nothing to attain, and they are detached from the appearance of Bodhi and the appearance of all dharmas. They enter Parinirvana (complete Nirvana) in the Nirvana without remainder. Ananda! Such men and women of good lineage, riding the Bodhisattva vehicle, do not generate the thought of day upon seeing the sun. Ordinary foolish people, upon seeing the sun, generate the thought of the sun, and thus are not wise. Why is this so? Ananda! If the sun had substance and was not illusory, then it could be accumulated. Because it is illusory, it has no past or future, and the night is the same. If one thinks of the sun as the sun and the night as the night

，則是凡愚妄想所見。阿難！是菩薩乘，修行阿耨多羅三藐三菩提，有善知識，不應晝生晝想，夜生夜想。何以故？離一切想，能住菩提如來之道。」

爾時文殊師利而說偈言：

「無明以為母，　　從行之所生；　若斷其根本，　　是名為除害。　喜愛諸倒想，　　是說名為父；　若能如實知，　　究竟無所有。　知彼悉虛妄，　　則斷諸根本；　無緣亦無住，　　是說名除害。　若說諸羅漢，　　凡夫不思議；　如實不壞相，　　是滅名究竟。　我本著僧想，　　如實知是已；　諸法皆無壞，　　亦令一切聞。　先取于如來，　　是名為虛妄；　知彼無異想，　　平等同一空。　拔斷其根本，　　是名無生智；　若能如是說，　　顯現禪定力。　若說具諸欲，　　如是五名字；　能離如是想，　　猶如於幻夢。　不增亦不減，　　是名具五欲；　在於救世前，　　彼作如是說。　知欲本性空，　　猶如夢化相；　畢竟無有生，　　具足如實智。　知諸邪見過，　　虛妄生分別；　以此究竟智，　　一切皆具足。　虛妄無取著，　　離於和合相；　如是善知已，　　無相無所有。　同智一切過，　　邪見正見等；　逮得真實法，　　邪正相俱滅。　

【現代漢語翻譯】現代漢語譯本那些都是凡夫愚昧的妄想所見。阿難（Ananda）！這是菩薩乘（Bodhisattva-yana），修行阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的，有善知識引導，不應該白天產生白天的想法，晚上產生晚上的想法。為什麼呢？因為要遠離一切想法，才能安住于菩提（bodhi，覺悟）如來（Tathagata，佛）之道。」

這時，文殊師利（Manjusri）菩薩說了偈語：

『無明（avidya，對事物真相的無知）是母親，從行為中產生；如果斷除它的根本，這叫做消除禍害。喜愛各種顛倒的想法，這被說成是父親；如果能如實地瞭解，最終什麼都沒有。知道它們都是虛妄的，就能斷除一切根本；無所依緣也無所住，這叫做消除禍害。如果說諸羅漢（arhat，已證悟者），凡夫無法理解；如實不壞的真相，這種寂滅叫做究竟。我本執著于僧（samgha，僧團）的觀念，如實地瞭解之後；諸法（dharma，佛法）都沒有壞滅，也讓一切眾生聽到。先執著于如來（Tathagata，佛）的形象，這叫做虛妄；知道它沒有差異的想法，平等地與空性（sunyata，空無）同一。拔除它的根本，這叫做無生智（anutpada-jnana，不生不滅的智慧）；如果能這樣說，就顯現了禪定（dhyana，冥想）的力量。如果說具有各種慾望，就像這五種名稱；能遠離這樣的想法，就像在幻夢中一樣。不增加也不減少，這叫做具有五欲（panca kama，五種感官慾望）；在救世主面前，他們這樣說。知道慾望的本性是空，就像夢幻的景象；畢竟沒有產生，具足如實的智慧。知道各種邪見（mithya-drsti，錯誤的見解）的過失，虛妄地產生分別；用這種究竟的智慧，一切都具足。虛妄沒有執著，遠離和合的現象；如果能這樣善巧地瞭解，就沒有相，也沒有所有。用智慧平等地看待一切過失，邪見和正見等；獲得真實的佛法，邪見和正見都滅除。』

【English Translation】 English version Those are all the perceptions of deluded thoughts of ordinary fools. Ananda! This is the Bodhisattva-yana (Bodhisattva vehicle), practicing anuttara-samyak-sambodhi (supreme perfect enlightenment), having a good teacher, one should not generate daytime thoughts during the day, nor nighttime thoughts during the night. Why? Because one must be free from all thoughts to abide in the path of Bodhi (enlightenment) of the Tathagata (Buddha)."

At that time, Manjusri (Manjusri) Bodhisattva spoke in verse:

'Ignorance (avidya) is the mother, born from actions; if its root is severed, this is called eliminating harm. Loving various inverted thoughts, this is said to be the father; if one can truly understand, ultimately there is nothing. Knowing that they are all illusory, one can sever all roots; without cause or dwelling, this is called eliminating harm. If one speaks of the Arhats (enlightened beings), ordinary people cannot comprehend; the true, indestructible nature, this extinction is called ultimate. I was originally attached to the idea of the Sangha (monastic community), having truly understood this; all dharmas (teachings) are not destroyed, and I let all beings hear. First grasping the image of the Tathagata (Buddha), this is called illusion; knowing that there is no difference in thought, equally the same as emptiness (sunyata). Uprooting its root, this is called the wisdom of non-arising (anutpada-jnana); if one can speak like this, the power of dhyana (meditation) is revealed. If one speaks of having various desires, like these five names; being able to be free from such thoughts, it is like being in a dream. Neither increasing nor decreasing, this is called having the five desires (panca kama); before the savior of the world, they speak like this. Knowing that the nature of desire is empty, like a dreamlike illusion; ultimately without arising, possessing true wisdom. Knowing the faults of various wrong views (mithya-drsti), falsely generating distinctions; with this ultimate wisdom, everything is complete. Illusion has no attachment, being free from the phenomena of combination; if one can skillfully understand this, there is no form, and nothing exists. With wisdom, equally seeing all faults, wrong views and right views; attaining the true Dharma, both wrong and right views are extinguished.'

眾生生死想，　　愚癡妄分別；　若不得眾生，　　則無有生死。　眾生多方便，　　舍離於命想；　遠離是想已，　　知命想最惡。　若離眾生想，　　分別壽命等；　斷多眾生命，　　是彼之所說。　舍離於死想，　　愚癡所分別；　究竟得無生，　　是名為實法。　滅除諸結使，　　得證於無相；　菩提無有色，　　無滅亦無果。　魔怨不能障，　　自覺于菩提；　諸法無諍論，　　無生性寂滅。」

爾時文殊師利說是偈已，如是無量百千眾生除諸疑悔，離疑悔已心生歡喜得法照明，各脫上服供養文殊師利，作如是言：「能令我等皆得此法悉作是說，亦令眾生心證諸法，皆得如彼文殊師利所解實相。」

爾時阿難白佛言：「世尊！云何如是百千萬億眾生皆生疑悔，何故如來不自為說令斷疑悔？」

於是佛告阿難言：「如是百千萬億眾生，皆從文殊師利發菩提心，于文殊師利而得調伏。」

阿難復言：「皆得阿耨多羅三藐三菩提耶？」

佛言：「如是！阿難！一切眾生皆不退轉于阿耨多羅三藐三菩提。何以故？皆由文殊師利善知識故。」

阿難言：「如是等諸比丘，信行、法行、須陀洹、斯陀含、阿那含、阿羅漢、聲聞、辟支佛想盡，不退轉于阿耨

【現代漢語翻譯】現代漢語譯本眾生執著于生死的概念，是由於愚癡和虛妄的分別；如果不存在所謂的『眾生』，那麼也就沒有生死可言。眾生爲了擺脫對生命的執著，會採取各種方便法門；當他們遠離對生命的執著后，就會明白執著于生命是最為錯誤的。如果能夠放下對『眾生』的執著，以及對壽命長短的分別；斷除眾多眾生的生命，這正是他們所說的（錯誤觀念）。放下對死亡的執著，這是愚癡所造成的分別；最終證得不生不滅的境界，這才是真正的實相。滅除所有的煩惱和束縛，證得無相的境界；菩提（覺悟）沒有形色，既不生也不滅，也沒有結果。魔障和怨恨都無法阻礙，自己覺悟菩提；一切法都沒有爭論，其本性是寂靜的。這時，文殊師利（Manjusri，智慧的象徵）說完這偈頌后，無數的眾生消除了疑惑和悔恨，心中充滿歡喜，獲得了佛法的光明，他們紛紛脫下身上的衣服供養文殊師利，並說道：『您能使我們都獲得這樣的佛法，並使眾生都能證悟諸法，都像文殊師利所理解的實相一樣。』這時，阿難（Ananda，佛陀的十大弟子之一）問佛陀：『世尊！為什麼會有如此眾多的眾生都產生疑惑和悔恨，為什麼如來（Tathagata，佛陀的稱號）不親自為他們說法，以消除他們的疑惑和悔恨呢？』佛陀告訴阿難：『這些眾生都是因為文殊師利而發菩提心（bodhicitta，覺悟之心），他們都是在文殊師利的教導下得到調伏的。』阿難又問：『他們都證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）了嗎？』佛陀說：『是的，阿難！一切眾生都不會從阿耨多羅三藐三菩提退轉。為什麼呢？因為他們都得到了文殊師利這位善知識的引導。』阿難說：『像這些比丘（bhikkhu，佛教出家男眾），信行、法行、須陀洹（srotapanna，入流果）、斯陀含（sakrdagamin，一來果）、阿那含（anagamin，不還果）、阿羅漢（arhat，無學果），以及聲聞（sravaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺者）的念頭都已斷盡，他們都不會從阿耨多羅三藐三菩提退轉嗎？』

【English Translation】 English version Beings' thoughts of birth and death are due to ignorance and false discrimination; if there were no such thing as 'beings,' then there would be no birth and death. Beings use various skillful means to abandon their attachment to life; when they are free from the attachment to life, they realize that clinging to life is the most wrong. If one can let go of the attachment to 'beings,' and the discrimination of the length of life; the act of taking the lives of many beings is what they (with wrong views) speak of. Letting go of the attachment to death is a discrimination caused by ignorance; ultimately attaining the state of no birth and no death, this is called the true reality. Eliminating all afflictions and fetters, attaining the state of no form; Bodhi (enlightenment) has no color, neither birth nor death, nor any result. Demons and hatred cannot obstruct, one's own enlightenment of Bodhi; all dharmas (teachings) are without dispute, their nature is tranquil. At that time, after Manjusri (the embodiment of wisdom) finished speaking this verse, countless beings eliminated their doubts and regrets, their hearts filled with joy, and they obtained the light of the Dharma. They took off their upper garments to offer to Manjusri, and said: 'You have enabled us to all obtain this Dharma, and to enable all beings to realize all dharmas, just like the true reality that Manjusri understands.' At that time, Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'World Honored One! Why do so many beings have doubts and regrets, and why does the Tathagata (the title of the Buddha) not personally speak to them to eliminate their doubts and regrets?' The Buddha told Ananda: 'These beings all developed the Bodhicitta (the mind of enlightenment) because of Manjusri, and they were all tamed under the guidance of Manjusri.' Ananda asked again: 'Have they all attained Anuttara-samyak-sambodhi (the unsurpassed, complete, and perfect enlightenment)?' The Buddha said: 'Yes, Ananda! All beings will not regress from Anuttara-samyak-sambodhi. Why? Because they have all received the guidance of Manjusri, the good teacher.' Ananda said: 'Do these bhikkhus (Buddhist monks), those who are faith-followers, dharma-followers, Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), as well as Sravakas (hearers of the Dharma), and Pratyekabuddhas (solitary realizers), whose thoughts are all exhausted, will they not regress from Anuttara-samyak-sambodhi?'

多羅三藐三菩提耶？」

佛言：「有難信者，少智下劣者，懈怠、懶惰、少精進者，貪嗜飲食近於五欲，樂處憒鬧心不遠離，忘失正念無智慧者，心無正定常驚亂者，增上慢者，取著增上慢者，貪著己身樂於壽命不觀無常，多諸貪嫉愚癡無智，毀破禁戒心生惱害，于佛法中起于疑惑，見無智者，近惡知識遠離善知識，亦不恭敬善知識，不學般若波羅蜜，不修陀羅尼諸經之王，常起妄見，著妄見已得於惡師貪樂衣缽，于和上阿阇梨無恭敬心，亦不樂親近，于初、中、后夜心生懈怠，兩舌難信好喜妄語，惡口貪嫉親近邪見，習邪見已常修邪觀不好學戒，心無慚愧無所顧畏，親近愚癡樂行外道，不信空、無相、無愿、無生、無滅，於一切法不生信心。阿難！如是人等難可解悟。」

爾時世尊默然而住。是時阿難承佛神力，問文殊師利言：「如來何故默然而住？」

文殊師利答言：「于末法中，后未來世多有眾生，在於彼世成就如是心，不信法不能解了，是故如來默然而住。」

阿難言：「復有眾生能信如是法不？」

文殊師利答言：「亦有眾生少能信者。阿難！少有眾生能識于寶，多有眾生不識是寶。阿難！少有眾生能生信解。如是說法城邑聚落，多有眾生棄捨不信。何以故？是彼眾生宿世

【現代漢語翻譯】現代漢語譯本：『阿耨多羅三藐三菩提（無上正等正覺）嗎？』佛陀說：『有些人難以相信，他們是智慧低下、根性遲鈍的人，懈怠、懶惰、不精進，貪圖飲食，親近五欲（色、聲、香、味、觸），喜歡處在喧鬧的環境中，心不遠離，忘失正念，沒有智慧，心無正定，常常驚慌混亂，自以為是，執著于自以為是，貪戀自己的身體，喜歡長壽而不觀察無常，有很多貪婪、嫉妒、愚癡、無知，毀壞戒律，心中生起惱害，對佛法產生疑惑，親近沒有智慧的人，親近惡知識，遠離善知識，也不恭敬善知識，不學習般若波羅蜜（以空性智慧到達彼岸），不修持陀羅尼（總持）諸經之王，常常生起虛妄的見解，執著于虛妄的見解，得到惡師，貪戀衣缽，對和尚、阿阇梨（導師）沒有恭敬心，也不喜歡親近，在初夜、中夜、后夜心中生起懈怠，喜歡兩舌、難以相信、喜歡妄語，惡口、貪嫉、親近邪見，習慣邪見后常常修習邪觀，不喜歡學習戒律，心中沒有慚愧，沒有顧忌和畏懼，親近愚癡，喜歡修行外道，不相信空、無相、無愿、無生、無滅，對一切法不生信心。阿難！像這樣的人很難理解和開悟。』這時，世尊沉默不語。當時，阿難承蒙佛陀的神力，問文殊師利菩薩說：『如來為什麼沉默不語呢？』文殊師利菩薩回答說：『在末法時期，未來的世代中，有很多眾生，在那個時代成就這樣的心，不相信佛法，不能理解，所以如來沉默不語。』阿難說：『還有眾生能夠相信這樣的法嗎？』文殊師利菩薩回答說：『也有少數眾生能夠相信。阿難！少數眾生能夠認識寶物，多數眾生不認識寶物。阿難！少數眾生能夠生起信心和理解。像這樣說法，在城邑聚落中，多數眾生會捨棄而不相信。為什麼呢？因為這些眾生宿世的業力所致。』

【English Translation】 English version: 『Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment)?』 The Buddha said: 『There are those who are difficult to believe, those of little wisdom and inferior faculties, who are lazy, indolent, and lack diligence, who are greedy for food, close to the five desires (form, sound, smell, taste, and touch), who like to be in noisy places, whose minds do not stay away, who forget right mindfulness, who have no wisdom, whose minds are not in right concentration, who are often startled and confused, who are arrogant, who cling to their arrogance, who are greedy for their own bodies, who like longevity and do not observe impermanence, who have much greed, jealousy, ignorance, and lack of wisdom, who break the precepts, whose minds give rise to affliction, who have doubts about the Buddha's teachings, who associate with the unwise, who associate with evil teachers, who stay away from good teachers, who do not respect good teachers, who do not study the Prajna Paramita (perfection of wisdom), who do not cultivate the Dharani (mantra) kings of all sutras, who often give rise to false views, who cling to false views, who obtain evil teachers, who are greedy for robes and bowls, who have no respect for the Upadhyaya (preceptor) and Acharya (teacher), who do not like to be close, who are lazy in the first, middle, and last watches of the night, who are double-tongued, difficult to believe, who like to lie, who are harsh-tongued, greedy, jealous, who associate with wrong views, who, having become accustomed to wrong views, often cultivate wrong views, who do not like to study the precepts, whose minds have no shame, who have no regard or fear, who associate with the foolish, who like to practice external paths, who do not believe in emptiness, signlessness, wishlessness, non-arising, and non-cessation, who do not have faith in all dharmas. Ananda! Such people are difficult to understand and awaken.』 At that time, the World Honored One remained silent. Then, Ananda, relying on the Buddha's spiritual power, asked Manjushri Bodhisattva, 『Why does the Tathagata remain silent?』 Manjushri Bodhisattva replied, 『In the Dharma-ending age, in future generations, there will be many sentient beings who, in that age, will have such minds, who do not believe in the Dharma, who cannot understand, therefore the Tathagata remains silent.』 Ananda said, 『Are there any sentient beings who can believe in such a Dharma?』 Manjushri Bodhisattva replied, 『There are also a few sentient beings who can believe. Ananda! Few sentient beings can recognize a treasure, many sentient beings do not recognize a treasure. Ananda! Few sentient beings can give rise to faith and understanding. When such teachings are given, in cities and villages, many sentient beings will abandon them and not believe. Why? Because of the karmic forces of these sentient beings from past lives.』

因緣，本作謗法罪業障故。」

阿難言：「唯愿文殊，當令是諸眾生信解所說。」

文殊師利言：「汝當問佛，佛自為汝分別解說。」

爾時阿難白佛言：「惟愿世尊，時為我說，族姓男女少信解者，彼得聞已生大歡喜。」

爾時世尊遍觀四方，面門出舌，普覆三千大千世界，從其舌根出大光明，遍照東方恒河沙等諸佛世界，如是南、西、北方、四維、上、下，各於十方恒河沙世界。爾時四眾，以佛神力亦見東方恒河沙世界諸佛同說此法，亦皆遙聞不增不減，如是次第十方世界亦復如是。於是世界諸佛說法如此，大眾皆悉見聞，得見聞已，亦皆一心勸請：「世尊！惟愿哀愍，重為我等分別演說，使見無量無邊不可稱數諸佛所說，不增不減不可思議諸佛正法。唯愿世尊，時為說之，還攝舌相。」

佛告阿難：「頗有作妄語人能得如是舌相不耶？」

阿難言：「不也。世尊！若有實語、柔軟語諸有智者，善能調順利益語，慈、悲、喜、舍如是等，乃至一切智人，得是舌相。惟愿世尊，為族姓男女有少信者分別解說，亦為憐愍不解者說，當使此輩心生悔恨。」

爾時佛告阿難：「四眾已集正身端坐，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、迦樓羅、摩睺羅伽、人非人等，諸來

【現代漢語翻譯】現代漢語譯本：是因為過去所造的誹謗佛法的罪業障礙的緣故。」阿難說：『唯愿文殊菩薩，能讓這些眾生相信並理解您所說的。』文殊師利菩薩說：『你應該去問佛陀，佛陀自會為你分別解釋說明。』這時，阿難對佛說：『唯愿世尊，現在為我解說，那些有少許信心的善男信女，他們聽聞後會生起極大的歡喜。』這時，世尊遍觀四方，從面門伸出舌頭，普遍覆蓋三千大千世界，從他的舌根發出大光明，遍照東方恒河沙數般的諸佛世界，像這樣，南方、西方、北方、四維、上方、下方，各自照耀十方恒河沙數的世界。這時，四眾弟子，憑藉佛的神力，也看到東方恒河沙數世界中的諸佛都在宣說此法，也都遙遠地聽聞到不增不減的法音，像這樣，依次十方世界也是如此。於是，這些世界中的諸佛說法都是如此，大眾都全部見到和聽聞，在見到和聽聞后，也都一心勸請：『世尊！唯愿您慈悲憐憫，再次為我們分別演說，使我們能見到無量無邊不可稱數的諸佛所說的，不增不減不可思議的諸佛正法。唯愿世尊，現在為我們解說，並收回您的舌相。』佛告訴阿難：『難道說謊的人能得到這樣的舌相嗎？』阿難說：『不能。世尊！只有說實話、說柔和語的智者，善於調順利益眾生的語言，具有慈、悲、喜、舍等心的人，乃至一切智人，才能得到這樣的舌相。唯愿世尊，為那些有少許信心的善男信女分別解說，也為憐憫那些不理解的人解說，應當使這些人心中生起悔恨。』這時，佛告訴阿難：『四眾弟子已經聚集，端正身體坐好，天、龍（天上的神龍）、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、緊那羅（天上的歌神）、迦樓羅（一種金翅鳥神）、摩睺羅伽（一種大蟒神）、人非人等，都來了』

【English Translation】 English version: 'It is because of the karmic obstacles of having slandered the Dharma in the past.' Ananda said, 'May Manjushri Bodhisattva cause these beings to believe and understand what you have said.' Manjushri Bodhisattva said, 'You should ask the Buddha, and the Buddha will explain it to you separately.' At this time, Ananda said to the Buddha, 'May the World Honored One, now explain for me, those men and women of good families who have little faith, they will generate great joy after hearing it.' At this time, the World Honored One looked in all directions, extended his tongue from his mouth, and universally covered the three thousand great thousand worlds. From the root of his tongue, great light emanated, illuminating the Buddha worlds as numerous as the sands of the Ganges River in the east. Likewise, in the south, west, north, four intermediate directions, above, and below, each illuminated the worlds as numerous as the sands of the Ganges River in the ten directions. At this time, the four assemblies, by the power of the Buddha, also saw the Buddhas in the eastern worlds as numerous as the sands of the Ganges River all speaking this Dharma, and they also heard from afar the Dharma sound that neither increased nor decreased. In this way, the ten directions of the world were also like this. Thus, the Buddhas in these worlds were speaking the Dharma in this way, and the great assembly all saw and heard it. After seeing and hearing it, they all wholeheartedly urged, 'World Honored One! May you have compassion and pity, and again explain it for us separately, so that we can see the immeasurable, boundless, and countless Buddhas speaking the Dharma, the inconceivable Buddhas' true Dharma that neither increases nor decreases. May the World Honored One, now explain it for us, and retract your tongue.' The Buddha said to Ananda, 'Can a person who tells lies obtain such a tongue mark?' Ananda said, 'No, World Honored One! Only those who speak truthfully, speak gently, are wise, are good at speaking words that benefit beings, have compassion, joy, and equanimity, and even those who have attained all-knowing wisdom, can obtain such a tongue mark. May the World Honored One, explain it separately for those men and women of good families who have little faith, and also explain it for those who do not understand, so that these people will generate remorse in their hearts.' At this time, the Buddha said to Ananda, 'The four assemblies have gathered and are sitting upright, the devas (gods), nagas (divine dragons), yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring spirit), kinnaras (celestial musicians), garudas (a type of golden-winged bird), mahoragas (a type of great serpent spirit), humans and non-humans, all have come.'

在坐能聽法者，皆不退轉于阿耨多羅三藐三菩提心，各於此地而說正法，不增不減如今所說。」

爾時四眾，及天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，心生歡喜，皆脫上服以奉于佛；或散華香，或散華鬘，或以金鬘，或以銀鬘，或以琉璃鬘，或以頗梨鬘，或以馬瑙鬘，或以毗盧旃鬘；或以曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，或以所作之華而散佛上；或以天優缽羅華，拘物頭華，芬陀利華，以散佛上；于虛空中，天樂自鳴，龍雨真珠；諸婦女等，以身瓔珞，各脫上服以供養佛；整其衣服右膝著地，合掌向佛皆共同音，白佛言：「世尊！如來無二。」

爾時佛告阿難：「如是！如是！如彼所說，如來無二，永盡愚癡；如來世尊無有吝惜，無一切過；已離過故，離於諸欲，一切塵垢清凈無染，憍慢、貪嫉悉斷無餘；智慧具足覺悟正法，到于彼岸，猶如大梵得大自在，威儀具足究竟諸行，得四具足；天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，而不取著有為無為，不染生死，從佛世尊得正解脫，得具足見、無闕失見，具足親近。」

阿難言：「云何如來，得具足見、無闕失見，具足聞佛、具足見佛、具足親近。」

佛

【現代漢語翻譯】現代漢語譯本：在座能夠聽聞佛法的人，都不會退轉于證得無上正等正覺（阿耨多羅三藐三菩提）的心，他們各自在此地宣說正法，所說與現在我所說的完全一致，不會增加也不會減少。那時，四眾弟子，以及天眾、龍眾、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）和人非人等，心中都充滿歡喜，紛紛脫下身上的上衣供奉佛陀；有的散佈鮮花香料，有的散佈花環，有的用金花環，有的用銀花環，有的用琉璃花環，有的用頗梨（水晶）花環，有的用馬瑙（瑪瑙）花環，有的用毗盧旃（一種香料）花環；有的散佈曼陀羅花，摩訶曼陀羅花，曼殊沙花，摩訶曼殊沙花，或者用自己製作的花散在佛陀身上；有的用天上的優缽羅花（青蓮花），拘物頭花（紅蓮花），芬陀利花（白蓮花）散在佛陀身上；在虛空中，天樂自動鳴響，龍族降下珍珠雨；各位婦女也脫下身上的瓔珞和上衣供養佛陀；他們整理好衣服，右膝著地，合掌向佛，一同說道：『世尊！如來是獨一無二的。』這時，佛陀告訴阿難：『是的！是的！正如他們所說，如來是獨一無二的，永遠斷絕了愚癡；如來世尊沒有吝嗇，沒有任何過失；因為已經脫離了過失，所以也脫離了各種慾望，一切塵垢都清凈無染，驕慢、貪婪、嫉妒都已斷除乾淨；智慧圓滿，覺悟了正法，到達了彼岸，猶如大梵天王一樣獲得了大自在，威儀具足，究竟了所有修行，得到了四種圓滿；天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽和人非人等，都不執著于有為法和無為法，不被生死所污染，從佛世尊這裡得到了真正的解脫，得到了圓滿的見解、沒有缺失的見解，得到了圓滿的親近。』阿難問道：『如來是如何得到圓滿的見解、沒有缺失的見解，圓滿地聽聞佛法、圓滿地見到佛陀、圓滿地親近佛陀的呢？』佛陀回答說：

【English Translation】 English version: Those who are present and able to hear the Dharma will not regress from the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and each of them will proclaim the true Dharma in this place, without adding to or subtracting from what I am now saying. At that time, the four assemblies, as well as the Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and humans and non-humans, were filled with joy. They all took off their upper garments to offer to the Buddha; some scattered flowers and incense, some scattered flower garlands, some with gold garlands, some with silver garlands, some with lapis lazuli garlands, some with crystal garlands, some with agate garlands, some with sandalwood garlands; some scattered Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, Maha-manjushaka flowers, or flowers they had made themselves, scattering them upon the Buddha; some scattered heavenly Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), and Pundarika flowers (white lotuses) upon the Buddha; in the empty space, heavenly music played by itself, and dragons rained down pearls; the women also took off their necklaces and upper garments to offer to the Buddha; they arranged their clothes, knelt on their right knees, joined their palms, and facing the Buddha, they all said in unison: 'World Honored One! The Tathagata (Buddha) is unique.' At that time, the Buddha said to Ananda: 'So it is! So it is! As they have said, the Tathagata is unique, having forever extinguished ignorance; the Tathagata, the World Honored One, has no miserliness, no faults; having departed from faults, he has also departed from all desires, all defilements are pure and unblemished, pride, greed, and jealousy are completely eradicated; wisdom is complete, having awakened to the true Dharma, having reached the other shore, like the Great Brahma, having attained great freedom, with perfect conduct, having completed all practices, having attained the four perfections; the Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and humans and non-humans, do not cling to conditioned or unconditioned phenomena, are not defiled by birth and death, have obtained true liberation from the Buddha, the World Honored One, have obtained complete vision, vision without deficiency, and have obtained complete closeness.' Ananda asked: 'How does the Tathagata obtain complete vision, vision without deficiency, complete hearing of the Buddha, complete seeing of the Buddha, and complete closeness to the Buddha?' The Buddha replied:

告阿難：「汝不知耶？」

阿難言：「我實不知。」

佛言：「汝今諦聽！當爲汝說。」

阿難言：「唯然世尊！愿為解說。」

「阿難！汝今聞我釋迦牟尼佛，已聞、當聞，如是等，皆得不退于阿耨多羅三藐三菩提。何以故？一切法身若有所說，其見聞者皆悉利益。阿難！若以一華供養如來，及般涅槃后，為佛舍利起塔供養，亦得不退于阿耨多羅三藐三菩提。」

阿難：「乃至畜生，得聞佛名，亦得阿耨多羅三藐三菩提耶？」

佛言：「阿難！復有人聞釋迦牟尼佛音聲，稱其名號，皆是阿耨多羅三藐三菩提種子。若善男子、善女人聞釋迦牟尼佛名號，如其所說皆實不虛。阿難！譬如尼拘陀樹，若一、若二、若三、若四，乃至五、十、百、千無量等眾，止息其下皆蒙覆蔭。阿難！于汝意云何？尼拘陀子為大小耶？」

阿難言：「尼拘樹子最為甚小。」

佛告阿難：「如是尼拘陀樹，以水雨、糞土、人功因緣，積其日月漸漸長大。」

阿難言：「如是世尊！」

佛告阿難：「以尼拘樹子本甚微小，以水土日月因緣故，漸漸長大。如是阿難！得聞釋迦牟尼佛名，善根種子終不敗壞，不退于阿耨多羅三藐三菩提，亦復如是。何以故？無相種子於一切不住，是

【現代漢語翻譯】現代漢語譯本佛陀告訴阿難：『你不知道嗎？』阿難回答說：『我確實不知道。』佛陀說：『你現在仔細聽！我將為你解說。』阿難說：『是的，世尊！愿您為我解說。』『阿難！你現在聽聞我釋迦牟尼佛（Sakyamuni Buddha），無論是已經聽聞、將要聽聞，像這樣的，都能夠不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？一切法身（Dharmakaya，佛的法性身）所說的話，凡是聽見或看見的人都能夠得到利益。阿難！如果有人用一朵花供養如來（Tathagata，佛的稱號），以及在佛陀般涅槃（Parinirvana，佛的圓寂）后，為佛舍利（Sarira，佛的遺骨）建造佛塔供養，也能夠不退轉于阿耨多羅三藐三菩提。』阿難問：『乃至畜生，如果能夠聽聞佛的名號，也能夠得到阿耨多羅三藐三菩提嗎？』佛陀說：『阿難！如果有人聽聞釋迦牟尼佛的聲音，稱念他的名號，這些都是阿耨多羅三藐三菩提的種子。如果善男子、善女人聽聞釋迦牟尼佛的名號，他們所說的一切都是真實不虛的。阿難！譬如尼拘陀樹（Nigrodha，榕樹），如果有一棵、兩棵、三棵、四棵，乃至五棵、十棵、一百棵、一千棵，無數的眾生在樹下休息，都能夠得到樹蔭的覆蓋。阿難！你認為怎麼樣？尼拘陀樹的種子是大還是小呢？』阿難回答說：『尼拘陀樹的種子非常小。』佛陀告訴阿難：『就像這尼拘陀樹，通過雨水、糞土、人工等因緣，經過日月積累，漸漸長大。』阿難說：『是的，世尊！』佛陀告訴阿難：『尼拘陀樹的種子原本非常微小，通過水土日月的因緣，漸漸長大。就像這樣，阿難！聽聞釋迦牟尼佛的名號，善根的種子終究不會敗壞，不會退轉于阿耨多羅三藐三菩提，也是如此。為什麼呢？無相的種子對於一切都不執著，這是……』

【English Translation】 English version The Buddha said to Ananda, 'Do you not know?' Ananda replied, 'I truly do not know.' The Buddha said, 'Now listen carefully! I will explain it to you.' Ananda said, 'Yes, World Honored One! I wish you would explain it.' 'Ananda! Now that you have heard of me, Sakyamuni Buddha, whether you have already heard or will hear, all such will not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is that? Whatever the Dharmakaya (the Dharma body of the Buddha) speaks, those who see or hear it will all benefit. Ananda! If one offers a flower to the Tathagata (the Thus Come One, an epithet of the Buddha), and after the Parinirvana (the final passing away) of the Buddha, builds a stupa to enshrine the Buddha's Sarira (relics), they will also not regress from Anuttara-samyak-sambodhi.' Ananda asked, 'Even animals, if they hear the name of the Buddha, can they also attain Anuttara-samyak-sambodhi?' The Buddha said, 'Ananda! If someone hears the voice of Sakyamuni Buddha and recites his name, these are all seeds of Anuttara-samyak-sambodhi. If good men and good women hear the name of Sakyamuni Buddha, all that they say is true and not false. Ananda! For example, the Nigrodha tree (Banyan tree), whether there is one, two, three, four, or even five, ten, a hundred, a thousand, or countless beings resting under it, all will be covered by its shade. Ananda! What do you think? Is the seed of the Nigrodha tree big or small?' Ananda replied, 'The seed of the Nigrodha tree is extremely small.' The Buddha told Ananda, 'Just like this Nigrodha tree, through the causes and conditions of rain, manure, and human effort, it gradually grows bigger over time.' Ananda said, 'Yes, World Honored One!' The Buddha told Ananda, 'The seed of the Nigrodha tree is originally very small, but through the causes and conditions of water, soil, and time, it gradually grows bigger. Just like that, Ananda! Hearing the name of Sakyamuni Buddha, the seed of good roots will never be destroyed and will not regress from Anuttara-samyak-sambodhi, it is also like that. Why is that? The seed of no-form does not cling to anything, it is...'

故不壞；以不壞故，如是種子不可毀壞，亦不取相，是故於一切法不壞。」

阿難白佛言：「世尊！為是如來本願之力，為是諸佛法應爾耶？」

佛即答言：「以本願力故，若有眾生聞我名者，皆得不退于阿耨多羅三藐三菩提；一切諸佛法亦如是。何以故？一切佛法皆平等故。」

阿難言：「一切佛法平等有何利益？」

佛言：「能令眾生雖不聞法，以發願力故亦使得同聞法利益。」

爾時阿難白佛言：「世尊！如來成就未曾有法故，能大利益諸菩薩摩訶薩等。」

佛言：「如是，如是！阿難！我今雖為眾生作大利益，若聞法者，無不得住利益福田；我於過去供養諸佛，不惜身命，一切皆舍，離諸貪嫉，勤修精進，諸根清凈，於一切法，不取不著，無所依止。是故阿難！我成菩提能大利益一切眾生。」

不退轉法輪經降魔品第六

爾時阿難白佛言：「世尊！說是《不退轉法輪》，能令惡魔使不擾亂。何以故？」

佛言：「是文殊師利神通之力，能使波旬不令得聞。文殊師利發真實誓，能令惡魔聞空中聲：『釋迦牟尼佛轉不退法輪。』」

爾時波旬，身毛皆豎心生驚怖，作如是言：「見此世界皆非世界。」憂愁涕泣身變朽老，如百歲人發白面皺。是時魔

【現代漢語翻譯】現代漢語譯本：所以不會壞滅；因為不會壞滅，這樣的種子就不可毀壞，也不執著于表象，因此對於一切法都不會壞滅。阿難對佛說：『世尊！這是如來本願的力量，還是諸佛的法則本來就如此呢？』佛陀回答說：『因為本願的力量，如果有眾生聽到我的名字，都能在阿耨多羅三藐三菩提（無上正等正覺）上不退轉；一切諸佛的法則也是如此。為什麼呢？因為一切佛法都是平等的。』阿難說：『一切佛法平等有什麼利益呢？』佛陀說：『能使眾生即使沒有聽聞佛法，也能因為發願的力量而得到如同聽聞佛法一樣的利益。』這時，阿難對佛說：『世尊！如來成就了前所未有的法，所以能夠大利益諸菩薩摩訶薩（大菩薩）等。』佛陀說：『是的，是的！阿難！我現在雖然為眾生做了大利益，如果聽聞佛法的人，沒有不能安住于利益福田的；我過去供養諸佛，不吝惜身命，一切都捨棄，遠離貪婪嫉妒，勤奮修行精進，諸根清凈，對於一切法，不執著不貪戀，沒有所依賴。所以阿難！我成就菩提（覺悟）能夠大利益一切眾生。』《不退轉法輪經》降魔品第六這時，阿難對佛說：『世尊！這部《不退轉法輪》經，能夠使惡魔不能擾亂。為什麼呢？』佛陀說：『這是文殊師利（智慧第一的菩薩）神通的力量，能夠使波旬（魔王）不能聽到。文殊師利發了真實的誓願，能夠使惡魔聽到空中的聲音：『釋迦牟尼佛正在轉不退法輪。』這時，波旬，全身汗毛豎立，心中驚恐，這樣說道：『看到這個世界都不是真實的世界。』憂愁哭泣，身體變得衰老，如同百歲老人一樣頭髮變白，面容皺紋。這時魔

【English Translation】 English version: Therefore, it is not destroyed; because it is not destroyed, such a seed cannot be destroyed, nor does it grasp at appearances, therefore, it is not destroyed in all dharmas. Ananda said to the Buddha, 'World Honored One! Is this due to the power of the original vows of the Tathagata (Buddha), or is it the way of all Buddhas?' The Buddha replied, 'Because of the power of the original vows, if there are sentient beings who hear my name, they will all attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment); the dharma of all Buddhas is also like this. Why? Because all Buddha-dharmas are equal.' Ananda said, 'What benefit is there in all Buddha-dharmas being equal?' The Buddha said, 'It can enable sentient beings, even if they have not heard the Dharma, to obtain the same benefits as hearing the Dharma through the power of their vows.' At that time, Ananda said to the Buddha, 'World Honored One! The Tathagata has accomplished unprecedented dharmas, therefore, he can greatly benefit all Bodhisattva Mahasattvas (great Bodhisattvas) and others.' The Buddha said, 'So it is, so it is! Ananda! Although I now bring great benefit to sentient beings, if those who hear the Dharma, none will fail to abide in the field of merit and benefit; in the past, I made offerings to all Buddhas, not sparing my life, giving up everything, abandoning greed and jealousy, diligently cultivating diligence, with pure faculties, and in all dharmas, not grasping, not clinging, without any reliance. Therefore, Ananda! My attainment of Bodhi (enlightenment) can greatly benefit all sentient beings.' The Sixth Chapter, Subduing Mara, of the Sutra of the Wheel of Non-Retrogression At that time, Ananda said to the Buddha, 'World Honored One! This Sutra of the Wheel of Non-Retrogression can prevent evil demons from causing disturbance. Why is that?' The Buddha said, 'This is the power of Manjushri's (Bodhisattva of wisdom) spiritual abilities, which can prevent Mara (demon king) from hearing it. Manjushri made a true vow, which can cause evil demons to hear a voice in the air: 『Shakyamuni Buddha is turning the wheel of non-retrogression.』' At that time, Mara, his hair stood on end, his heart filled with fear, and he said, 'Seeing this world, it is not a real world.' He was sorrowful and wept, his body became old and decayed, like a hundred-year-old man with white hair and wrinkled face. At this time, the demon

王，形體膚髮亦皆俱老。爾時魔王，將四種兵魔及魔天，皆詣佛所；亦如如來初成道時，嚴治器杖而來向佛；各見己身皆悉朽老，如百歲人形體攣曲，持杖而行到于佛前。時四種兵及虛空諸天，皆聞釋迦牟尼佛轉不退法輪；而此四兵皆不能進，即住一面心生驚疑，悉不能得隨魔王意。爾時魔王，獨至佛所無有伴黨，而白佛言：「世尊！我今衰老，愿賜手力，本所有國皆非我有，如來大悲憐愍一切，寧不與我一人以為手力？」

於是佛告波旬：「我觀眾生界分甚多，譬如恒沙無有量數，日日成佛得般涅槃，若一劫若過一劫，不能令彼眾生界減。」

爾時魔王白佛言：「世尊！眾生界分雖多無量，我無一人可為手力，或當傾危誰見扶侍？惟愿如來慈哀慰喻，令得還宮並諸眷屬。」

於是佛告波旬：「顛倒眾生諸不信者皆屬於汝，是汝手力，是卿等侶。」

爾時波旬甚大喜悅作如是言：「我今當令一切眾生不起信心皆生疑惑，墮疑惑者悉是我力。」爾時波旬白佛言：「唯愿世尊，重見慰喻令我歡喜。如佛言曰：『若得聞佛稱其名號，皆得不退于阿耨多羅三藐三菩提。』唯愿如來，默然莫作是說：『若有聞者是諸眾生，當勤精進修于菩提。』唯愿世尊，如是慰喻。」

爾時佛告波旬：「勿生愁

【現代漢語翻譯】現代漢語譯本魔王，你的形體、面板、毛髮也都衰老了。那時，魔王率領四種魔兵和魔天，都來到佛陀所在之處；就像如來初成道時一樣，他們嚴陣以待，拿著武器來向佛陀挑戰；但他們各自看到自己的身體都已朽老，如同百歲老人的形體一樣，彎腰駝背，拄著枴杖走到佛陀面前。當時，四種魔兵和虛空中的諸天，都聽聞釋迦牟尼佛在轉動不退轉的法輪；而這四種魔兵都無法前進，只能停在一旁，心中驚疑不定，都不能按照魔王的意願行事。那時，魔王獨自來到佛陀面前，沒有同伴，對佛陀說：『世尊！我現在衰老了，希望您能賜予我力量，我原本擁有的國土現在都不屬於我了，如來您大慈大悲，憐憫一切眾生，難道不肯給我一個人一點幫助嗎？』於是，佛陀告訴波旬（魔王的名字）：『我觀察眾生界，數量非常多，就像恒河沙一樣無法計數，每天都有眾產生佛並進入涅槃，即使過了一劫或者超過一劫的時間，也不能使眾生界減少。』那時，魔王對佛陀說：『世尊！眾生界雖然眾多無量，但我連一個可以幫助我的人都沒有，如果我將要傾覆，誰會來扶持我呢？希望如來您慈悲哀憐，安慰我，讓我能夠回到我的宮殿，並與我的眷屬團聚。』於是，佛陀告訴波旬：『那些顛倒的眾生，不相信佛法的人，都屬於你，他們是你的力量，是你的同伴。』那時，波旬非常高興，說道：『我現在要讓一切眾生都不生起信心，都產生疑惑，那些墮入疑惑的人，都是我的力量。』那時，波旬對佛陀說：『希望世尊，再次安慰我，讓我歡喜。就像佛陀所說：『如果能夠聽聞佛陀的名號，都能在阿耨多羅三藐三菩提（無上正等正覺）上不退轉。』希望如來您，不要說：『如果有人聽聞佛法，這些眾生應當勤奮精進，修習菩提。』希望世尊，這樣安慰我。』那時，佛陀告訴波旬：『不要憂愁』

【English Translation】 English version O King, your form, skin, and hair have all aged. At that time, the Demon King, leading four kinds of demon soldiers and demon gods, all went to where the Buddha was; just like when the Tathagata first attained enlightenment, they came with weapons, ready to challenge the Buddha; but they each saw that their own bodies were decayed and old, like the form of a hundred-year-old person, hunched over, leaning on canes as they approached the Buddha. At that time, the four kinds of soldiers and the gods in the sky all heard Shakyamuni Buddha turning the irreversible Dharma wheel; but these four kinds of soldiers could not advance, they could only stop on one side, their hearts filled with doubt and uncertainty, and they could not act according to the Demon King's will. At that time, the Demon King came alone to the Buddha, without any companions, and said to the Buddha: 'World Honored One! I am now old and weak, I hope you can grant me strength, the lands that I originally possessed no longer belong to me, Tathagata, you are greatly compassionate, pitying all beings, would you not give me, just one person, a little help?' Then, the Buddha told Pāpīyas (the name of the Demon King): 'I observe the realm of sentient beings, their number is very large, like the sands of the Ganges, it is impossible to count, every day there are sentient beings who become Buddhas and enter Nirvana, even if a kalpa or more than a kalpa passes, it cannot reduce the realm of sentient beings.' At that time, the Demon King said to the Buddha: 'World Honored One! Although the realm of sentient beings is numerous and immeasurable, I do not have even one person who can help me, if I am about to fall, who will support me? I hope that the Tathagata will be compassionate and pity me, comfort me, so that I can return to my palace and reunite with my family.' Then, the Buddha told Pāpīyas: 'Those inverted sentient beings, those who do not believe in the Dharma, all belong to you, they are your strength, they are your companions.' At that time, Pāpīyas was very happy, and said: 'I will now make all sentient beings not generate faith, but generate doubts, those who fall into doubt, are all my strength.' At that time, Pāpīyas said to the Buddha: 'I hope, World Honored One, that you will comfort me again, so that I may be happy. Just as the Buddha said: 'If one can hear the name of the Buddha, one can attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).' I hope that the Tathagata will not say: 'If there are those who hear the Dharma, these sentient beings should diligently practice and cultivate Bodhi.' I hope, World Honored One, that you will comfort me in this way.' At that time, the Buddha told Pāpīyas: 'Do not be sad.'

惱，歡喜而去，我今當令無一眾生髮菩提心；亦無眾生而能動于眾生界者；乃至無一眾生於色動，及受、想、行、識動；乃至無一眾生於身見、疑、戒取等動；亦無眾生於過去、未來、現在想動；無有眾生於殺、盜、淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見等動；乃至不見眾生於諸邪有而能動者；我亦不見眾生修行佈施、持戒、忍辱、精進、禪定、智慧；不見眾生於眾生想，壽命想，父母想，兄弟想，妻子男女想，晝夜想，一月想，半月想，歲數想，劫想，施想，戒想，忍辱想，精進想，禪定想，智慧想，力無畏想，五根想，七覺意想，八正道想，佛想，法想，僧想，菩提想，無礙想，一切法不動想，無有眾生於此諸想而能動者；波旬勿生憂惱，歡喜而去。」

爾時波旬聞是語已，離諸憂惱，便大歡喜，即於此處還復壯年，並以天華而散佛上，繞佛三匝，於世尊前，而說偈言：

「我今心歡喜，　　救世三佛陀；　佛所說無異，　　真實不虛妄。」

爾時波旬說是偈已，歡喜而去，還於本宮五欲自娛，更不復起擾亂之心。魔去不久，爾時大地六種震動。

阿難白佛言：「世尊！今此大地，以何因緣六種震動，非魔力耶？」

佛言：「是我神力為遣魔故，令此大地六種震動。爾時

【現代漢語翻譯】現代漢語譯本：『惱怒啊，你歡喜地離去吧，我如今應當讓沒有一個眾生髮起菩提心（覺悟之心）；也沒有眾生能夠動搖于眾生界；乃至沒有一個眾生在色（物質）、受（感受）、想（思維）、行（意志）、識（意識）上動搖；乃至沒有一個眾生在身見（認為身體是真實存在的）、疑（懷疑）、戒取（執著于戒律）等上動搖；也沒有眾生在過去、未來、現在的想法上動搖；沒有眾生在殺、盜、淫、妄語、兩舌（挑撥離間）、惡口（粗俗的語言）、綺語（花言巧語）、貪慾、瞋恚（憤怒）、邪見等上動搖；乃至不見眾生在各種邪見上能夠動搖；我也看不見眾生修行佈施、持戒、忍辱、精進、禪定、智慧；看不見眾生在眾生想、壽命想、父母想、兄弟想、妻子男女想、晝夜想、一月想、半月想、歲數想、劫想、施想、戒想、忍辱想、精進想、禪定想、智慧想、力無畏想、五根（信、進、念、定、慧）想、七覺意（擇法、精進、喜、輕安、念、定、舍）想、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）想、佛想、法想、僧想、菩提想、無礙想、一切法不動想上動搖，沒有眾生在這些想法上能夠動搖；波旬（魔王）啊，不要憂愁惱怒，歡喜地離去吧。』當時波旬聽了這些話后，消除了憂愁惱怒，非常歡喜，立刻在這裡恢復了年輕時的樣子，並用天花散在佛的身上，繞佛三圈，在世尊面前，說了偈語：『我如今內心歡喜，救世的三佛陀（過去、現在、未來三世的佛）；佛所說的話沒有差異，真實不虛妄。』當時波旬說完偈語后，歡喜地離去，回到自己的宮殿享受五欲之樂，不再生起擾亂之心。魔離開后不久，當時大地發生了六種震動。阿難（佛陀的弟子）問佛說：『世尊！現在這大地，因為什麼因緣發生了六種震動，不是魔的力量嗎？』佛說：『這是我的神力爲了驅遣魔而讓大地發生六種震動。當時』

【English Translation】 English version: 『O Mara, go away with joy. I shall now ensure that not a single being generates the Bodhi mind (mind of enlightenment); nor shall any being be able to waver in the realm of beings; nor shall any being waver in form (materiality), feeling, perception, volition, or consciousness; nor shall any being waver in self-view (belief in a permanent self), doubt, or attachment to rules and rituals; nor shall any being waver in thoughts of the past, future, or present; no being shall waver in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, or wrong views; nor shall I see any being waver in any wrong views; nor do I see beings practicing giving, morality, patience, diligence, meditation, or wisdom; I do not see beings wavering in the thought of beings, the thought of life span, the thought of parents, the thought of siblings, the thought of wife and children, the thought of day and night, the thought of a month, the thought of half a month, the thought of age, the thought of kalpas (eons), the thought of giving, the thought of morality, the thought of patience, the thought of diligence, the thought of meditation, the thought of wisdom, the thought of power and fearlessness, the thought of the five faculties (faith, diligence, mindfulness, concentration, wisdom), the thought of the seven factors of enlightenment (investigation of dharma, diligence, joy, tranquility, mindfulness, concentration, equanimity), the thought of the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the thought of the Buddha, the thought of the Dharma, the thought of the Sangha, the thought of Bodhi, the thought of non-obstruction, the thought of the immovability of all dharmas. No being can waver in these thoughts. O Mara (the demon king), do not be distressed or annoyed, go away with joy.』 At that time, upon hearing these words, Mara was freed from distress and annoyance, and was greatly delighted. He immediately regained his youthful appearance, and scattered heavenly flowers upon the Buddha, circumambulating him three times. In front of the World Honored One, he spoke this verse: 『My heart is now joyful, the three Buddhas (Buddhas of the past, present, and future) who save the world; what the Buddha has said is without difference, true and not false.』 At that time, after Mara spoke this verse, he departed with joy, returning to his palace to enjoy the pleasures of the five desires, no longer harboring any intention to disturb. Not long after the demon left, the earth shook in six ways. Ananda (Buddha's disciple) asked the Buddha, 『World Honored One! Now, why has the earth shaken in six ways? Is it not the power of the demon?』 The Buddha said, 『It is my divine power that caused the earth to shake in six ways in order to dispel the demon. At that time』

有六十四百千眾生，得無生法忍，是故大地六種震動。」

阿難白佛言：「世尊！頗有眾生起疑惑不？」

佛言：「復有十億眾生，心生疑惑：『我等今者，無謬聞乎？』各皆迷亂，不識四方，從何而來？以癡冥故，悉不相見。」

爾時阿難白佛言：「唯愿世尊，當疾哀愍為彼眾生作大照明令離疑惑。如來所說假名法相，若不可知悉墮地獄。」阿難白佛言：「世尊！如來何故令此魔王心得少惱歡喜而去？『都無一人住于菩提，亦無眾生能動眾生界，於色、受、想、行、識亦無能動，乃至身見一切取相六十二見，過去、未來、現在種種相動者，亦無眾生於殺、盜、淫、妄語、惡口、兩舌、綺語、貪、瞋、恚、邪見等動者。』何故如來作如是慰喻魔王波旬言？『無眾生修行佈施、持戒、忍辱、精進、禪、智，乃至無眾生、壽命、父母、兄弟、妻子、男女、晝夜等想，亦無一月、半月、歲數、時節、諸劫之想。』如來何故作如是說，慰喻波旬少惱而去？『亦無眾生於菩提心想動，于根、力、無畏想動，根、覺、意、道想動，無佛想、法想、僧想、菩提想、無礙想動，菩薩想動。』如來何故慰喻波旬少惱而去？復言：『當使無一眾生同於法想。』世尊何故作如是說？唯愿如來，為此等眾作大照明，當使未來

【現代漢語翻譯】現代漢語譯本有六十四百千眾生，獲得了無生法忍（對諸法不生不滅的真理的領悟），因此大地發生了六種震動。

阿難對佛說：『世尊！難道會有眾生產生疑惑嗎？』

佛說：『還有十億眾生，心中產生疑惑：『我們現在，難道沒有聽錯嗎？』他們都感到迷亂，不辨方向，不知從何而來？因為愚癡矇昧，彼此都看不見。』

這時，阿難對佛說：『唯愿世尊，您能儘快慈悲地為這些眾生作大光明，使他們脫離疑惑。如來所說的假名法相（虛幻不實的現象），如果不能被理解，就會墮入地獄。』阿難對佛說：『世尊！如來為什麼讓這個魔王（指波旬）心中稍微感到惱怒就歡喜地離開了呢？（魔王認為）『根本沒有一個人安住于菩提（覺悟），也沒有眾生能夠動搖眾生界，對於色、受、想、行、識（五蘊）也沒有能夠動搖的，乃至身見（認為有真實自我的錯誤觀念）以及一切執取的六十二種見解，過去、未來、現在種種相的動搖，也沒有眾生在殺、盜、淫、妄語、惡口、兩舌、綺語、貪、瞋、恚、邪見等行為上動搖。』如來為什麼這樣安慰魔王波旬說？『沒有眾生修行佈施、持戒、忍辱、精進、禪定、智慧，乃至沒有眾生、壽命、父母、兄弟、妻子、男女、晝夜等概念，也沒有一月、半月、歲數、時節、諸劫等概念。』如來為什麼這樣說，安慰波旬讓他稍微惱怒就離開了呢？『也沒有眾生對菩提心（覺悟之心）的念頭動搖，對根、力、無畏（佛的功德）的念頭動搖，對根、覺、意、道（修行的方法）的念頭動搖，沒有佛、法、僧、菩提、無礙（佛的智慧）的念頭動搖，菩薩的念頭動搖。』如來為什麼安慰波旬讓他稍微惱怒就離開了呢？又說：『應當使沒有一個眾生與法想（對法的執著）相同。』世尊為什麼這樣說？唯愿如來，為這些眾生作大光明，應當使未來

【English Translation】 English version There were sixty-four hundred thousand beings who attained the 'Anutpattika-dharma-kshanti' (the acceptance of the non-arising of all dharmas), and therefore the great earth shook in six ways.

Ananda said to the Buddha, 'World Honored One! Are there any beings who might have doubts?'

The Buddha said, 'There are also ten billion beings who have doubts in their minds: 『Did we not hear incorrectly just now?』 They are all confused, not knowing the directions, not knowing where they came from. Because of their ignorance, they cannot see each other.'

At that time, Ananda said to the Buddha, 'May the World Honored One, out of compassion, quickly create great illumination for those beings, so that they may be free from doubt. If the nominal dharmas (phenomena that are not ultimately real) spoken by the Tathagata cannot be understood, they will all fall into hell.' Ananda said to the Buddha, 'World Honored One! Why did the Tathagata allow this Mara King (referring to Mara Papiyas) to leave with a little annoyance and joy? (The Mara King thought) 『There is not a single person abiding in Bodhi (enlightenment), nor are there any beings who can move the realm of beings. Regarding form, feeling, perception, mental formations, and consciousness (the five aggregates), there is nothing that can move them, and even the view of self (the mistaken notion of a real self) and all the sixty-two views that are grasped, the movements of various phenomena in the past, future, and present, there are no beings who move in killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle chatter, greed, hatred, anger, and wrong views.』 Why did the Tathagata comfort Mara Papiyas in this way? 『There are no beings practicing giving, keeping precepts, patience, diligence, meditation, and wisdom, and there are no beings, life spans, parents, siblings, wives, husbands, children, day and night, and there are no concepts of a month, half-month, year, season, or kalpas.』 Why did the Tathagata say this, comforting Papiyas so that he left with a little annoyance? 『There are also no beings who are moved by the thought of Bodhicitta (the mind of enlightenment), moved by the thought of the roots, powers, and fearlessness (the Buddha's virtues), moved by the thought of the roots, awakening, intention, and path (the methods of practice), no thought of Buddha, Dharma, Sangha, Bodhi, unobstructedness (the Buddha's wisdom), and the thought of Bodhisattvas.』 Why did the Tathagata comfort Papiyas so that he left with a little annoyance? And again, 『There should not be a single being who is the same in their thought of Dharma (attachment to the Dharma).』 Why did the World Honored One say this? May the Tathagata create great illumination for these beings, so that in the future

一切眾生得蒙照明，得照明已，當令此法次第相續使不斷壞。若有眾生，深心信解受持是法者，當爲是人演其因緣。如來何故作如是說？」

爾時世尊即為無數百千眾生除諸疑惑，重說偈言：

「菩提無住處，　　亦無能住者；　以是因緣故，　　說無住菩提。　菩提及眾生，　　非一亦非異；　以是因緣故，　　說無住菩提。　眾生本不動，　　其界亦復然；　是法無成就，　　究竟無所得。　眾生體相空，　　其界難思議；　無有能動者，　　惟一切智知。　如所說諸陰，　　眾生無動相；　陰即是眾生，　　無二無住相。　陰以空為體，　　性相即不動；　若無相可取，　　云何有動者？　是故知諸陰，　　亦無有動相；　言說永寂滅，　　無相亦無體。　身即是陰相，　　陰即名行處；　非行處而行，　　說陰名為空。　所說空界者，　　不生亦不起；　如是同於陰，　　是名不可動。　身見相無體，　　亦無法可得；　不得故無動，　　我今如是說。　不取眾生相，　　究竟無所住；　亦無有心相，　　形處不可得。　若說于諸見，　　現示六十二；　如是眾生等，　　亦如水中像。　諸見同水像，　　六十二亦然；　無我無所有，　　其性

【現代漢語翻譯】現代漢語譯本『一切眾生都能得到佛法的照耀，得到照耀后，應當使這佛法次第相續，不令斷絕。如果有眾生，內心深信理解並接受奉持這佛法，應當為這些人闡述其中的因緣。如來為什麼這樣說呢？』當時，世尊爲了消除無數百千眾生的疑惑，再次用偈語說道：『菩提（覺悟）沒有固定的住處，也沒有能夠住于菩提的人；因為這個緣故，所以說菩提是無所住的。菩提和眾生，不是一體也不是差異；因為這個緣故，所以說菩提是無所住的。眾生的本性本來就不動，其所處的界限也是如此；這種法沒有成就，最終也沒有所得。眾生的本體和現象都是空性的，其所處的界限難以思議；沒有能夠使之動搖的，只有一切智（佛的智慧）才能知曉。就像所說的諸陰（色、受、想、行、識五蘊），眾生沒有動搖的現象；陰就是眾生，沒有二元對立，也沒有住相。陰以空為本體，其自性與現象都是不動的；如果沒有可以執取的現象，又怎麼會有動搖呢？所以要知道諸陰也沒有動搖的現象；言語的表達永遠寂滅，既沒有現象也沒有實體。身體就是陰的現象，陰就是行為的處所；不是行為的處所而行，就說陰是空性的。所說的空界，不生也不起；這樣就和陰一樣，這就是不可動搖的。身見（認為身體是真實存在的錯誤觀念）的現象沒有實體，也沒有法可以得到；因為得不到所以沒有動搖，我現在這樣說。不執取眾生的現象，最終無所住；也沒有心的現象，形體和處所都不可得。如果說各種見解，顯現出六十二種邪見；這樣的眾生，也像水中的影像一樣虛幻。各種見解都像水中的影像，六十二種邪見也是如此；沒有我，也沒有所有，其自性是空性的。』

【English Translation】 English version 'All sentient beings can receive the illumination of the Dharma, and having received illumination, they should ensure that this Dharma continues in succession without interruption. If there are sentient beings who deeply believe, understand, and uphold this Dharma, one should explain the causes and conditions to them. Why does the Tathagata (Buddha) say this?' At that time, the World Honored One, in order to dispel the doubts of countless hundreds of thousands of sentient beings, spoke again in verses: 'Bodhi (enlightenment) has no fixed abode, nor is there anyone who can abide in Bodhi; for this reason, it is said that Bodhi is without abode. Bodhi and sentient beings are neither one nor different; for this reason, it is said that Bodhi is without abode. The nature of sentient beings is originally unmoving, and so is their realm; this Dharma has no attainment, and ultimately there is nothing to be gained. The essence and phenomena of sentient beings are empty, and their realm is inconceivable; there is nothing that can move it, only the All-Knowing Wisdom (Buddha's wisdom) can know. Like the mentioned skandhas (form, feeling, perception, mental formations, consciousness), sentient beings have no appearance of movement; the skandhas are sentient beings, there is no duality, and no abiding appearance. The skandhas take emptiness as their essence, their nature and phenomena are unmoving; if there is no phenomenon to grasp, how can there be movement? Therefore, know that the skandhas also have no appearance of movement; the expression of words is forever extinguished, having neither appearance nor substance. The body is the appearance of the skandhas, and the skandhas are the place of action; acting where there is no place of action, it is said that the skandhas are empty. The mentioned realm of emptiness neither arises nor ceases; thus it is the same as the skandhas, and this is called unmoving. The appearance of self-view (the mistaken view that the body is real) has no substance, and there is no Dharma to be obtained; because it cannot be obtained, there is no movement, and I say this now. Not grasping the appearance of sentient beings, ultimately there is no abode; nor is there an appearance of mind, and form and place are unattainable. If one speaks of various views, showing the sixty-two wrong views; such sentient beings are also like images in water, illusory. All views are like images in water, and so are the sixty-two wrong views; there is no self, nor anything possessed, their nature is empty.'

不可動。　過去及未來，　　現在亦復爾；　無相無所有，　　皆如炎水像。　是名為無我，　　不得眾生想；　眾生不可動，　　亦無能動者。　譬如殺生者，　　處生死曠野；　亦住于寂滅，　　是名為不動。　欲令眾生動，　　眾生不可得；　實無有眾生，　　是名說不動。　菩提無有斷，　　亦無有能度；　是故當勤修，　　不得於動者。　法施不思議，　　度過去眾生；　應當勤修習，　　是名不可動。　度脫于邪欲，　　亦不得邪想；　應當勤修習，　　是名不可動。　妄語諸眾生，　　為令得解脫；　當發大精進，　　如彼不動相。　惡口及兩舌，　　綺語亦復然；　如是平等相，　　如炎無所有。　諸法皆如是，　　亦無依止處；　猶如呼聲響，　　善知寂滅相。　過去諸無明，　　著我故生憂；　若證於無我，　　是名為不動。　能知煩惱害，　　體性本無相；　無相即菩提，　　是名為不動。　深證諸邪見，　　得修于正智；　離邪見叢林，　　是名為不動。　若心得無慾，　　現受寶女抱；　乃至諸童女，　　智者所遠離。　以邪相持戒，　　而不捨正法；　智者無心意，　　惟求于聖道。　是名修法忍，　　顯示于外道；

【現代漢語翻譯】現代漢語譯本不可動搖。過去、未來和現在，都是如此；沒有表象，沒有實體，都像陽光下的水汽幻影。這被稱為無我，不應有眾生的概念；眾生是不可動搖的，也沒有能動搖眾生的存在。譬如殺生的人，身處生死輪迴的曠野；也安住于寂滅，這被稱為不動搖。想要讓眾生動搖，但眾生是不可得的；實際上沒有眾生，這被稱為說不動搖。菩提（覺悟）沒有斷絕，也沒有能度化眾生的存在；因此應當勤奮修行，不執著于動搖。法佈施不可思議，度化過去的眾生；應當勤奮修習，這被稱為不可動搖。從邪欲中解脫，也不應有邪念；應當勤奮修習，這被稱為不可動搖。對妄語的眾生，爲了讓他們得到解脫；應當發起大精進，如同那不動搖的相。惡語和兩舌，以及花言巧語也是如此；這樣的平等相，如同陽光下的水汽幻影，沒有實體。諸法都是如此，也沒有依止之處；猶如呼喊的聲音和迴響，善於瞭解寂滅的真相。過去由於無明（ignorance），執著於我而產生憂愁；如果證悟無我，這被稱為不動搖。能夠了解煩惱的危害，其體性本無表象；無表象即是菩提（覺悟），這被稱為不動搖。深入證悟各種邪見，從而修習正智；遠離邪見的叢林，這被稱為不動搖。如果內心沒有慾望，即使被寶女擁抱；乃至被其他童女擁抱，智者也會遠離。以邪見持戒，而不捨棄正法；智者沒有執著的心意，只求聖道。這被稱為修習法忍，向外道顯示。

【English Translation】 English version Immovable. The past, the future, and the present are all like this; Without form, without substance, all like the mirage in the sun. This is called no-self, one should not have the concept of sentient beings; Sentient beings are immovable, and there is no one who can move sentient beings. For example, a killer is in the wilderness of birth and death; Also dwells in stillness, this is called immovable. Wanting to move sentient beings, but sentient beings are unattainable; In reality, there are no sentient beings, this is called saying immovable. Bodhi (enlightenment) has no end, and there is no one who can liberate sentient beings; Therefore, one should diligently cultivate, not clinging to movement. Dharma giving is inconceivable, liberating past sentient beings; One should diligently practice, this is called immovable. Liberated from evil desires, one should not have evil thoughts; One should diligently practice, this is called immovable. For sentient beings who speak falsely, in order to let them attain liberation; One should generate great diligence, like that immovable form. Harsh words and double-tongued speech, as well as flowery language are also like this; Such equality is like the mirage in the sun, without substance. All dharmas are like this, and there is no place to rely on; Like the sound of a call and its echo, one is good at understanding the truth of stillness. In the past, due to ignorance, clinging to self caused sorrow; If one realizes no-self, this is called immovable. Able to understand the harm of afflictions, their nature is originally without form; No form is Bodhi (enlightenment), this is called immovable. Deeply realize all kinds of wrong views, thereby cultivating right wisdom; Away from the forest of wrong views, this is called immovable. If the mind has no desire, even if embraced by a precious woman; Even if embraced by other young women, the wise will stay away. Holding precepts with wrong views, without abandoning the right Dharma; The wise have no clinging mind, only seeking the holy path. This is called cultivating Dharma forbearance, showing it to the outsiders.

無心而行忍，　　亦不近涅槃。　外道自顯異，　　五熱為精進；　非智所修學，　　苦行非菩提。　外道所說定，　　取相為行處；　非佛所讚歎，　　亦不令他學。　菩薩無所畏，　　能攝諸眾生；　以是因緣說，　　取相所不動。　非取著所攝，　　能生菩提心；　菩提不取相，　　是故不能動。　父母兄弟等，　　姊妹及妻子；　譬如於幻化，　　是故不能動。　一切取相法，　　皆悉無所有；　若住無所有，　　是故不能動。　若有晝夜想，　　一月及半月；　如是一切想，　　如炎水中像。　佈施及持戒，　　修忍辱精進；　皆起于取著，　　是相則為動。　菩薩大勢力，　　禪定修智慧；　若有無畏想，　　一切想非想。　覺意及正道，　　本有菩提想；　愚癡之所起，　　智者則遠離。　佛及眾法想，　　乃至有僧想；　如是種種想，　　皆說為動想。　菩提名無想，　　種智即菩提；　遠離如是想，　　菩提難思議。　是故作是說，　　來者如水像；　若動彼想已，　　則不遠菩提。　菩提與眾生，　　一切法如如；　故我如是說，　　不知惡魔心。」

佛次第說遣魔偈已，十億眾生斷除疑惑得法照明，於一切法得無生忍。

【現代漢語翻譯】現代漢語譯本如果修行忍辱時心中沒有真正的覺悟，那也無法接近涅槃（Nirvana，佛教的最高境界）。外道（指佛教以外的其他宗教或修行方式）爲了顯示自己的特殊，以五熱（指在身體周圍燃起五堆火）為精進的修行方式；這種修行不是智慧的體現，苦行本身並不能帶來菩提（Bodhi，覺悟）。外道所說的禪定，是以執著于外在的表象為修行的方式；這不是佛陀所讚歎的，也不應該讓其他人去學習。菩薩（Bodhisattva，發願要救度眾生的覺悟者）內心無所畏懼，能夠攝受所有的眾生；因為這個原因，我說，執著于外在表象的心是不會真正平靜的。不被執著所束縛，才能生起菩提心（Bodhi-citta，追求覺悟的心）；菩提本身不執著于任何表象，所以不會被動搖。父母、兄弟姐妹以及妻子等親人；都如同幻化出來的影像，所以不應該執著於他們。一切執著于表象的法，都是虛無的；如果能安住于無所有，心就不會被動搖。如果心中有白天和夜晚的想法，或者一個月和半個月的概念；所有這些想法，都如同炎熱天氣中水面上出現的幻影。佈施、持戒、修行忍辱和精進；如果這些行為都出于執著，那麼這種執著就是動搖。菩薩擁有強大的力量，通過禪定和智慧修行；如果心中有無畏的想法，或者一切有想和無想的概念。覺悟的意念和正道，原本就包含著菩提的想法；這些想法都是愚癡產生的，有智慧的人應該遠離它們。對於佛陀、佛法，甚至僧侶的想法；所有這些想法，都被認為是動搖的想法。菩提的真正含義是沒有想法，種智（Sarvajna，佛陀的智慧）就是菩提；遠離這些想法，菩提的境界是難以思議的。所以我說，來者如同水中的影像；如果能動搖這些想法，那麼離菩提就不遠了。菩提與眾生，一切法都是如如（Tathata，真如實相）；所以我這樣說，不瞭解惡魔的心。佛陀依次說完遣除魔障的偈語后，十億眾生斷除了疑惑，獲得了佛法的光明，在一切法中獲得了無生忍（Anutpattika-dharma-ksanti，對一切法不生不滅的理解）。

【English Translation】 English version If one practices patience without genuine awareness, one will not approach Nirvana (the ultimate state of enlightenment in Buddhism). Those of other paths (referring to religions or practices outside of Buddhism) display their uniqueness by using the five fires (burning five fires around the body) as a form of diligent practice; This practice is not an expression of wisdom, and asceticism itself does not lead to Bodhi (enlightenment). The samadhi (meditative state) described by other paths involves clinging to external appearances as the focus of practice; This is not praised by the Buddha, nor should it be taught to others. A Bodhisattva (an enlightened being who vows to save all beings) is fearless and can embrace all sentient beings; For this reason, I say that a mind attached to external appearances will not find true stillness. Not being bound by attachments allows one to generate Bodhi-citta (the mind of enlightenment); Bodhi itself does not cling to any appearances, therefore it cannot be moved. Parents, siblings, and spouses; Are all like illusions, therefore one should not be attached to them. All dharmas (phenomena) that cling to appearances are empty; If one can abide in non-existence, the mind will not be moved. If there are thoughts of day and night, or the concept of a month or half a month; All such thoughts are like mirages in the heat. Giving, keeping precepts, practicing patience, and diligence; If these actions arise from attachment, then that attachment is a form of movement. A Bodhisattva possesses great power, cultivating wisdom through meditation; If there are thoughts of fearlessness, or concepts of thought and non-thought. The intention of enlightenment and the right path originally contain the idea of Bodhi; These thoughts arise from ignorance, and the wise should distance themselves from them. Thoughts about the Buddha, the Dharma, and even the Sangha (monastic community); All such thoughts are said to be moving thoughts. The true meaning of Bodhi is without thought, Sarvajna (the wisdom of the Buddha) is Bodhi; By distancing oneself from such thoughts, the realm of Bodhi is inconceivable. Therefore, I say that the one who comes is like an image in water; If one can move these thoughts, then one is not far from Bodhi. Bodhi and sentient beings, all dharmas are Tathata (suchness, the true nature of reality); Therefore, I say this, not understanding the mind of Mara (the demon). After the Buddha finished speaking the verses to dispel Mara, ten billion beings eliminated their doubts, obtained the light of the Dharma, and attained Anutpattika-dharma-ksanti (the understanding of the non-arising and non-ceasing of all dharmas) in all dharmas.

得是忍已，十億眾生，住于佛前，而說偈言：

「佛道難思議，　　最勝之第一；　故號為世尊，　　除疑蒙安慰。　一切皆照明，　　安住于佛道；　神光遍十方，　　見無數億佛。　見佛得聞法，　　色相莊嚴身；　除穢得凈智，　　救世能度者。　于億福田中，　　佛福田最勝；　隨佛所住處，　　無上救世尊。」

爾時十億眾生，聞說偈已，皆以盛服，供養于佛及供養法，作如是言：「當令一切眾生，悉聞是法，皆共來集。」

爾時阿難白佛言：「世尊！轉是遣魔法輪，諸族姓男女得聞是已，皆悉解脫信受無疑得幾所福？」

佛言：「阿難！若族姓男女，日初出時，親近供養恭敬尊重讚歎百佛，于中時親近供養百佛，乃至晡時供養百佛，于初夜時供養百佛，于中夜時供養百佛，於後夜時供養百佛；以眾妙樂具最上衣服，於二萬歲供養于佛；日常六時尊重讚歎，行、住、坐、臥修行供養，初不暫息。阿難！于汝意云何？得福多不？」

阿難言：「得福甚多，不可以譬喻知其限數。」

佛言：「阿難！若族姓男女，得聞如是遣魔章句，其義次第聞已，復能信解不生疑惑，是人功德倍多於彼。」◎

不退轉法輪經卷第三

癸卯歲高麗國大藏都監奉敕雕

【現代漢語翻譯】現代漢語譯本當忍（得是忍已）結束時，十億眾生，在佛前住下，並說了偈語：『佛道難以思議，是最殊勝的第一；所以被稱為世尊（佛的尊號），消除疑惑，帶來安慰。一切都被照亮，安住在佛道中；神光遍照十方，見到無數億佛。見到佛，聽聞佛法，色相莊嚴其身；去除污穢，獲得清凈智慧，救度世間眾生。在億萬福田中，佛的福田最為殊勝；跟隨佛所住之處，是無上的救世尊。』當時，十億眾生，聽完偈語后，都穿上盛裝，供養佛和佛法，並說道：『愿一切眾生，都能聽聞此法，都一起來聚集。』這時，阿難（佛陀的十大弟子之一）對佛說：『世尊！轉動這遣魔法輪，各族姓的男女聽聞后，都能解脫，深信不疑，能獲得多少福德？』佛說：『阿難！如果各族姓的男女，在日出時，親近供養、恭敬尊重、讚歎百佛，在中午時親近供養百佛，乃至在傍晚時供養百佛，在初夜時供養百佛，在中夜時供養百佛，在後夜時供養百佛；用各種美妙的樂器和最上等的衣服，在兩萬年裡供養佛；每天六時都尊重讚歎，在行、住、坐、臥中修行供養，從不間斷。阿難！你認為如何？他們得到的福德多嗎？』阿難說：『得到的福德非常多，無法用比喻來知道其限度。』佛說：『阿難！如果各族姓的男女，聽聞這樣的遣魔章句，理解其含義和次第，又能信解而不生疑惑，這人的功德比他們多得多。』《不退轉法輪經》卷第三癸卯年高麗國大藏都監奉敕雕刻

【English Translation】 English version When the patience (De Shi Ren Yi) was completed, ten billion beings, dwelling before the Buddha, spoke in verses: 'The Buddha's path is inconceivable, the most supreme and foremost; Therefore, he is called the World Honored One (Buddha's title), dispelling doubts and bringing comfort. All are illuminated, abiding in the Buddha's path; Divine light pervades the ten directions, seeing countless billions of Buddhas. Seeing the Buddha, hearing the Dharma, the appearance is adorned; Removing defilements, gaining pure wisdom, saving the world and being able to deliver. Among billions of fields of merit, the Buddha's field of merit is the most supreme; Following where the Buddha dwells, is the unsurpassed savior of the world.' At that time, ten billion beings, having heard the verses, all put on their finest attire, made offerings to the Buddha and the Dharma, and said: 'May all beings, hear this Dharma, and all come together.' Then, Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! Turning this wheel of Dharma that dispels demons, how much merit will those of all clans, both men and women, gain if they hear this, are liberated, and believe without doubt?' The Buddha said: 'Ananda! If those of all clans, both men and women, at sunrise, approach, make offerings, respectfully honor, and praise one hundred Buddhas, at midday approach and make offerings to one hundred Buddhas, and even at dusk make offerings to one hundred Buddhas, at the beginning of the night make offerings to one hundred Buddhas, in the middle of the night make offerings to one hundred Buddhas, and in the last part of the night make offerings to one hundred Buddhas; with various wonderful musical instruments and the finest clothes, make offerings to the Buddha for twenty thousand years; daily, six times, respectfully praise, in walking, standing, sitting, and lying down, practice making offerings, never ceasing. Ananda! What do you think? Is the merit they gain much?' Ananda said: 'The merit gained is very much, it cannot be known its limit by any analogy.' The Buddha said: 'Ananda! If those of all clans, both men and women, hear such verses that dispel demons, understand their meaning and order, and are able to believe and not give rise to doubt, this person's merit is many times greater than theirs.' The Sutra of the Wheel of Dharma that Does Not Retreat, Volume Three Carved by Imperial Order of the Great Tripitaka Supervision of Goryeo in the Year of Gui Mao

造大正藏第 09 冊 No. 0267 不退轉法輪經

不退轉法輪經卷第四

僧祐錄雲安公涼土異經在北涼錄第二譯

◎受記品第七

佛告：「善男子！復有三菩薩摩訶薩，從東方來，住大乘道，持曼陀羅華百千萬葉，如日初出。」

阿難見已，一切眾會亦皆同見，生未曾有想。爾時阿難白佛言：「世尊！是三族姓子從何處來？」

佛言：「從東方過恒河沙須彌蓮華世界，有佛名云上功德如來，今現在彼；此中有三善男子，初聞法時于彼國來。」

爾時三菩薩住世尊前，以曼陀蓮華散於佛上。散已作如是言：「我於此法深生信解，無有疑惑。何以故？如來世尊已於此法得無疑滯，是故我今亦無疑滯。」

爾時是三菩薩其第一者白佛言：「世尊！若有人說：『如來我即如來。』於此法中都無疑惑。」

第二菩薩復白佛言：「世尊！若有人稱說：『世尊我即世尊。』亦於此法悉無疑惑。」

第三菩薩白佛言：「世尊！若有人稱說：『阿羅訶三藐三佛陀，我即阿羅訶三藐三佛陀。』亦於此法悉無疑惑。」

爾時大眾無量百千億眾生，悉皆戰動心不喜樂：「我從昔來，初不聞說於一世界而有二佛；云何今者，是三大士各稱為佛？於世尊前互相

【現代漢語翻譯】現代漢語譯本《不退轉法輪經》卷四僧祐記錄說，安公在涼州翻譯的這部經屬於北涼錄的第二譯本。 ◎受記品第七佛告訴：『善男子！又有三位菩薩摩訶薩，從東方而來，安住于大乘之道，手持曼陀羅花百千萬葉，如同初升的太陽。』阿難看到后，所有在場的眾會也都一同看到，心中生起從未有過的想法。當時，阿難向佛請示說：『世尊！這三位族姓子是從哪裡來的？』佛說：『他們從東方經過恒河沙數須彌蓮花世界而來，那裡有一尊佛名為云上功德如來（Cloud-like Merit Tathagata），現在正在那裡。這三位善男子，最初聽聞佛法時就從那個國度而來。』當時，這三位菩薩來到世尊面前，將曼陀羅花散在佛的身上。散花后，他們這樣說道：『我們對此法深信不疑，沒有任何疑惑。為什麼呢？因為如來世尊已經對此法毫無疑惑，所以我們現在也毫無疑惑。』當時，這三位菩薩中的第一位向佛說道：『世尊！如果有人說：「如來我即是如來」，對於此法完全沒有疑惑。』第二位菩薩又向佛說道：『世尊！如果有人稱說：「世尊我即是世尊」，也對此法完全沒有疑惑。』第三位菩薩向佛說道：『世尊！如果有人稱說：「阿羅訶三藐三佛陀（Araha Samyaksambuddha，意為應供、正等覺），我即是阿羅訶三藐三佛陀」，也對此法完全沒有疑惑。』當時，無量百千億的眾生都感到震驚，心中不悅：『我從過去到現在，從未聽說過在一個世界會有兩位佛；為什麼現在這三位大士各自都自稱為佛？在世尊面前互相稱』

【English Translation】 English version The Sutra of the Wheel of Non-Retrogression, Scroll Four Sengyou recorded that this sutra, translated by Master An in Liangzhou, is the second translation in the Northern Liang records. ◎ Chapter Seven: Predictions The Buddha said: 'Good men! There are also three Bodhisattva Mahasattvas, coming from the east, abiding in the Great Vehicle path, holding hundreds of millions of leaves of Mandarava flowers, like the rising sun.' Upon seeing this, Ananda and all the assembly also saw it together, and they had a thought that had never arisen before. At that time, Ananda asked the Buddha: 'World Honored One! Where do these three sons of noble families come from?' The Buddha said: 'They come from the east, passing through worlds as numerous as the sands of the Ganges, the Sumeru Lotus Worlds, where there is a Buddha named Cloud-like Merit Tathagata (Yunshang Gongde Rulai), who is now present there. These three good men came from that country when they first heard the Dharma.' At that time, the three Bodhisattvas stood before the World Honored One and scattered Mandarava flowers upon the Buddha. After scattering the flowers, they spoke thus: 'We have deep faith and understanding in this Dharma, without any doubt. Why? Because the Tathagata, the World Honored One, has already attained this Dharma without any doubt, therefore we now also have no doubt.' At that time, the first of the three Bodhisattvas said to the Buddha: 'World Honored One! If someone says: 「The Tathagata, I am the Tathagata,」 there is no doubt about this Dharma.' The second Bodhisattva again said to the Buddha: 'World Honored One! If someone says: 「The World Honored One, I am the World Honored One,」 there is also no doubt about this Dharma.' The third Bodhisattva said to the Buddha: 'World Honored One! If someone says: 「Araha Samyaksambuddha (meaning worthy of offerings, perfectly enlightened), I am Araha Samyaksambuddha,」 there is also no doubt about this Dharma.' At that time, countless hundreds of thousands of millions of beings were all shocked and displeased: 'From the past until now, I have never heard of two Buddhas existing in one world; why is it that now these three great beings each call themselves a Buddha? They are calling each other in front of the World Honored One.'

指言，唯佛如來天人中尊，於一切法皆得自在，明達三世悉無掛礙，是三菩薩何故今日俱作是說？」

爾時阿難白佛言：「世尊！是三菩薩名字何等，能于佛前作師子吼？」

佛時答言：「其第一者，名樂欲如來聲正住；第二者，名樂欲世尊聲正住；第三者，名樂欲佛聲正住。阿難！以是因緣故，此三大士作如是說。」

阿難白佛言：「世尊！如是百千萬億眾生，心皆驚駭，以此事故。」

是諸菩薩更作是說：「復有聞者，心不驚疑增長凈善，譬如年少好自嚴飾，形體凈潔，加復洗浴，香油涂身，以赤栴檀香汁灑體，復倍香潔，其身光澤。若聞此法信受不疑，亦復如是。」

阿難白佛言：「世尊！云何菩薩作如是說？」

佛言：「此三菩薩善解假名，故作是說。」

阿難言：「如是，如是！此菩薩等，善說假名；惟愿世尊，重為我說，亦令大眾蒙法照明。」

爾時世尊，便為如是百千萬億眾生，解其疑悔決定善根，即于爾時而說偈言：

「若能見過去，　　未來亦復然；　如實知諸法，　　是名為如來。　現在亦如是，　　去來悉同等；　非一亦非異，　　究竟寂滅相。　譬如過去佛，　　行施不思議；　彼施亦如是，　　是故說假名。　譬如過去

【現代漢語翻譯】現代漢語譯本他們說，只有佛陀如來（Tathagata，佛的稱號），是天人中最尊貴的，對於一切法都能夠自在掌握，明瞭通達過去、現在、未來三世，沒有任何障礙。這三位菩薩為什麼今天都這樣說呢？這時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！這三位菩薩的名字是什麼？他們竟然能在佛前發出獅子吼（比喻說法無畏）？』佛陀回答說：『第一位名叫樂欲如來聲正住（Adhimukti-tathagatasvara-pratisthita），第二位名叫樂欲世尊聲正住（Adhimukti-bhagavatsvara-pratisthita），第三位名叫樂欲佛聲正住（Adhimukti-buddhasvara-pratisthita）。阿難！因為這個緣故，這三位大士才這樣說。』阿難對佛說：『世尊！像這樣成百上千萬億的眾生，他們的心都感到驚駭，就是因為這件事。』這些菩薩又這樣說：『還有一些聽聞此法的人，他們的心不會感到驚疑，反而會增長清凈的善根，就像年輕人喜歡打扮自己，身體乾淨整潔，再加上洗浴，用香油塗抹身體，再用紅色的栴檀香汁灑在身上，就更加香潔，身體也更加光澤。如果聽聞此法，能夠信受而不懷疑，也是這樣。』阿難對佛說：『世尊！為什麼菩薩會這樣說呢？』佛說：『這三位菩薩善於理解假名（prajñapti，指世俗概念），所以才這樣說。』阿難說：『是這樣，是這樣！這些菩薩善於解說假名。希望世尊再次為我們解說，也讓大眾能夠蒙受佛法的光明照耀。』這時，世尊就為這成百上千萬億的眾生，解開他們的疑惑和悔恨，堅定他們的善根，就在那時說了偈語：『如果能夠見到過去，未來也是這樣；如實地知道諸法，這就叫做如來（Tathagata）。現在也是這樣，過去和未來都相同；不是一也不是異，究竟是寂滅的相。譬如過去的佛，行佈施不可思議；他們的佈施也是這樣，所以說是假名。譬如過去的』

【English Translation】 English version They said, 'Only the Buddha Tathagata (Tathagata, an epithet of the Buddha), the most honored among gods and humans, is free and sovereign over all dharmas, clearly understanding the three periods of time—past, present, and future—without any hindrance. Why do these three Bodhisattvas all speak in this way today?' At that time, Ananda (Ananda, one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! What are the names of these three Bodhisattvas? How can they roar like lions (a metaphor for fearlessly proclaiming the Dharma) before the Buddha?' The Buddha replied, 'The first is named Adhimukti-tathagatasvara-pratisthita (Established in the Sound of the Tathagata's Aspiration), the second is named Adhimukti-bhagavatsvara-pratisthita (Established in the Sound of the World Honored One's Aspiration), and the third is named Adhimukti-buddhasvara-pratisthita (Established in the Sound of the Buddha's Aspiration). Ananda! It is for this reason that these three great beings speak in this way.' Ananda said to the Buddha, 'World Honored One! Hundreds of millions of beings are startled in their hearts because of this matter.' These Bodhisattvas further said, 'There are also those who, upon hearing this Dharma, will not be startled or doubtful in their hearts, but will instead increase their pure roots of goodness. It is like a young person who enjoys adorning themselves, whose body is clean and pure, and who, after bathing, anoints their body with fragrant oils and sprinkles it with red sandalwood juice, becoming even more fragrant and radiant. If one hears this Dharma and accepts it without doubt, it will be the same.' Ananda said to the Buddha, 'World Honored One! Why do the Bodhisattvas speak in this way?' The Buddha said, 'These three Bodhisattvas are skilled in understanding conventional designations (prajñapti, referring to worldly concepts), and therefore they speak in this way.' Ananda said, 'It is so, it is so! These Bodhisattvas are skilled in explaining conventional designations. I hope that the World Honored One will explain it again for us, so that the assembly may also receive the illumination of the Dharma.' At that time, the World Honored One, in order to resolve the doubts and regrets of these hundreds of millions of beings and to strengthen their roots of goodness, then spoke these verses: 'If one can see the past, the future is also the same; knowing all dharmas as they truly are, this is called the Tathagata. The present is also the same, the past and future are all equal; neither one nor different, ultimately it is the nature of quiescence. For example, the Buddhas of the past, their acts of giving are inconceivable; their giving is also like this, therefore it is called a conventional designation. For example, the past'

佛，　　住無礙菩提；　彼住亦復爾，　　是名為如來。　一切法不住，　　菩提亦寂滅；　不得菩提相，　　是名為如來。　若說過去戒，　　未來亦如是；　現在皆同等，　　是名為如來。　過去世行忍，　　菩薩截手足；　彼忍亦如是，　　是名住于忍。　若發大精進，　　本求于菩提；　得是精進已，　　是名為如來。　一切法平等，　　獲彼如實證；　亦不取我相，　　是名為如來。　不取于諸法，　　一切悉平等；　知彼平等已，　　無相無所有。　如是等三昧，　　不取諸法相；　安住于禪定，　　是名為如來。　一切法性相，　　及所說諸法；　知其性相已，　　如實無所有。　當知諸法空，　　智慧非福田；　知彼非智已，　　得到智彼岸。　若到于彼岸，　　智慧不思議；　而不得此智，　　到寂滅彼岸。　如相非到智，　　無有此彼岸；　不得如是智，　　是名為如來。　菩提非如得，　　凡愚所不思；　一切法無礙，　　是名為如來。　若得於無礙，　　而到大智處；　一切法無利，　　證無礙菩提。　如本所修道，　　救世者濟度；　得彼無依道，　　能知于體相。　如是修習已，　　獲于最勝道；　調伏此道已，　　

【現代漢語翻譯】現代漢語譯本佛陀安住于無礙的菩提（覺悟），他安住的狀態也是如此，這被稱為如來（Tathagata，佛的稱號）。一切法都不執著，菩提也寂靜無為；不執著于菩提的表象，這被稱為如來。如果說過去世的戒律，未來世也是如此；現在世的戒律也同樣平等，這被稱為如來。過去世修行忍辱，菩薩（Bodhisattva，追求覺悟的修行者）被截斷手足；他的忍辱也是如此，這被稱為安住于忍辱。如果發起大精進，原本是爲了追求菩提；得到這種精進之後，這被稱為如來。一切法都是平等的，獲得如實的證悟；也不執著于自我的表象，這被稱為如來。不執著于任何法，一切都平等；知道這種平等之後，就無相無所有。像這樣的三昧（Samadhi，禪定），不執著于諸法的表象；安住于禪定之中，這被稱為如來。一切法的自性與表象，以及所說的諸法；知道它們的自性與表象之後，如實地無所有。應當知道諸法是空性的，智慧不是福田；知道它不是智慧之後，就到達了智慧的彼岸。如果到達了彼岸，智慧是不可思議的；卻不執著于這種智慧，到達寂滅的彼岸。如同表象並非到達智慧，沒有此岸彼岸之分；不執著于這樣的智慧，這被稱為如來。菩提不是像得到那樣獲得的，凡夫俗子無法思量；一切法都沒有障礙，這被稱為如來。如果得到無礙，就到達了大智慧的境界；一切法都沒有利益，證得無礙的菩提。如同原本所修行的道，救世者以此濟度眾生；得到這種無所依賴的道，能夠了解其本體與表象。像這樣修習之後，獲得最殊勝的道；調伏此道之後，

【English Translation】 English version The Buddha dwells in unobstructed Bodhi (enlightenment); His dwelling is also like that, this is called Tathagata (the thus-gone one, an epithet of the Buddha). All dharmas (phenomena) are not clung to, Bodhi is also tranquil and inactive; Not clinging to the appearance of Bodhi, this is called Tathagata. If one speaks of the precepts of the past, the future is also like that; The precepts of the present are also equally the same, this is called Tathagata. In the past, practicing patience, a Bodhisattva (a being seeking enlightenment) had his hands and feet cut off; His patience is also like that, this is called dwelling in patience. If one generates great diligence, originally seeking Bodhi; Having obtained this diligence, this is called Tathagata. All dharmas are equal, obtaining true realization; Also not clinging to the appearance of self, this is called Tathagata. Not clinging to any dharmas, all are equal; Knowing this equality, there is no appearance and nothing to possess. Such Samadhi (meditative absorption), not clinging to the appearances of dharmas; Dwelling in meditation, this is called Tathagata. The nature and appearance of all dharmas, and all the dharmas that are spoken; Knowing their nature and appearance, truly there is nothing to possess. One should know that all dharmas are empty, wisdom is not a field of merit; Knowing that it is not wisdom, one reaches the other shore of wisdom. If one reaches the other shore, wisdom is inconceivable; Yet not clinging to this wisdom, one reaches the other shore of tranquility. Like appearance not reaching wisdom, there is no this shore or other shore; Not clinging to such wisdom, this is called Tathagata. Bodhi is not obtained like something acquired, ordinary people cannot fathom it; All dharmas are without obstruction, this is called Tathagata. If one obtains unobstructedness, one reaches the realm of great wisdom; All dharmas have no benefit, realizing unobstructed Bodhi. Like the path originally practiced, the savior uses it to deliver beings; Obtaining this path of non-reliance, one can understand its essence and appearance. Having practiced like this, one obtains the most supreme path; Having tamed this path,

知一切皆空。　知其初中后，　　皆與諸法同；　此法平等已，　　是名為如來。　道若如菩提，　　是名住菩提；　猶如虛空相，　　是名為如來。　如是說法已，　　如悉平等相；　若於此無疑，　　是名住菩提。　阿難知假名，　　言說為如來；　言說亦如是，　　智者所行處。　菩薩無所畏，　　明智不退轉；　一切所行處，　　作如是顯說。　阿難是次第，　　如來之所說；　為諸菩薩等，　　令得於無礙。」

爾時阿難作如是言，而說偈言：

「以何因緣故，　　能知諸法相？　是菩薩無礙，　　亦名為世尊。」

世尊答曰：

「于百千萬億，　　無量無數劫；　爾乃成菩提，　　佛道難思議。　成就菩提已，　　為眾生住世；　處處實無上，　　是名為世尊。　久超輪迴趣，　　不受于生死；　救度眾生故，　　是名為世尊。　不處輪迴趣，　　亦不入生死；　云何拔眾苦，　　號世無上尊？　不念于諸法，　　亦不懷危脆；　不得眾生相，　　能度諸苦惱。　無生死輪轉，　　亦不住生死；　令眾如是住，　　是名為世尊。　得諸法無畏，　　于佛亦復然；　無邊無有際，　　說法若干種。　諸法究竟空，　　佛法之體性

【現代漢語翻譯】現代漢語譯本明白一切事物皆是空性。瞭解它們的初始、中間和最終狀態，都與所有其他事物相同；當這種平等性被理解時，就被稱為如來（Tathagata，佛的稱號之一）。如果道路如同菩提（Bodhi，覺悟）一樣，這就被稱為安住于菩提；就像虛空的性質一樣，這被稱為如來。如此說法之後，一切都呈現出平等相；如果對此沒有疑惑，這就被稱為安住于菩提。阿難（Ananda，佛陀的十大弟子之一）啊，要知道，如來只是一個假名，一個言說；言說也是如此，是智者所行之處。菩薩（Bodhisattva，發願成佛的修行者）無所畏懼，明智且不退轉；在一切所行之處，都如此顯明地說。阿難，這是次第，如來所說的；爲了諸菩薩等，令他們獲得無礙的智慧。」

那時，阿難說了這樣的話，並以偈頌說道：

『以何種因緣，能夠了解諸法的實相？這樣的菩薩是無礙的，也被稱為世尊（Bhagavan，佛的稱號之一）。』

世尊回答說：

『在百千萬億，無量無數劫的時間裡；才成就菩提，佛道是難以思議的。成就菩提之後，爲了眾生而住世；在一切處都是真實無上的，這被稱為世尊。早已超越輪迴的道路，不再受生死的束縛；爲了救度眾生，這被稱為世尊。不處於輪迴的道路，也不進入生死；如何拔除眾生的痛苦，被稱為無上的世尊？不執著于任何事物，也不懷有脆弱的念頭；不執著于眾生的表象，就能度脫一切苦惱。沒有生死的輪轉，也不停留在生死之中；令眾生如此安住，這被稱為世尊。獲得諸法無畏的智慧，對於佛也是如此；無邊無際，說法有若干種。諸法究竟是空性的，這是佛法的體性。

【English Translation】 English version Knowing that all things are empty. Knowing their beginning, middle, and end, all are the same as all other dharmas (phenomena); When this equality is understood, it is called Tathagata (the Thus-Gone One, an epithet of the Buddha). If the path is like Bodhi (enlightenment), this is called abiding in Bodhi; Like the nature of space, this is called Tathagata. Having spoken thus, all appear as equal; If there is no doubt about this, this is called abiding in Bodhi. Ananda (one of the Buddha's ten principal disciples), know that Tathagata is just a provisional name, a way of speaking; Speaking is also like this, it is where the wise ones go. Bodhisattvas (beings on the path to Buddhahood) are fearless, wise, and do not regress; In all places where they go, they speak so clearly. Ananda, this is the order, as spoken by the Tathagata; For the sake of all Bodhisattvas, to enable them to attain unobstructed wisdom.」

At that time, Ananda spoke these words, and said in verse:

『By what cause and condition, can one know the true nature of all dharmas? Such a Bodhisattva is unobstructed, and is also called Bhagavan (the Blessed One, an epithet of the Buddha).』

The Blessed One replied:

『In hundreds of millions of billions, countless and immeasurable kalpas (eons); One then attains Bodhi, the Buddha's path is inconceivable. Having attained Bodhi, one dwells in the world for the sake of sentient beings; In all places, one is truly supreme, this is called Bhagavan. Having long transcended the cycle of rebirth, one is no longer subject to birth and death; For the sake of saving sentient beings, this is called Bhagavan. Not being in the cycle of rebirth, nor entering into birth and death; How does one remove the suffering of beings, and be called the supreme Bhagavan? Not being attached to any dharmas, nor harboring fragile thoughts; Not being attached to the appearance of sentient beings, one can liberate all suffering. Without the cycle of birth and death, nor dwelling in birth and death; Enabling sentient beings to abide thus, this is called Bhagavan. Having attained fearlessness in all dharmas, it is also so for the Buddha; Without beginning or end, the teachings are of various kinds. All dharmas are ultimately empty, this is the nature of the Buddha's teachings.

；　如是成就已，　　而不見諸法。　若能專修行，　　空空之體性；　心得於無畏，　　是名知空法。　如實知諸法，　　一切皆妄想；　顯現無所畏，　　如是實法相。　已過怖畏處，　　亦離於凈居；　無恐亦無畏，　　超度諸惡道。　勉濟億眾生，　　生死之大畏；　不得於生死，　　而能度眾生。　安置於眾生，　　寂滅涅槃岸；　亦無眾生相，　　是名為世尊。　諸法猶虛空，　　顯示現眾生；　于彼亦無畏，　　是名為世尊。　一切法平等，　　顯現若干種；　菩提無分別，　　不得菩提相。　眾生如是學，　　得成於菩提；　如說如修行，　　則無恐怖想。　分別菩提想，　　猶如眾生想；　超過一切想，　　是名為世尊。　滅除一切想，　　菩薩則無垢；　不得名字相，　　是名為世尊。　能知一切法，　　同於盡滅離；　過去不可得，　　是名為世尊。　不重名字故，　　是以不求名；　離著名字者，　　而為廣說法。　菩提離名字，　　如彼之所住；　眾生重名字，　　遠離於菩提。　名如呼聲響，　　分別則多種；　聲亦無分別，　　而恃空名稱。　不著一切聲，　　名亦無所依；　菩提無戲論，　　是名為世尊。　如

【現代漢語翻譯】現代漢語譯本如此成就之後，卻不執著于任何法（dharma）。如果能夠專注于修行，體悟空性（śūnyatā）的本質；內心獲得無畏，這便稱為知曉空性之法。如實地知曉諸法，一切皆是虛妄的念想；顯現出無所畏懼，這才是真實的法相。已經超越了恐懼的境地，也遠離了清凈的住所；既沒有恐懼也沒有畏懼，超脫了所有惡道。努力救濟億萬眾生，脫離生死的巨大恐懼；自己不被生死所束縛，卻能度化眾生。將眾生安置在寂滅涅槃（nirvāṇa）的彼岸；心中也沒有眾生的概念，這便稱為世尊（Bhagavān）。諸法如同虛空，顯現給眾生看；對於這些顯現也不感到畏懼，這便稱為世尊。一切法都是平等的，卻顯現出各種各樣的差別；菩提（bodhi）沒有分別，不執著于菩提的表象。眾生如果這樣學習，就能成就菩提；如所說的那樣修行，就不會有恐怖的念頭。分別菩提的念頭，就像分別眾生的念頭一樣；超越一切念頭，這便稱為世尊。滅除一切念頭，菩薩（bodhisattva）便沒有污垢；不執著于名字的表象，這便稱為世尊。能夠知曉一切法，都歸於寂滅和解脫；過去不可得，這便稱為世尊。不看重名字的緣故，所以不追求名聲；遠離執著于名字的人，才能廣為說法。菩提遠離名字，如同它所安住的境界；眾生執著于名字，便遠離了菩提。名字如同呼喊的聲音，分別起來就有很多種；聲音本身沒有分別，卻依賴於空洞的名稱。不執著於一切聲音，名字也沒有所依；菩提沒有戲論，這便稱為世尊。如同

【English Translation】 English version Having thus achieved, one does not see any dharmas (laws, phenomena). If one can focus on practice, realizing the nature of emptiness (śūnyatā); The mind gains fearlessness, this is called knowing the dharma of emptiness. Knowing all dharmas as they truly are, that all are false thoughts; Manifesting fearlessness, this is the true nature of dharma. Having passed beyond the place of fear, also detached from the pure abode; Without fear or dread, transcending all evil paths. Striving to save countless beings, from the great fear of birth and death; Not bound by birth and death, yet able to liberate beings. Placing beings on the shore of tranquil nirvana (nirvāṇa); Also without the concept of beings, this is called the Bhagavan (World-Honored One). All dharmas are like empty space, appearing to beings; Not fearing these appearances, this is called the Bhagavan. All dharmas are equal, yet appear in various forms; Bodhi (enlightenment) has no distinctions, not clinging to the appearance of bodhi. If beings learn in this way, they will achieve bodhi; Practicing as it is said, there will be no thoughts of terror. Distinguishing the thought of bodhi, is like distinguishing the thought of beings; Transcending all thoughts, this is called the Bhagavan. Eliminating all thoughts, the bodhisattva (bodhisattva) is without defilement; Not clinging to the appearance of names, this is called the Bhagavan. Able to know all dharmas, are the same in extinction and liberation; The past is unattainable, this is called the Bhagavan. Not valuing names, therefore not seeking fame; Those detached from names, can widely expound the dharma. Bodhi is detached from names, like the state in which it dwells; Beings cling to names, and are far from bodhi. Names are like the sound of a call, when distinguished there are many kinds; Sound itself has no distinctions, yet relies on empty names. Not clinging to any sounds, names also have no basis; Bodhi has no idle talk, this is called the Bhagavan. Like

是等諸法，　　世尊之所說；　非菩薩所得，　　是名為世尊。　若解于修道，　　無有能知者；　安住于菩提，　　除礙名無漏。　阿難是假名，　　但以言語說；　是以我今稱，　　自號為世尊。」

阿難復說偈言：

「以何因緣故，　　菩薩作是說？　復以何因緣，　　自號稱為佛？」

佛答言：

「阿難！是佛子，　　一切法無礙，　覺悟無礙法，　　自號稱為佛。　佛知煩惱過，　　不使得自在；　已離於結使，　　自號稱為佛。　但以空為佛，　　亦無有身相；　此中無真實，　　云何身可得？　不堅生堅想，　　凡愚計為身；　如實覺悟已，　　自號稱為佛。　覺愚癡無智，　　體性無所有；　明智之所得，　　自號稱為佛。　本有過去想，　　覺已得無想；　知想及無想，　　不令想自在。　覺了於色陰，　　本自無生住；　凡愚妄分別，　　非色非成就。　覺知無根本，　　本來無有性；　是故無所受，　　一切法無依。　想如熱時炎，　　因緣無所有；　是故滅除想，　　一切法亦然。　不得是身行，　　身相不堅固；　若知身行空，　　是故不著身。　是身及行相，　　皆悉如芭蕉；　如是覺真實，　　自號稱為佛

【現代漢語翻譯】現代漢語譯本這些是諸法（一切事物和現象），是世尊（佛陀）所說的；不是菩薩所能領悟的，因此被稱為世尊。如果理解了修道的真諦，就沒有人能真正知曉；安住于菩提（覺悟），去除障礙就稱為無漏（沒有煩惱）。阿難（佛陀的弟子）只是一個假名，只是用言語來表達；因此我現在稱自己，自稱為世尊。

阿難又說偈語：

『因為什麼因緣，菩薩會這樣說？』『又因為什麼因緣，自稱為佛？』

佛陀回答說：

『阿難！這位佛子，對一切法都沒有障礙，』『覺悟了無障礙的法，就自稱為佛。』『佛知道煩惱的過患，不讓煩惱自在；』『已經脫離了結使（煩惱的束縛），就自稱為佛。』『只是以空為佛，也沒有具體的形相；』『這裡面沒有真實的存在，怎麼能得到身體呢？』『在不堅固的事物上產生堅固的想法，凡夫愚人就認為是身體；』『如實覺悟之後，就自稱為佛。』『覺悟到愚癡無知，其體性是空無所有的；』『明智所獲得的，就自稱為佛。』『本來有過去的念想，覺悟后就得到無念想；』『知道念想和無念想，不讓念想自在。』『覺悟到色陰（物質的聚合），本來就沒有生住；』『凡夫愚人妄加分別，既不是色也不是成就。』『覺知到沒有根本，本來就沒有自性；』『所以沒有所受，一切法都沒有依靠。』『念想就像熱時的火焰，因緣和合而沒有實體；』『所以滅除念想，一切法也是如此。』『不能執著于身體的行為，身體的形相是不堅固的；』『如果知道身體的行為是空性的，所以就不執著于身體。』『這個身體和行為的形相，都像芭蕉一樣虛幻；』『像這樣覺悟到真實，就自稱為佛。』

【English Translation】 English version These are the dharmas (all things and phenomena), spoken by the World Honored One (Buddha); Not attained by Bodhisattvas, therefore called the World Honored One. If one understands the essence of the path of cultivation, there is no one who can truly know it; Abiding in Bodhi (enlightenment), removing obstacles is called non-outflow (without afflictions). Ananda (Buddha's disciple) is just a provisional name, merely expressed through language; Therefore, I now call myself, self-proclaimed as the World Honored One.

Ananda then spoke in verse:

'For what reason, does a Bodhisattva say this?' 'And for what reason, does one call oneself a Buddha?'

The Buddha replied:

'Ananda! This Buddha's child, has no obstruction to all dharmas,' 'Having awakened to the unobstructed dharma, one calls oneself a Buddha.' 'The Buddha knows the faults of afflictions, and does not allow afflictions to be free;' 'Having already departed from the fetters (of afflictions), one calls oneself a Buddha.' 'Only taking emptiness as the Buddha, there is also no concrete form;' 'There is no reality here, how can a body be obtained?' 'Generating the idea of solidity in non-solid things, ordinary fools consider it a body;' 'Having awakened to the truth, one calls oneself a Buddha.' 'Awakening to ignorance and lack of wisdom, whose nature is empty and without substance;' 'What is obtained by wisdom, one calls oneself a Buddha.' 'Originally having past thoughts, having awakened, one obtains no-thought;' 'Knowing thoughts and no-thoughts, not letting thoughts be free.' 'Awakening to the skandha of form (material aggregation), originally there is no arising or abiding;' 'Ordinary fools make false distinctions, neither form nor accomplishment.' 'Knowing that there is no root, originally there is no self-nature;' 'Therefore, there is nothing received, all dharmas have no reliance.' 'Thoughts are like flames in hot weather, arising from conditions and without substance;' 'Therefore, extinguishing thoughts, all dharmas are also like this.' 'One cannot be attached to the actions of the body, the form of the body is not solid;' 'If one knows that the actions of the body are empty, therefore one is not attached to the body.' 'This body and the form of actions, are all like the plantain tree, illusory;' 'Awakening to the truth like this, one calls oneself a Buddha.'

。　求識真實相，　　不在於身內；　亦復不在外，　　云何有生處。　是識若無生，　　一切法亦然；　悉無其處所，　　有為不可得。　如是知識已，　　畢竟無所有；　體性猶如幻，　　亦無有生者。　若不能見識，　　眾生亦復然；　實無有眾生，　　云何能知識？　是識無有實，　　諸法畢竟空；　法及於眾生，　　一切無成就。　一切法無相，　　彼已決定覺；　寂滅無戲論，　　自號稱為佛。　證知于佛法，　　正覺之所住；　一切法皆無，　　自號稱為佛。　如來猶菩提，　　正覺之所住；　佛及菩提相，　　究竟不可得。　若生於心處，　　亦如住菩提；　心同菩提已，　　佛猶如幻化。　阿難！是假名，　　但以言語說；　以如名為佛，　　我是救世者。　如是相似生，　　同佛音聲說；　若得此法音，　　安住于菩提。　不著于菩提，　　當作如是知；　不應起疑意，　　一切法無求。　于諸法無疑，　　眾生中最上；　如是相似法，　　當知真實相。

「作如是說：『如來、世尊、佛等三號。』」

於是百千億數眾生白佛言：「世尊！我等實蒙光明得除疑悔，菩薩摩訶薩，能作如是種種假名，說為如來、世尊及佛，我今

【現代漢語翻譯】現代漢語譯本要認識真實的實相，它不在身體內部；也不在身體外部，那麼它又從何處產生呢？如果這個『識』（vijñāna，意識）沒有產生，那麼一切法（dharma，現象）也是如此；它們都沒有固定的處所，有為法（saṃskṛta-dharma，因緣和合的現象）是不可得的。像這樣認識之後，就會明白一切畢竟都是空無所有；其體性就像幻象一樣，也沒有產生者。如果不能認識『識』，那麼眾生（sattva，有情）也是如此；實際上沒有眾生，又如何能認識呢？這個『識』沒有實體，諸法（dharma，現象）畢竟是空；法（dharma，現象）和眾生（sattva，有情），一切都沒有成就。一切法（dharma，現象）都沒有相狀，他已經決定覺悟；寂靜滅除戲論，自己稱自己為佛（buddha，覺悟者）。證悟了佛法（buddha-dharma，佛陀的教法），安住于正覺（samyak-saṃbodhi，完全的覺悟）之中；一切法（dharma，現象）都是空無，自己稱自己為佛（buddha，覺悟者）。如來（tathāgata，佛的稱號）如同菩提（bodhi，覺悟），安住于正覺（samyak-saṃbodhi，完全的覺悟）之中；佛（buddha，覺悟者）和菩提（bodhi，覺悟）的相狀，最終都是不可得的。如果生起於心中，也如同安住于菩提（bodhi，覺悟）之中；心（citta，意識）與菩提（bodhi，覺悟）相同，佛（buddha，覺悟者）也如同幻化。阿難（Ānanda，佛陀的十大弟子之一）！這些都是假名，只是用言語來說；因為這樣才稱為佛（buddha，覺悟者），我是救世者。像這樣相似的產生，如同佛（buddha，覺悟者）的聲音所說；如果得到這種法音，就能安住于菩提（bodhi，覺悟）。不執著于菩提（bodhi，覺悟），應當這樣理解；不應該產生懷疑，一切法（dharma，現象）都無所求。對於諸法（dharma，現象）沒有疑惑，就是眾生（sattva，有情）中最殊勝的；像這樣相似的法（dharma，現象），應當知道其真實的實相。『像這樣說：』如來（tathāgata，佛的稱號）、世尊（bhagavat，佛的稱號）、佛（buddha，覺悟者）等三個稱號。』於是，百千億數的眾生對佛說：『世尊（bhagavat，佛的稱號）！我們確實蒙受光明，得以消除疑惑和悔恨，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），能夠作出這樣種種的假名，說為如來（tathāgata，佛的稱號）、世尊（bhagavat，佛的稱號）和佛（buddha，覺悟者），我們現在』

【English Translation】 English version To seek the true reality, it is not within the body; Nor is it outside, so where does it arise? If this 'consciousness' (vijñāna) has no arising, then all dharmas (phenomena) are also like that; They have no fixed place, and conditioned dharmas (saṃskṛta-dharma) are unattainable. Having understood this, one realizes that ultimately everything is empty and without substance; Its nature is like an illusion, and there is no one who arises. If one cannot perceive 'consciousness', then sentient beings (sattva) are also like that; In reality, there are no sentient beings, so how can one perceive? This 'consciousness' has no substance, and all dharmas (phenomena) are ultimately empty; Dharmas (phenomena) and sentient beings (sattva), all are without accomplishment. All dharmas (phenomena) have no characteristics, he has already determined enlightenment; Having extinguished all conceptual elaborations, he calls himself a Buddha (awakened one). Having realized the Buddha-dharma (teachings of the Buddha), he dwells in perfect enlightenment (samyak-saṃbodhi); All dharmas (phenomena) are empty, he calls himself a Buddha (awakened one). The Tathāgata (title of the Buddha) is like Bodhi (enlightenment), dwelling in perfect enlightenment (samyak-saṃbodhi); The characteristics of the Buddha (awakened one) and Bodhi (enlightenment) are ultimately unattainable. If it arises in the mind, it is also like dwelling in Bodhi (enlightenment); When the mind (citta) is the same as Bodhi (enlightenment), the Buddha (awakened one) is like an illusion. Ānanda (one of the ten major disciples of the Buddha)! These are false names, just spoken with words; Because of this, one is called a Buddha (awakened one), I am the savior of the world. Such similar arising, as spoken by the voice of the Buddha (awakened one); If one obtains this Dharma sound, one can dwell in Bodhi (enlightenment). Not clinging to Bodhi (enlightenment), one should understand it like this; One should not have doubts, all dharmas (phenomena) are without seeking. Having no doubts about all dharmas (phenomena), one is the most supreme among sentient beings (sattva); Such similar dharmas (phenomena), one should know their true reality. 'It is said like this: 'Tathāgata (title of the Buddha), Bhagavat (title of the Buddha), and Buddha (awakened one) are three titles.' Then, hundreds of thousands of millions of sentient beings said to the Buddha: 'Bhagavat (title of the Buddha)! We have indeed received light and have been able to eliminate doubts and regrets. The Bodhisattva-Mahāsattva (great Bodhisattva) is able to make such various false names, saying they are Tathāgata (title of the Buddha), Bhagavat (title of the Buddha), and Buddha (awakened one), we now'

如是知已，如是解已，於一切法逮得忍力。如來世尊，作大利益，猶如父母，以佛神力及智慧手，挽出我等，令不迷亂而無所擾，猶如一切不動。世尊！譬如虛空無能動者。如是世尊！於一切法心得不動，亦復如是。何以故？一切諸法皆同虛空，如佛覺了無有動相。」爾時百千億大眾繞佛三匝，去佛不遠卻坐一面。

說是如來、世尊、佛名品時，常照凈根菩薩從坐而起，更整衣服，偏袒右肩右膝著地，持種種華散於佛上，各以偈頌，讚歎世尊：

「眾生貪著果，　　悉令得解脫；　成就離果想，　　故我禮智者。　能說于諸果，　　令知平等想；　正覺證平等，　　歸命禮最上。　眾生多貪著，　　行處種種果；　佛以解脫故，　　我今禮智者。　顯現於諸法，　　安住平等處；　得覺平等已，　　敬禮牟尼尊。　眾生多繫縛，　　種種諸果報；　佛悉令解脫，　　歸命禮最上。　成就寂滅道，　　不住種種果；　善知假名相，　　頂禮世智者。」

爾時照明凈根菩薩摩訶薩說是偈已，繞佛三匝，去佛不遠，瞻仰尊顏目不暫舍。

是時蓮華勝藏菩薩摩訶薩，從坐而起，整其衣服，偏袒右肩，右膝著地，以種種華而散佛上，復以偈頌，讚歎于佛：

「眾生多取想，　　能

【現代漢語翻譯】現代漢語譯本像這樣知道之後，像這樣理解之後，對於一切法就能獲得忍力（對真理的接受和堅持）。如來世尊（佛的十個稱號之一），給予我們巨大的利益，就像父母一樣，用佛的神力和智慧之手，把我們從迷亂中解救出來，使我們不再迷惑和煩惱，就像一切不動的事物一樣。世尊！譬如虛空（空無）是無法被移動的。世尊！對於一切法，心能不動搖，也是如此。為什麼呢？因為一切諸法都如同虛空一樣，正如佛所覺悟的那樣，沒有動搖的相狀。』這時，百千億的大眾圍繞佛三圈，在離佛不遠的地方坐在一旁。當說到如來、世尊、佛名品時，常照凈根菩薩從座位上站起來，整理好衣服，袒露右肩，右膝著地，拿著各種鮮花散在佛的身上，各自用偈頌讚嘆世尊：『眾生貪著果報，佛能使他們都得到解脫；成就了遠離果報的執著，所以我禮敬這位智者。能說出各種果報的道理，使人知道平等之理；正覺證悟了平等，我歸命禮敬最上者。眾生大多貪著，執著于各種果報；佛以解脫之道，所以我現在禮敬這位智者。顯現一切諸法的實相，安住在平等的境界；覺悟了平等之後，我敬禮牟尼尊（釋迦牟尼的尊稱）。眾生大多被束縛，受著各種果報的牽絆；佛能使他們都得到解脫，我歸命禮敬最上者。成就了寂滅之道，不住于各種果報；善於瞭解假名相，我頂禮世間的智者。』這時，照明凈根菩薩摩訶薩（大菩薩）說完偈頌后，圍繞佛三圈，在離佛不遠的地方，瞻仰著佛的尊容，眼睛片刻也不離開。這時，蓮華勝藏菩薩摩訶薩，從座位上站起來，整理好衣服，袒露右肩，右膝著地，用各種鮮花散在佛的身上，又用偈頌讚嘆佛：『眾生大多執著于各種表象，佛能

【English Translation】 English version Having known thus, having understood thus, one attains the power of endurance (acceptance and perseverance in truth) regarding all dharmas (teachings or phenomena). The Tathagata (one of the ten titles of a Buddha), the World Honored One, brings great benefit, like parents, using the Buddha's divine power and wisdom hand, rescuing us from delusion, so that we are no longer confused and troubled, like all things that are unmoving. World Honored One! For example, space (emptiness) cannot be moved. World Honored One! Regarding all dharmas, the mind being unmoving is also like this. Why? Because all dharmas are like space, just as the Buddha has awakened to, there is no appearance of movement.』 At this time, hundreds of thousands of millions of people circled the Buddha three times, and sat down to one side not far from the Buddha. When speaking of the Tathagata, the World Honored One, and the Buddha's name, the Bodhisattva (enlightened being) Constantly Illuminating Pure Roots arose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and scattered various flowers upon the Buddha, each using verses to praise the World Honored One: 'Beings are attached to karmic results, the Buddha enables them all to attain liberation; having achieved detachment from the idea of karmic results, therefore I bow to this wise one. Able to speak of the principles of various karmic results, enabling people to know the principle of equality; the Rightly Awakened One has realized equality, I take refuge and bow to the most supreme one. Beings are mostly attached, clinging to various karmic results; the Buddha, through the path of liberation, therefore I now bow to this wise one. Manifesting the true nature of all dharmas, abiding in the realm of equality; having awakened to equality, I respectfully bow to the Muni (a title for Shakyamuni Buddha). Beings are mostly bound, entangled by various karmic retributions; the Buddha enables them all to attain liberation, I take refuge and bow to the most supreme one. Having achieved the path of quiescence, not dwelling on various karmic results; being skilled in understanding the nature of provisional names, I bow my head to the wise one of the world.』 At this time, the Bodhisattva Mahasattva (great Bodhisattva) Illuminating Pure Roots, having spoken these verses, circled the Buddha three times, and not far from the Buddha, gazed upon the Buddha's honored face, his eyes not leaving for a moment. At this time, the Bodhisattva Mahasattva Lotus Flower Victorious Treasury, arose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, scattered various flowers upon the Buddha, and again used verses to praise the Buddha: 'Beings are mostly attached to various appearances, the Buddha is able to'

令悉除滅；　離畏得歡喜，　　敬禮牟尼尊。　寂滅離諸有，　　無畏而說法；　是名世雄猛，　　敬禮牟尼尊。　知有本空寂，　　其體不可得；　諸有中最妙，　　敬禮牟尼尊。　永離於三有，　　滅除諸結使；　離畏得無畏，　　敬禮牟尼尊。　無畏亦無懼，　　施中得最上；　出過一切施，　　敬禮牟尼尊。　離畏得無畏，　　拔除憂毒箭；　解脫于諸法，　　敬禮牟尼尊。」

爾時蓮華功德藏菩薩，說如是偈贊世尊已，而白佛言：「若有眾生，於後末世得聞是經，心不驚畏，我當禮敬。」

爾時離垢意菩薩，於世尊前，復說偈言：

「常應散眾華，　　智者所修行；　得聞是經已，　　當令得解脫。」

爾時離垢意菩薩摩訶薩，於世尊前，復說偈曰：

「佛法甚深廣，　　顯說如是經；　當有少眾生，　　信受不疑惑。　貪著於我見，　　于身取身想；　不信於此經，　　是名無智者。」

爾時蓮華眼菩薩摩訶薩，於世尊前，復說偈言：

「實為諸眾生，　　開示眼目導；　如是之經法，　　唯善者不疑。」

爾時不思議解脫菩薩摩訶薩，於世尊前，復說偈言：

「世號人中尊，　　眾生不思議；　說如是等經，　　聞則無疑

【現代漢語翻譯】令一切煩惱都消除滅盡；遠離畏懼獲得歡喜，恭敬禮拜牟尼尊（釋迦牟尼佛）。寂靜涅槃遠離各種存在，無所畏懼地宣說佛法；這被稱為世間的雄猛者，恭敬禮拜牟尼尊。了知諸法本性空寂，其本體不可執取；在一切存在中最殊勝，恭敬禮拜牟尼尊。永遠脫離欲界、色界、無色界這三有，滅除各種煩惱束縛；遠離畏懼獲得無畏，恭敬禮拜牟尼尊。沒有畏懼也沒有恐懼，在佈施中獲得最上乘的果報；超越一切佈施，恭敬禮拜牟尼尊。遠離畏懼獲得無畏，拔除憂愁煩惱的毒箭；從一切法中解脫出來，恭敬禮拜牟尼尊。當時，蓮華功德藏菩薩，說完這些讚頌世尊的偈頌后，對佛說：『如果有眾生，在後世末法時期聽到這部經，心中不驚慌畏懼，我應當禮敬他們。』當時，離垢意菩薩，在世尊面前，又說偈頌：『應當經常散佈鮮花，這是有智慧的人所修行的；能夠聽聞這部經后，應當能夠獲得解脫。』當時，離垢意菩薩摩訶薩，在世尊面前，又說偈頌：『佛法非常深奧廣博，顯明宣說了這樣的經典；應當會有少數眾生，信受而不疑惑。貪戀執著於我見，對於身體執著于身體的虛妄想法；不相信這部經典，這被稱為沒有智慧的人。』當時，蓮華眼菩薩摩訶薩，在世尊面前，又說偈頌：『確實是爲了一切眾生，開啟了眼目，指引方向；像這樣的經法，只有善良的人才不會懷疑。』當時，不思議解脫菩薩摩訶薩，在世尊面前，又說偈頌：『世尊被稱為人中之尊，眾生的境界不可思議；宣說像這樣的經典，聽聞的人就不會有疑惑。』

【English Translation】 May all afflictions be completely extinguished; Having left fear, attaining joy, I respectfully bow to Muni (Shakyamuni Buddha). Peaceful Nirvana, free from all existences, fearlessly proclaiming the Dharma; This is called the hero of the world, I respectfully bow to Muni. Knowing that the nature of all things is empty and still, its essence cannot be grasped; The most wonderful among all existences, I respectfully bow to Muni. Forever free from the three realms of existence, eliminating all fetters of afflictions; Having left fear, attaining fearlessness, I respectfully bow to Muni. Without fear or dread, attaining the highest merit in giving; Transcending all giving, I respectfully bow to Muni. Having left fear, attaining fearlessness, uprooting the poisonous arrows of sorrow; Liberated from all dharmas, I respectfully bow to Muni. At that time, Bodhisattva Lotus Virtue Treasury, having spoken these verses praising the World Honored One, said to the Buddha: 'If there are sentient beings who, in the latter days of the Dharma, hear this sutra and are not startled or afraid, I shall pay homage to them.' At that time, Bodhisattva Immaculate Intention, in front of the World Honored One, again spoke verses: 'One should always scatter flowers, this is what the wise practice; Having heard this sutra, one should attain liberation.' At that time, Bodhisattva Mahasattva Immaculate Intention, in front of the World Honored One, again spoke verses: 'The Buddha's Dharma is extremely profound and vast, clearly expounding such a sutra; There should be a few sentient beings who believe and accept it without doubt. Clinging to the view of self, attaching to the false idea of the body as a body; Not believing in this sutra, these are called those without wisdom.' At that time, Bodhisattva Mahasattva Lotus Eye, in front of the World Honored One, again spoke verses: 'Truly for all sentient beings, opening their eyes and guiding their way; Such a Dharma, only the virtuous will not doubt.' At that time, Bodhisattva Mahasattva Inconceivable Liberation, in front of the World Honored One, again spoke verses: 'The World Honored One is called the most honored among humans, the realm of sentient beings is inconceivable; Expounding such sutras, those who hear them will have no doubt.'

悔。」

爾時常憶念菩薩摩訶薩，於世尊前，復說偈言：

「若不憶念者，　　數數生死中；　不著于諸法，　　修行則無疑。」

爾時寶衣解脫菩薩摩訶薩，於世尊前，復說偈言：

「多衣滿一億，　　凈潔而細緻。　初摩而纏覆，　　修行則無疑。」

爾時施食菩薩摩訶薩，於世尊前，復說偈言：

「所設眾飲食，　　具足諸肴膳；　日日應常施，　　修行無有疑。」

爾時悲行菩薩摩訶薩，於世尊前，復說偈言：

「應悲諸眾生，　　數數而號哭；　此經甚深妙，　　厭惡不修學。　若從地獄來，　　則樂處地獄；　雖似修功德，　　須臾尋生疑。　親近惡知識，　　不信甚深法；　愚癡網自蔽，　　如是生疑惑。　諸有破戒者，　　噁心見其過；　聞經不信受，　　誹謗於此行。　懈怠少精進，　　不住于菩提；　無智心下劣，　　不解如是行。　眾生多樂著，　　我見心自在；　常處於三界，　　無能修行者。

愚癡起噁心，　　無智染諸欲；　樂處於憒鬧，　　作是誹謗行。　愚癡少智人，　　饕餮嗜飲食；　不修清凈法，　　故作誹謗行。　眾生多貪著，　　偏執取妄想；　不識于假名，　　唯救世能度。」

爾

【現代漢語翻譯】現代漢語譯本『悔』。那時，常憶念菩薩摩訶薩（菩薩中的大菩薩），在世尊面前，又說了偈語：『若不憶念者，數數生死中；不著于諸法，修行則無疑。』那時，寶衣解脫菩薩摩訶薩（以珍寶衣物為象徵的菩薩），在世尊面前，又說了偈語：『多衣滿一億，凈潔而細緻。初摩而纏覆，修行則無疑。』那時，施食菩薩摩訶薩（以佈施食物為象徵的菩薩），在世尊面前，又說了偈語：『所設眾飲食，具足諸肴膳；日日應常施，修行無有疑。』那時，悲行菩薩摩訶薩（以慈悲行為象徵的菩薩），在世尊面前，又說了偈語：『應悲諸眾生，數數而號哭；此經甚深妙，厭惡不修學。若從地獄來，則樂處地獄；雖似修功德，須臾尋生疑。親近惡知識，不信甚深法；愚癡網自蔽，如是生疑惑。諸有破戒者，噁心見其過；聞經不信受，誹謗於此行。懈怠少精進，不住于菩提（覺悟的智慧）；無智心下劣，不解如是行。眾生多樂著，我見心自在；常處於三界（欲界、色界、無色界），無能修行者。愚癡起噁心，無智染諸欲；樂處於憒鬧，作是誹謗行。愚癡少智人，饕餮嗜飲食；不修清凈法，故作誹謗行。眾生多貪著，偏執取妄想；不識于假名，唯救世能度。』那時，

【English Translation】 English version 'Regret'. At that time, the Bodhisattva Mahasattva (a great Bodhisattva), constantly mindful, spoke the following verses before the World Honored One: 'If one does not remember, in the cycle of births and deaths; not attached to all dharmas, then there is no doubt in practice.' At that time, the Bodhisattva Mahasattva Bao Yi Jietuo (Bodhisattva symbolized by precious garments), spoke the following verses before the World Honored One: 'Many garments, filling a billion, pure and delicate. Initially touched and wrapped, then there is no doubt in practice.' At that time, the Bodhisattva Mahasattva Shi Shi (Bodhisattva symbolized by giving food), spoke the following verses before the World Honored One: 'All kinds of food prepared, complete with various delicacies; should be given daily, then there is no doubt in practice.' At that time, the Bodhisattva Mahasattva Bei Xing (Bodhisattva symbolized by compassionate actions), spoke the following verses before the World Honored One: 'One should be compassionate to all beings, weeping again and again; this sutra is profound and wonderful, yet they dislike and do not study it. If they come from hell, they will be happy in hell; though they seem to cultivate merit, they will soon have doubts. They associate with evil companions, not believing in the profound dharma; their foolishness blinds them, thus doubts arise. Those who break the precepts, with evil minds see others' faults; hearing the sutra, they do not believe, slandering this practice. They are lazy and lack diligence, not abiding in Bodhi (enlightened wisdom); their minds are inferior and without wisdom, not understanding this practice. Beings are mostly attached, with a self-view and a free mind; they are always in the three realms (desire realm, form realm, formless realm), and none can practice. Foolishness gives rise to evil thoughts, without wisdom they are stained by desires; they enjoy noisy places, thus they slander this practice. Foolish people with little wisdom, are gluttonous and crave food; they do not cultivate pure dharma, thus they slander this practice. Beings are mostly greedy and attached, clinging to delusions; they do not recognize false names, only the savior can deliver them.' At that time,

時能遠離解脫菩薩摩訶薩，於世尊前，而說偈言：

「遠離諸眾生，　　如棄于糞穢；　虛偽猶泥錢，　　解脫著果想。　譬如壞死屍，　　其惡甚可厭；　若謗如是行，　　應疾速遠離。　如賊劫村落，　　處於曠險路；　聞者悉遠避，　　愿莫值是惡。　若見壞爛者，　　厭惡如賊害；　有誹謗此經，　　如是惡莫見。」

爾時阿難白佛言：「世尊！如是菩薩摩訶薩，甚為希有，其意明瞭，為是自定力耶？為是佛神力乎？」

佛言：「皆是乘佛神力能作是說；亦是此經功德威力，逮得無礙。何以故？如是族姓子，以於六十億佛所，從於佛口常聞此法不增不減，亦如從我得聞不異，是故億念過去一切諸禪定力及佛神力。」

阿難言：「如是，如是！信如所說，此諸菩薩，現可證知。」◎

◎不退轉法輪經現見品第八

爾時阿難白佛言：「世尊！若聞是法，次第信解不生疑惑，如是族姓男女，得成就幾所福？」

佛告阿難：「若族姓男女，住阿耨多羅三藐三菩提，復以閻浮提滿中七寶供養者，是人功德，不如得聞此經次第句義信解不疑其福甚多。置閻浮提滿中七寶供養諸佛，假設恒河沙世界滿中珍寶供養諸佛，復有善男子、善女人，得聞是經次第句義，信解不

【現代漢語翻譯】現代漢語譯本當時，能夠遠離解脫的菩薩摩訶薩（菩薩中的大修行者），在世尊（佛陀）面前，說了這樣的偈語：『遠離那些眾生，就像丟棄糞便一樣；虛偽的修行就像泥做的錢幣，執著于解脫的果報就像執著于虛假的錢幣。』『就像腐爛的屍體，其惡臭令人厭惡；如果有人誹謗這樣的修行，應當迅速遠離。』『就像強盜搶劫村莊，處在危險的道路上；聽到的人都會遠遠躲避，希望不要遇到這樣的惡人。』『如果看到腐爛的東西，會像厭惡強盜一樣厭惡它；如果有人誹謗這部經，這種惡行更不應該見到。』這時，阿難（佛陀的十大弟子之一）對佛說：『世尊！這樣的菩薩摩訶薩，真是非常稀有，他們的心意如此明瞭，這是他們自己的禪定力量呢？還是佛的神力呢？』佛說：『這都是憑藉佛的神力才能說出這樣的話；也是這部經的功德威力，使他們獲得無礙的智慧。為什麼呢？因為這些善男子，在過去六十億佛那裡，從佛口中常常聽到這部法，沒有增減，也像從我這裡聽到的一樣，沒有差別，所以他們能夠憶念過去一切的禪定力量和佛的神力。』阿難說：『是的，是的！我相信您所說的，這些菩薩，現在就可以證明他們所說的話。』《不退轉法輪經》現見品第八這時，阿難對佛說：『世尊！如果有人聽到這部法，能夠依次相信理解，不產生疑惑，這樣的善男子善女人，能夠成就多少福德呢？』佛告訴阿難：『如果善男子善女人，發願要成就阿耨多羅三藐三菩提（無上正等正覺），又用整個閻浮提（我們所居住的世界）裝滿七寶來供養，這個人的功德，不如聽到這部經，依次理解句義，相信而不疑惑的福德多。』『即使把整個閻浮提裝滿七寶供養諸佛，假設用恒河沙數的世界裝滿珍寶供養諸佛，如果還有善男子、善女人，能夠聽到這部經，依次理解句義，相信而不

【English Translation】 English version At that time, the Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) who could distance himself from liberation, spoke these verses in front of the World Honored One (Buddha): 'Distance yourself from those sentient beings, as if discarding filth; false practice is like mud coins, and attachment to the fruit of liberation is like attachment to false coins.' 'Just like a decaying corpse, its stench is repulsive; if someone slanders such practice, one should quickly distance oneself.' 'Just like robbers plundering a village, being on a dangerous road; those who hear of it will avoid it from afar, hoping not to encounter such evil people.' 'If one sees something rotten, one will detest it as if it were a robber; if someone slanders this sutra, such evil should not be seen.' At this time, Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! Such a Bodhisattva Mahasattva is truly rare, their minds are so clear, is this their own power of meditation? Or is it the power of the Buddha?' The Buddha said: 'This is all due to the power of the Buddha that they can speak like this; it is also the merit and power of this sutra that enables them to attain unobstructed wisdom. Why is that? Because these good men, in the past, at the places of sixty billion Buddhas, have often heard this Dharma from the Buddha's mouth, without increase or decrease, and it is the same as hearing it from me, without difference, so they can remember all the powers of meditation and the power of the Buddha in the past.' Ananda said: 'Yes, yes! I believe what you said, these Bodhisattvas, can now prove what they say.' The Eighth Chapter, 'Manifestation,' of the Sutra of the Unwavering Wheel of Dharma At this time, Ananda said to the Buddha: 'World Honored One! If someone hears this Dharma, can believe and understand it in order, without generating doubt, how much merit will such a good man or woman achieve?' The Buddha told Ananda: 'If a good man or woman aspires to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and uses the entire Jambudvipa (the world we live in) filled with seven treasures as offerings, the merit of this person is less than the merit of hearing this sutra, understanding the meaning of the verses in order, believing without doubt.' 'Even if the entire Jambudvipa is filled with seven treasures as offerings to all Buddhas, and if we assume that countless worlds like the sands of the Ganges River are filled with treasures as offerings to all Buddhas, if there are still good men and women who can hear this sutra, understand the meaning of the verses in order, and believe without

疑心亦不悔，是人功德復倍于彼。」

爾時世尊，而說偈言：

「假使三千界，　　滿中諸珍寶；　供養于如來，　　救度於世間。　若佛說此經，　　有能諦聽者；　智慧得解脫，　　其福倍過彼。　譬如恒河沙，　　於此諸世界；　七寶悉充滿，　　盡施一切智。　于佛之所說，　　信受是經典；　是為解脫智，　　其福亦倍彼。」

爾時阿難白佛言：「世尊！若有族姓男女，信解是經受持讀誦復為人說，得幾所福？」

佛告阿難：「如是族姓男女，住無上道，于百劫中修行佈施，供養如來，遠離此經，百劫持戒百劫，忍辱、精進、禪定、智慧，復于百劫得五神通，修世間智具足戒身，若有遠離此經典者，是則不名尊重供養于諸如來。若有善男子、善女人，信解是經，受持讀誦復為他說，其所得福倍多於上。」

爾時世尊，而說偈言：

「假使滿百劫，　　一切諸肴膳；　供養救世者，　　不名尊重供。　若欲供養者，　　當受持是經；　舍除福報想，　　修行法供養。　如是供養者，　　是名真供養；　以法為供養，　　如來法身故。　假使滿百劫，　　以衣服供養；　救世之世尊，　　多諸衣服施。　不名為供養，　　有能持經者；　是名真

【現代漢語翻譯】現代漢語譯本：即使心存疑慮也不後悔，此人的功德也會比前者加倍。當時，世尊以偈語說道：『假設三千大千世界（三千個大千世界，佛教宇宙觀中的最大單位），都充滿各種珍寶；用以供養如來（佛的稱號），救度世間眾生。如果佛陀宣說此經，有人能夠認真聽聞；智慧得以解脫，他的福報會超過前者。譬如恒河沙數（數量極多）的世界；其中都充滿七寶（佛教中珍貴的七種寶物），全部用來佈施給一切智者（佛的別稱）。對於佛陀所說的，信受奉行這部經典；這是解脫的智慧，他的福報也超過前者。』當時，阿難（佛陀的十大弟子之一）對佛說：『世尊！如果有善男信女，能夠信解這部經典，受持讀誦，並且為他人宣說，會得到多少福報呢？』佛陀告訴阿難：『這樣的善男信女，安住于無上道（佛教的最高境界），在百劫（極長的時間單位）中修行佈施，供養如來，但如果遠離這部經典，即使百劫持戒，百劫忍辱、精進、禪定、智慧，又在百劫中獲得五神通（佛教中的五種超自然能力），修習世間智慧，具足戒律，如果有人遠離這部經典，就不能稱為尊重供養諸佛如來。如果有善男子、善女人，信解這部經典，受持讀誦並且為他人宣說，他們所得到的福報會比上述的還要多。』當時，世尊以偈語說道：『假設用一百劫的時間，用各種美味佳餚；供養救世者（佛的別稱），也不能稱為真正的尊重供養。如果想要供養，應當受持這部經典；捨棄追求福報的想法，修行法供養（以佛法為供養）。像這樣的供養，才稱為真正的供養；以佛法為供養，因為如來是法身（佛的真身）。假設用一百劫的時間，用衣服供養；救世的世尊，已經接受過很多衣服的佈施。這不能稱為供養，能夠受持這部經典的人；這才是真正的供養。

【English Translation】 English version: 'Even if one has doubts but does not regret, the merit of this person will be doubled compared to the former.' At that time, the World Honored One spoke in verse: 'Suppose the three thousand great chiliocosms (a vast cosmic system in Buddhist cosmology), were filled with all kinds of treasures; Used to make offerings to the Tathagata (an epithet of the Buddha), to save the world. If the Buddha speaks this sutra, and there are those who can listen attentively; Wisdom is attained and liberation is achieved, their merit will surpass the former. Like the sands of the Ganges River (an extremely large number), in these worlds; All filled with the seven treasures (seven precious materials in Buddhism), all given to the All-Knowing One (another name for the Buddha). Regarding what the Buddha has spoken, believing and accepting this sutra; This is the wisdom of liberation, their merit will also surpass the former.' At that time, Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If there are men and women of good families who believe and understand this sutra, uphold, recite, and explain it to others, how much merit will they obtain?' The Buddha told Ananda: 'Such men and women of good families, abiding in the unsurpassed path (the highest state in Buddhism), practice giving for a hundred kalpas (an extremely long unit of time), make offerings to the Tathagata, but if they are far from this sutra, even if they uphold precepts for a hundred kalpas, practice patience, diligence, meditation, and wisdom for a hundred kalpas, and obtain the five supernormal powers (five supernatural abilities in Buddhism) in a hundred kalpas, cultivate worldly wisdom, and fulfill the precepts, if someone is far from this sutra, they cannot be called respectful offerings to all the Tathagatas. If there are good men and good women who believe and understand this sutra, uphold, recite, and explain it to others, the merit they obtain will be much greater than the above.' At that time, the World Honored One spoke in verse: 'Suppose for a hundred kalpas, with all kinds of delicious food; Making offerings to the savior of the world (another name for the Buddha), it cannot be called a true respectful offering. If one wishes to make offerings, one should uphold this sutra; Abandon the thought of seeking merit, practice Dharma offerings (offering through the teachings). Such offerings are called true offerings; Using the Dharma as an offering, because the Tathagata is the Dharma body (the true body of the Buddha). Suppose for a hundred kalpas, with clothing as offerings; The World Honored One, the savior of the world, has already received many offerings of clothing. This cannot be called an offering, those who can uphold this sutra; This is the true offering.'

供養，　　最上之第一。　假使滿百劫，　　常散諸天華；　奉上諸世尊，　　不名為供養。　若作第一供，　　救世能度者；　應受持此經，　　能除果報相。　若造七寶塔，　　為救世建立；　一切如須彌，　　不名供養佛。　此為最大供，　　眾供養中上；　能持此經者，　　不見我身相。　假使滿百劫，　　修持于禁戒；　而不持此經，　　不名為最勝。　聽經而持戒，　　于戒為最上；　亦于持經中，　　而無持經想。　不名為犯戒，　　亦不為破戒；　能學此經者，　　如我之所說。　若能學此經，　　亦善學菩提；　雖同學菩提，　　而實無所學。　能如是持戒，　　此經所顯示；　于戒得具足，　　是名持戒者。　假設滿百劫，　　有人修忍辱；　撾罵不還報，　　一切皆能忍。　乃至截手足，　　而不起異想；　亦不生怨嫌，　　一切無所念。　能行是忍者，　　具足滿百劫；　雖修如意忍，　　而心不為勝。　是忍最第一，　　亦名為善修；　若復聞此經，　　信解而受持。　是名最勝忍，　　第一無有上；　若於此經中，　　聞已能信解。　欲求于無礙，　　無上佛智者；　當受持此經，　　則能速具得。　假使滿百劫，　

【現代漢語翻譯】現代漢語譯本供養之中，最殊勝的是第一位的。假設用一百個劫的時間，經常散佈各種天上的花朵；奉獻給諸位世尊（佛的尊稱），這不能稱為供養。如果要做第一等的供養，能夠救度世間眾生的；就應當受持這部經，它能消除果報的現象。如果建造七寶塔，爲了救度世間而建立；即使像須彌山（佛教中的聖山）一樣高大，也不能稱為供養佛。這才是最大的供養，在所有供養中最為殊勝；能夠受持這部經的人，不會執著於我的身相。假設用一百個劫的時間，修持各種戒律；而不受持這部經，不能稱為最殊勝的修行。聽聞經文而持守戒律，在戒律中是最為殊勝的；也在受持經文的過程中，不執著于受持經文的想法。這不稱為犯戒，也不稱為破戒；能夠學習這部經的人，就像我所說的那樣。如果能夠學習這部經，也就能很好地學習菩提（覺悟）；雖然同樣學習菩提，但實際上並沒有什麼可學的。能夠像這樣持守戒律，這部經所顯示的；在戒律上得到圓滿，這才是真正的持戒者。假設用一百個劫的時間，有人修習忍辱；被人打罵也不還報，一切都能忍受。乃至被截斷手足，也不產生異樣的想法；也不生起怨恨和嫌隙，一切都沒有執念。能夠這樣修習忍辱的人，圓滿一百個劫的時間；雖然修習如意的忍辱，但內心並不算最殊勝。這種忍辱才是最第一的，也稱為善修；如果再能聽聞這部經，信解並受持。這才是最殊勝的忍辱，第一無上的；如果在這部經中，聽聞后能夠信解。想要追求無礙、無上的佛智的人；應當受持這部經，就能迅速獲得。假設用一百個劫的時間，

【English Translation】 English version Among offerings, the most supreme is the first. Suppose for a hundred kalpas (an extremely long period of time), one constantly scatters various heavenly flowers; Offering them to all the World Honored Ones (a title for the Buddha), this is not called an offering. If one is to make the foremost offering, one that can save sentient beings; Then one should uphold this sutra, which can eliminate the appearance of karmic retribution. If one builds a seven-jeweled pagoda, establishing it for the salvation of the world; Even if it is as tall as Mount Sumeru (a sacred mountain in Buddhism), it is not called an offering to the Buddha. This is the greatest offering, the most supreme among all offerings; One who can uphold this sutra does not cling to the appearance of my body. Suppose for a hundred kalpas, one practices various precepts; But does not uphold this sutra, it is not called the most supreme practice. Hearing the sutra and upholding the precepts, among precepts it is the most supreme; Also, in the process of upholding the sutra, one does not cling to the idea of upholding the sutra. This is not called breaking the precepts, nor is it called violating the precepts; One who can learn this sutra is as I have said. If one can learn this sutra, one can also learn Bodhi (enlightenment) well; Although one is learning Bodhi, in reality there is nothing to learn. One who can uphold the precepts in this way, as shown by this sutra; Attains completeness in the precepts, this is called a true precept holder. Suppose for a hundred kalpas, someone cultivates patience; Being beaten and scolded, one does not retaliate, one can endure everything. Even if one's hands and feet are cut off, one does not generate different thoughts; Nor does one give rise to resentment or grudges, one has no attachments. One who can practice patience in this way, completing a hundred kalpas; Although one cultivates patience as desired, one's mind is not the most supreme. This patience is the most foremost, and is also called good cultivation; If one can also hear this sutra, believe, understand, and uphold it. This is the most supreme patience, the first and unsurpassed; If in this sutra, after hearing it, one can believe and understand. One who seeks unobstructed, unsurpassed Buddha wisdom; Should uphold this sutra, then one can quickly attain it. Suppose for a hundred kalpas,

精進常不坐；　經行已過時，　　除去于睡眠。　智者修是經，　　應為人演說；　則得無所畏，　　是名勝精進。　假設滿百劫，　　而得五神通；　若不聞此經，　　不名勝神通。　若能持此經，　　是名勝神通；　神通中最上，　　知義而不著。　假設滿百劫，　　常作明智人；　成就世間智，　　決了於世間。　若不學此經，　　不名為智者；　若能持此經，　　乃名為勇健。　若能如是知，　　是名為智者；　受持此經典，　　聞則能信解。　顯示於此經，　　智者所行處；　若能持此經，　　應加勤精進。」

爾時阿難，復說偈言：

「行滿百由旬，　　或至千由旬；　當詣于智者，　　有是經法處。　常應到彼所，　　為聽是經故；　聽已而信解，　　其心恒隨順。　假滿世界火，　　百千億由旬；　若有此經處，　　智者宜疾聽。　若求聖禪定，　　諸禪中最上；　當說如是經，　　為滅諸結使。　若有欲捨去，　　樂著於世間；　為顯示此經，　　如佛之所說。　若欲見諸佛，　　阿閦為最上；　于諸受持中，　　此經為第一。　欲得一切樂，　　修諸菩薩行；　應當說此經，　　速到安樂處。　欲見三佛陀，　　安養難

【現代漢語翻譯】現代漢語譯本『精進』意味著不應總是坐著；當『經行』（一種行走禪修）時間已過，就應該停止睡眠。有智慧的人修習這部經典，應當為他人演說；這樣就能獲得無所畏懼，這被稱為殊勝的精進。假設經過一百個劫（佛教時間單位），獲得了五神通（五種超自然能力）；如果沒聽聞這部經典，也不能稱為殊勝的神通。如果能受持這部經典，這才是殊勝的神通；在所有神通中最為殊勝，是瞭解其義而不執著。假設經過一百個劫，常常作為明智的人；成就了世間的智慧，能夠決斷世間的事情。如果沒學習這部經典，不能稱為智者；如果能受持這部經典，才稱為勇健。如果能像這樣理解，這才是智者；受持這部經典，聽聞后能夠相信並理解。這部經典顯示了智者所應遵循的道路；如果能受持這部經典，就應該更加勤奮精進。

那時，阿難（佛陀的十大弟子之一）又說了偈語：

『行走一百由旬（古印度長度單位），或者甚至一千由旬；應當去到有智者的地方，那裡有這部經典。應當常常去到那裡，爲了聽聞這部經典；聽聞后相信並理解，內心恒常隨順經典。假設整個世界都充滿火焰，有百千億由旬之廣；如果有這部經典的地方，智者應該迅速前去聽聞。如果尋求聖禪定（佛教的最高禪定），在所有禪定中最殊勝的；應當宣說這部經典，爲了滅除各種煩惱。如果有想要捨棄修行，貪戀世間的人；應當為他們顯示這部經典，就像佛陀所說的那樣。如果想要見到諸佛，阿閦佛（東方不動佛）最為殊勝；在所有受持的經典中，這部經典是第一。如果想要獲得一切快樂，修習菩薩的各種行為；應當宣說這部經典，迅速到達安樂的境地。如果想要見到三佛陀（過去、現在、未來三世佛），安養（極樂世界）難以到達；

【English Translation】 English version 'Vigor' means not always sitting; When the time for 'walking meditation' (a form of walking meditation) has passed, one should cease sleeping. A wise person who practices this scripture should explain it to others; In this way, one can obtain fearlessness, which is called superior vigor. Suppose after a hundred kalpas (Buddhist unit of time), one obtains the five supernormal powers (five supernatural abilities); If one has not heard this scripture, it cannot be called superior supernormal power. If one can uphold this scripture, this is superior supernormal power; Among all supernormal powers, the most superior is understanding its meaning without attachment. Suppose after a hundred kalpas, one is always a wise person; Having achieved worldly wisdom, one can make decisions about worldly matters. If one has not studied this scripture, one cannot be called wise; If one can uphold this scripture, one is called courageous. If one can understand in this way, this is a wise person; Upholding this scripture, after hearing it, one can believe and understand. This scripture shows the path that the wise should follow; If one can uphold this scripture, one should be even more diligent and vigorous.

At that time, Ananda (one of the Buddha's ten great disciples) again spoke in verse:

'Walking a hundred yojanas (ancient Indian unit of length), or even a thousand yojanas; One should go to the place where there are wise people, where this scripture is. One should often go there, in order to hear this scripture; After hearing it, believe and understand, and the mind will always follow the scripture. Suppose the entire world is filled with flames, extending hundreds of billions of yojanas; If there is a place with this scripture, the wise should quickly go to hear it. If seeking holy samadhi (the highest state of meditation in Buddhism), the most superior among all samadhis; One should proclaim this scripture, in order to eliminate all afflictions. If there are those who want to abandon practice and are attached to the world; One should show them this scripture, just as the Buddha has said. If one wants to see all the Buddhas, Akshobhya Buddha (the Immovable Buddha of the East) is the most superior; Among all the scriptures that are upheld, this scripture is the first. If one wants to obtain all happiness, practicing the various actions of a Bodhisattva; One should proclaim this scripture, to quickly reach the place of peace and happiness. If one wants to see the three Buddhas (Buddhas of the past, present, and future), Ananda (the Pure Land) is difficult to reach;

思議；　應為演此經，　　如佛之所說。」

爾時佛告阿難：「善哉！善哉！說是經時，族姓男女，若得聞者，心不散亂，讀誦此經，遠離一切諸親近處，亦悉滅除一切想識；若欲見佛即便得見，臨壽終時，則能面見百千諸佛。何以故？如是族姓子等，為一切諸佛之所護念，說是經已，復能受持讀誦信解，亦為他人分別演說。」

不退轉法輪經安養國品第九

爾時比丘、比丘尼、優婆塞、優婆夷四眾之中，時有童女，名曰師子，與五百童女俱白佛言：「世尊！若有女人讀誦此經，復能為他分別解說，得幾所福？」

佛告師子童女：「若有女人住阿耨多羅三藐三菩提，受持讀誦如是經典，為人能說，當知此等是最後女身，更不復受。何以故？已能受持讀誦此經為他說故，而心無亂，一切結使皆得除滅。若是女人應起結使，亦令不起。」

師子白佛言：「世尊！云何是女人相能生煩惱？」

佛言：「師子！若有女人，見他端正女人及諸瓔珞摩尼等寶而自莊嚴，受于快樂見是事已，便生染著不解觀察，譬如畫瓶但飾其外；凡愚臭穢亦復如是，不凈所熏屎尿充滿不知觀察；如是等相便生樂著，而起染心，以是因緣常受女身。」

復告師子言：「一切女人多生嫉妒、欺誑、妄語，

【現代漢語翻譯】現代漢語譯本：

『應當宣講這部經，就像佛所說的那樣。』

當時，佛告訴阿難：『好啊！好啊！在宣講這部經的時候，如果族姓男女聽聞此經，心不散亂，讀誦此經，遠離一切親近之處，也都能滅除一切想識；如果想要見到佛，就能立即見到，臨終時，就能面見成百上千的諸佛。為什麼呢？因為這些族姓子等，為一切諸佛所護念。宣講此經后，又能受持讀誦，信解，也為他人分別演說。』

《不退轉法輪經》安養國品第九

當時，在比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）四眾之中，有一位名叫師子的童女，與五百位童女一起對佛說：『世尊！如果有女人讀誦此經，又能為他人分別解說，能得到多少福報？』

佛告訴師子童女：『如果有女人安住于阿耨多羅三藐三菩提（無上正等正覺），受持讀誦這樣的經典，又能為他人宣說，應當知道這些人是最後一次受女身，不再會再受女身。為什麼呢？因為她們已經能夠受持讀誦此經，為他人宣說，而且心不散亂，一切煩惱都能夠消除。如果這個女人應該生起煩惱，也會令其不生起。』

師子對佛說：『世尊！什麼樣的女人相會產生煩惱呢？』

佛說：『師子！如果有女人，看到其他端正的女人以及各種瓔珞（項鍊）摩尼（寶珠）等寶物來裝飾自己，享受快樂，看到這些事後，就產生貪戀執著，不理解觀察，就像畫的瓶子只裝飾外表一樣；凡夫愚癡，身體臭穢也像這樣，被不凈之物薰染，充滿屎尿，不知道觀察；像這樣的種種相狀就會產生樂著，從而生起染污之心，因為這個因緣，常常會受女身。』

又告訴師子說：『一切女人大多會產生嫉妒、欺騙、妄語，』 English version:

'One should expound this sutra, just as the Buddha has said.'

At that time, the Buddha said to Ananda, 'Excellent! Excellent! When this sutra is being expounded, if men and women of good families hear this sutra, their minds will not be scattered. If they read and recite this sutra, and stay away from all places of intimacy, they will also be able to eliminate all thoughts and perceptions. If they wish to see the Buddha, they will be able to see him immediately. When they are about to die, they will be able to see hundreds and thousands of Buddhas. Why is this so? Because these sons and daughters of good families are protected and remembered by all the Buddhas. After expounding this sutra, if they can also uphold, read, recite, believe, understand, and explain it to others.'

Chapter Nine, 'The Land of Bliss' of the Sutra of the Wheel of Non-Retrogression

At that time, among the four assemblies of monks (bhikshus), nuns (bhikshunis), laymen (upasakas), and laywomen (upasikas), there was a maiden named Simha, who, along with five hundred maidens, said to the Buddha, 'World Honored One! If a woman reads and recites this sutra, and is also able to explain it to others, how much merit will she obtain?'

The Buddha said to the maiden Simha, 'If a woman dwells in Anuttara-samyak-sambodhi (supreme perfect enlightenment), upholds, reads, and recites such a sutra, and is able to explain it to others, know that these are their last female bodies, and they will not receive a female body again. Why is this so? Because they have been able to uphold, read, and recite this sutra, and explain it to others, and their minds are not scattered, all their defilements will be eliminated. If this woman should give rise to defilements, she will also prevent them from arising.'

Simha said to the Buddha, 'World Honored One! What kind of female characteristics give rise to afflictions?'

The Buddha said, 'Simha! If a woman sees other beautiful women and various ornaments such as necklaces (angada) and mani (jewels) used to adorn themselves, and enjoys pleasure, upon seeing these things, she will develop attachment and clinging, without understanding and observing. It is like a painted vase that is only decorated on the outside. Ordinary foolish people, whose bodies are foul and impure, are also like this, defiled by impure things, filled with feces and urine, and do not know how to observe. Such characteristics give rise to attachment, and thus defiled minds arise. Because of this cause, they often receive a female body.'

He further said to Simha, 'All women mostly give rise to jealousy, deceit, and false speech,'

【English Translation】 'One should expound this sutra, just as the Buddha has said.' At that time, the Buddha said to Ananda, 'Excellent! Excellent! When this sutra is being expounded, if men and women of good families hear this sutra, their minds will not be scattered. If they read and recite this sutra, and stay away from all places of intimacy, they will also be able to eliminate all thoughts and perceptions. If they wish to see the Buddha, they will be able to see him immediately. When they are about to die, they will be able to see hundreds and thousands of Buddhas. Why is this so? Because these sons and daughters of good families are protected and remembered by all the Buddhas. After expounding this sutra, if they can also uphold, read, recite, believe, understand, and explain it to others.' Chapter Nine, 'The Land of Bliss' of the Sutra of the Wheel of Non-Retrogression At that time, among the four assemblies of monks (bhikshus), nuns (bhikshunis), laymen (upasakas), and laywomen (upasikas), there was a maiden named Simha, who, along with five hundred maidens, said to the Buddha, 'World Honored One! If a woman reads and recites this sutra, and is also able to explain it to others, how much merit will she obtain?' The Buddha said to the maiden Simha, 'If a woman dwells in Anuttara-samyak-sambodhi (supreme perfect enlightenment), upholds, reads, and recites such a sutra, and is able to explain it to others, know that these are their last female bodies, and they will not receive a female body again. Why is this so? Because they have been able to uphold, read, and recite this sutra, and explain it to others, and their minds are not scattered, all their defilements will be eliminated. If this woman should give rise to defilements, she will also prevent them from arising.' Simha said to the Buddha, 'World Honored One! What kind of female characteristics give rise to afflictions?' The Buddha said, 'Simha! If a woman sees other beautiful women and various ornaments such as necklaces (angada) and mani (jewels) used to adorn themselves, and enjoys pleasure, upon seeing these things, she will develop attachment and clinging, without understanding and observing. It is like a painted vase that is only decorated on the outside. Ordinary foolish people, whose bodies are foul and impure, are also like this, defiled by impure things, filled with feces and urine, and do not know how to observe. Such characteristics give rise to attachment, and thus defiled minds arise. Because of this cause, they often receive a female body.' He further said to Simha, 'All women mostly give rise to jealousy, deceit, and false speech,'

心口俱異，或對面語，為乞丐故，往至比丘所而不為法，生瞋恚心及睡調心，但為憒鬧，親近俗事，而於此經作不利益，不肯聽受不說不誦，晝夜常起諸煩惱心，遠離解脫。有如是等心故，受女身不得遠離。是故師子！一切女人皆悉應作如是觀察：『我當云何斷諸結使，不令復有如是女人無利益事。』當聽是經，受持讀誦，亦為他說。何以故？得聞是經分別次第，必能離於一切結使。」

時師子言：「若有女人，讀誦此經為他解說，求舍女身當可得不？」

佛言：「師子！若有女人受持讀誦此經典者，是最後女身更不復受，除其方便神通變化現受女者。師子！譬如有人然大火聚，而自投之，既投火已，復作是言：『莫燒我身，亦使我身莫作異色。』師子！于汝意云何？是人雖作此語，得如所言不？」

師子答言：「不也。世尊！何以故？是大火聚效能燒物滅除身色。」

佛言：「師子！此經亦復如是，能燒一切結使行薪。若欲舍女身相，即得離欲，成就佛法。欲見無量無數阿僧祇諸佛得無礙辯，欲發慈心一切眾生者，亦當受持讀誦書寫此經。」

是時師子及五百童女白佛言：「世尊！我從定光佛所，得聞是經受持讀誦，我今復為無量眾生重說顯示。」

爾時阿難白佛言：「世尊

{ "translations": [ "現代漢語譯本：心中所想與口中所說是兩回事，或者當面說話卻心懷異念，爲了乞討的緣故，去到比丘那裡卻不求佛法，生起嗔恨心和昏沉的睡意，只是爲了喧鬧，親近世俗之事，對於這部經產生不利的想法，不肯聽受、不肯宣說、不肯誦讀，日夜常常生起各種煩惱之心，遠離解脫。因為有這樣的心，所以受女身而不能遠離。因此，師子（指佛陀的弟子，此處為稱謂）！一切女人都應當這樣觀察：『我應當如何斷除各種煩惱的束縛，不讓再有像這樣女人所做的無益之事。』應當聽聞這部經，受持讀誦，也為他人宣說。為什麼呢？因為能夠聽聞這部經，明白其中的次第，必定能夠脫離一切煩惱的束縛。」 , "當時，師子說：「如果有女人，讀誦這部經，為他人解說，求捨棄女身，能夠得到嗎？」", "佛說：「師子！如果有女人受持讀誦這部經典，這是她最後一次受女身，不會再受，除非她爲了方便，以神通變化而現受女身。師子！譬如有人點燃一大堆火焰，然後自己跳進去，跳進火里之後，又說：『不要燒我的身體，也不要讓我的身體改變顏色。』師子！你認為怎麼樣？這個人即使說了這樣的話，能夠如他所說的那樣嗎？」", "師子回答說：「不能。世尊！為什麼呢？因為那一大堆火焰的特性就是能夠燃燒物體，消滅身體的顏色。」", "佛說：「師子！這部經也是這樣，能夠燒盡一切煩惱的束縛，就像燃燒柴火一樣。如果想要捨棄女身的形相，就能立刻脫離慾望，成就佛法。想要見到無量無數阿僧祇（梵語，意為無數）諸佛，得到無礙的辯才，想要發起慈悲心對待一切眾生，也應當受持讀誦書寫這部經。」", "這時，師子和五百童女對佛說：「世尊！我從定光佛（過去佛名）那裡，聽聞這部經，受持讀誦，我現在又為無量眾生重新宣說顯示。」", "這時，阿難（佛陀的十大弟子之一）對佛說：「世尊！」" ], "english_translations": [ "English version: Having a discrepancy between mind and mouth, or speaking face-to-face with ulterior motives, for the sake of begging, going to the Bhikshus (Buddhist monks) without seeking the Dharma (Buddhist teachings), giving rise to anger and drowsiness, only for the sake of making noise, being close to worldly affairs, and having unfavorable thoughts about this Sutra (Buddhist scripture), unwilling to listen, unwilling to preach, unwilling to recite, constantly giving rise to various afflictions day and night, and being far from liberation. Because of having such a mind, one receives a female body and cannot be free from it. Therefore, Simha (a disciple of the Buddha, used here as an address)! All women should observe in this way: 『How should I cut off all the bonds of affliction, so that there will be no more such useless things done by women.』 One should listen to this Sutra, uphold it, recite it, and also preach it to others. Why? Because by being able to hear this Sutra and understand its order, one will surely be able to break free from all the bonds of affliction.」", "At that time, Simha said: 「If there is a woman who recites this Sutra and explains it to others, seeking to abandon her female body, can she achieve it?」", "The Buddha said: 「Simha! If there is a woman who upholds and recites this Sutra, this will be her last time receiving a female body, and she will not receive it again, unless she manifests a female body through expedient means and supernatural powers. Simha! It is like a person who lights a large fire and then throws himself into it. After jumping into the fire, he says: 『Do not burn my body, nor let my body change color.』 Simha! What do you think? Even if this person says such words, can he achieve what he says?」", "Simha replied: 「No, World Honored One! Why? Because the nature of that large fire is to burn things and destroy the color of the body.」", "The Buddha said: 「Simha! This Sutra is also like this, it can burn away all the bonds of affliction, just like burning firewood. If one wants to abandon the form of a female body, one can immediately be free from desire and achieve the Buddha Dharma. If one wants to see countless Asamkhya (Sanskrit, meaning countless) Buddhas, obtain unobstructed eloquence, and wants to generate compassion for all sentient beings, one should also uphold, recite, and write this Sutra.」", "At this time, Simha and five hundred maidens said to the Buddha: 「World Honored One! I heard this Sutra from Dipankara Buddha (a past Buddha), upheld it, and recited it. Now I will again preach and reveal it to countless beings.」", "At this time, Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 「World Honored One!」" ] }

！今此師子及五百童女，何故不轉女身？」

佛告阿難：「汝今謂是師子及五百童女是實女耶？」

阿難言：「如是！世尊。」

佛答阿難：「莫作是語。何以故？如此師子及五百童女，皆示現為女身，非真實也。何以故？但為未來眾生示現變化，憐愍一切諸女人故，現為女像，厭離女身。何以故？若作男形，則不能入一切處故。阿難！此師子等亦非男非女。何以故？一切諸法皆非男非女，出過一切法，無相可得，是真照明。阿難！是師子等隨順世法故受女身，為化諸女隨已修學。」

爾時有五百比丘尼，從坐而起，頭面禮足白佛言：「世尊！我等從今以往，當受持讀誦書寫此經，為他解說。何以故？我等受此女身無所利益，宜速厭離。自從今日若未解者當令得解，若未聞者當令得聞，初、中、后夜除其睡眠繫念思惟。」

佛言：「諸比丘尼！善哉，善哉！汝等發大莊嚴以自莊嚴，興大精進，勇猛第一皆悉厭離樂舍女身；為欲利益一切佛法，受持此經，書寫讀誦，為他演說；汝等皆是最後受于女身。」

諸比丘尼聞是語已，踴躍歡喜，皆脫上服以供養佛。作是施已，而說偈言：

「我等蒙安慰，　　為得男子身；　如來無二言，　　人中最上說。」

爾時四部眾中，

【現代漢語翻譯】現代漢語譯本：『現在這隻獅子和五百位童女，為什麼不轉變成男子之身呢？』佛陀告訴阿難：『你現在認為這隻獅子和五百位童女是真實的女子嗎？』阿難回答說：『是的，世尊。』佛陀回答阿難：『不要這樣說。為什麼呢？這隻獅子和五百位童女，都是示現為女子之身，並非真實。為什麼呢？只是爲了未來眾生示現變化，憐憫一切女子，才顯現為女子的形象，厭離女子之身。為什麼呢？如果顯現為男子之身，就不能進入一切場所。阿難！這隻獅子等也非男非女。為什麼呢？一切諸法皆非男非女，超越一切法，沒有相可以執著，才是真正的明悟。阿難！這隻獅子等是隨順世俗的法則才接受女子之身，爲了教化諸位女子，隨順她們的修學。』這時，有五百位比丘尼從座位上站起來，頭面頂禮佛足，對佛說：『世尊！我們從今以後，應當受持、讀誦、書寫這部經，為他人解說。為什麼呢？我們受此女子之身沒有任何利益，應該儘快厭離。從今天開始，如果有人不理解，我們應當令其理解；如果有人沒有聽聞，我們應當令其聽聞；初夜、中夜、后夜，除了睡眠，都應當繫念思惟。』佛陀說：『各位比丘尼！好啊，好啊！你們發大莊嚴來莊嚴自己，興起大精進，勇猛第一，都厭離並樂於捨棄女子之身；爲了利益一切佛法，受持這部經，書寫讀誦，為他人演說；你們都是最後一次受女子之身。』各位比丘尼聽了這話，歡喜踴躍，都脫下身上的衣服來供養佛。做了這樣的佈施后，她們說了偈頌：『我們蒙受安慰，爲了得到男子之身；如來沒有二話，是人中最上的說法。』這時，四部眾中，

【English Translation】 English version: 'Why is it that this lion and these five hundred maidens do not transform from their female bodies?' The Buddha said to Ananda, 'Do you now consider this lion and these five hundred maidens to be real females?' Ananda replied, 'Yes, World Honored One.' The Buddha answered Ananda, 'Do not speak like that. Why? This lion and these five hundred maidens are all manifestations of female bodies, not real ones. Why? It is only to show transformation to future sentient beings, out of compassion for all women, that they appear in female form, to inspire aversion to the female body. Why? If they were to appear in male form, they would not be able to enter all places. Ananda! This lion and others are neither male nor female. Why? All dharmas are neither male nor female, transcending all dharmas, without any form to grasp, that is true enlightenment. Ananda! This lion and others accept female bodies in accordance with worldly customs, to transform women according to their practice.' At that time, five hundred bhikshunis rose from their seats, bowed their heads to the Buddha's feet, and said to the Buddha, 'World Honored One! From now on, we shall uphold, recite, and write this sutra, and explain it to others. Why? We receive no benefit from this female body, and should quickly renounce it. From today onwards, if there are those who do not understand, we shall cause them to understand; if there are those who have not heard, we shall cause them to hear; during the early, middle, and late night, except for sleep, we shall focus our minds and contemplate.' The Buddha said, 'Good, good, bhikshunis! You have generated great adornment to adorn yourselves, aroused great diligence, and are foremost in courage, all of you are averse to and gladly relinquish the female body; for the benefit of all the Buddha's teachings, you uphold this sutra, write and recite it, and explain it to others; you are all receiving the female body for the last time.' Upon hearing these words, the bhikshunis rejoiced and were delighted, and all took off their upper garments to offer to the Buddha. After making this offering, they spoke a verse: 'We have received comfort, in order to obtain a male body; the Tathagata has no double-talk, he is the most supreme speaker among people.' At that time, among the four assemblies,

有五百長者夫人，從坐而起整其衣服，右膝著地長跪叉手，白佛言：「世尊！我等亦從今日受持讀誦，書寫解說，但是女身為他所制不得自在，懷妊十月，云何當得免斯苦耶。何以故？若處深宮為王拘攝，或為父母兒婿禁制，從今已往，當勤精進專行修習，乃至終身受持正法。」

於是世尊讚歎五百長者夫人：「善哉，善哉！如汝所說，汝等從今永舍女身，不復繼屬承事他人，亦無懷妊十月等苦，離於淫慾及諸胞胎，世世常生凈佛國土。」

爾時阿難白佛言：「世尊！如是諸姊，得離女身生何凈土？」

佛言：「此諸姊等，當生寶藏蓮華光世界。」

阿難白佛言：「世尊！如彼世界，佛號何等？」

佛言：「于彼世界有佛，號一切寶如意王光明如來、至真、等正覺，今現在彼，為諸眾生，種種說法。如是族姓女等，悉生彼國，于彼佛所，得聞此經。」

爾時長者夫人，聞佛說已，歡喜踴躍，即解瓔珞價直百千，以奉散佛，如是供養。供養已即說偈言：

「我等蒙安慰，　　舍離於女身；　如來無二言，　　所說皆真實。　女身為最惡，　　當愿速舍離；　凡愚之所迷，　　不知真實相。　胎生女最惡，　　愿更不復受；　得離女胎已，　　菩提為無上。」

【現代漢語翻譯】現代漢語譯本有五百位長者的夫人，從座位上站起來，整理好衣服，右膝跪地，雙手合十，對佛說：『世尊！我們從今天起也受持讀誦、書寫解說這部經典，但是因為身為女子，受制於他人，不得自由，還要經歷十個月的懷胎之苦，如何才能免除這些痛苦呢？這是因為，如果身處深宮，會被國王拘禁，或者被父母、兒子、丈夫所限制。從今以後，我們應當勤奮精進，專心修行，乃至終身受持正法。』於是世尊讚歎這五百位長者的夫人說：『好啊，好啊！正如你們所說，你們從今以後將永遠捨棄女身，不再繼續隸屬於他人，也不會再有懷胎十月等痛苦，遠離淫慾和各種胞胎，世世代代都將往生清凈的佛國。』這時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！這些姊妹們，捨棄女身後會往生到哪個凈土呢？』佛說：『這些姊妹們，將往生到寶藏蓮華光世界。』阿難對佛說：『世尊！那個世界的佛，名號是什麼呢？』佛說：『在那個世界有一尊佛，名號是一切寶如意王光明如來（Sarvaratna-manirajaprabha Tathagata，一切珍寶如意王光明如來）、至真、等正覺（Sammasambuddha，正等覺者），現在正在那裡，為眾生宣說各種佛法。這些族姓女子等，都將往生到那個佛國，在那位佛的座下，聽聞這部經典。』當時，長者夫人們聽佛說完這些話，歡喜雀躍，立即解下價值百千的瓔珞，用來供養佛，像這樣供養。供養完畢后，她們就說了偈頌：『我們蒙受安慰，舍離了女身；如來沒有二話，所說都是真實的。女身是最惡的，應當願望快速舍離；凡夫愚昧迷惑，不知真實之相。胎生的女子最惡，願望不再受生；脫離女胎之後，菩提是無上的。』

【English Translation】 English version There were five hundred wives of elders, who rose from their seats, adjusted their robes, knelt on their right knees, and with palms joined, said to the Buddha: 'World Honored One! We also, from this day forward, will uphold, recite, write, and explain this scripture. However, being women, we are controlled by others and not free. We also endure the suffering of ten months of pregnancy. How can we be freed from this suffering? This is because, if we are in the deep palace, we are confined by the king, or restricted by our parents, sons, or husbands. From now on, we should diligently strive, focus on cultivation, and uphold the Dharma until the end of our lives.' Then the World Honored One praised the five hundred wives of elders, saying: 'Excellent, excellent! As you have said, from now on, you will forever abandon your female bodies, no longer be subordinate to others, nor will you have the suffering of ten months of pregnancy. You will be free from lust and all wombs, and in every life, you will be born in pure Buddha lands.' At that time, Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! Where will these sisters be born after abandoning their female bodies?' The Buddha said: 'These sisters will be born in the Treasure Store Lotus Light World.' Ananda said to the Buddha: 'World Honored One! What is the name of the Buddha in that world?' The Buddha said: 'In that world, there is a Buddha named Sarvaratna-manirajaprabha Tathagata (All Treasure Wish-Fulfilling King Light Thus Come One), the Perfectly Enlightened One (Sammasambuddha), who is now there, expounding various Dharmas for all beings. These women of noble families will all be born in that Buddha land, and at that Buddha's place, they will hear this scripture.' At that time, the wives of the elders, having heard the Buddha's words, were filled with joy and immediately took off their necklaces worth hundreds of thousands and offered them to the Buddha as a form of worship. After making the offering, they spoke these verses: 'We have received comfort, And abandoned our female bodies; The Tathagata has no double-talk, All that is said is true. The female body is the worst, We should wish to quickly abandon it; The ordinary and foolish are deluded, Not knowing the true nature. The female born from the womb is the worst, We wish not to be born again; Having escaped the female womb, Bodhi is supreme.'

爾時諸長者夫人，瞻仰如來目不暫舍。

釋提桓因以天曼陀羅華散於佛上：「我等亦當受持此經。」

佛言：「憍尸迦！汝若與阿修羅戰時，常使得勝，不令退散。」

爾時文殊師利法王子，與百千億眾生，皆悉發於善根因緣。文殊師利白佛言：「世尊！如來未發菩提心時，我已轉此不退法輪。」

佛言：「文殊師利！十方無量億諸菩薩等，皆發大勝光明猶如日輪，如是大地亦皆六返震動，諸天雨華盈沒于膝。」

爾時阿難白佛言：「世尊！以何因緣，大地六返振動，諸天雨華？」

佛言：「是無量百千億天，聞文殊師利所說，心生歡喜，故雨此華。而作是言：『我等皆當受持書寫讀誦此經，亦愿當得如文殊師利說如是法。』得聞經已，心生歡喜，大地一切普皆振動，諸天雨華。」

爾時阿難白佛言：「世尊！是經能成諸大功德，是經甚深最為希有。若有眾生，得聞是經一經耳者，當知是人不從小功德來。」

佛言：「如是。阿難！當知是族姓男女，皆已供養過去諸佛，是故今於此會得聞是經，心生信解，乃能受持讀誦解說。有此經處即是一切天人中塔，利益無量其福不虛。若是經卷所住之處，及能受持乃至書寫者，皆應供養如世尊想。聞是經者命終皆得不墮惡道

【現代漢語翻譯】現代漢語譯本：當時，各位長者的夫人們，都目不轉睛地瞻仰著如來。釋提桓因（帝釋天）用天上的曼陀羅花散在佛的身上，說道：『我們也應當受持這部經。』佛說：『憍尸迦（釋提桓因的別名）！你如果與阿修羅（一種好戰的神）作戰時，要常常取得勝利，不要退散。』當時，文殊師利（智慧第一的菩薩）法王子，與百千億眾生，都生起了善根因緣。文殊師利對佛說：『世尊！如來您還未發菩提心（成佛的願望）時，我已經轉動這不退轉的法輪（佛法的教義）。』佛說：『文殊師利！十方無量億的諸菩薩等，都發出大而殊勝的光明，猶如太陽一般，這樣，大地也全都六次震動，諸天降下的花朵堆滿了膝蓋。』當時，阿難（佛陀的十大弟子之一）對佛說：『世尊！因為什麼因緣，大地六次震動，諸天降下花朵？』佛說：『這是因為無量百千億的天人，聽聞文殊師利所說，心中歡喜，所以降下這些花。並且他們這樣說：『我們都應當受持、書寫、讀誦這部經，也希望能夠像文殊師利所說的那樣修行佛法。』聽聞這部經后，心中歡喜，大地一切都普遍震動，諸天降下花朵。』當時，阿難對佛說：『世尊！這部經能夠成就諸多的功德，這部經非常深奧，最為稀有。如果有眾生，能夠聽到這部經一次，應當知道這個人不是從小小的功德而來。』佛說：『是這樣的。阿難！應當知道這些善男信女，都已供養過過去的諸佛，所以今天才能在這個法會上聽到這部經，心中生起信心和理解，才能受持、讀誦、解說。有這部經的地方就是一切天人中的佛塔，利益無量，其福德真實不虛。如果這部經卷所在之處，以及能夠受持乃至書寫的人，都應當像對待世尊一樣供養。聽聞這部經的人，命終后都不會墮入惡道。』

【English Translation】 English version: At that time, the wives of all the elders gazed upon the Tathagata without blinking. Shakra Devanam Indra (the ruler of the gods) scattered celestial Mandarava flowers upon the Buddha, saying, 'We too shall uphold this sutra.' The Buddha said, 'Kaushika (another name for Shakra Devanam Indra)! If you are at war with the Asuras (a type of warring deity), you should always be victorious and not retreat.' At that time, Manjushri (the Bodhisattva of wisdom) the Dharma Prince, along with hundreds of thousands of millions of beings, all generated the causes and conditions for good roots. Manjushri said to the Buddha, 'World Honored One! When the Tathagata had not yet generated the Bodhi mind (the aspiration for enlightenment), I had already turned this irreversible Dharma wheel (the teachings of Buddhism).' The Buddha said, 'Manjushri! Countless billions of Bodhisattvas in the ten directions all emit great and magnificent light like the sun. Thus, the earth also shook six times, and the heavens rained down flowers that piled up to the knees.' At that time, Ananda (one of the Buddha's ten principal disciples) said to the Buddha, 'World Honored One! For what reason did the earth shake six times, and the heavens rain down flowers?' The Buddha said, 'This is because countless hundreds of thousands of millions of devas (gods) heard what Manjushri said, and their hearts were filled with joy, so they rained down these flowers. And they said, 『We shall all uphold, write, read, and recite this sutra, and we also wish to practice the Dharma as Manjushri has spoken.』 Having heard this sutra, their hearts were filled with joy, the entire earth shook, and the heavens rained down flowers.' At that time, Ananda said to the Buddha, 'World Honored One! This sutra can accomplish great merits, this sutra is very profound and extremely rare. If there are beings who hear this sutra even once, it should be known that this person does not come from small merits.' The Buddha said, 'It is so. Ananda! It should be known that these men and women of good families have all made offerings to the Buddhas of the past. Therefore, today they are able to hear this sutra at this assembly, and their hearts generate faith and understanding, and they are able to uphold, read, and explain it. The place where this sutra is found is a stupa (a Buddhist shrine) among all devas and humans, its benefits are immeasurable, and its blessings are true and not false. If the place where this sutra is kept, and those who can uphold it, even to the point of writing it, should all be honored as if they were the World Honored One. Those who hear this sutra will not fall into evil paths after death.'

，降伏眾魔，建立法幢，常然法炬照諸幽冥，能吹法蠡到菩提樹，擊大法鼓開闡法門，雨大法雨。有求法者皆悉滿足，顯示法界，盡開過去諸佛伏藏。知一切法，除色、受、想、行、識想，遠離眼、耳、鼻、舌、身、意想，離一切法想乃至佛想。若聞是經，信解受持讀誦之者，是真佛子，皆從法生。阿難！若有善男子等，若欲食法味，坐于道場菩提樹下，如我不異，皆當受持讀誦此經，為他人說，乃至手持經卷，恭敬供養。」

阿難白佛言：「世尊！于末劫中，當有人能受持讀誦，手持此經恭敬供養不？」

佛言：「若今聞經明信解了，于將來世，亦能受持讀誦為他解說，手持此經禮拜供養。若有沙門婆羅門天人及阿修羅，今聞此經，于未來世更不聞者，無有是處。何以故？以今聞法因緣力故，若於後世亦得聞法，必能信解。譬如長者多諸男女，其家大富財寶無量，金銀、琉璃、珊瑚、虎珀、車𤦲、馬瑙、真珠、珂貝，奴婢僮僕象馬車乘，有如是等一切財寶，置之於后遊行他方，還至本處得此寶不？」

阿難言：「得。何以故？此諸財寶本屬已故。」

佛言：「阿難！如是法寶，今得聞者，即是己法，后還復聞。我今亦以佛眼，見現在世受持讀誦此經典者，后則還得如今無異。若未來世有諸

【現代漢語翻譯】現代漢語譯本：降伏一切魔障，樹立法幢，常燃法炬照亮所有幽暗，能吹響法螺到達菩提樹下，敲響大法鼓開啟佛法之門，降下大法雨。對於求法的人，都能滿足他們的願望，顯示法界的真諦，完全開啟過去諸佛的寶藏。通曉一切法，去除色、受、想、行、識的執著，遠離眼、耳、鼻、舌、身、意的妄想，捨棄一切法的執著乃至佛的執著。如果有人聽聞這部經，能夠信受、理解、奉持、讀誦，這些人才是真正的佛子，都是從佛法中誕生的。阿難！如果有善男子等，想要品嚐佛法的滋味，坐在道場菩提樹下，就像我一樣，都應當受持、讀誦這部經，為他人宣說，甚至手持經卷，恭敬供養。阿難向佛稟告說：『世尊！在末法時代，是否有人能夠受持、讀誦，手持這部經恭敬供養呢？』佛說：『如果現在聽聞此經，能夠明白、相信、理解，那麼在未來世，也能夠受持、讀誦，為他人解說，手持這部經禮拜供養。如果有沙門、婆羅門、天人以及阿修羅，現在聽聞此經，在未來世不再聽聞，這是不可能的。為什麼呢？因為現在聽聞佛法的因緣力量，如果他們在後世也能聽聞佛法，必定能夠信受理解。譬如一位長者有很多子女，他家非常富有，擁有無量的財寶，如金銀、琉璃、珊瑚、琥珀、硨磲、瑪瑙、珍珠、珂貝，以及奴婢、僕人、象馬車乘等一切財寶，將這些財寶放置在其他地方，之後回到原來的地方，還能得到這些寶藏嗎？』阿難回答說：『能得到。為什麼呢？因為這些財寶本來就屬於他。』佛說：『阿難！就像這樣，佛法的寶藏，現在能夠聽聞的人，就是屬於自己的佛法，以後還會再次聽聞。我現在也用佛眼看到，現在受持、讀誦這部經典的人，以後還會像現在一樣。如果未來世有諸

【English Translation】 English version: Subduing all demons, establishing the Dharma banner, constantly lighting the Dharma torch to illuminate all darkness, able to blow the Dharma conch to reach the Bodhi tree, striking the great Dharma drum to open the Dharma gate, and raining down the great Dharma rain. For those who seek the Dharma, all their wishes are fulfilled, revealing the true nature of the Dharma realm, and fully opening the treasures of all past Buddhas. Knowing all dharmas, removing the attachments to form, feeling, perception, volition, and consciousness, abandoning the delusions of eye, ear, nose, tongue, body, and mind, relinquishing all attachments to dharmas, even the attachment to Buddhahood. If anyone hears this sutra, and can believe, understand, uphold, and recite it, these are the true children of the Buddha, all born from the Dharma. Ananda! If there are good men and women, who wish to taste the flavor of the Dharma, sitting under the Bodhi tree in the place of enlightenment, just like me, they should all uphold, recite this sutra, explain it to others, and even hold the sutra scroll in their hands, respectfully making offerings.』 Ananda said to the Buddha, 『World Honored One! In the future age of the end of Dharma, will there be anyone who can uphold, recite, and respectfully make offerings to this sutra by holding it in their hands?』 The Buddha said, 『If one hears this sutra now and can understand, believe, and comprehend it, then in the future, they will also be able to uphold, recite, explain it to others, and hold this sutra in their hands to worship and make offerings. If there are Sramanas, Brahmins, Devas, and Asuras who hear this sutra now, and will not hear it again in the future, this is impossible. Why? Because of the power of the karmic connection of hearing the Dharma now, if they can hear the Dharma in the future, they will surely be able to believe and understand it. For example, a wealthy elder has many children, and his family is very rich, possessing immeasurable treasures such as gold, silver, lapis lazuli, coral, amber, tridacna, agate, pearls, cowrie shells, as well as servants, maids, elephants, horses, and carriages, and all such treasures. If he places these treasures in another place, and then returns to his original place, will he still obtain these treasures?』 Ananda replied, 『Yes, he will. Why? Because these treasures originally belonged to him.』 The Buddha said, 『Ananda! Just like that, the treasure of the Dharma, those who can hear it now, it is their own Dharma, and they will hear it again in the future. I now also see with my Buddha eye that those who uphold and recite this sutra now will be the same in the future. If in the future there are

眾生受持此經者，皆以佛眼觀察，如今所見等無有異。若有誹謗此經典者，我以佛眼明見此人，亦如今日。」

阿難白佛言：「世尊！若人不信不解誹謗是經，當趣何所？」

佛言：「止！止！阿難！莫作是問。」

阿難白佛言：「世尊！唯愿說之。當使未來眾生有不信者聞斯果報，則便恐怖令生信解。」

佛言：「若是誹謗不信果報所受苦痛，與五逆業其罪同等。若以利刀殺害眾生，滿三千大千世界，于意云何，是人罪報當趣何所？」

阿難言：「是人業報當趣惡道。」

佛言：「阿難！汝今應當作如是知。若恒河沙諸佛入涅槃后，為供養舍利造作塔廟，有人噁心焚燒燬壞。于意云何，是人當得幾所罪報？」

阿難言：「如是人等受報甚苦，則不可說亦不可聞。」

「若誹謗此經，說其過惡所得罪報，亦復如是不可得聞。何以故？是人毀壞過去、未來、現在諸佛一切法眼故。」佛言：「若見有人受持讀誦此經典者，而起誹謗輕笑毀訾，教他不信，令使是人，不得讀誦如法受持，當知是人其罪甚重複多於彼。」

阿難言：「若滿三千大千世界眾生，具足十善住菩提道，若有壞如是等人眼者，得幾所罪？」

佛言：「是人當於無量阿僧祇劫，所受諸身則

【現代漢語翻譯】現代漢語譯本：佛陀說：『所有受持這部經典的有情眾生，我都以佛眼觀察，他們現在的所見與我所見並無差別。如果有人誹謗這部經典，我也以佛眼清楚地看到這個人，就像今天所見一樣。』阿難問佛：『世尊！如果有人不相信、不理解而誹謗這部經典，他們將會去哪裡呢？』佛陀說：『停止！停止！阿難！不要問這個問題。』阿難對佛說：『世尊！我懇請您說一說。讓未來那些不相信的人聽到這種果報，就會感到恐懼，從而產生信仰和理解。』佛陀說：『如果有人誹謗不信，他們所受的苦痛果報，與犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的罪過相同。如果有人用利刀殺害眾生，充滿三千大千世界，你認為這個人所受的罪報會去哪裡呢？』阿難說：『這個人所受的業報會墮入惡道。』佛陀說：『阿難！你現在應當知道，如果恒河沙數（比喻極多）的諸佛入涅槃后，爲了供養他們的舍利而建造塔廟，有人心懷惡意焚燒燬壞這些塔廟。你認為這個人會得到多少罪報呢？』阿難說：『這樣的人所受的果報非常痛苦，無法用言語描述，也無法想像。』『如果誹謗這部經典，說它的過失，所得到的罪報也是如此，無法用言語描述。為什麼呢？因為這個人毀壞了過去、未來、現在諸佛的一切法眼（智慧之眼）。』佛陀說：『如果看到有人受持讀誦這部經典，卻起誹謗、輕視、嘲笑、譭謗之心，教唆他人不信，使這個人不能如法讀誦受持，應當知道這個人所犯的罪過非常深重，比前面所說的罪過還要多。』阿難問：『如果三千大千世界充滿眾生，都具足十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），安住于菩提道，如果有人破壞這些人的慧眼，會得到多少罪過呢？』佛陀說：『這個人將在無量阿僧祇劫（極長的時間單位）中所受的身體，都將是盲人。』

【English Translation】 English version: The Buddha said, 'All sentient beings who uphold this scripture, I observe them with the Buddha's eye, and what they see now is no different from what I see. If there is anyone who slanders this scripture, I also clearly see this person with the Buddha's eye, just as I see today.' Ananda asked the Buddha, 'World Honored One! If there are people who do not believe, do not understand, and slander this scripture, where will they go?' The Buddha said, 'Stop! Stop! Ananda! Do not ask this question.' Ananda said to the Buddha, 'World Honored One! I beseech you to speak of it. Let those in the future who do not believe hear of this retribution, and they will be filled with fear, thus giving rise to faith and understanding.' The Buddha said, 'If one slanders and does not believe, the suffering retribution they receive is the same as the sin of committing the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing a Buddha to bleed, and creating disunity in the Sangha). If one were to kill sentient beings with a sharp knife, filling the three thousand great thousand worlds, what do you think, where would this person's retribution lead?' Ananda said, 'This person's karmic retribution would lead to the evil realms.' The Buddha said, 'Ananda! You should now know this. If, after the Nirvana of Buddhas as numerous as the sands of the Ganges River, stupas and temples are built to enshrine their relics, and someone with malicious intent burns and destroys these stupas and temples, what do you think, how much retribution will this person receive?' Ananda said, 'The retribution such people receive is extremely painful, indescribable, and unimaginable.' 'If one slanders this scripture, speaking of its faults, the retribution they receive is also like this, indescribable. Why is that? Because this person destroys the Dharma eye (eye of wisdom) of all Buddhas of the past, future, and present.' The Buddha said, 'If one sees someone upholding and reciting this scripture, and yet gives rise to slander, contempt, ridicule, and defamation, and teaches others not to believe, causing that person to be unable to recite and uphold it according to the Dharma, know that this person's sin is very grave, even more than the sins mentioned before.' Ananda asked, 'If the three thousand great thousand worlds were filled with sentient beings, all possessing the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant), and abiding in the path of Bodhi, if someone were to destroy the wisdom eye of such people, how much sin would they incur?' The Buddha said, 'This person will be born blind in all the bodies they receive throughout countless asamkhya kalpas (immeasurably long periods of time).'

常生盲。于地獄中受苦無間，常挑其目。」佛言：「若有一人於此經中而生誹謗心不信者，我說是人罪亦如彼。」

阿難言：「若有菩薩住于菩提，信解此經受持不疑，當趣何所？」

佛言：「是名隨順供養諸佛等無有異。」

阿難言：「若復有人不信是經而自誹謗，亦教他人令生誹謗。如此人者，當受何身？受何等苦？」

佛言：「止！止！阿難！莫作是問。」

阿難言：「惟愿世尊，時為解說，令此四眾，若有疑惑生不信者，聞佛說已，當自悔過得生信心。」

佛言：「若復有人，不信是經向他誹謗，當得十千由旬身，受如是大形獲無量苦。」

阿難言：「是人不慎舌故，復有何相？」

佛言：「此人罪報，其舌縱廣一千由旬，以五百億大熱鐵犁，而耕其舌；復以五百億大熱鐵丸，雨其舌上。何以故？不慎惡業誹謗過故，受如是苦。」

爾時四眾聞是語已，身毛皆豎，悲泣盈目自投于地，皆共同聲唱如是言：「世尊！若族姓男女，如是誹謗當獲斯罪，是故我今代其懺悔使滅眾罪，不受如是大惡果報。今于佛前及餘十方無量佛前，我等愚冥不自知過，唯有佛眼實見實證，皆悉懺悔。自今以後不敢重作，猶如嬰兒無所識知，不能曉了分別善根，我今至誠深自

【現代漢語翻譯】現代漢語譯本：常常會變成盲人，在地獄中無間斷地受苦，眼睛總是被挖出來。」佛陀說：「如果有人對這部經產生誹謗之心，不相信它，我說這個人所受的罪也像他們一樣。」阿難（佛陀的十大弟子之一）說：「如果菩薩安住于菩提（覺悟），相信並理解這部經，接受並持守它而不懷疑，他們將走向何處？」佛陀說：「這被稱為隨順供養諸佛，與供養諸佛沒有差別。」阿難說：「如果又有人不相信這部經，反而誹謗它，還教唆他人也誹謗，這樣的人會受什麼樣的果報？會遭受什麼樣的痛苦？」佛陀說：「停止！停止！阿難！不要問這樣的問題。」阿難說：「唯愿世尊，請為我們解說，讓在場的四眾弟子，如果有疑惑產生不信的人，聽了佛陀的解說后，能夠自己懺悔過錯，從而生起信心。」佛陀說：「如果又有人不相信這部經，反而向他人誹謗，將會得到身形高達十千由旬的身體，承受如此巨大的形體，遭受無量的痛苦。」阿難說：「這個人因為不謹慎自己的舌頭，還會遭受什麼樣的果報？」佛陀說：「這個人所受的罪報，他的舌頭縱橫一千由旬，用五百億個大熱鐵犁耕他的舌頭；又用五百億個大熱鐵丸，像雨一樣落在他的舌頭上。為什麼會這樣呢？因為不謹慎自己的惡業，誹謗過錯，所以遭受這樣的痛苦。」當時在場的四眾弟子聽了這些話后，都感到毛骨悚然，悲傷地哭泣，眼淚盈眶，紛紛倒在地上，一起大聲說道：「世尊！如果族姓男女，像這樣誹謗會遭受這樣的罪報，所以我們現在代替他們懺悔，使他們消除罪過，不受如此大的惡果報。現在在佛陀面前以及其餘十方無量佛面前，我們這些愚昧無知的人，不知道自己的過錯，只有佛眼才能真實地看見和證實，我們都全部懺悔。從今以後不敢再犯，就像嬰兒一樣無知，不能理解和分辨善根，我們現在至誠地深深地懺悔。」

【English Translation】 English version: 'They are constantly born blind, suffering without interruption in hell, and their eyes are constantly gouged out.' The Buddha said, 'If there is a person who harbors a slanderous mind towards this sutra and does not believe in it, I say that this person's sin is also like theirs.' Ananda (one of the Buddha's ten great disciples) said, 'If a Bodhisattva dwells in Bodhi (enlightenment), believes and understands this sutra, accepts and upholds it without doubt, where will they go?' The Buddha said, 'This is called following and making offerings to all Buddhas, and there is no difference from making offerings to all Buddhas.' Ananda said, 'If there is another person who does not believe in this sutra but instead slanders it, and also instigates others to slander it, what kind of retribution will such a person receive? What kind of suffering will they endure?' The Buddha said, 'Stop! Stop! Ananda! Do not ask such questions.' Ananda said, 'May the World Honored One, please explain it for us, so that the four assemblies present, if there are those who have doubts and do not believe, after hearing the Buddha's explanation, can repent of their mistakes and generate faith.' The Buddha said, 'If there is another person who does not believe in this sutra but instead slanders it to others, they will obtain a body that is ten thousand yojanas tall, and endure such a huge form, suffering immeasurable pain.' Ananda said, 'What other retributions will this person suffer because of their careless tongue?' The Buddha said, 'The retribution this person receives is that their tongue will be one thousand yojanas in length and width, and five hundred billion large hot iron plows will plow their tongue; and five hundred billion large hot iron balls will rain down on their tongue. Why is this so? Because they were careless in their evil deeds and slandered others, they suffer such pain.' At that time, the four assemblies present, upon hearing these words, all felt their hair stand on end, wept with sorrow, their eyes filled with tears, and they fell to the ground, all together saying in a loud voice, 'World Honored One! If men and women of families slander in this way, they will suffer such retribution, therefore we now repent on their behalf, so that they may eliminate their sins and not receive such great evil retribution. Now before the Buddha and the immeasurable Buddhas of the ten directions, we, who are ignorant and do not know our own faults, only the Buddha's eye can truly see and verify, we all repent completely. From now on, we dare not commit these acts again, like infants who are ignorant, unable to understand and distinguish good roots, we now sincerely and deeply repent.'

咎責。惟愿世尊，當垂憐愍受我懺悔。」

佛言：「善哉！善哉！」

是時四眾各言：「我今誠心自歸，所有諸罪悉皆懺悔不敢覆藏。」

佛言：「汝等如是至心懺悔，一切善法無不增長。」

爾時阿難白佛言：「世尊！今此眾中有生疑者，惡業罪障亦如是耶？」

佛時答言：「於此眾中若生疑者，可即懺悔，所有餘罪受報輕微。」

阿難言：「云何受罪輕微？」

佛言：「是人臨命終時，諸毛孔中皆悉受苦，喻如泥犁等無有異。何以故？能信如來所說言教，及信無量阿僧祇佛，亦自悔過。阿難！是族姓男女則不捨過去、未來、現在一切佛眼，若彼欲見無量阿僧祇佛，及見無量金剛葉蓮華光明遍照殊勝妙相。」

爾時釋提桓因現長者身，以種種華散諸四眾，唱如是言：「當以此華供養于佛，乃至供養如是經典。」

爾時四眾即取諸華以散佛上變成華蓋，而白佛言：「世尊！以何因緣現是瑞相，今于佛前有是蓮華，及無量恒河沙一切佛前，亦復皆有如是等華？」

佛言：「為說是經功德威力故現此瑞，如是相者當知皆是神力所持。」

爾時阿難白佛言：「世尊！佛威神力乃至如是護持法耶？」

佛言：「阿難！實我神力護持是法，乃至恒河

【現代漢語翻譯】現代漢語譯本：'我犯下了過錯，請世尊慈悲憐憫，接受我的懺悔。' 佛說：'好啊！好啊！' 這時，四眾弟子各自說道：'我今天誠心皈依，所有罪過都懺悔，不敢隱瞞。' 佛說：'你們這樣至誠懺悔，一切善法都會增長。' 這時，阿難對佛說：'世尊！現在這大眾中有人疑惑，惡業罪障也是這樣嗎？' 佛當時回答說：'在這大眾中如果有人產生疑惑，可以立即懺悔，所有剩餘的罪過所受的報應就會輕微。' 阿難說：'怎樣才能使所受的罪報輕微呢？' 佛說：'這個人臨終時，所有毛孔都會感受到痛苦，就像在地獄中一樣沒有差別。為什麼呢？因為他能相信如來所說的教誨，相信無量阿僧祇（無數）佛，也自己懺悔過錯。阿難！這樣的善男信女就不會捨棄過去、未來、現在一切佛的法眼，如果他們想見到無量阿僧祇佛，以及見到無量金剛葉蓮花光明遍照的殊勝妙相。' 這時，釋提桓因（帝釋天）顯現長者身，用各種鮮花散在四眾弟子身上，並唱道：'應當用這些鮮花供養佛，乃至供養這樣的經典。' 這時，四眾弟子就拿起鮮花散在佛的身上，鮮花變成華蓋，然後對佛說：'世尊！因為什麼因緣而顯現這樣的瑞相，現在在佛前有這樣的蓮花，以及在無量恒河沙一切佛前，也都有這樣的鮮花？' 佛說：'爲了說明這部經的功德威力，所以顯現這樣的瑞相，這樣的景象應當知道都是神力所持。' 這時，阿難對佛說：'世尊！佛的威神之力竟然如此護持佛法嗎？' 佛說：'阿難！確實是我的神力在護持這部佛法，乃至恒河沙數'

【English Translation】 English version: 'I have committed faults, may the World Honored One have compassion and accept my repentance.' The Buddha said, 'Excellent! Excellent!' At that time, the four assemblies each said, 'Today, I sincerely take refuge, and I repent all my sins, daring not to conceal them.' The Buddha said, 'If you repent with such sincerity, all good dharmas will increase.' At that time, Ananda said to the Buddha, 'World Honored One! Among this assembly, there are those who doubt, are evil karmic hindrances also like this?' The Buddha then replied, 'If anyone in this assembly has doubts, they can immediately repent, and the remaining sins will receive lighter retribution.' Ananda said, 'How can the retribution be lighter?' The Buddha said, 'When this person is about to die, all their pores will feel pain, like being in hell without any difference. Why? Because they can believe in the teachings spoken by the Tathagata, believe in the immeasurable Asamkhya (countless) Buddhas, and also repent their own faults. Ananda! Such men and women will not abandon the Dharma eyes of all Buddhas of the past, future, and present. If they wish to see the immeasurable Asamkhya Buddhas, and see the immeasurable Vajra-leaf lotus flower's light shining everywhere, the sublime and wonderful appearance.' At that time, Sakra Devanam Indra (Indra) appeared in the form of an elder, scattering various flowers on the four assemblies, and chanted, 'These flowers should be used to make offerings to the Buddha, and even to make offerings to such scriptures.' At that time, the four assemblies then took the flowers and scattered them on the Buddha, and the flowers transformed into a flower canopy. Then they said to the Buddha, 'World Honored One! For what reason does such an auspicious sign appear? Now there are such lotus flowers in front of the Buddha, and in front of all the immeasurable Ganges sand Buddhas, there are also such flowers?' The Buddha said, 'It is because of the merit and power of this scripture that this auspicious sign appears. Such appearances should be known to be all sustained by divine power.' At that time, Ananda said to the Buddha, 'World Honored One! Is the Buddha's majestic divine power even like this in protecting the Dharma?' The Buddha said, 'Ananda! Indeed, it is my divine power that protects this Dharma, even to the number of the Ganges sand.'

沙諸佛亦皆護持。」

爾時阿難白佛言：「世尊！此經當何名？斯經云何受持？」

佛言：「是經名為『無著果』，無有種種諸雜惡報，如是受持。信行、法行、八輩、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛解是假名無有真實，如是受持。名為『舍魔』，如是受持。亦名『六波羅蜜』，如是受持。何以故？阿難！若有如是信解，受持讀誦，書寫此經為他人說，當知是善男子、善女人，即是具足六波羅蜜。」

阿難言：「云何受持讀誦，書寫此經為他人說，即得具足六波羅蜜？」

佛言：「若善男子、善女人等，有能信解此經典者，即具足檀波羅蜜；於此法中心不犯戒，是名具足尸波羅蜜；若讀是經心忍不退，是名具足羼提波羅蜜；能於此經心不退沒，是名具足毗離耶波羅蜜；信樂此經心不散亂，是名具足禪波羅蜜；諦了此經無分別相，是名具足般若波羅蜜。是故此經，與六波羅蜜相應。亦名『一切諸佛所說不退法輪廣博嚴凈』。」

阿難言：「是經名字不可得聞，何況得見？初、中、后善，具足受持。」

佛言：「如是！如是！實如汝說。」

阿難言：「得聞此經，是人生死余幾所耶？」

佛言：「若人得聞《不退法輪廣博嚴凈方等經》名，此人生死余則千劫

【現代漢語翻譯】現代漢語譯本：諸佛也都會護持他們。

那時，阿難對佛說：『世尊！這部經應當叫什麼名字？這部經應當如何受持？』

佛說：『這部經名為「無著果」，沒有各種雜亂的惡報，應當這樣受持。信行、法行、八輩（指須陀洹、斯陀含、阿那含、阿羅漢四種聲聞乘的聖者，以及四向四果）、須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛（獨覺）理解這些都是假名，沒有真實，應當這樣受持。名為「舍魔」（寂靜），應當這樣受持。也名為「六波羅蜜」（佈施、持戒、忍辱、精進、禪定、智慧），應當這樣受持。為什麼呢？阿難！如果有人這樣信解，受持讀誦，書寫這部經，為他人解說，應當知道這位善男子、善女人，就是具足了六波羅蜜。』

阿難說：『如何受持讀誦，書寫這部經，為他人解說，就能具足六波羅蜜呢？』

佛說：『如果善男子、善女人等，有能信解這部經典的，就具足了檀波羅蜜（佈施）；在這法中內心不犯戒，這名為具足尸波羅蜜（持戒）；如果讀這部經內心忍耐不退，這名為具足羼提波羅蜜（忍辱）；能對這部經內心不退縮，這名為具足毗離耶波羅蜜（精進）；信樂這部經內心不散亂，這名為具足禪波羅蜜（禪定）；真實瞭解這部經沒有分別之相，這名為具足般若波羅蜜（智慧）。所以這部經，與六波羅蜜相應。也名為「一切諸佛所說不退法輪廣博嚴凈」。』

阿難說：『這部經的名字都難以聽聞，何況得見？初、中、后都善，具足受持。』

佛說：『是這樣！是這樣！確實如你所說。』

阿難說：『得聞這部經，這個人還剩下多少生死呢？』

佛說：『如果有人得聞《不退法輪廣博嚴凈方等經》的名字，這個人剩下的生死就只有一千劫了。

【English Translation】 English version: All Buddhas also protect them.

At that time, Ananda said to the Buddha, 'World Honored One! What should this sutra be called? How should this sutra be received and upheld?'

The Buddha said, 'This sutra is named 「Fruit of Non-Attachment,」 free from various mixed evil retributions; it should be received and upheld in this way. Those of faith-practice, dharma-practice, the eight types (referring to the four stages of the Hearer path: Stream-enterer, Once-returner, Non-returner, Arhat, and their corresponding four paths), Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), Arhat, and Pratyekabuddha (Solitary Buddha) understand that these are all provisional names, without any reality; it should be received and upheld in this way. It is named 「Shama」 (Tranquility); it should be received and upheld in this way. It is also named 「Six Paramitas」 (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom); it should be received and upheld in this way. Why is that? Ananda! If there is someone who has such faith and understanding, receives, upholds, reads, recites, writes this sutra, and explains it to others, know that this good man or good woman has fully attained the Six Paramitas.'

Ananda said, 'How can one, by receiving, upholding, reading, reciting, writing this sutra, and explaining it to others, fully attain the Six Paramitas?'

The Buddha said, 'If good men or good women, etc., are able to have faith and understanding in this sutra, they have fully attained Dana Paramita (Generosity); if in this Dharma, their minds do not violate precepts, this is called fully attaining Sila Paramita (Discipline); if reading this sutra, their minds are patient and do not retreat, this is called fully attaining Ksanti Paramita (Patience); if they are able to not retreat in their minds regarding this sutra, this is called fully attaining Virya Paramita (Diligence); if they have faith and joy in this sutra and their minds are not scattered, this is called fully attaining Dhyana Paramita (Meditation); if they truly understand this sutra without any discriminating marks, this is called fully attaining Prajna Paramita (Wisdom). Therefore, this sutra is in accordance with the Six Paramitas. It is also named 「The Unretreating Dharma Wheel, Vast, Extensive, and Pure, Spoken by All Buddhas.」'

Ananda said, 'The name of this sutra is difficult to hear, let alone see? It is good in the beginning, middle, and end, and should be fully received and upheld.'

The Buddha said, 'It is so! It is so! It is indeed as you say.'

Ananda said, 'Having heard this sutra, how much more of this person's cycle of birth and death remains?'

The Buddha said, 'If a person hears the name of the 「Vast, Extensive, and Pure Sutra of the Unretreating Dharma Wheel,」 this person has only one thousand kalpas of birth and death remaining.'

。」

阿難言：「若聞此經名字，信解能受發菩提心，是人功德當住何地？」

佛言：「若有得聞是經名者，則受阿耨多羅三藐三菩提記，得不退轉地。」

爾時四眾前，皆有蓮華座若干種色，復有百千萬億種葉。時諸四眾踴躍歡喜，各取此華以奉散佛，而作是言：「我等皆當爲人廣說如是經典，分別顯示使不斷絕。」

爾時世尊熙怡微笑，作天伎樂，香風時來其氣芬馥，多有諸天于虛空中，亦作無量種種天樂，雨諸天香，細末栴檀，沉水膠香，閻浮檀金末及諸銀末，摩尼寶網羅覆其上，及五種色曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，迦迦羅華，摩訶迦迦羅華，一切優缽羅華，拘物頭華，芬陀利華，及香瓔珞涂香末香，一切諸天所有供養，遍滿虛空。地上人民，亦整衣服散華供養。復有諸餘眾生，皆以臂腳寶環手釧，解頸諸瓔無量寶冠，以奉上佛。復有諸餘眾生，以其金銀散於佛上。復有諸餘眾生心皆歡喜，出大音聲唱言：「善哉！善哉！」及諸象馬出和雅音，虛空諸鳥隨類音聲以用供養，地獄眾生皆得暫樂，畜生眾生更相愛念，如父母想，閻羅王界一切眾生亦暫受樂，餓鬼眾生皆悉得除飢渴苦惱。爾時天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等

【現代漢語翻譯】現代漢語譯本阿難問道：『如果有人聽聞這部經的名字，能夠相信理解並接受，發起菩提心，這個人所獲得的功德應當處於哪個地位呢？』佛陀回答說：『如果有人能夠聽聞這部經的名字，就會被授記獲得阿耨多羅三藐三菩提（無上正等正覺）的果位，達到不退轉的境界。』當時，在場的四眾弟子面前，都出現了各種顏色的蓮花座，還有數以百千萬億計的花葉。四眾弟子都歡欣鼓舞，各自拿起蓮花供奉佛陀，並說道：『我們都應當為他人廣泛宣說這部經典，詳細地解釋，使之永不中斷。』這時，世尊面露喜悅的微笑，天空中響起天樂，香風適時吹來，氣味芬芳。許多天人在虛空中也演奏著無量種類的天樂，降下各種天香，細末的栴檀香、沉水膠香、閻浮檀金末以及各種銀末，還有摩尼寶網覆蓋其上，以及五種顏色的曼陀羅華（天界之花），摩訶曼陀羅華（大曼陀羅花），曼殊沙華（柔軟之花），摩訶曼殊沙華（大柔軟之花），迦迦羅華（白蓮花），摩訶迦迦羅華（大白蓮花），一切優缽羅華（青蓮花），拘物頭華（紅蓮花），芬陀利華（白蓮花），以及香瓔珞、涂香、末香，一切諸天所有的供養，遍滿虛空。地上的人民也整理衣物，散花供養。還有其他眾生，都用臂環、腳環、手鐲，解下頸上的各種瓔珞和無量寶冠，供奉佛陀。還有其他眾生，將金銀散在佛陀身上。還有其他眾生，心中都充滿歡喜，發出巨大的聲音唱道：『善哉！善哉！』還有大象和馬發出和諧的聲音，空中的鳥兒也發出各自的鳴叫聲來供養，地獄的眾生都暫時得到快樂，畜生道的眾生也互相愛念，如同父母一般，閻羅王界的一切眾生也暫時得到快樂，餓鬼道的眾生都消除了飢渴的痛苦。當時，天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人以及非人等

【English Translation】 English version Ananda asked: 'If someone hears the name of this sutra, believes and understands it, accepts it, and generates the Bodhi mind, in what stage of merit will this person dwell?' The Buddha replied: 'If anyone hears the name of this sutra, they will receive the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and attain the stage of non-retrogression.' At that time, in front of the four assemblies, there appeared lotus seats of various colors, and countless billions of leaves. The four assemblies were overjoyed, each taking these flowers to offer to the Buddha, and said: 'We shall all widely proclaim this sutra to others, explain it in detail, and ensure it never ceases.' Then, the World Honored One smiled with joy, heavenly music played, and fragrant winds came at the right time, their scent being fragrant. Many devas in the sky also played countless kinds of heavenly music, raining down various heavenly fragrances, fine powdered sandalwood, agarwood, jambudvipa gold powder, and various silver powders, as well as mani jewel nets covering them, and five-colored mandara flowers (heavenly flowers), maha-mandara flowers (great mandara flowers), manjushaka flowers (soft flowers), maha-manjushaka flowers (great soft flowers), kakkara flowers (white lotus), maha-kakkara flowers (great white lotus), all utpala flowers (blue lotus), kumuda flowers (red lotus), pundarika flowers (white lotus), as well as fragrant necklaces, scented ointments, and powdered incense, all the offerings of all the devas, filling the void. The people on the ground also tidied their clothes and scattered flowers as offerings. There were also other beings who used arm rings, anklets, bracelets, and removed the various necklaces and countless jeweled crowns from their necks to offer to the Buddha. There were also other beings who scattered gold and silver on the Buddha. There were also other beings whose hearts were filled with joy, and they uttered loud voices, saying: 'Excellent! Excellent!' There were also elephants and horses making harmonious sounds, and the birds in the sky made sounds of their own kind as offerings. The beings in hell all temporarily gained happiness, the beings in the animal realm loved each other like parents, all beings in the realm of Yama also temporarily gained happiness, and the beings in the hungry ghost realm all had their suffering of hunger and thirst removed. At that time, devas, nagas (dragons), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans, etc.

，各受快樂，更相慈愍猶如父子。

爾時阿難白佛言：「世尊！如來今者，以何因緣而微笑耶？」

爾時佛告阿難：「一切四眾比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，若於今世後世聞此經者，皆得不退轉于阿耨多羅三藐三菩提。能為他人廣說是經無所損減，亦如我今分別解說等無有異。阿難！聞此經已心生信解，即是佛種，何況受持讀誦修行。當知是人去一切種智則為不遠，當得一切智自然智，是故此經名『不退轉法輪之印』，能為諸菩薩等作大利益，亦為一切眾生，發於無上道心因緣。能發心已，便於此經具足成就。阿難！如來以一切智示諸眾生，若復有人，雖離佛智，但聞此經，即得自然智及佛智利，亦即受記，是故此經名為『不退轉法輪廣博嚴凈』，亦名『成就具足善根莊嚴方便為作利益行大乘者』。阿難當知！」

爾時如來廣說是經，無量菩薩皆得成就無生法忍；無量無邊阿僧祇等億數眾生，皆悉得住不退轉于阿耨多羅三藐三菩提。

佛說經已，文殊師利、舍利弗阿難等，及諸四眾比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆大歡喜，頂受奉行，作

【現代漢語翻譯】現代漢語譯本：各自享受快樂，互相慈愛憐憫，如同父子一般。

當時，阿難向佛陀請示說：『世尊！如來今天，因為什麼因緣而微笑呢？』

當時，佛陀告訴阿難：『一切四眾弟子，包括比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人和非人等，如果今生或來世聽到這部經，都能在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上不退轉。如果能為他人廣泛宣說這部經，也不會有任何損減，就像我現在分別解說一樣，沒有任何差別。阿難！聽聞這部經后，心中產生信解，這就是佛的種子，更何況是受持、讀誦、修行。應當知道，這個人距離一切種智（佛的智慧）已經不遠了，將能獲得一切智和自然智。因此，這部經名為『不退轉法輪之印』，能為諸菩薩等帶來大利益，也能為一切眾生，發起無上道心的因緣。能夠發起道心后，就能在這部經中具足成就。阿難！如來以一切智開示眾生，如果有人，即使沒有佛的智慧，但只要聽聞這部經，就能獲得自然智和佛智的利益，也等於得到了授記。因此，這部經名為『不退轉法輪廣博嚴凈』，也名為『成就具足善根莊嚴方便為作利益行大乘者』。阿難，你應當知道！』

當時，如來廣泛宣說這部經，無量菩薩都證得了無生法忍（對諸法不生不滅的真理的領悟）；無量無邊阿僧祇（極大的數字）等億數眾生，都安住于不退轉于阿耨多羅三藐三菩提的境界。

佛陀說完這部經后，文殊師利（智慧第一的菩薩）、舍利弗（智慧第一的佛陀弟子）、阿難（佛陀的侍者）等，以及四眾弟子比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人和非人等，都非常歡喜，頂戴奉行，並作禮而去。

【English Translation】 English version: Each enjoyed happiness, and they were compassionate to each other, like fathers and sons.

At that time, Ananda asked the Buddha, 『World Honored One! For what reason does the Tathagata smile today?』

At that time, the Buddha told Ananda, 『All the four assemblies, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), as well as Devas (gods), Nagas (dragons), Yakshas (a type of ghost), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (a large serpent god), humans, and non-humans, if they hear this sutra in this life or future lives, they will all attain non-retrogression on the path to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). If they can widely explain this sutra to others, there will be no loss, just as I am now explaining it, there is no difference. Ananda! Upon hearing this sutra, if one's mind generates faith and understanding, this is the seed of Buddhahood, let alone those who receive, uphold, recite, and practice it. It should be known that such a person is not far from Sarvajna (the wisdom of the Buddha), and will attain Sarvajna and Natural Wisdom. Therefore, this sutra is named 『The Seal of the Non-Retrogressing Dharma Wheel,』 which can bring great benefits to all Bodhisattvas, and also serves as the cause for all sentient beings to generate the unsurpassed Bodhi mind. Once the Bodhi mind is generated, one can fully achieve it in this sutra. Ananda! The Tathagata reveals to all sentient beings with Sarvajna. If there is someone who, even without the wisdom of the Buddha, but only hears this sutra, will immediately obtain the benefits of Natural Wisdom and Buddha Wisdom, and will also receive a prediction of Buddhahood. Therefore, this sutra is named 『The Vast and Pure Non-Retrogressing Dharma Wheel,』 and also named 『Accomplishing the Adornment of Complete Good Roots, Expedient Means for the Benefit of Those Who Practice the Mahayana.』 Ananda, you should know this!』

At that time, the Tathagata widely expounded this sutra, and countless Bodhisattvas all attained the Kshanti of Non-Origination (the realization of the truth of non-arising and non-ceasing of all dharmas); countless, boundless, Asankhyeya (an extremely large number) of beings all attained the state of non-retrogression on the path to Anuttara-samyak-sambodhi.

After the Buddha finished speaking this sutra, Manjushri (the Bodhisattva of wisdom), Shariputra (the foremost disciple in wisdom), Ananda (the Buddha's attendant), and the four assemblies of Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all greatly rejoiced, received it with reverence, and departed.

禮而去。

不退轉法輪經卷第四

癸卯歲高麗國大藏都監奉敕雕造

【現代漢語翻譯】現代漢語譯本：行禮之後離去。

《不退轉法輪經》卷第四

癸卯年高麗國大藏都監奉旨雕造

【English Translation】 English version: They bowed and departed.

The Sutra of the Wheel of Non-Regression, Volume Four

Carved by Imperial Order by the Tripitaka Office of Goryeo in the Year of Guimao