T09n0268_佛說廣博嚴凈不退轉輪經

大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

No. 268 [Nos. 266, 267]

佛說廣博嚴凈不退轉輪經卷第一

宋涼州沙門智嚴譯

如是我聞：

一時佛在舍衛國祇陀林中給孤獨園精舍，與大比丘眾千二百五十人俱。爾時世尊于夜後分入無垢光三昧，文殊師利法王子于夜後分入遍照三昧，彌勒菩薩摩訶薩于夜後分入遍炬三昧。爾時尊者舍利弗，于夜後分明相出時，佛神力故從自房出詣文殊師利房。爾時尊者舍利弗，欲入文殊師利房時，遙見佛精舍邊有十千蓮花迴旋圍繞，聞大音樂歌頌之聲，彼諸蓮花出大光明，遍照祇洹及舍衛國，乃至三千大千世界。

爾時尊者舍利弗，便不復見文殊師利房，而自見身在文殊師利前立，見文殊師利結加趺坐而入三昧；即便彈指不能令寤，高聲謦咳亦不能寤。爾時尊者舍利弗，見文殊師利如此神力，自見其身處大海水，欲從其所，以神足力，乘虛還詣本所住房，而不能去。

爾時尊者舍利弗，即于文殊師利前結加趺坐，一心瞻仰目不暫眴。時文殊師利與舍利弗東行，過一恒河沙世界到一佛土，其世界名說不退轉音聲，佛號華光開敷遍身如來，即見彼佛身諸毛孔皆出蓮花，其花遍滿一萬由旬

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國（Śrāvastī）的祇陀林（Jetavana）中給孤獨園（Anāthapiṇḍika）的精舍，與一千二百五十位大比丘一同居住。當時，世尊在夜晚後半段進入無垢光三昧（samādhi），文殊師利（Mañjuśrī）法王子在夜晚後半段進入遍照三昧，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）在夜晚後半段進入遍炬三昧。那時，尊者舍利弗（Śāriputra）在夜晚後半段天亮時，因佛陀的神力，從自己的房間出來，前往文殊師利的房間。 當時，尊者舍利弗想要進入文殊師利的房間時，遠遠看見佛陀精舍旁邊有十千蓮花迴旋圍繞，聽到盛大的音樂歌頌之聲，那些蓮花發出巨大的光明，遍照祇洹（Jetavana）和舍衛國，乃至三千大千世界。 當時，尊者舍利弗便不再看見文殊師利的房間，而是看見自己站在文殊師利面前，看見文殊師利結跏趺坐而入三昧；即便彈指也不能讓他醒來，高聲咳嗽也不能讓他醒來。當時，尊者舍利弗看見文殊師利如此神力，自己看見身處大海水中，想要從那裡，以神足力，乘虛返回自己原來的住房，卻不能離開。 當時，尊者舍利弗就在文殊師利面前結跏趺坐，一心瞻仰，眼睛不曾眨動。這時，文殊師利與舍利弗向東行走，經過一個恒河沙數的世界，到達一個佛土，那個世界名為說不退轉音聲，佛號華光開敷遍身如來（Puṣpaketu-vyūha-prabhāsa-sarīra Tathāgata），隨即看見那位佛陀身上所有的毛孔都發出蓮花，那些蓮花遍滿一萬由旬（yojana）。

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, in Anāthapiṇḍika』s monastery in Śrāvastī, together with a great assembly of twelve hundred and fifty monks. At that time, the World Honored One, in the latter part of the night, entered the Samadhi of Immaculate Light; Mañjuśrī, the Dharma Prince, in the latter part of the night, entered the Samadhi of Universal Illumination; and Maitreya Bodhisattva Mahāsattva, in the latter part of the night, entered the Samadhi of Universal Torch. Then, the Venerable Śāriputra, in the latter part of the night, as dawn was breaking, by the Buddha』s spiritual power, came out of his own dwelling and went to Mañjuśrī』s dwelling. At that time, as the Venerable Śāriputra was about to enter Mañjuśrī』s dwelling, he saw from afar ten thousand lotuses circling and surrounding the Buddha』s monastery, and heard the sounds of great music and singing. Those lotuses emitted great light, illuminating Jetavana and Śrāvastī, and even the three thousand great thousand worlds. At that time, the Venerable Śāriputra no longer saw Mañjuśrī』s dwelling, but saw himself standing before Mañjuśrī, and saw Mañjuśrī sitting in full lotus posture, absorbed in samadhi; even snapping his fingers could not awaken him, nor could loud coughing awaken him. At that time, the Venerable Śāriputra, seeing Mañjuśrī』s such spiritual power, saw himself in the great ocean, and wanting to leave that place, by his spiritual power, tried to return to his own dwelling, but could not move. At that time, the Venerable Śāriputra sat in full lotus posture before Mañjuśrī, gazing intently with unblinking eyes. Then, Mañjuśrī and Śāriputra traveled east, passing through a number of worlds equal to the sands of the Ganges River, and arrived at a Buddha-land, which was named 'The Sound of Non-Retrogression'. The Buddha there was named Puṣpaketu-vyūha-prabhāsa-sarīra Tathāgata, and they immediately saw that from every pore of that Buddha』s body, lotuses were emerging, and those lotuses filled an area of ten thousand yojanas.

，皆出光明遍照三千大千世界，其華開敷有百千葉，金剛為根，光網為莖，阿牟茶馬瑙為須，閻浮那提寶為臺；其花臺上有菩薩坐，已於阿耨多羅三藐三菩提不退轉，得陀羅尼具五神通逮得諸忍，以三十二相而自嚴身，身真金色。

爾時華光開敷遍身如來，臍中出一蓮花，光色嚴凈有百千葉，金剛為根，青琉璃為莖，因陀羅網寶為須，優勒迦娑羅栴檀寶王為臺，其花明凈塵垢不污，空無坐者。爾時文殊師利，往蓮花臺上結加趺坐，即與花俱上升虛空乃至有頂，還至佛所右繞三匝頭頂禮敬，還坐花上一心合掌瞻仰世尊。爾時花光開敷遍身如來，知而故問文殊師利：「從何所來？」文殊師利白花光開敷遍身如來言：「我從娑婆世界來。」

爾時彼佛有二侍菩薩摩訶薩，一名美音，二名妙音，已於阿耨多羅三藐三菩提不退轉，從蓮華臺下整衣服右膝著地，一心合掌白佛言：「娑婆世界去此近遠？」爾時花光開敷遍身如來告二菩薩摩訶薩言：「善男子！娑婆世界今在西方，過恒河沙佛土，文殊師利從彼土來。」時二菩薩復白佛言：「娑婆世界現在說法佛名何等？」佛言：「彼佛名釋迦牟尼，今現在說法。」復白佛言：「彼佛世尊為說何法？」佛言：「釋迦牟尼佛說三乘法。」復白佛言：「云何名三乘？」佛言：「

【現代漢語翻譯】 現代漢語譯本：都發出光明，遍照三千大千世界，那些花朵綻放，有成百上千的花瓣，金剛為根，光網為莖，阿牟茶瑪瑙為須，閻浮那提寶為臺；花臺上坐著菩薩，他們已在阿耨多羅三藐三菩提（無上正等正覺）上不退轉，獲得陀羅尼（總持）具備五神通，證得諸忍，以三十二相莊嚴自身，身呈真金色。 這時，花光開敷遍身如來，從臍中生出一朵蓮花，光色莊嚴清凈，有成百上千的花瓣，金剛為根，青琉璃為莖，因陀羅網寶為須，優勒迦娑羅栴檀寶王為臺，那花明凈，沒有塵垢污染，上面空無坐者。這時，文殊師利，前往蓮花臺上結跏趺坐，隨即與花一同上升虛空，直至有頂天，然後回到佛所，右繞三匝，頭頂禮敬，再回到花上，一心合掌瞻仰世尊。這時，花光開敷遍身如來，明知故問文殊師利：『你從哪裡來？』文殊師利回答花光開敷遍身如來：『我從娑婆世界來。』 這時，那位佛有兩位侍者菩薩摩訶薩（大菩薩），一位名叫美音，一位名叫妙音，他們已在阿耨多羅三藐三菩提上不退轉，從蓮花臺下整理衣服，右膝著地，一心合掌對佛說：『娑婆世界離這裡遠嗎？』這時，花光開敷遍身如來告訴兩位菩薩摩訶薩：『善男子！娑婆世界現在在西方，經過恒河沙數佛土，文殊師利就是從那個世界來的。』這時，兩位菩薩又對佛說：『娑婆世界現在說法的佛叫什麼名字？』佛說：『那位佛名叫釋迦牟尼，現在正在說法。』又問佛：『那位佛世尊說的是什麼法？』佛說：『釋迦牟尼佛說的是三乘法。』又問佛：『什麼是三乘？』佛說：

【English Translation】 English version: All emitted light, illuminating the three thousand great thousand worlds. Their flowers bloomed with hundreds and thousands of petals, with vajra (diamond) as roots, light nets as stems, amu-cha-mana (a type of precious stone) as stamens, and jambunada (a type of gold) as platforms. On the flower platforms sat Bodhisattvas, who had already become irreversible in Anuttara-samyak-sambodhi (supreme perfect enlightenment), attained Dharani (mantras), possessed the five supernormal powers, achieved all the kshanti (patience), adorned themselves with the thirty-two marks, and their bodies were of true golden color. At that time, the Flower-Light-Opening-All-Over-Body Tathagata (Buddha), from his navel, emitted a lotus flower, its light and color were solemn and pure, with hundreds and thousands of petals, vajra as roots, blue lapis lazuli as stems, Indra's net jewels as stamens, and utpala-kasara-chandana (a type of sandalwood) treasure king as the platform. The flower was bright and clean, without any dust or defilement, and there was no one sitting on it. At that time, Manjushri, went to the lotus platform and sat in full lotus posture, then rose into the void with the flower, all the way to the highest heaven, then returned to the Buddha, circumambulated him three times, bowed with his head to the ground, and then returned to the flower, with his palms together, gazing at the World Honored One. At that time, the Flower-Light-Opening-All-Over-Body Tathagata, knowing but still asking Manjushri: 'Where did you come from?' Manjushri replied to the Flower-Light-Opening-All-Over-Body Tathagata: 'I came from the Saha world.' At that time, that Buddha had two attendant Bodhisattva Mahasattvas (great Bodhisattvas), one named Mei Yin (Beautiful Sound), and the other named Miao Yin (Wonderful Sound), who had already become irreversible in Anuttara-samyak-sambodhi. They descended from the lotus platform, adjusted their clothes, knelt on their right knees, and with their palms together, said to the Buddha: 'Is the Saha world far from here?' At that time, the Flower-Light-Opening-All-Over-Body Tathagata told the two Bodhisattva Mahasattvas: 'Good men! The Saha world is now in the west, beyond the number of Buddha lands like the sands of the Ganges River. Manjushri came from that world.' Then, the two Bodhisattvas asked the Buddha again: 'What is the name of the Buddha who is now teaching in the Saha world?' The Buddha said: 'That Buddha is named Shakyamuni, and he is now teaching.' They asked the Buddha again: 'What Dharma (teachings) does that World Honored One teach?' The Buddha said: 'Shakyamuni Buddha teaches the Three Vehicles Dharma.' They asked the Buddha again: 'What are the Three Vehicles?' The Buddha said:

三乘者所謂：聲聞乘、辟支佛乘、佛乘。」時二菩薩白佛言：「諸佛說法皆不等耶？」佛言：「諸佛說法皆悉平等。」時二菩薩白佛言：「云何平等？」佛言：「一切諸佛皆說廣博嚴凈不退轉輪法，是故平等。」時二菩薩白佛言：「何故釋迦文佛說三乘法？」佛言：「娑婆世界眾生，心樂小法不堪大乘，諸佛如來以方便力說三乘法；釋迦文佛出五濁世，彼諸眾生不能堪受大乘之法，以方便故分別說三。」時二菩薩白佛言：「釋迦文佛于娑婆世界說法甚難。」佛言：「如是！如是！彼佛說法實為甚難。」

時二菩薩白佛言：「我等今者獲大善利不生彼國。」佛言：「善男子！莫作是言，應速悔過。」時二菩薩白佛言：「世尊！我聞彼國說法甚難，乃無一念樂生彼國。何故悔過？」佛言：「速舍此語，應當悔過。所以者何？若於此土二十億百千那由他劫種諸善根，不如彼佛世界，以一食頃說諸波羅蜜，教一眾生，受三自歸，奉持五戒，遠離聲聞心，如是菩薩所行甚難；何況以出家正法發菩提心而作饒益，如是菩薩倍為甚難功德無量。所以者何？娑婆世界多穢惡故。」時二菩薩白佛言：「娑婆世界有何穢惡？」佛告美音、妙音：「娑婆世界穢惡之事，以我神口盡汝壽量說不可盡。所以者何？彼土眾生煩惱厚重，多行貪

【現代漢語翻譯】 現代漢語譯本：所謂的三乘是指：聲聞乘（通過聽聞佛法而證悟的修行方式）、辟支佛乘（通過自身觀察和修行而證悟的修行方式）、佛乘（最終成佛的修行方式）。」當時，兩位菩薩對佛說：「諸佛所說的法都不一樣嗎？」佛說：「諸佛所說的法都是平等的。」當時，兩位菩薩對佛說：「如何平等呢？」佛說：「一切諸佛都說廣博、莊嚴、清凈、不退轉的法輪，所以是平等的。」當時，兩位菩薩對佛說：「為什麼釋迦牟尼佛要說三乘法呢？」佛說：「娑婆世界的眾生，心喜歡小法，不能接受大乘法，諸佛如來以方便之力說三乘法；釋迦牟尼佛出現在五濁惡世，那些眾生不能接受大乘之法，所以用方便法分別說三乘。」當時，兩位菩薩對佛說：「釋迦牟尼佛在娑婆世界說法真是太難了。」佛說：「是這樣！是這樣！那位佛說法確實非常難。」 當時，兩位菩薩對佛說：「我們現在獲得了很大的善利，沒有出生在那個世界。」佛說：「善男子！不要這樣說，應該趕快懺悔。」當時，兩位菩薩對佛說：「世尊！我聽說那個世界說法非常難，甚至沒有一念喜歡出生在那個世界。為什麼要懺悔呢？」佛說：「趕快捨棄這種說法，應當懺悔。為什麼呢？如果在這個國土二十億百千那由他劫（極長的時間單位）種下各種善根，也不如在那個佛的世界，用一頓飯的時間說諸波羅蜜（到達彼岸的方法），教導一個眾生，受三自歸（皈依佛、法、僧），奉持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），遠離聲聞心，這樣的菩薩所行非常難；更何況以出家正法發菩提心（覺悟之心）而利益眾生，這樣的菩薩更加難能可貴，功德無量。為什麼呢？因為娑婆世界有很多污穢和罪惡。」當時，兩位菩薩對佛說：「娑婆世界有什麼污穢和罪惡呢？」佛告訴美音、妙音兩位菩薩：「娑婆世界的污穢和罪惡之事，即使我用神力口述，窮盡你們的壽命也說不完。為什麼呢？因為那個世界的眾生煩惱深重，多行貪

【English Translation】 English version: The three vehicles are: the Śrāvakayāna (the vehicle of those who hear the teachings), the Pratyekabuddhayāna (the vehicle of solitary realizers), and the Buddhayāna (the vehicle of Buddhahood).』 At that time, two Bodhisattvas said to the Buddha, 『Do all Buddhas teach differently?』 The Buddha said, 『All Buddhas teach the same Dharma.』 Then the two Bodhisattvas asked the Buddha, 『How is it the same?』 The Buddha said, 『All Buddhas teach the vast, adorned, pure, and irreversible Dharma wheel, therefore it is the same.』 Then the two Bodhisattvas asked the Buddha, 『Why does Śākyamuni Buddha teach the three vehicles?』 The Buddha said, 『The beings of the Saha world are fond of the small vehicle and cannot accept the Mahāyāna (Great Vehicle). The Tathāgatas (Buddhas) use expedient means to teach the three vehicles. Śākyamuni Buddha appeared in the five turbid ages, and those beings could not accept the Mahāyāna Dharma, so he used expedient means to teach the three vehicles separately.』 Then the two Bodhisattvas said to the Buddha, 『It is very difficult for Śākyamuni Buddha to teach in the Saha world.』 The Buddha said, 『It is so! It is so! It is indeed very difficult for that Buddha to teach.』 Then the two Bodhisattvas said to the Buddha, 『We have now obtained great merit and were not born in that world.』 The Buddha said, 『Good men! Do not say such things, you should quickly repent.』 Then the two Bodhisattvas said to the Buddha, 『World Honored One! I have heard that it is very difficult to teach in that world, and I do not have a single thought of wanting to be born there. Why should I repent?』 The Buddha said, 『Quickly abandon this statement, you should repent. Why? If you cultivate various roots of goodness for twenty billion hundred thousand nayutas (an extremely long period of time) of kalpas (eons) in this land, it is not as good as in that Buddha』s world, where in the time it takes to eat a meal, you teach the Paramitas (perfections), teach one being, receive the three refuges (Buddha, Dharma, Sangha), uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), and stay away from the Śrāvaka mind. Such a Bodhisattva』s practice is very difficult. How much more difficult and immeasurable is the merit of a Bodhisattva who, with the right Dharma of renunciation, generates the Bodhi mind (mind of enlightenment) and benefits beings. Why? Because the Saha world is full of defilements and evils.』 Then the two Bodhisattvas said to the Buddha, 『What are the defilements and evils of the Saha world?』 The Buddha told the Bodhisattvas, Beautiful Sound and Wonderful Sound, 『The defilements and evils of the Saha world are so numerous that even if I were to describe them with my divine power for the rest of your lives, I could not finish. Why? Because the beings of that world have heavy afflictions and engage in much greed.

欲、瞋恚、愚癡，無量無邊諸不善法，我以佛智乃能具知。」

時二菩薩，即三讚歎：「善哉，善哉！釋迦牟尼！善哉，善哉！釋迦師子！善哉，善哉！釋迦仙王！」作是嘆已，一心合掌懺悔：「先來諸不善心，若離貪慾、瞋恚、愚癡，無量無邊諸不善法；若曾發心求聲聞、辟支佛，今悉懺悔。」亦欲明凈求佛智心順解脫心，為得佛智故，為一切眾生故，以無著善根相應心，持七寶花，其花皆出百千光色，有百千葉，金剛為根，因陀羅寶網為須，優勒迦娑羅栴檀寶王為臺，以一切諸寶王為莖，其花明凈塵垢不污，可以眼識識，不可以手觸，猶如幻化果報，從三昧正觀生，于虛空中遙散釋迦文佛上；所散之花，于虛空中變成花鬘、華云、華蓋、寶鬘、寶云、寶蓋、繒鬘、繒云、繒蓋，供養釋迦牟尼佛。復以百千種色花鬘、末香、涂香、細末、栴檀，遙散釋迦牟尼佛上而以供養。即于彼處五體投地，頂禮釋迦牟尼佛足，作如是言：「南無釋迦牟尼佛及娑婆世界諸菩薩摩訶薩，發大莊嚴成就大精進力諸先舊者，能持正法有大威力，能利益一切眾生而作照明，正求一乘，能守護三世佛法城塹，不斷佛種住娑婆世界者。」作如是言：「我今應往彼土見釋迦牟尼佛，並諸菩薩摩訶薩及餘眾生。」

爾時花光開敷遍身如

【現代漢語翻譯】 現代漢語譯本：『貪慾、嗔恚、愚癡，以及無量無邊的各種不善之法，我憑藉佛的智慧才能夠完全知曉。』 當時，兩位菩薩立刻三次讚歎道：『太好了，太好了！釋迦牟尼（Sakyamuni，佛陀的尊號）！太好了，太好了！釋迦師子（Sakya Lion，佛陀的尊稱）！太好了，太好了！釋迦仙王（Sakya Sage King，佛陀的尊稱）！』讚歎完畢后，他們一心合掌懺悔：『先前所有不善的心念，無論是源於貪慾、嗔恚、愚癡，還是其他無量無邊的各種不善之法；如果曾經發心追求聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）的果位，現在都全部懺悔。』他們也想表明自己清凈求取佛智的心，以及順應解脫的心，爲了獲得佛的智慧，爲了利益一切眾生，以無執著的善根相應的心，手持七寶花。這些花都發出百千種光芒色彩，有百千片花瓣，以金剛為根，以因陀羅寶網（Indra's net，一種象徵無限互聯的寶網）為須，以優勒迦娑羅栴檀寶王（Uragasara sandalwood king，一種珍貴的檀香）為臺，以一切諸寶王為莖。這些花明凈無塵垢，可以用眼睛識別，卻不能用手觸控，如同幻化出的果報，從三昧（Samadhi，禪定）正觀中產生，在虛空中遙遙散向釋迦文佛（Sakyamuni Buddha，釋迦牟尼佛的尊稱）的上方。所散的花，在虛空中變成花鬘、花云、花蓋、寶鬘、寶云、寶蓋、繒鬘、繒云、繒蓋，用來供養釋迦牟尼佛。他們又用百千種顏色的花鬘、末香、涂香、細末、栴檀，遙遙散向釋迦牟尼佛的上方進行供養。他們就在那裡五體投地，頂禮釋迦牟尼佛的足，說道：『頂禮釋迦牟尼佛以及娑婆世界（Saha world，我們所處的世界）的諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），發大莊嚴成就大精進力的各位先輩，能夠秉持正法，具有大威力，能夠利益一切眾生並作為照明，正求一乘（Ekayana，唯一的成佛之道），能夠守護三世佛法城塹，不斷佛種，安住于娑婆世界者。』他們這樣說道：『我們現在應當前往那個國土，去見釋迦牟尼佛，以及諸位菩薩摩訶薩和其他眾生。』 這時，花的光芒開敷，遍佈全身，如同...

【English Translation】 English version: 『Desire, anger, ignorance, and the immeasurable, boundless unwholesome dharmas, I am able to fully know through the wisdom of the Buddha.』 At that time, the two Bodhisattvas immediately praised three times: 『Excellent, excellent! Sakyamuni (the honorific name of the Buddha)! Excellent, excellent! Sakya Lion (an epithet of the Buddha)! Excellent, excellent! Sakya Sage King (an epithet of the Buddha)!』 Having praised in this way, they joined their palms together with one mind and repented: 『All the unwholesome thoughts of the past, whether arising from desire, anger, ignorance, or other immeasurable, boundless unwholesome dharmas; if we have ever aspired to the attainment of Sravaka (disciples who hear the teachings), or Pratyekabuddha (those who attain enlightenment on their own), we now repent of all of them.』 They also wished to express their pure mind seeking the wisdom of the Buddha, and their mind in accordance with liberation. For the sake of attaining the wisdom of the Buddha, for the sake of benefiting all sentient beings, with a mind corresponding to unattached wholesome roots, they held seven-jeweled flowers. These flowers all emitted hundreds of thousands of colors of light, had hundreds of thousands of petals, with roots of diamond, with the net of Indra (a net symbolizing infinite interconnectedness) as stamens, with the Uragasara sandalwood king (a precious sandalwood) as a platform, and with all the kings of jewels as stems. These flowers were pure and free from defilement, could be recognized by the eyes, but could not be touched by the hands, like the karmic results of an illusion, arising from the correct contemplation of Samadhi (meditative absorption), scattering remotely in the empty space above Sakyamuni Buddha. The scattered flowers transformed in the empty space into flower garlands, flower clouds, flower canopies, jewel garlands, jewel clouds, jewel canopies, silk garlands, silk clouds, and silk canopies, to make offerings to Sakyamuni Buddha. They also scattered hundreds of thousands of colors of flower garlands, powdered incense, fragrant ointments, fine powders, and sandalwood, remotely above Sakyamuni Buddha as offerings. Right there, they prostrated themselves with their five limbs touching the ground, and bowed at the feet of Sakyamuni Buddha, saying: 『Homage to Sakyamuni Buddha and all the Bodhisattva-Mahasattvas (great Bodhisattvas) of the Saha world (the world we live in), the predecessors who have generated great adornment and accomplished great diligence, who are able to uphold the Dharma, possess great power, are able to benefit all sentient beings and act as illumination, who are rightly seeking the One Vehicle (the path to Buddhahood), who are able to protect the fortress of the Dharma of the three times, who do not cut off the Buddha seed, and who dwell in the Saha world.』 They said: 『We should now go to that land to see Sakyamuni Buddha, and all the Bodhisattva-Mahasattvas and other sentient beings.』 At this time, the light of the flowers bloomed, pervading the whole body, like...

來，聞二菩薩作如是言，又籌量觀察深心所行，復以佛法誡敕安慰告言：「善男子！汝今欲往娑婆世界，見釋迦牟尼佛，並諸菩薩及餘眾生者，當生尊重心、憐愍心、饒益心。所以者何？彼諸菩薩，于甚深法不生怖畏，亦不誹謗，能奉三世諸佛教戒，以無著心種諸善根，不為果報勤行諸波羅蜜。此諸菩薩摩訶薩等，以本願故生彼佛土，為守護諸佛法城塹故，亦欲遍學一切佛法故。汝等今欲往彼見耶？」

時二菩薩白佛言：「世尊！若承佛神力及三世諸佛威勢護助，愿欲往見。」

爾時華光開敷遍身如來告，美音、妙音菩薩摩訶薩：「今欲往者，當與文殊師利法王子俱往。善男子當共汝往。」

爾時美音、妙音菩薩摩訶薩，語文殊師利法王子言：「我今因仁者力，欲往娑婆世界，見釋迦如來並諸菩薩及餘眾生。」

文殊師利言：「善男子！我今欲往十方世界，多供養恭敬尊重讚歎禮拜諸佛，為令一切眾生入佛菩提得佛智故。」

時二菩薩語文殊師利言：「我今亦共仁者至十方世界，多供養恭敬尊重讚歎禮拜諸佛。如仁者為一切眾生入佛菩提得佛智故，我亦隨學。」

爾時文殊師利，頂禮花光開敷遍身如來，右繞三匝尊重恭敬，與彼菩薩並尊者舍利弗，受佛教已一心瞻仰漸漸卻退，

【現代漢語翻譯】 現代漢語譯本：這時，兩位菩薩這樣說道，又仔細衡量觀察自己內心所想，再次用佛法告誡安慰他們說：『善男子！你們現在想要前往娑婆世界（Saha world，指我們所居住的這個世界），去見釋迦牟尼佛（Sakyamuni Buddha）以及其他菩薩和眾生，應當生起尊重心、憐憫心、饒益心。為什麼呢？因為那裡的菩薩，對於甚深的佛法不會感到恐懼，也不會誹謗，能夠奉行過去、現在、未來三世諸佛的教戒，以無執著的心種下各種善根，不爲了果報而勤奮修行各種波羅蜜（paramita，指到達彼岸的方法）。這些菩薩摩訶薩（Bodhisattva-mahasattva，指大菩薩）等，因為本來的誓願而生於那個佛土，爲了守護諸佛的法城，也爲了普遍學習一切佛法。你們現在想要去那裡見他們嗎？』 當時，兩位菩薩對佛說：『世尊！如果承蒙佛的神力以及過去、現在、未來三世諸佛的威勢護佑，我們願意前往拜見。』 這時，華光開敷遍身如來（Flower Light Spreading Throughout the Body Tathagata）告訴美音（Beautiful Sound）、妙音（Wonderful Sound）菩薩摩訶薩：『現在想要去的人，應當與文殊師利（Manjusri）法王子一同前往。善男子，應當與你們一同前往。』 當時，美音、妙音菩薩摩訶薩對文殊師利法王子說：『我們現在因為您的力量，想要前往娑婆世界，去見釋迦如來以及其他菩薩和眾生。』 文殊師利說：『善男子！我現在想要前往十方世界，多多供養、恭敬、尊重、讚歎、禮拜諸佛，爲了讓一切眾生進入佛的菩提（bodhi，指覺悟）獲得佛的智慧。』 當時，兩位菩薩對文殊師利說：『我們現在也和您一起前往十方世界，多多供養、恭敬、尊重、讚歎、禮拜諸佛。就像您爲了讓一切眾生進入佛的菩提獲得佛的智慧一樣，我們也隨您學習。』 這時，文殊師利頂禮花光開敷遍身如來，右繞三圈，表示尊重恭敬，與那兩位菩薩以及尊者舍利弗（Sariputra），接受佛的教誨后，一心瞻仰，然後慢慢退下。

【English Translation】 English version: Then, the two Bodhisattvas spoke thus, and further deliberated and observed their inner thoughts, and again, using the Dharma, admonished and comforted them, saying: 'Good men! Now that you wish to go to the Saha world (Saha world, referring to the world we live in), to see Sakyamuni Buddha, as well as other Bodhisattvas and sentient beings, you should generate a mind of respect, a mind of compassion, and a mind of benefiting others. Why is that? Because those Bodhisattvas there do not fear the profound Dharma, nor do they slander it. They are able to uphold the precepts of the Buddhas of the past, present, and future three times, and with a mind of non-attachment, they plant various roots of goodness, and without seeking reward, they diligently practice the various paramitas (paramita, referring to the methods of reaching the other shore). These Bodhisattva-mahasattvas (Bodhisattva-mahasattva, referring to great Bodhisattvas), because of their original vows, are born in that Buddha-land, in order to protect the Dharma-city of the Buddhas, and also to universally learn all the Buddha-Dharma. Do you now wish to go there to see them?' At that time, the two Bodhisattvas said to the Buddha: 'World Honored One! If we receive the Buddha's divine power and the protection of the majestic power of the Buddhas of the past, present, and future three times, we wish to go and pay our respects.' At this time, the Flower Light Spreading Throughout the Body Tathagata told the Bodhisattva-mahasattvas Beautiful Sound and Wonderful Sound: 'Those who wish to go now should go together with the Dharma Prince Manjusri. Good men, you should go together with them.' At that time, the Bodhisattva-mahasattvas Beautiful Sound and Wonderful Sound said to the Dharma Prince Manjusri: 'We now, because of your power, wish to go to the Saha world to see the Tathagata Sakyamuni, as well as other Bodhisattvas and sentient beings.' Manjusri said: 'Good men! I now wish to go to the ten directions of the world, to make offerings, respect, honor, praise, and bow to the Buddhas, in order to lead all sentient beings into the Buddha's bodhi (bodhi, referring to enlightenment) and attain the Buddha's wisdom.' At that time, the two Bodhisattvas said to Manjusri: 'We now also go with you to the ten directions of the world, to make offerings, respect, honor, praise, and bow to the Buddhas. Just as you are doing this to lead all sentient beings into the Buddha's bodhi and attain the Buddha's wisdom, we will also follow your example.' At this time, Manjusri bowed to the Flower Light Spreading Throughout the Body Tathagata, circumambulated him three times to the right, showing respect and reverence, and together with those two Bodhisattvas and the Venerable Sariputra (Sariputra), after receiving the Buddha's teachings, with one mind gazed upon him, and then slowly retreated.

以如幻花而用散佛，以眾花鬘聚、涂香末香聚、諸幢幡蓋聚，皆是先佛威神之力，能生歡喜踴躍欣樂，以供養佛，以供養法，為令眾生得解脫故。供養佛已，猶如壯士屈伸臂頃，于彼佛前忽然不現，在東方恒河沙佛前自然而現，皆悉如上說廣博嚴凈不退轉輪法。

彼佛世界無有女人，亦無聲聞、辟支佛乘，世界莊嚴皆如蓮華開敷遍身如來佛土，菩薩莊嚴充滿其國亦復如是。彼國諸佛臍中皆出一大蓮花，文殊師利而坐其上，恭敬供養現諸神變皆亦如上。南、西、北方、四維、上、下亦復如是，一一方面恒河沙諸佛如來，文殊師利而現其前，彼諸世尊，皆說廣博嚴凈不退轉輪法。亦遣侍者菩薩摩訶薩，此諸菩薩下蓮花臺，一心念佛合掌恭敬咨問彼佛：「云何名三乘？」亦欲因文殊師利威神力往娑婆世界見釋迦牟尼佛聽受法教。文殊師利皆悉安慰，十方世界諸菩薩摩訶薩：「我當共汝至娑婆世界，見釋迦牟尼佛。」如是時間於此娑婆世界閻浮提中夜猶未曉。

爾時尊者阿難從房門孔有光來入，即從床起出自房時，見有光明照祇陀林日猶未出，見祇陀林大水盈滿，其水澄清無諸擾濁，房舍園林悉皆不現便作是念：「今日必說未曾有法，故現斯瑞。」爾時尊者阿難，舉足入水不沒不濕，心生歡喜詣佛精舍，見一萬蓮

【現代漢語翻譯】 現代漢語譯本 以如幻的花朵來散佈供養佛陀，用各種花環、涂香、末香、以及各種幢幡寶蓋等聚集起來，這些都是先前諸佛的威神之力所化現，能夠使人生起歡喜、踴躍、欣樂的心情，以此來供養佛陀，供養佛法，爲了使眾生得到解脫。供養佛陀之後，就像壯士屈伸手臂那樣短暫的時間，就在那佛陀面前忽然消失不見，在東方恒河沙數佛陀面前自然顯現，都像上面所說的那樣廣博莊嚴清凈，宣說不退轉的法輪。 那些佛陀的世界裡沒有女人，也沒有聲聞乘、辟支佛乘，世界的莊嚴都像蓮花盛開一樣遍佈如來佛土，菩薩的莊嚴也充滿其國，也是如此。那些國度的諸佛臍中都出現一朵大蓮花，文殊師利（Manjusri，智慧的象徵）就坐在上面，恭敬供養，顯現各種神通變化，也都像上面所說的那樣。南方、西方、北方、四維、上方、下方也都是如此，每一方面都有恒河沙數諸佛如來，文殊師利都顯現在他們面前，那些世尊，都宣說廣博莊嚴清凈不退轉的法輪。也派遣侍者菩薩摩訶薩，這些菩薩從蓮花臺上下來，一心念佛，合掌恭敬地請問那些佛陀：『什麼是三乘？』也想憑藉文殊師利的威神力前往娑婆世界（Saha world，我們所處的世界）去見釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人），聽受佛法教誨。文殊師利都安慰十方世界的諸菩薩摩訶薩：『我將和你們一起到娑婆世界，去見釋迦牟尼佛。』這樣的時候，在這個娑婆世界的閻浮提（Jambudvipa，我們所處的洲）中，夜晚還沒有結束。 那時，尊者阿難（Ananda，佛陀的十大弟子之一）從房門縫隙看到有光芒射入，就從床上起身走出房間，看到有光明照耀著祇陀林（Jetavana，佛陀常住的精舍），太陽還沒有出來，看到祇陀林大水盈滿，水清澈沒有渾濁，房屋園林都看不見了，就想：『今天必定要宣說未曾有過的佛法，所以才顯現這樣的祥瑞。』那時，尊者阿難，抬腳進入水中，沒有沉沒也沒有沾濕，心中歡喜地前往佛陀的精舍，看到一萬朵蓮花。

【English Translation】 English version Using illusory flowers to scatter and offer to the Buddhas, with various garlands of flowers, scented powders, incense powders, and gatherings of banners and canopies, all of which are the power of the previous Buddhas, able to generate joy, elation, and delight, to offer to the Buddhas, to offer to the Dharma, for the sake of liberating sentient beings. After making offerings to the Buddhas, in the time it takes for a strong man to flex his arm, they suddenly disappear from before those Buddhas and naturally appear before Buddhas as numerous as the sands of the Ganges River in the east, all as described above, vast, adorned, pure, and proclaiming the Dharma wheel of non-retrogression. In those Buddha worlds, there are no women, nor are there Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha) vehicles. The adornments of the worlds are like lotus flowers blooming throughout the Buddha lands of the Tathagatas, and the adornments of the Bodhisattvas fill their countries as well. In those countries, from the navels of all the Buddhas emerges a large lotus flower, upon which Manjusri (symbol of wisdom) sits, respectfully making offerings and manifesting various miraculous transformations, all as described above. The south, west, north, four intermediate directions, above, and below are also the same, in each direction, there are Buddhas as numerous as the sands of the Ganges River, and Manjusri appears before them. Those World Honored Ones all proclaim the vast, adorned, pure, and non-retrogressing Dharma wheel. They also send attendant Bodhisattva Mahasattvas, who descend from the lotus platforms, single-mindedly reciting the Buddha's name, joining their palms in reverence, and asking those Buddhas: 'What is meant by the Three Vehicles?' They also wish to go to the Saha world (our world) to see Sakyamuni Buddha (the founder of Buddhism) and receive Dharma teachings through the power of Manjusri. Manjusri comforts all the Bodhisattva Mahasattvas of the ten directions: 'I will go with you to the Saha world to see Sakyamuni Buddha.' At this time, in this Jambudvipa (our continent) of the Saha world, the night is not yet over. At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) saw light entering through the crack of the door, and he got up from his bed and went out of his room. He saw light illuminating the Jetavana (the monastery where the Buddha often stayed), the sun had not yet risen, and he saw the Jetavana filled with water, the water was clear and without turbidity, and the houses and gardens were not visible. He thought: 'Today, there must be a teaching of unprecedented Dharma, which is why such an auspicious sign has appeared.' At that time, the Venerable Ananda stepped into the water without sinking or getting wet, and with joy in his heart, he went to the Buddha's monastery and saw ten thousand lotus flowers.

花迴旋圍繞世尊精舍，聞大音樂歌頌之聲，彼諸蓮花出大光明，照祇陀林及舍衛國，乃至三千大千世界。佛威神故乃令阿難，心生歡喜，右膝著地一心合掌頂禮世尊，如是時間天已明瞭。

爾時佛精舍邊迴旋蓮華中有一蓮華，忽然而來至祇陀林處中而住。尊者阿難見是事已便作此念：「我今應往為佛世尊敷置法座。所以者何？今有此瑞必說大法。」爾時阿難為佛世尊敷置法座，當爾之時，大地六變震動，乃至十方恒沙世界皆亦震動——動、遍動、等遍動，起、遍起、等遍起，震、遍震、等遍震，搖、遍搖、等遍搖，踴、遍踴、等遍踴，吼、遍吼、等遍吼。是時天雨優缽羅華、波頭摩花、拘物頭華、分陀利花，如是等花遍滿三千大千世界，華果諸樹自然而現。

時比丘僧欲出祇陀園門而不能出，見祇陀林大水盈滿，其水澄清無諸擾濁，房舍園林悉皆不現，唯見大光遍照祇洹，集在房門而作是言：「今現此瑞必說大法。」

爾時世尊從三昧安祥而起，出自精舍，升所敷座。當爾之時，釋迦牟尼佛及十方佛放大光網，其光皆有百千種色照明正法，令諸眾生生歡喜故。爾時文殊師利，游諸佛土皆與二菩薩俱，所經佛土皆悉禮拜供養諸佛尊重讚歎，為眾生故，為得佛智故，為攝眾生受教化故，現不可思議神變

【現代漢語翻譯】 現代漢語譯本：花朵迴旋圍繞著世尊的精舍，聽聞盛大的音樂歌頌之聲，那些蓮花散發出巨大的光明，照耀著祇陀林（Jetavana，佛陀在舍衛城的主要居所）和舍衛國（Sravasti，古印度城市），乃至三千大千世界。因為佛陀的威神力，阿難（Ananda，佛陀的十大弟子之一）心中生起歡喜，右膝著地，一心合掌頂禮世尊，這時天色已經明亮。 那時，在佛陀精舍邊迴旋的蓮花中，有一朵蓮花忽然來到祇陀林中央停住。尊者阿難見到此事後，便想：『我現在應該去為佛陀世尊鋪設法座。為什麼呢？現在出現這樣的祥瑞，必定是要宣說大法。』當時，阿難為佛陀世尊鋪設法座，就在那時，大地發生六種震動，乃至十方恒河沙數的世界也都震動——動、遍動、等遍動，起、遍起、等遍起，震、遍震、等遍震，搖、遍搖、等遍搖，踴、遍踴、等遍踴，吼、遍吼、等遍吼。這時，天空中降下優缽羅花（utpala，青蓮花）、波頭摩花（padma，紅蓮花）、拘物頭花（kumuda，白睡蓮）、分陀利花（pundarika，白蓮花）等，這些花遍佈三千大千世界，花果樹木自然顯現。 當時，比丘僧眾想要走出祇陀園門卻無法出去，他們看到祇陀林中充滿了清澈無濁的水，房舍園林都看不見了，只看到巨大的光明照耀著祇洹（Jetavana，佛陀在舍衛城的主要居所），聚集在房門前，說道：『現在出現這樣的祥瑞，必定是要宣說大法。』 這時，世尊從禪定中安詳地起身，走出精舍，登上所鋪設的法座。就在那時，釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）和十方諸佛放出巨大的光網，那些光都有百千種顏色，照耀著正法，使眾生生起歡喜。當時，文殊師利（Manjusri，佛教中象徵智慧的菩薩）遊歷諸佛國土，都與兩位菩薩同行，所經過的佛土都禮拜供養諸佛，尊重讚歎，爲了眾生，爲了獲得佛的智慧，爲了攝受眾生接受教化，顯現不可思議的神變。

【English Translation】 English version: Flowers swirled around the World Honored One's (Buddha's) monastery, and the sound of great music and singing was heard. Those lotuses emitted great light, illuminating Jetavana (Buddha's main residence in Sravasti) and the country of Sravasti (an ancient Indian city), and even the three thousand great thousand worlds. Because of the Buddha's divine power, Ananda (one of the Buddha's ten great disciples) felt joy in his heart, knelt on his right knee, and with one mind, joined his palms and bowed to the World Honored One. By this time, the sky had already become bright. At that time, among the lotuses swirling around the Buddha's monastery, one lotus suddenly came and stopped in the center of Jetavana. When the Venerable Ananda saw this, he thought: 'I should now go and prepare a Dharma seat for the World Honored One, the Buddha. Why? Because such an auspicious sign appearing now must mean that the great Dharma will be preached.' At that time, Ananda prepared a Dharma seat for the World Honored One, the Buddha. At that moment, the earth shook in six ways, and even the worlds in the ten directions, as numerous as the sands of the Ganges, also shook—shaking, shaking everywhere, shaking equally everywhere; rising, rising everywhere, rising equally everywhere; quaking, quaking everywhere, quaking equally everywhere; swaying, swaying everywhere, swaying equally everywhere; leaping, leaping everywhere, leaping equally everywhere; roaring, roaring everywhere, roaring equally everywhere. At this time, the sky rained utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white water lilies), and pundarika flowers (white lotuses), and these flowers covered the three thousand great thousand worlds. Flower and fruit trees appeared naturally. At that time, the assembly of monks wanted to leave the gate of Jetavana Garden but could not. They saw that Jetavana was filled with clear, unpolluted water, and the houses and gardens were no longer visible. They only saw a great light illuminating Jetavana, gathering at the door, and said: 'Such an auspicious sign appearing now must mean that the great Dharma will be preached.' At this time, the World Honored One arose peacefully from samadhi (meditative state), came out of the monastery, and ascended the prepared seat. At that moment, Sakyamuni Buddha (the founder of Buddhism) and the Buddhas of the ten directions emitted great nets of light, and those lights had hundreds and thousands of colors, illuminating the true Dharma, causing all beings to feel joy. At that time, Manjusri (a Bodhisattva symbolizing wisdom in Buddhism) traveled through the Buddha lands, always accompanied by two Bodhisattvas. In every Buddha land they passed, they bowed and made offerings to the Buddhas, respecting and praising them. For the sake of all beings, to attain the wisdom of the Buddha, and to guide beings to receive teachings, they manifested inconceivable divine transformations.

之事，隨其所樂而為說法。

時文殊師利法王子，知釋迦牟尼佛已升法座，與諸菩薩摩訶薩，從地踴出住于佛前，與無量阿僧祇百千萬億那由他菩薩摩訶薩，繞釋迦牟尼佛滿百千匝，持百千萬種種色花。其花有不可思議百千萬葉，皆生歡喜踴躍欣樂以散佛上，所散諸花遍滿三千大千世界。復以優迦娑羅細末栴檀而散佛上，復以種種花香，其香亦有百千種色，常出戒香、忍香、精進香、禪香、慧香、智方便香、神通香、六波羅蜜香、無所著香、具諸道品方便之香，其栴檀香，能生歡喜踴躍欣樂，其香光明，皆是十方諸佛神力之所守護，為供養釋迦牟尼佛故，發大精進、勇猛精進、超勝精進、堅固精進、無等等精進，供養釋迦牟尼佛。

爾時文殊師利與諸菩薩摩訶薩，便莊嚴此土，化作八楞摩尼寶樹八觚分明；亦有種種寶樹莊嚴，寶蓋幢幡以摩尼寶網，及諸鈴網而嚴飾之；變此大地成摩尼寶，于其地上造諸堂閣，窗牖都欄妙寶墻壁；大小諸河，泉源花池，優缽羅花、波頭摩花、芬陀利花、摩尼寶花，充滿其中；以甘露水，其水八味流注池中；有種種鳥游集其上；作是變現為令眾生心歡喜故，為得佛智故，發大堪忍故，發菩薩心故，現如是等無量神變。是諸佛力，亦是文殊師利法王子力，亦是釋迦牟尼佛本願之

【現代漢語翻譯】 現代漢語譯本：對於這些事情，（佛）會根據他們所喜好的方式來宣說佛法。 當時，文殊師利法王子（菩薩名，代表智慧），知道釋迦牟尼佛已經升上法座，就與諸位菩薩摩訶薩（大菩薩）一起，從地涌出，來到佛前。他們與無數阿僧祇（極大的數字）百千萬億那由他（極大的數字）菩薩摩訶薩一起，圍繞釋迦牟尼佛轉了百千圈，手持百千萬種顏色的花朵。這些花朵有不可思議的百千萬片花瓣，都帶著歡喜、踴躍的心情，快樂地散在佛的身上。所散的花朵遍佈三千大千世界。他們又用優迦娑羅（一種香木）細末和栴檀（一種香木）散在佛的身上，還用各種花香，這些花香也有百千種顏色，常常散發出戒香、忍香、精進香、禪香、慧香、智方便香、神通香、六波羅蜜香、無所著香、以及具備各種道品方便的香氣。這些栴檀香，能夠使人產生歡喜、踴躍、快樂的心情。這些香的光明，都是十方諸佛神力所守護的，爲了供養釋迦牟尼佛，他們發起了大精進、勇猛精進、超勝精進、堅固精進、無等等精進，來供養釋迦牟尼佛。 那時，文殊師利與諸位菩薩摩訶薩，便莊嚴這片土地，化作八棱摩尼寶樹，八個棱角分明；也有各種寶樹來莊嚴，用寶蓋、幢幡、摩尼寶網，以及各種鈴網來裝飾；把這片大地變成摩尼寶地，在地上建造各種殿堂樓閣，窗戶欄桿都是精美的寶物墻壁；大小河流、泉水花池，優缽羅花（青蓮花）、波頭摩花（紅蓮花）、芬陀利花（白蓮花）、摩尼寶花，充滿其中；用甘露水，這水有八種味道，流注在池中；有各種鳥兒在上面嬉戲。他們做出這樣的變化，是爲了讓眾生心生歡喜，爲了獲得佛的智慧，爲了發起大堪忍心，爲了發起菩薩心，才顯現出如此無量的神通變化。這些是諸佛的力量，也是文殊師利法王子的力量，也是釋迦牟尼佛本願的力量。

【English Translation】 English version: Concerning these matters, (the Buddha) will preach the Dharma according to what they enjoy. At that time, the Dharma Prince Manjushri (Bodhisattva name, representing wisdom), knowing that Shakyamuni Buddha had ascended the Dharma seat, together with all the Bodhisattva Mahasattvas (great Bodhisattvas), emerged from the earth and came before the Buddha. They, along with countless Asamkhya (immense number) hundreds of thousands of millions of Nayutas (immense number) of Bodhisattva Mahasattvas, circled Shakyamuni Buddha hundreds of thousands of times, holding hundreds of thousands of various colored flowers. These flowers had inconceivable hundreds of thousands of petals, all with joyful, exuberant hearts, happily scattering them upon the Buddha. The scattered flowers covered the entire three thousand great thousand worlds. They also scattered fine powder of Uccasara (a fragrant wood) and sandalwood (a fragrant wood) upon the Buddha, and also various flower fragrances, which also had hundreds of thousands of colors, constantly emitting the fragrance of precepts, the fragrance of patience, the fragrance of diligence, the fragrance of meditation, the fragrance of wisdom, the fragrance of skillful means of wisdom, the fragrance of supernatural powers, the fragrance of the six paramitas, the fragrance of non-attachment, and the fragrance of possessing all the qualities of the path. These sandalwood fragrances could produce joyful, exuberant, and happy feelings. The light of these fragrances was all protected by the divine power of the Buddhas of the ten directions. To make offerings to Shakyamuni Buddha, they initiated great diligence, courageous diligence, surpassing diligence, firm diligence, and incomparable diligence to make offerings to Shakyamuni Buddha. At that time, Manjushri and all the Bodhisattva Mahasattvas then adorned this land, transforming it into eight-sided Mani jewel trees, with eight distinct edges; there were also various jewel trees for adornment, with jeweled canopies, banners, Mani jewel nets, and various bell nets to decorate it; they transformed this earth into a Mani jewel land, and on the ground they built various halls and pavilions, with windows and railings made of exquisite jewel walls; large and small rivers, springs, and flower ponds, filled with Utpala flowers (blue lotus), Padma flowers (red lotus), Pundarika flowers (white lotus), and Mani jewel flowers; with nectar water, which had eight flavors, flowing into the ponds; various birds gathered and played on them. They made these transformations to make sentient beings happy, to obtain the wisdom of the Buddha, to initiate great forbearance, and to initiate the Bodhi mind, thus manifesting such immeasurable supernatural transformations. These were the power of the Buddhas, the power of the Dharma Prince Manjushri, and the power of the original vows of Shakyamuni Buddha.

力。爾時文殊師利及諸菩薩摩訶薩，作是神變已住于佛前。

爾時世尊放從法生光，遍照文殊師利及諸菩薩摩訶薩身。為令坐故，佛便微笑身出蓮華，其花有百千種色出，無量百千不可思議光，金剛為根，因陀羅寶為須，優勒迦娑羅栴檀寶王為臺，在虛空中。諸菩薩摩訶薩，于其華上結加趺坐。釋迦牟尼佛，于自臍中放一光明，其光名曰照諸眾生最勝金剛王，即此光中有億那由他蓮花，其花亦出若干種色，其色寂靜無量無邊過於日光，清凈香潔遍照十方。其蓮花中自然變成微妙花帳，而是花帳諸佛所護，從法性生安隱寂靜，順解脫門空、無相、無作，不生不滅相應，逾過三世平等眼所見。文殊師利安坐花帳身相顯現，一心合掌正念觀佛，所謂佛能通達一切諸法，能生金剛三昧，於一切法無所得三昧。

爾時世尊，知文殊師利及十方諸佛所使菩薩摩訶薩，樂求法者專向一乘，已於先佛種諸善根，為文殊師利之所守護無怯弱心，勤修精進求佛菩提，如是等眾安隱坐已。爾時世尊告阿難：「汝往遍告祇陀林中諸比丘、比丘尼、優婆塞、優婆夷，使集聽法。」

時尊者阿難詣諸比丘房而告之言：「諸大德！世尊今敕汝等來集聽法。」諸比丘言：「大德阿難！我等先見此瑞，不能得往。」阿難言：「以何事故

【現代漢語翻譯】 現代漢語譯本：當時，文殊師利（Manjusri，菩薩名）以及其他菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）們，展現了這樣的神通變化后，都安住在佛陀面前。 這時，世尊（釋迦牟尼佛）放出一種名為『從法生』的光芒，遍照文殊師利以及其他菩薩摩訶薩的身體。爲了讓他們就座，佛陀便微笑，身上生出蓮花，這些蓮花呈現出成百上千種顏色，散發出無量百千不可思議的光芒。蓮花的根是金剛，花須是因陀羅寶（Indra's jewel，帝釋天的寶物），花臺是優勒迦娑羅栴檀寶王（Ulkasara sandalwood treasure king，一種珍貴的檀香）。這些蓮花懸浮在虛空中。諸位菩薩摩訶薩在蓮花上結跏趺坐（坐禪姿勢）。釋迦牟尼佛從自己的臍中放出一道光明，這道光明名為『照諸眾生最勝金剛王』。在這道光明中，有億那由他（Nayuta，數量單位）蓮花，這些蓮花也散發出各種顏色，其顏色寂靜，無量無邊，勝過日光，清凈香潔，遍照十方。蓮花中自然形成微妙的花帳，這些花帳受到諸佛的護佑，從法性（Dharmata，諸法實相）中產生，安穩寂靜，順應解脫之門，與空（Sunyata，空性）、無相（Animitta，無相）、無作（Apranihita，無愿）相應，不生不滅，超越三世，為平等之眼所見。文殊師利安坐在花帳中，身相顯現，一心合掌，正念觀佛，明白佛陀能夠通達一切諸法，能夠生出金剛三昧（Vajra Samadhi，堅固的禪定），於一切法中無所得三昧（Anupalambha Samadhi，無所執著的禪定）。 這時，世尊知道文殊師利以及十方諸佛所派遣的菩薩摩訶薩，都樂於求法，專心向往一乘（Ekayana，唯一的成佛之道），已經在過去的佛陀那裡種下各種善根，受到文殊師利的守護，沒有怯弱之心，勤奮精進地追求佛陀的菩提（Bodhi，覺悟）。當這些眾生都安穩坐好后，世尊告訴阿難（Ananda，佛陀的弟子）說：『你到祇陀林（Jetavana，佛陀常住的精舍）中，遍告所有的比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），讓他們都來集會聽法。』 當時，尊者阿難來到各位比丘的住所，告訴他們說：『各位大德！世尊現在命令你們前來集會聽法。』各位比丘說：『大德阿難！我們先前已經見到這種瑞相，所以不能前往。』阿難問：『因為什麼緣故呢？』

【English Translation】 English version: At that time, Manjusri (a Bodhisattva) and all the other Bodhisattva-Mahasattvas (great Bodhisattvas), having manifested such miraculous transformations, were all dwelling before the Buddha. Then, the World Honored One (Shakyamuni Buddha) emitted a light called 'Born from Dharma,' which illuminated the bodies of Manjusri and all the other Bodhisattva-Mahasattvas. To provide them with seats, the Buddha smiled, and from his body emerged lotuses. These lotuses displayed hundreds and thousands of colors, emitting immeasurable, inconceivable light. Their roots were of Vajra (diamond), their stamens of Indra's jewel, and their platforms of Ulkasara sandalwood treasure king. These lotuses floated in the air. The Bodhisattva-Mahasattvas sat cross-legged on the lotuses. Shakyamuni Buddha emitted a light from his navel, which was named 'The Most Victorious Vajra King Illuminating All Beings.' Within this light, there were billions of Nayutas of lotuses, which also emitted various colors. These colors were serene, immeasurable, and boundless, surpassing the sunlight, pure, fragrant, and illuminating the ten directions. Within the lotuses, subtle flower canopies naturally formed. These canopies were protected by all the Buddhas, born from Dharmata (the true nature of all things), peaceful and tranquil, in accordance with the gate of liberation, corresponding to emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), neither arising nor ceasing, transcending the three times, and seen by the eye of equality. Manjusri sat peacefully within the flower canopy, his form manifested, with his palms joined in reverence, contemplating the Buddha with right mindfulness, understanding that the Buddha can comprehend all dharmas, can generate the Vajra Samadhi (diamond-like concentration), and is in the Anupalambha Samadhi (concentration of non-attachment) in all dharmas. At that time, the World Honored One knew that Manjusri and the Bodhisattva-Mahasattvas sent by the Buddhas of the ten directions were all eager to seek the Dharma, wholeheartedly aspiring to the Ekayana (the one vehicle to Buddhahood), had already planted various roots of goodness with the Buddhas of the past, were protected by Manjusri, had no fear, and diligently cultivated the path to Buddhahood (Bodhi). When these beings were all seated peacefully, the World Honored One said to Ananda (the Buddha's disciple): 'Go to Jetavana (the monastery where the Buddha often stayed) and inform all the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers), and have them gather to listen to the Dharma.' Then, the Venerable Ananda went to the residences of the Bhikkhus and told them: 'Venerable ones! The World Honored One now commands you to come and gather to listen to the Dharma.' The Bhikkhus said: 'Venerable Ananda! We have already seen this auspicious sign, so we cannot go.' Ananda asked: 'For what reason?'

而不能往？」諸比丘言：「我等見祇陀林中大水盈滿，其水澄清無諸擾濁，大光遍照，房舍園林悉不復現，以是事故不能得往。」

時尊者阿難，還至佛所白佛言：「彼諸比丘不能得來。所以者何？彼作是言：『我等見是祇陀林中大水盈滿，其水澄清無諸擾濁，大光遍照，房舍園林悉不復現，以是事故不能得來。』」

佛告阿難：「彼諸比丘，于非水中而作水想，不但于非水中而作水想，亦于非色中而作色想，非受、想、行、識中作受、想、行、識想，非堅信作堅信想，非堅法作堅法想，非八人作八人想，非須陀洹果作須陀洹果想，非斯陀含果作斯陀含果想，非阿那含果作阿那含果想，非阿羅漢果作阿羅漢果想，非聲聞乘作聲聞乘想，非辟支佛乘作辟支佛乘想。阿難！汝往重告諸比丘、比丘尼、優婆塞、優婆夷來集聽法，此法皆是汝等昔所未聞。」

時尊者阿難，復往諸比丘所而告之言：「諸大德！世尊告敕汝等來集聽法。」如是音聲遍舍衛國，諸比丘、比丘尼、優婆塞、優婆夷普聞此聲。時尊者阿難，知四部眾聞此語已，還至佛所而白佛言：「我以遍告四眾來集聽法。」

爾時世尊告大目揵連：「汝速往詣三千大千世界，遍告諸菩薩摩訶薩發大莊嚴者，及諸比丘、比丘尼、優婆塞、優婆夷

【現代漢語翻譯】 現代漢語譯本 「為何不能前往？」眾比丘回答說：「我們看到祇陀林（Jetavana）中充滿了大水，水清澈沒有絲毫渾濁，光芒普照，房舍園林都看不見了，因此我們無法前往。」 這時，尊者阿難（Ananda）回到佛陀那裡，稟告佛陀說：「那些比丘無法前來。原因是他們說：『我們看到祇陀林中充滿了大水，水清澈沒有絲毫渾濁，光芒普照，房舍園林都看不見了，因此我們無法前來。』」 佛陀告訴阿難說：「那些比丘，在不是水的地方產生了水的想法，不僅在不是水的地方產生了水的想法，還在不是色（rupa）的地方產生了色的想法，在不是受（vedana）、想（samjna）、行（samskara）、識（vijnana）的地方產生了受、想、行、識的想法，在不是堅信的地方產生了堅信的想法，在不是堅法的地方產生了堅法的想法，在不是八人（astapurusa）的地方產生了八人的想法，在不是須陀洹果（srotapanna-phala）的地方產生了須陀洹果的想法，在不是斯陀含果（sakrdagami-phala）的地方產生了斯陀含果的想法，在不是阿那含果（anagami-phala）的地方產生了阿那含果的想法，在不是阿羅漢果（arhat-phala）的地方產生了阿羅漢果的想法，在不是聲聞乘（sravakayana）的地方產生了聲聞乘的想法，在不是辟支佛乘（pratyekabuddhayana）的地方產生了辟支佛乘的想法。阿難！你再去告訴眾比丘、比丘尼、優婆塞（upasaka）、優婆夷（upasika）來集合聽法，這些法都是你們過去從未聽聞的。」 這時，尊者阿難再次前往眾比丘那裡，告訴他們說：「諸位大德！世尊命令你們來集合聽法。」這樣的聲音傳遍了舍衛國（Sravasti），眾比丘、比丘尼、優婆塞、優婆夷都聽到了這個聲音。這時，尊者阿難知道四部大眾已經聽到了這個訊息，就回到佛陀那裡稟告佛陀說：「我已經通知四眾來集合聽法了。」 這時，世尊告訴大目犍連（Mahamaudgalyayana）說：「你迅速前往三千大千世界，普遍告知那些發大莊嚴的菩薩摩訶薩（bodhisattva-mahasattva），以及眾比丘、比丘尼、優婆塞、優婆夷。

【English Translation】 English version 『Why can't you come?』 The monks replied, 『We saw that the Jetavana (祇陀林) was filled with great water, the water was clear without any turbidity, a great light shone everywhere, and the houses and gardens were no longer visible, therefore we could not come.』 Then, Venerable Ananda (阿難) returned to the Buddha and reported to the Buddha, 『Those monks cannot come. The reason is that they said, 「We saw that the Jetavana was filled with great water, the water was clear without any turbidity, a great light shone everywhere, and the houses and gardens were no longer visible, therefore we could not come.」』 The Buddha told Ananda, 『Those monks, in a place that is not water, have conceived the idea of water; not only in a place that is not water have they conceived the idea of water, but also in a place that is not form (rupa, 色) have they conceived the idea of form, in places that are not feeling (vedana, 受), perception (samjna, 想), mental formations (samskara, 行), and consciousness (vijnana, 識) have they conceived the ideas of feeling, perception, mental formations, and consciousness, in a place that is not firm faith have they conceived the idea of firm faith, in a place that is not firm dharma have they conceived the idea of firm dharma, in a place that is not the eight persons (astapurusa, 八人) have they conceived the idea of the eight persons, in a place that is not the fruit of a stream-enterer (srotapanna-phala, 須陀洹果) have they conceived the idea of the fruit of a stream-enterer, in a place that is not the fruit of a once-returner (sakrdagami-phala, 斯陀含果) have they conceived the idea of the fruit of a once-returner, in a place that is not the fruit of a non-returner (anagami-phala, 阿那含果) have they conceived the idea of the fruit of a non-returner, in a place that is not the fruit of an arhat (arhat-phala, 阿羅漢果) have they conceived the idea of the fruit of an arhat, in a place that is not the vehicle of a sravaka (sravakayana, 聲聞乘) have they conceived the idea of the vehicle of a sravaka, in a place that is not the vehicle of a pratyekabuddha (pratyekabuddhayana, 辟支佛乘) have they conceived the idea of the vehicle of a pratyekabuddha. Ananda! You go again and tell the monks, nuns, laymen (upasaka, 優婆塞), and laywomen (upasika, 優婆夷) to gather and listen to the Dharma, these teachings are all things you have never heard before.』 Then, Venerable Ananda went again to the monks and told them, 『Venerable ones! The World Honored One commands you to gather and listen to the Dharma.』 This sound spread throughout Sravasti (舍衛國), and the monks, nuns, laymen, and laywomen all heard this sound. Then, Venerable Ananda, knowing that the four assemblies had heard this message, returned to the Buddha and reported to the Buddha, 『I have informed the four assemblies to gather and listen to the Dharma.』 Then, the World Honored One told Mahamaudgalyayana (大目犍連), 『You quickly go to the three thousand great thousand worlds and universally inform those bodhisattva-mahasattvas (菩薩摩訶薩) who have made great adornments, as well as the monks, nuns, laymen, and laywomen.』

，天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，敬信佛法僧久種善根者，集祇陀林聽受正法；此法汝等昔所未聞，天人、阿修羅及余世間所不能轉，唯于先佛所久種善根，樂求大乘、最勝乘、第一乘、無上乘、無等等乘菩薩摩訶薩，發大莊嚴勤行此法者能受能轉。」

時尊者大目揵連受佛教已，即于佛前忽然不現，猶如壯士屈伸臂頃，遍至三千大千世界，菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，敬佛、法、僧久種善根者，而告之言：「世尊告敕！汝等來集聽法。」爾時大目揵連，承佛威力及己神足，還至佛所白佛言：「諸聽法眾皆悉已集。」爾時四眾普來集會，縱廣一千由旬；在上諸天及餘眾生，住虛空中者，縱廣五千由旬。

爾時文殊師利法王子白佛言：「世尊！今此四眾諸來集者，一心合掌頂禮如來，供養恭敬，世尊威德未敢就坐，唯愿世尊，垂哀聽坐。」

爾時世尊，熙怡微笑，是時有無量閻浮那提金色蓮花，從地踴出，各百千葉，尸利迦寶為根，因陀羅尼寶為須，赤真珠為臺，七寶為莖，大如車輪；諸來會者，在於佛前皆坐其上。與文殊師利諸來菩薩摩訶薩，三十二相而自莊嚴身

【現代漢語翻譯】 現代漢語譯本：天神、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）、迦樓羅（一種金翅鳥神）、緊那羅（一種半人半鳥的神）、摩睺羅伽（一種大蟒神）、人類以及非人類，凡是敬信佛法僧，長期種下善根的人，都聚集在祇陀林聽受正法；這個法門是你們過去從未聽聞的，天人、阿修羅以及其他世間眾生都無法傳授，只有那些在過去的佛那裡長期種下善根，樂於追求大乘、最勝乘、第一乘、無上乘、無等等乘的菩薩摩訶薩，發大誓願，勤奮修行此法的人，才能接受和傳授。 當時，尊者大目犍連線受佛的教誨后，就在佛前忽然消失，如同壯士屈伸手臂一般，瞬間遍及三千大千世界，他告訴菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人類以及非人類，凡是敬信佛、法、僧，長期種下善根的人說：『世尊有旨！你們都來聚集聽法。』當時，大目犍連憑藉佛的威力和自己的神通，回到佛的住所，稟告佛說：『所有聽法的人都已經聚集完畢。』當時，四眾弟子普遍前來，縱橫一千由旬；在上面的諸天以及其他住在虛空中的眾生，縱橫五千由旬。 當時，文殊師利法王子對佛說：『世尊！現在這些前來聚集的四眾弟子，都一心合掌，頂禮如來，供養恭敬，因為世尊的威德，不敢就坐，唯愿世尊，垂憐允許他們就坐。』 當時，世尊面露喜悅的微笑，這時有無量閻浮那提金色的蓮花，從地涌出，每朵都有百千花瓣，以尸利迦寶為根，因陀羅尼寶為須，赤真珠為臺，七寶為莖，大如車輪；所有來參加法會的人，都在佛前坐在蓮花之上。與文殊師利以及其他前來的菩薩摩訶薩，以三十二相莊嚴自身。

【English Translation】 English version: Gods, dragons, yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a type of golden-winged bird deity), kinnaras (a type of half-human, half-bird deity), mahoragas (a type of great serpent deity), humans, and non-humans, those who have long cultivated good roots by revering the Buddha, Dharma, and Sangha, gathered in Jeta Grove to receive the true Dharma; this Dharma is something you have never heard before, it cannot be transmitted by gods, asuras, or other beings in the world, only those Bodhisattva Mahasattvas who have long cultivated good roots with past Buddhas, who are eager to seek the Mahayana, the Supreme Vehicle, the First Vehicle, the Unsurpassed Vehicle, the Unequalled Vehicle, who have made great vows and diligently practice this Dharma, can receive and transmit it. At that time, the Venerable Mahamogallana, having received the Buddha's teachings, suddenly disappeared from before the Buddha, and in the time it takes a strong man to stretch and bend his arm, he traveled throughout the three thousand great thousand worlds, and told the Bodhisattva Mahasattvas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, those who have long cultivated good roots by revering the Buddha, Dharma, and Sangha: 'The World Honored One has commanded! Come and gather to listen to the Dharma.' At that time, Mahamogallana, relying on the Buddha's power and his own supernatural abilities, returned to the Buddha's abode and reported to the Buddha: 'All those who will listen to the Dharma have gathered.' At that time, the four assemblies came universally, extending one thousand yojanas in length and width; the gods above and other beings dwelling in the sky extended five thousand yojanas in length and width. At that time, the Dharma Prince Manjushri said to the Buddha: 'World Honored One! Now these four assemblies who have come to gather, with one mind, are joining their palms and bowing to the Tathagata, making offerings and showing respect, because of the World Honored One's majestic virtue, they dare not sit down, we beseech the World Honored One, to have compassion and allow them to sit.' At that time, the World Honored One smiled with joy, and at that time, countless golden lotuses of Jambunada gold emerged from the earth, each with hundreds of thousands of petals, with roots of shilika jewels, stamens of indranila jewels, platforms of red pearls, and stems of seven treasures, as large as chariot wheels; all those who came to the assembly sat upon the lotuses before the Buddha. Along with Manjushri and other Bodhisattva Mahasattvas who came, they adorned themselves with the thirty-two marks.

真金色，入於三昧身出光明。爾時文殊師利，及諸菩薩摩訶薩，諸來四眾，蓮花臺上曲躬恭敬，一心合掌瞻仰世尊。時文殊師利白佛言：「世尊！今此四眾虛空諸天皆已坐定，唯愿如來等正覺，說廣博嚴凈不退轉輪法，今此會眾比丘、比丘尼、優婆塞、優婆夷、百千諸天，皆生須陀洹果想、斯陀含果想、阿那含果想、阿羅漢果想、聲聞乘想、辟支佛乘想。唯愿世尊，為除此眾如是諸想，以何因緣，世尊說須陀洹果、斯陀含果、阿那含果、阿羅漢果、聲聞乘、辟支佛乘？」世尊默然。

時尊者舍利弗白佛言：「世尊！我夜後分明相出時，從自房出詣文殊師利房，欲入房時遙見佛精舍邊，有十千蓮花迴旋圍繞，聞大音樂歌頌之聲，彼諸蓮花出大光明，照祇陀林及舍衛國，乃至三千大千世界，如是之相是何先瑞？」

佛告舍利弗：「此是文殊師利所請法瑞。」

爾時阿難白佛言：「世尊！我夜後分房門孔中有光來入，即從床起出自房時，見有光明照祇陀林猶如日出，見祇陀林大水盈滿，其水澄清無諸擾濁，房舍園林悉皆不現，如是之相是何先瑞？」

爾時世尊告阿難言：「此是文殊師利所請廣博嚴凈不退轉輪法瑞。」

爾時世尊即為阿難，而說偈言：

「佛乘無有上，　　清凈無濁穢；

【現代漢語翻譯】 現代漢語譯本 佛陀的身體呈現出真正的金色，進入禪定后，身體發出光明。當時，文殊師利（Manjusri，菩薩名），以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），還有前來參加法會的四眾弟子，在蓮花臺上彎腰恭敬，一心合掌瞻仰世尊。這時，文殊師利對佛說：『世尊！現在這裡的四眾弟子和虛空中的諸天都已經坐定，唯愿如來等正覺（Tathagata，如來），宣說廣博嚴凈不退轉的法輪（Dharma wheel，佛法）。現在這裡的比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），以及成千上萬的諸天，都生起了須陀洹果（Sotapanna，預流果）的想法、斯陀含果（Sakadagami，一來果）的想法、阿那含果（Anagami，不還果）的想法、阿羅漢果（Arhat，無學果）的想法、聲聞乘（Sravakayana，小乘）的想法、辟支佛乘（Pratyekabuddhayana，緣覺乘）的想法。唯愿世尊，爲了消除大眾的這些想法，請問世尊以何因緣，宣說須陀洹果、斯陀含果、阿那含果、阿羅漢果、聲聞乘、辟支佛乘？』世尊默然不語。 這時，尊者舍利弗（Sariputra，佛陀十大弟子之一）對佛說：『世尊！我在後半夜，天快亮的時候，從自己的房間出來，前往文殊師利的房間，當要進入房間時，遠遠看見佛陀的精舍旁邊，有十千蓮花迴旋圍繞，聽到盛大的音樂歌頌之聲，那些蓮花發出巨大的光明，照耀著祇陀林（Jetavana，佛陀常住的精舍）和舍衛國（Sravasti，古印度城市），乃至三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀），這樣的景像是何種預兆？』 佛告訴舍利弗：『這是文殊師利所請法的瑞相。』 這時，阿難（Ananda，佛陀十大弟子之一）對佛說：『世尊！我在後半夜，從房間的門縫中看到有光芒射入，就從床上起來，走出房間時，看到有光明照耀著祇陀林，如同日出一般，看到祇陀林充滿了大水，水清澈見底，沒有絲毫渾濁，房屋和園林都看不見了，這樣的景像是何種預兆？』 這時，世尊告訴阿難說：『這是文殊師利所請廣博嚴凈不退轉法輪的瑞相。』 這時，世尊就為阿難，說了偈語： 『佛乘是無上的，清凈沒有污穢；』

【English Translation】 English version The Buddha's body was of true golden color, and upon entering samadhi, light emanated from his body. At that time, Manjusri (菩薩名), along with all the Bodhisattva-Mahasattvas (大菩薩), and the four assemblies who had come to the Dharma assembly, bowed respectfully on the lotus platform, with their palms together, gazing at the World Honored One. Then, Manjusri said to the Buddha: 'World Honored One! Now, the four assemblies here and the devas in the sky have all taken their seats. We wish that the Tathagata (如來), the Perfectly Enlightened One, would expound the vast, pure, and irreversible Dharma wheel (佛法). Now, the Bhikkhus (出家男眾), Bhikkhunis (出家女眾), Upasakas (在家男眾), Upasikas (在家女眾), and hundreds of thousands of devas here, all have thoughts of attaining the Sotapanna fruit (預流果), the Sakadagami fruit (一來果), the Anagami fruit (不還果), the Arhat fruit (無學果), the Sravakayana (小乘), and the Pratyekabuddhayana (緣覺乘). We wish that the World Honored One, in order to dispel these thoughts of the assembly, would explain by what causes and conditions the World Honored One speaks of the Sotapanna fruit, the Sakadagami fruit, the Anagami fruit, the Arhat fruit, the Sravakayana, and the Pratyekabuddhayana?' The World Honored One remained silent. At that time, the Venerable Sariputra (佛陀十大弟子之一) said to the Buddha: 'World Honored One! In the latter part of the night, when the light of dawn was appearing, I came out of my room and went to Manjusri's room. When I was about to enter the room, I saw from afar that beside the Buddha's monastery, there were ten thousand lotus flowers swirling around, and I heard the sound of great music and singing. Those lotus flowers emitted great light, illuminating the Jetavana (佛陀常住的精舍) and Sravasti (古印度城市), and even the Trisahasra-Mahasahasra-lokadhatu (佛教宇宙觀). What kind of auspicious sign is this?' The Buddha told Sariputra: 'This is the auspicious sign of the Dharma requested by Manjusri.' At that time, Ananda (佛陀十大弟子之一) said to the Buddha: 'World Honored One! In the latter part of the night, light came into my room through the door crack. I got up from my bed and when I came out of my room, I saw light illuminating the Jetavana like the rising sun. I saw that the Jetavana was filled with great water, the water was clear and without any turbidity, and the houses and gardens were all invisible. What kind of auspicious sign is this?' At that time, the World Honored One told Ananda: 'This is the auspicious sign of the vast, pure, and irreversible Dharma wheel requested by Manjusri.' Then, the World Honored One spoke the following verse for Ananda: 'The Buddha vehicle is unsurpassed, pure and without defilement;'

文殊無畏者，　　今問如此事。 　是乘無分別，　　無漏無戲論； 　文殊無畏者，　　今問如此事。 　此乘無所有，　　畢竟無所生； 　是處不可著，　　文殊今已問。 　是中終不說，　　出生于諸果； 　諸佛導世者，　　說此微密語。 　菩提無音聲，　　亦無來去相； 　文殊無畏者，　　今問如此事。 　雖說諸音聲，　　其性不可得； 　文殊所問法，　　無音聲文字。 　音聲猶如風，　　無性無住處； 　文殊所問法，　　遠離諸音聲。 　阿難今善聽，　　文殊所問法； 　諸佛微密語，　　宣說菩提空。 　諸佛菩提法，　　皆悉空寂相； 　無有諸方所，　　亦無有住處。 　菩提如虛空，　　無生亦無滅； 　亦無來去相，　　唯佛能顯示。 　猶如虛空中，　　無有諸相貌； 　文殊今問此，　　妙凈菩提法。 　去來今諸佛，　　等說此菩提； 　非是可見法，　　亦無能見者。 　如此法性相，　　以音聲顯現； 　法界與菩提，　　二俱不相見。 　凈檀波羅蜜，　　尸羅亦復然； 　能凈忍辱者，　　顯現佛菩提。 　能凈于精進，　　禪定亦復然； 　凈慧凈智者，　　能顯見菩提。 　能凈于方便，　　到神通彼岸； 　無依無猗者，　　以聲說菩提。 　我說三

【現代漢語翻譯】 現代漢語譯本 文殊（Manjusri，菩薩名，代表智慧）無畏者，現在問這樣的事。 這乘（Yana，佛教的修行方法）是無分別的，沒有煩惱，沒有戲論（Prapanca，虛妄的言論）。 文殊無畏者，現在問這樣的事。 這乘是無所有的，畢竟沒有產生。 這個地方不可執著，文殊現在已經問了。 這裡最終不說，出生于各種果報。 諸佛（Buddha，覺悟者）引導世人，說這微妙秘密的語言。 菩提（Bodhi，覺悟）沒有聲音，也沒有來去的相狀。 文殊無畏者，現在問這樣的事。 雖然說各種聲音，它的自性是不可得的。 文殊所問的法，沒有聲音文字。 聲音猶如風，沒有自性，沒有住處。 文殊所問的法，遠離各種聲音。 阿難（Ananda，佛陀的十大弟子之一）現在好好聽，文殊所問的法。 諸佛微妙秘密的語言，宣說菩提的空性。 諸佛的菩提法，都是空寂的相狀。 沒有各種方位，也沒有住處。 菩提如虛空，沒有生也沒有滅。 也沒有來去的相狀，只有佛才能顯示。 猶如虛空中，沒有各種相貌。 文殊現在問這個，清凈微妙的菩提法。 過去、現在、未來的諸佛，都平等地說這個菩提。 這不是可以看見的法，也沒有能看見的人。 這樣的法性相，用聲音來顯現。 法界（Dharmadhatu，宇宙萬法所依之處）與菩提，兩者都不能相見。 清凈的檀波羅蜜（Dana paramita，佈施的完美），尸羅（Sila，戒律）也是這樣。 能清凈忍辱（Ksanti，忍耐）的人，顯現佛的菩提。 能清凈精進（Virya，努力），禪定（Dhyana，冥想）也是這樣。 清凈智慧（Prajna，洞察力）的人，能顯現見到菩提。 能清凈方便（Upaya，善巧的方法），到達神通（Abhijnana，超自然能力）的彼岸。 沒有依靠，沒有執著的人，用聲音說菩提。 我說三

【English Translation】 English version Manjusri (Bodhisattva representing wisdom), the fearless one, now asks about such matters. This vehicle (Yana, Buddhist path) is without discrimination, without defilements, and without idle talk (Prapanca, vain discourse). Manjusri, the fearless one, now asks about such matters. This vehicle is without anything, ultimately without arising. This place is not to be clung to, Manjusri has now asked. Here, it is ultimately not said to arise from various fruits. The Buddhas (Enlightened Ones) who guide the world, speak these subtle and secret words. Bodhi (Enlightenment) has no sound, nor any appearance of coming or going. Manjusri, the fearless one, now asks about such matters. Although various sounds are spoken, their nature is unattainable. The Dharma (teachings) that Manjusri asks about has no sound or words. Sound is like the wind, without nature, without a dwelling place. The Dharma that Manjusri asks about is far from all sounds. Ananda (one of Buddha's ten main disciples), now listen well, to the Dharma that Manjusri asks about. The subtle and secret words of the Buddhas proclaim the emptiness of Bodhi. The Bodhi Dharma of the Buddhas is all of the nature of emptiness and stillness. There are no directions, nor is there a dwelling place. Bodhi is like space, without arising and without ceasing. Nor is there any appearance of coming or going, only the Buddha can reveal it. Just like in space, there are no appearances. Manjusri now asks about this, the pure and subtle Bodhi Dharma. The Buddhas of the past, present, and future, all equally speak of this Bodhi. This is not a Dharma that can be seen, nor is there a seer. Such is the nature of Dharma, revealed through sound. The Dharmadhatu (the realm of all phenomena) and Bodhi, neither can see each other. The purity of Dana paramita (perfection of giving), Sila (morality) is also like this. One who purifies Ksanti (patience) manifests the Bodhi of the Buddha. One who purifies Virya (effort), Dhyana (meditation) is also like this. One who purifies Prajna (wisdom), can manifest and see Bodhi. One who purifies Upaya (skillful means), reaches the shore of Abhijnana (supernormal powers). One who is without reliance, without attachment, speaks of Bodhi with sound. I speak of three

乘法，　　諸果差別名； 　隨其所樂聞，　　分別而為說。 　五濁世眾生，　　其心多怯弱； 　畏佛智慧故，　　不趣佛菩提。 　成就第四果，　　名曰阿羅漢； 　從聲得悟者，　　是名為聲聞。 　我說縛解相，　　因緣各差別， 　曉了此諸緣，　　能現見諸法； 　便名阿羅漢，　　亦號辟支佛， 　通達無生法，　　是名為菩薩。 　空三昧無作，　　無相無所有； 　從此解脫門，　　能入于涅槃。 　於前中后際，　　終不生染著； 　已離於方所，　　是故名無為。 　阿難汝當知，　　文殊問甚深； 　能解微密語，　　不分別諸果。 　文殊住一乘，　　不分別諸法； 　以是故問佛，　　諸果相所以？ 　三世皆平等，　　空寂無性相； 　遠離語音聲，　　不分別菩提。 　文殊所教化，　　諸來大菩薩； 　二十恒河沙，　　其數不減少。 　今來詣我所，　　欲聞菩薩行； 　亦欲聽三乘，　　種種差別相。 　文殊無畏者，　　為除彼疑心； 　是故今問我，　　果相及乘相。 　此是佛威神，　　亦是本願力； 　為拔苦眾生，　　分別說三乘。 　文殊無畏者，　　慇勤勸請我； 　唯愿大法王，　　說菩薩所行。 　百千億諸天，　　供養佛世尊； 　皆著諸果相，　

【現代漢語翻譯】 現代漢語譯本 乘法，是各種果位的差別名稱； 隨眾生所喜樂聽聞的，分別而為他們解說。 五濁世間的眾生，他們的心大多怯懦軟弱； 因為畏懼佛的智慧，所以不趨向佛的菩提（覺悟）。 成就第四果，名為阿羅漢（斷盡煩惱，不再輪迴的聖者）； 從聽聞佛法而得悟道的，這些人稱為聲聞（通過聽聞佛法而證悟的人）。 我講說束縛和解脫的相狀，因緣各有差別， 明白這些因緣，就能親見諸法（一切事物）； 便稱為阿羅漢，也號為辟支佛（不依佛陀教導，自行悟道的聖者）， 通達無生之法，這些人稱為菩薩（發願救度眾生的覺悟者）。 空三昧（空性禪定）、無作（無所作為）、無相（沒有具體形象）、無所有（沒有任何執著）； 從這些解脫之門，能夠進入涅槃（寂滅，解脫）。 對於過去、現在、未來，始終不生起染著（執著）； 已經遠離了方所（空間和處所），所以稱為無為（不依賴因緣造作）。 阿難（佛陀的弟子）你應當知道，文殊（智慧第一的菩薩）所問的非常深奧； 能夠理解微妙隱秘的語言，不分別各種果位。 文殊安住於一乘（唯一成佛之道），不分別諸法； 因此才問佛，各種果位的相狀和原因是什麼？ 三世（過去、現在、未來）都是平等的，空寂而沒有自性； 遠離語言和聲音，不分別菩提。 文殊所教化的，前來聽法的大菩薩們； 有二十個恒河沙數那麼多，其數量沒有減少。 現在來到我這裡，想要聽聞菩薩的修行； 也想聽聞三乘（聲聞乘、緣覺乘、菩薩乘）種種差別的相狀。 文殊無所畏懼，爲了消除他們的疑惑； 所以現在問我，果位的相狀和乘的相狀。 這是佛的威神力，也是本願力； 爲了拔除受苦的眾生，分別解說三乘。 文殊無所畏懼，慇勤地勸請我； 唯愿大法王，宣說菩薩所修行的法門。 百千億諸天，供養佛世尊； 都執著于各種果位的相狀，

【English Translation】 English version Multiplication refers to the different names of various fruits (achievements); According to what beings like to hear, I explain it to them separately. The beings in the five turbid worlds, their minds are mostly timid and weak; Because they fear the wisdom of the Buddha, they do not aspire to the Bodhi (enlightenment) of the Buddha. Achieving the fourth fruit is called Arhat (a saint who has extinguished all afflictions and is no longer in the cycle of rebirth); Those who attain enlightenment through hearing the Dharma are called Sravakas (those who attain enlightenment through hearing the Buddha's teachings). I speak of the aspects of bondage and liberation, the causes and conditions are different, Understanding these causes and conditions, one can directly see all dharmas (all things); Then they are called Arhats, also called Pratyekabuddhas (saints who attain enlightenment on their own, without relying on the Buddha's teachings), Those who understand the Dharma of non-birth are called Bodhisattvas (enlightened beings who vow to save all beings). The Samadhi of Emptiness (meditation on emptiness), non-action, non-form, and non-possession; From these gates of liberation, one can enter Nirvana (extinction, liberation). Regarding the past, present, and future, one never generates attachment; Having already left behind location (space and place), therefore it is called non-action (not relying on causes and conditions). Ananda (the Buddha's disciple), you should know that Manjushri's (the Bodhisattva of wisdom) question is very profound; Able to understand subtle and hidden language, not distinguishing various fruits. Manjushri abides in the One Vehicle (the only path to Buddhahood), not distinguishing all dharmas; Therefore, he asks the Buddha, what are the aspects and reasons for the various fruits? The three times (past, present, future) are all equal, empty and without self-nature; Far from language and sound, not distinguishing Bodhi. Those who are taught by Manjushri, the great Bodhisattvas who come to listen to the Dharma; There are twenty Ganges sands in number, and their number has not decreased. Now they come to me, wanting to hear about the practice of Bodhisattvas; Also wanting to hear about the various differences in the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Manjushri, the fearless one, in order to eliminate their doubts; Therefore, he now asks me about the aspects of the fruits and the aspects of the vehicles. This is the majestic power of the Buddha, and also the power of the original vow; In order to liberate suffering beings, I explain the three vehicles separately. Manjushri, the fearless one, earnestly urges me; May the great Dharma King, explain the Dharma that Bodhisattvas practice. Hundreds of thousands of millions of devas (gods), make offerings to the Buddha, the World Honored One; They are all attached to the aspects of various fruits,

愿除此疑心。 　今此四部眾，　　比丘等來集； 　著諸果音聲，　　不解微密語。 　為除彼疑故，　　文殊今問我； 　以是眾因緣，　　諸菩薩來集。」◎

廣博嚴凈經卷第一 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

佛說廣博嚴凈不退轉輪經卷第二

宋涼州沙門智嚴譯

◎爾時阿難白佛言：「文殊師利法王子問佛世尊廣博嚴凈不退轉輪法耶？」

佛言：「阿難！如是，如是！文殊師利法王子問我廣博嚴凈不退轉輪法。所以者何？諸佛世尊，皆轉廣博嚴凈不退轉輪法。」

阿難白佛言：「以何因緣，世尊說堅信、堅法、八人、須陀洹、斯陀含、阿那含、阿羅漢、聲聞、辟支佛耶？世尊！彼之所行是菩薩法耶？」

佛告阿難：「如是，如是！彼所行者是菩薩法。所以者何？五濁眾生心樂小法不求大乘，是故諸佛以方便力隨眾生性而為說法，以諸眾生多樂小法不堪大乘，如來以方便力觀其深心，令發道意入佛智慧。阿難！如來以如是方便度諸眾生到安隱處，無為無作離心數法，皆悉平等永滅苦樂，無有方所亦無住處，安隱寂靜無餘涅槃。」

爾時世尊說是語已而便默然。時尊者阿難問文殊師利言：「以何因緣故如來默然？」

【現代漢語翻譯】 現代漢語譯本 愿消除這些疑惑。 現在這四部大眾，比丘（佛教出家男眾）等都聚集在這裡； 他們執著于各種果報和聲音，不理解微妙深奧的語言。 爲了消除他們的疑惑，文殊（智慧的象徵）現在問我； 因為這些因緣，諸位菩薩（覺悟的有情）都來集會。」

《廣博嚴凈經》卷第一 大正藏第09冊 No. 0268 佛說廣博嚴凈不退轉輪經

《佛說廣博嚴凈不退轉輪經》卷第二

宋涼州沙門智嚴譯

這時，阿難（佛陀的十大弟子之一）對佛說：「文殊師利（智慧第一的菩薩）法王子問佛世尊關於廣博嚴凈不退轉輪的教法嗎？」

佛說：「阿難！是的，是的！文殊師利法王子問我關於廣博嚴凈不退轉輪的教法。為什麼呢？因為諸佛世尊，都轉廣博嚴凈不退轉輪的教法。」

阿難對佛說：「因為什麼因緣，世尊您說堅信、堅法、八人（指預流果的八種人）、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）呢？世尊！他們所修行的也是菩薩的法嗎？」

佛告訴阿難：「是的，是的！他們所修行的也是菩薩的法。為什麼呢？因為五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生喜歡小乘佛法，不追求大乘佛法，所以諸佛用方便之力，隨順眾生的根性而為他們說法，因為眾生大多喜歡小乘佛法，不能接受大乘佛法，如來用方便之力觀察他們內心的深處，讓他們發起道心，進入佛的智慧。阿難！如來用這樣的方便來度化眾生到達安穩的地方，那裡無為無作，遠離心識的活動，一切都平等，永遠滅除苦樂，沒有方位，也沒有住處，安穩寂靜，是無餘涅槃（徹底的解脫）。」

這時，世尊說完這些話就默然不語。當時，尊者阿難問文殊師利說：「因為什麼因緣，如來默然不語呢？」

【English Translation】 English version May these doubts be removed. Now, this fourfold assembly, the Bhikkhus (Buddhist monks) and others have gathered here; They are attached to various fruits and sounds, not understanding the subtle and profound language. To remove their doubts, Manjushri (symbol of wisdom) now asks me; Because of these causes and conditions, all the Bodhisattvas (enlightened beings) have come together.」

The First Scroll of the Extensive and Pure Sutra Taisho Tripitaka Volume 09 No. 0268 The Buddha Speaks the Extensive, Pure, and Non-Retrogressive Wheel Sutra

The Second Scroll of the Buddha Speaks the Extensive, Pure, and Non-Retrogressive Wheel Sutra

Translated by the Shramana Zhiyan of Liangzhou during the Song Dynasty

At that time, Ananda (one of the Buddha's ten great disciples) said to the Buddha, 'Did the Dharma Prince Manjushri (the Bodhisattva foremost in wisdom) ask the World Honored One about the Dharma of the Extensive, Pure, and Non-Retrogressive Wheel?'

The Buddha said, 'Ananda! Yes, yes! The Dharma Prince Manjushri asked me about the Dharma of the Extensive, Pure, and Non-Retrogressive Wheel. Why is that? Because all the Buddhas, the World Honored Ones, turn the Dharma of the Extensive, Pure, and Non-Retrogressive Wheel.'

Ananda said to the Buddha, 'For what reason, World Honored One, do you speak of firm faith, firm Dharma, the eight persons (referring to the eight types of individuals who have attained the stream-entry fruit), Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Shravaka (hearer of the Dharma), and Pratyekabuddha (solitary Buddha)? World Honored One! Is what they practice also the Bodhisattva's path?'

The Buddha told Ananda, 'Yes, yes! What they practice is also the Bodhisattva's path. Why is that? Because the sentient beings of the five turbidities (the turbidities of the kalpa, views, afflictions, beings, and life) are fond of the Hinayana (small vehicle) Dharma and do not seek the Mahayana (great vehicle) Dharma. Therefore, all the Buddhas use expedient means to teach according to the nature of sentient beings. Because most sentient beings are fond of the Hinayana Dharma and cannot accept the Mahayana Dharma, the Tathagata (Buddha) uses expedient means to observe their deep minds, causing them to generate the aspiration for the path and enter the Buddha's wisdom. Ananda! The Tathagata uses such expedient means to deliver sentient beings to a place of peace and security, where there is no action or non-action, free from the activities of consciousness, where all is equal, where suffering and joy are forever extinguished, where there is no direction, nor any place to dwell, a place of peace and tranquility, the Nirvana (complete liberation) without remainder.'

At that time, after the World Honored One had spoken these words, he became silent. Then, the Venerable Ananda asked Manjushri, 'For what reason did the Tathagata become silent?'

文殊師利言：「尊者阿難！以諸眾生聞說是法少能信者，是故默然。世尊說微密之語，唯我能了，今四部眾咸生此疑：『以何緣故，世尊說堅信法乃至聲聞、辟支佛耶？』今此百千萬億那由他諸天，亦有百千萬億那由他諸菩薩摩訶薩，皆生疑心：『世尊何故說堅信、堅法乃至聲聞、辟支佛乘？』以佛默然而不說此難信法故，諸河泉源小大諸水湛然不流，空中諸鳥亭住不飛，日月不行，一切燈炬無復光照，一切眾生無有威光。所以者何？世尊默然而不解說難信法故。」

爾時世尊所住精舍，一萬蓮華迴旋圍繞者，皆發此言：「唯愿世尊說廣博嚴凈不退轉輪法。所以者何？我等曾於此處聞九十二億百千那由他諸佛皆說此法。」

是時尊者舍利弗白佛言：「世尊！愿說廣博嚴凈不退轉輪法。所以者何？我夜後分與文殊師利法王子，至東方恒河沙佛土，是諸如來皆說此法；南、西、北方、四維、上、下，無量無邊不可計數諸佛世尊皆宣此法。」

時虛空中有八十萬五千那由他諸天，白佛言：「世尊！愿說廣博嚴凈不退轉輪法。所以者何？我等曾於此處，聞九十二億百千那由他諸佛皆說此法。」

爾時尊者阿難白佛言：「世尊！以何因緣說堅信、堅法乃至聲聞、辟支佛？今此四眾咸皆默然，乃至

【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『尊者阿難！因為眾生聽聞此法，很少有人能夠相信，所以世尊才保持沉默。世尊所說的微妙深奧之語，只有我能夠理解。現在四部大眾都產生了這樣的疑問：『因為什麼緣故，世尊要說堅信之法，甚至說到聲聞、辟支佛的境界呢？』現在這裡有百千萬億那由他的諸天，也有百千萬億那由他的菩薩摩訶薩，他們都產生了這樣的疑問：『世尊為什麼說堅信、堅法，甚至說到聲聞、辟支佛乘呢？』因為佛陀保持沉默，沒有解說這難以置信的法，所以諸河泉源，無論大小，都靜止不動，不再流動；空中的鳥兒停在空中，不再飛翔；太陽和月亮停止執行；一切燈火都失去了光芒；一切眾生都失去了威光。這是為什麼呢？因為世尊保持沉默，沒有解說這難以置信的法。』 這時，世尊所居住的精舍周圍，有一萬朵蓮花旋轉圍繞，它們都發出這樣的聲音：『唯愿世尊宣說廣博、莊嚴、清凈、不退轉的法輪。這是為什麼呢？因為我們曾經在這裡聽過九十二億百千那由他諸佛都宣說過此法。』 這時，尊者舍利弗對佛說：『世尊！愿您宣說廣博、莊嚴、清凈、不退轉的法輪。這是為什麼呢？因為我在夜間後半段，與文殊師利法王子一起，去到東方恒河沙數佛土，那裡的諸位如來都宣說了此法；南方、西方、北方、四維、上方、下方，無量無邊不可計數的諸佛世尊都宣說了此法。』 這時，虛空中出現了八十萬五千那由他的諸天，他們對佛說：『世尊！愿您宣說廣博、莊嚴、清凈、不退轉的法輪。這是為什麼呢？因為我們曾經在這裡，聽過九十二億百千那由他諸佛都宣說過此法。』 這時，尊者阿難對佛說：『世尊！因為什麼因緣，您要說堅信、堅法，甚至說到聲聞、辟支佛？現在這裡的四部大眾都保持沉默，甚至

【English Translation】 English version Manjushri (文殊師利) said: 'Venerable Ananda (阿難)! Because sentient beings who hear this Dharma (法) are few who can believe it, therefore the World Honored One (世尊) remains silent. The subtle and profound words spoken by the World Honored One, only I can understand. Now the four assemblies all have this doubt: 『For what reason does the World Honored One speak of the Dharma of firm faith, even to the level of Shravakas (聲聞) and Pratyekabuddhas (辟支佛)?』 Now, there are hundreds of millions of nayutas (那由他) of devas (諸天), and also hundreds of millions of nayutas of Bodhisattva Mahasattvas (菩薩摩訶薩), all of whom have this doubt: 『Why does the World Honored One speak of firm faith, firm Dharma, even to the Shravaka and Pratyekabuddha vehicles?』 Because the Buddha (佛) remains silent and does not explain this difficult-to-believe Dharma, all rivers and springs, both large and small, are still and do not flow; the birds in the sky remain suspended and do not fly; the sun and moon do not move; all lamps and torches have lost their light; and all sentient beings have lost their radiance. Why is this? Because the World Honored One remains silent and does not explain this difficult-to-believe Dharma.』 At this time, the Vihara (精舍) where the World Honored One was staying, surrounded by ten thousand lotuses rotating around it, all spoke these words: 『We beseech the World Honored One to expound the vast, adorned, pure, and irreversible Dharma Wheel (法輪). Why is this? Because we have heard ninety-two billion hundred thousand nayutas of Buddhas all expound this Dharma here.』 At this time, Venerable Shariputra (舍利弗) said to the Buddha: 『World Honored One! We beseech you to expound the vast, adorned, pure, and irreversible Dharma Wheel. Why is this? Because in the latter part of the night, I, along with the Dharma Prince Manjushri, went to the Buddha lands of the Ganges River sands in the east, and all the Tathagatas (如來) there expounded this Dharma; in the south, west, north, four intermediate directions, above, and below, countless and immeasurable Buddhas, World Honored Ones, all proclaimed this Dharma.』 At this time, in the sky, there appeared eight hundred and five thousand nayutas of devas, who said to the Buddha: 『World Honored One! We beseech you to expound the vast, adorned, pure, and irreversible Dharma Wheel. Why is this? Because we have heard ninety-two billion hundred thousand nayutas of Buddhas all expound this Dharma here.』 At this time, Venerable Ananda said to the Buddha: 『World Honored One! For what reason do you speak of firm faith, firm Dharma, even to the Shravakas and Pratyekabuddhas? Now, the four assemblies here are all silent, even』

無有謦咳之聲，今此會中百千萬億眾生皆生疑惑：『世尊何故說堅信、堅法乃至聲聞、辟支佛乘？』唯愿世尊，拔此大眾心中疑箭，此諸大眾是佛時證。」

佛告阿難：「如是，如是！諸佛世尊所說之法皆有時證。」

阿難白佛言：「誰是證耶？」

佛告阿難：「法是我證，諸佛如來以法為證而有所說。」

佛告阿難：「諦聽！諦聽！善思念之！吾當為汝分別解說，菩薩摩訶薩名曰堅信，乃至名曰辟支佛乘。」時尊者阿難，諸大聲聞，皆悉一心聽佛所說。

佛告阿難：「菩薩摩訶薩，令無量無邊阿僧祇眾生信佛知見，信佛知見已，不著色不著受、想、行、識，以不著色不著受、想、行、識故，是菩薩摩訶薩名為堅法。複次，阿難！菩薩摩訶薩，信諸佛所說法皆悉空寂，信此法者，是菩薩摩訶薩名為堅信。複次，阿難！菩薩摩訶薩，信于佛智，便作是念：『我等亦當成就此智，亦不見此智。』是故阿難！菩薩摩訶薩名為堅信。複次，阿難！菩薩摩訶薩，於五欲樂不生欣樂成就信力，是故菩薩摩訶薩名為堅信。複次，阿難！菩薩摩訶薩作是念：『如佛世尊，以不可思議法施諸眾生，我亦應學以不可思議法施諸眾生。』如是菩薩摩訶薩名為堅信。複次，阿難！菩薩摩訶薩心生歡喜舍一切物，

【現代漢語翻譯】 現代漢語譯本 沒有咳嗽的聲音，現在這個法會中有百千萬億的眾生都產生了疑惑：『世尊為什麼說堅信、堅法乃至聲聞（Śrāvaka，聽聞佛法而修行證果的人）、辟支佛（Pratyekabuddha，不依師教，獨自悟道的人）乘？』 唯愿世尊，拔除這些大眾心中的疑惑之箭，這些大眾在未來成佛時會證悟此理。」 佛告訴阿難：『是的，是的！諸佛世尊所說的法都有其證悟的時機。』 阿難對佛說：『誰是證悟者呢？』 佛告訴阿難：『法是我的證悟，諸佛如來以法為證而有所說。』 佛告訴阿難：『仔細聽！仔細聽！好好思考！我將為你們分別解說，菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願，行菩薩道的大修行者）名為堅信，乃至名為辟支佛乘。』 當時尊者阿難，以及各位大聲聞，都一心一意地聽佛所說。 佛告訴阿難：『菩薩摩訶薩，令無量無邊的阿僧祇（asaṃkhya，極大的數字）眾生相信佛的知見，相信佛的知見后，不執著於色（rūpa，物質現象）、受（vedanā，感受）、想（saṃjñā，表象）、行（saṃskāra，意志）、識（vijñāna，識別），因為不執著於色、受、想、行、識，所以這位菩薩摩訶薩名為堅法。再次，阿難！菩薩摩訶薩，相信諸佛所說的法都是空寂的，相信此法的人，這位菩薩摩訶薩名為堅信。再次，阿難！菩薩摩訶薩，相信佛的智慧，便這樣想：『我們也應當成就這種智慧，也看不見這種智慧。』 因此，阿難！菩薩摩訶薩名為堅信。再次，阿難！菩薩摩訶薩，對於五欲之樂不生貪戀，成就信力，因此菩薩摩訶薩名為堅信。再次，阿難！菩薩摩訶薩這樣想：『如同佛世尊，以不可思議的法佈施給眾生，我也應當學習以不可思議的法佈施給眾生。』 這樣的菩薩摩訶薩名為堅信。再次，阿難！菩薩摩訶薩心中歡喜地捨棄一切事物，

【English Translation】 English version There was no sound of coughing, and now in this assembly, hundreds of millions of beings all have doubts: 『Why does the World Honored One speak of firm faith, firm Dharma, and even the Śrāvaka (hearer of the teachings) and Pratyekabuddha (solitary enlightened one) vehicles?』 We beseech the World Honored One to remove the arrows of doubt from the hearts of this assembly, for these beings will realize this truth when they become Buddhas in the future.」 The Buddha told Ānanda: 『So it is, so it is! The Dharma spoken by all the World Honored Buddhas has its time for realization.』 Ānanda said to the Buddha: 『Who is the one who realizes it?』 The Buddha told Ānanda: 『The Dharma is my realization, and all the Tathāgatas (Buddhas) speak based on the Dharma as their realization.』 The Buddha told Ānanda: 『Listen carefully! Listen carefully! Think well on it! I will explain to you in detail, the Bodhisattva-mahāsattva (great being on the path to Buddhahood) is called firm faith, and even the Pratyekabuddha vehicle.』 At that time, Venerable Ānanda, and all the great Śrāvakas, listened attentively to what the Buddha was saying. The Buddha told Ānanda: 『The Bodhisattva-mahāsattva causes countless asaṃkhya (incalculable number) beings to believe in the Buddha's knowledge and vision. Having believed in the Buddha's knowledge and vision, they do not cling to form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna). Because they do not cling to form, feeling, perception, mental formations, or consciousness, this Bodhisattva-mahāsattva is called firm Dharma. Furthermore, Ānanda! The Bodhisattva-mahāsattva believes that all the Dharma spoken by the Buddhas is empty and still. One who believes in this Dharma, this Bodhisattva-mahāsattva is called firm faith. Furthermore, Ānanda! The Bodhisattva-mahāsattva believes in the wisdom of the Buddha, and thinks: 『We too should attain this wisdom, and we also do not see this wisdom.』 Therefore, Ānanda! The Bodhisattva-mahāsattva is called firm faith. Furthermore, Ānanda! The Bodhisattva-mahāsattva does not develop attachment to the pleasures of the five desires, and achieves the power of faith. Therefore, the Bodhisattva-mahāsattva is called firm faith. Furthermore, Ānanda! The Bodhisattva-mahāsattva thinks: 『Just as the World Honored Buddha bestows the inconceivable Dharma upon all beings, I too should learn to bestow the inconceivable Dharma upon all beings.』 Such a Bodhisattva-mahāsattva is called firm faith. Furthermore, Ānanda! The Bodhisattva-mahāsattva joyfully gives up all things,

乃至自身尚以佈施，何況余物，信行此施而不倚著，於一切處不生慳吝；以此因緣迴向菩提，亦不起菩提見，是菩薩摩訶薩名為堅信。複次，阿難！菩薩摩訶薩信心清凈無有怯弱，于佛、法、僧心得淳凈，守護六情無所愿求，無信眾生，于佛、法、僧令生信樂，已生信樂心不放逸，發菩提心不著心相，信知六界與法界等。云何信知？所謂此界以諸音聲文字故說，實不可得。信知諸行是無常、苦、空、無我之法，亦信無漏聖戒非戲論法具諸三昧，信一切眾生即是滅界，眾生之相即是滅相，以無依心見諸眾生即是法界，而於此法不見法界。所以者何？法界即是眾生無心之界。菩薩摩訶薩如是信者名為堅信。一切眾生無有住處。所以者何？自性空故。亦復不見眾生形相，見諸眾生同涅槃相。所以者何？眾生界空，是故即見是涅槃相。若有能信如是法者，令多眾生得如是信。是故阿難！菩薩摩訶薩名為堅信。」

爾時世尊欲重宣此義，而說偈言：

「能令諸眾生，　　信向佛知見； 　心不生染著，　　是名為堅信。 　信諸佛說法，　　其性相皆空； 　能信解此法，　　是名為堅信。 　信諸佛知見，　　是不可思議； 　發心而勤求，　　我應得是智。 　不生信樂心，　　貪求五欲樂； 　是信力成就，　　

【現代漢語翻譯】 現代漢語譯本 甚至連自己的身體都可以佈施，更何況是其他身外之物。相信並實踐這種佈施而不執著，在任何情況下都不產生吝嗇之心；以此因緣迴向菩提（覺悟），也不執著于菩提的見解，這樣的菩薩摩訶薩（大菩薩）被稱為『堅信』。再者，阿難（佛陀的弟子）！菩薩摩訶薩的信心清凈而沒有怯懦，對於佛、法、僧三寶，內心純凈，守護六根（眼、耳、鼻、舌、身、意）而不求任何慾望，對於沒有信仰的眾生，令他們生起信仰和喜悅，對於已經生起信仰和喜悅的眾生，不放縱懈怠，發起菩提心而不執著於心的表象，相信六界（地、水、火、風、空、識）與法界（宇宙萬法的本體）平等無二。如何相信並瞭解呢？所謂這個『界』，是通過各種聲音和文字來表達的，實際上是不可得的。相信諸行（一切有為法）是無常、苦、空、無我的，也相信無漏的聖戒（不被煩惱污染的戒律）不是戲論之法，具備各種三昧（禪定），相信一切眾生即是滅界（寂滅的境界），眾生的表象即是寂滅的表象，以無所依的心看待一切眾生，即是法界，而對於這個法，不執著於法界的觀念。為什麼呢？因為法界即是眾生無心的境界。菩薩摩訶薩如果這樣相信，就稱為『堅信』。一切眾生都沒有固定的住處。為什麼呢？因為自性本空。也看不到眾生的具體形相，看到一切眾生都具有涅槃（寂滅）的相。為什麼呢？因為眾生界是空的，所以就看到了涅槃的相。如果有人能夠相信這樣的法，就能讓更多的眾生獲得這樣的信仰。所以，阿難！菩薩摩訶薩被稱為『堅信』。 那時，世尊（釋迦牟尼佛）爲了再次宣說這個道理，而說了偈語： 『能令一切眾生，信向佛的知見；心中不生染著，這稱為堅信。相信諸佛所說的法，其自性與表象皆是空；能夠相信並理解這個法，這稱為堅信。相信諸佛的知見，是不可思議的；發心並勤奮追求，我應當獲得這種智慧。不生起信仰和喜悅的心，貪求五欲的快樂；這是信力成就，'

【English Translation】 English version Even one's own body can be given as alms, let alone other external things. Believing in and practicing this giving without attachment, not generating stinginess in any situation; with this cause and condition, dedicating it towards Bodhi (enlightenment), and not clinging to the view of Bodhi, such a Bodhisattva Mahasattva (great Bodhisattva) is called 'Firm Faith'. Furthermore, Ananda (Buddha's disciple)! A Bodhisattva Mahasattva's faith is pure and without timidity, their mind is pure towards the Buddha, Dharma, and Sangha (the three jewels), guarding the six senses (eyes, ears, nose, tongue, body, and mind) without seeking any desires, for sentient beings without faith, causing them to generate faith and joy, for those who have already generated faith and joy, not being indulgent and lazy, generating the Bodhi mind without clinging to the appearance of the mind, believing that the six realms (earth, water, fire, wind, space, and consciousness) are equal to the Dharma realm (the essence of all phenomena in the universe). How to believe and understand? The so-called 'realm' is expressed through various sounds and words, but in reality, it is unattainable. Believing that all actions (all conditioned phenomena) are impermanent, suffering, empty, and without self, also believing that the undefiled holy precepts (precepts not contaminated by afflictions) are not a matter of play, possessing various Samadhis (meditative states), believing that all sentient beings are the realm of extinction (the state of cessation), the appearance of sentient beings is the appearance of extinction, viewing all sentient beings with a mind that is not dependent, which is the Dharma realm, and for this Dharma, not clinging to the concept of the Dharma realm. Why? Because the Dharma realm is the realm of sentient beings without mind. If a Bodhisattva Mahasattva believes in this way, it is called 'Firm Faith'. All sentient beings have no fixed abode. Why? Because their nature is empty. Also, not seeing the specific form of sentient beings, seeing all sentient beings as having the appearance of Nirvana (cessation). Why? Because the realm of sentient beings is empty, therefore, the appearance of Nirvana is seen. If someone can believe in such a Dharma, they can enable more sentient beings to obtain such faith. Therefore, Ananda! A Bodhisattva Mahasattva is called 'Firm Faith'. At that time, the World Honored One (Shakyamuni Buddha), wishing to reiterate this meaning, spoke in verses: 'Able to cause all sentient beings, to believe and turn towards the Buddha's knowledge and vision; the mind not generating defilement, this is called firm faith. Believing in the Dharma spoken by all Buddhas, its nature and appearance are all empty; able to believe and understand this Dharma, this is called firm faith. Believing in the knowledge and vision of all Buddhas, is inconceivable; generating the mind and diligently seeking, I should obtain this wisdom. Not generating a mind of faith and joy, greedily seeking the pleasures of the five desires; this is the accomplishment of the power of faith,'

是名為堅信。 　信諸牟尼尊，　　以法施眾生； 　我亦應隨學，　　是名為堅信。 　信能行佈施，　　乃至舍自身； 　亦不生施想，　　是名為堅信。 　信能施一切，　　不生慳吝心； 　盡迴向菩提，　　是名為堅信。 　信向于諸佛，　　其心無穢濁； 　亦信無心法，　　是名為堅信。 　能守護六情，　　亦不復愿求； 　已信解此法，　　是名為堅信。 　諸不信眾生，　　以信而建立； 　令隨順佛法，　　是名為堅信。 　以此信向心，　　盡迴向菩提； 　而不得心相，　　是名為堅信。 　知六界平等，　　即與法界同； 　以音聲分別，　　不得諸界性。 　信諸行無常，　　苦空無有我； 　成就是信力，　　是名為堅信。 　信無漏聖戒，　　非是論戲法； 　具戒三昧者，　　是名為堅信。 　信諸眾生界，　　即是滅界性； 　能信如是相，　　是名信中信。 　眾生無依性，　　即是諸法界； 　如此諸法界，　　其性難思議。 　若能如是信，　　隨順彼法相； 　此無畏菩薩，　　是名為堅信。 　信諸眾生身，　　畢竟無所住； 　其性本空無，　　是故無處所。 　眾生是涅槃，　　其性即空故； 　以是義顯示，　　寂靜涅槃相。 　若能如是信，　　名無畏菩

【現代漢語翻譯】 現代漢語譯本 名為堅信。 信仰諸牟尼尊（釋迦牟尼佛），以佛法教化眾生；我也應當跟隨學習，這稱為堅信。 信仰能夠行佈施，乃至捨棄自身；也不產生布施的想法，這稱為堅信。 信仰能夠施捨一切，不產生慳吝之心；全部迴向菩提（覺悟），這稱為堅信。 信仰歸向諸佛，內心沒有污穢雜念；也相信無心之法，這稱為堅信。 能夠守護六根（眼、耳、鼻、舌、身、意），也不再有任何愿求；已經理解並相信此法，這稱為堅信。 對於不信仰的眾生，以信仰來引導他們；使他們順從佛法，這稱為堅信。 以這種信仰之心，全部迴向菩提；而不執著於心的表象，這稱為堅信。 知道六界（地、水、火、風、空、識）平等，就與法界（宇宙萬法）相同；用聲音來分別，不能瞭解諸界的真實性質。 信仰諸行（一切事物）無常，是苦、空、無我的；成就這種信仰的力量，這稱為堅信。 信仰無漏（沒有煩惱）的聖戒，不是用來戲論的；具備戒律和禪定的人，這稱為堅信。 信仰諸眾生界，其本質就是滅界（涅槃）的性質；能夠相信這樣的真相，這稱為信中之信。 眾生沒有依賴的自性，這就是諸法界；這樣的諸法界，其性質難以思議。 如果能夠這樣相信，順應那法的真相；這位無畏的菩薩，就稱為堅信。 信仰諸眾生的身體，畢竟沒有真實的住處；其自性本為空無，所以沒有固定的處所。 眾生就是涅槃，其自性就是空，因此；用這個道理來顯示，寂靜涅槃的真相。 如果能夠這樣相信，就稱為無畏菩薩。

【English Translation】 English version It is called firm faith. Believing in the Muni (Buddha Shakyamuni), teaching sentient beings with the Dharma; I should also follow and learn, this is called firm faith. Believing in the ability to practice giving, even to the point of sacrificing oneself; and not giving rise to the thought of giving, this is called firm faith. Believing in the ability to give everything, without giving rise to a miserly heart; dedicating all to Bodhi (enlightenment), this is called firm faith. Believing and turning towards all Buddhas, with a heart free from defilement; also believing in the Dharma of no-mind, this is called firm faith. Being able to guard the six senses (eyes, ears, nose, tongue, body, mind), and no longer having any desires; having understood and believed in this Dharma, this is called firm faith. For those sentient beings who do not believe, establishing them with faith; causing them to follow the Buddha's Dharma, this is called firm faith. With this heart of faith, dedicating all to Bodhi; and not grasping at the appearance of the mind, this is called firm faith. Knowing that the six realms (earth, water, fire, wind, space, consciousness) are equal, they are the same as the Dharma realm (the universe and all phenomena); using sound to differentiate, one cannot understand the true nature of the realms. Believing that all phenomena are impermanent, suffering, empty, and without self; accomplishing this power of faith, this is called firm faith. Believing in the undefiled (without afflictions) sacred precepts, not as a matter of frivolous discussion; one who possesses precepts and samadhi (meditative concentration), this is called firm faith. Believing that the realm of all sentient beings is the nature of the realm of extinction (Nirvana); being able to believe in such a truth, this is called faith within faith. Sentient beings have no self-nature to rely on, this is the Dharma realm; such a Dharma realm, its nature is inconceivable. If one can believe in this way, conforming to the true nature of the Dharma; this fearless Bodhisattva, is called firm faith. Believing that the bodies of all sentient beings, ultimately have no real dwelling place; their nature is originally empty and without substance, therefore there is no fixed location. Sentient beings are Nirvana, their nature is emptiness, therefore; using this principle to reveal, the truth of peaceful Nirvana. If one can believe in this way, one is called a fearless Bodhisattva.

薩； 　如是諸眾生，　　皆名為堅信。 　阿難善受持，　　亦如是宣說； 　若有如是信，　　是名為堅信。 　如是等諸法，　　余無量無邊； 　佛為諸菩薩，　　說是差別相。

「如是，阿難！如來、應、正等覺，以方便力為聲聞人說菩薩摩訶薩名為堅信。複次，阿難，今當爲樂此法眾生，復以偈頌說菩薩摩訶薩名堅信義。」

爾時世尊，即說偈言：

「皆共和合一心聽，　　我說佛子諸功德； 　佈施持戒及精進，　　忍辱禪定智慧身。 　信向樂求如是法，　　不信者信佛凈智； 　有如是信名菩薩，　　導化世間無厭惓。 　信解諸法無分別，　　其性空寂佛所說； 　若能善解如是法，　　是名菩薩堅信者。 　信佛知見無有量，　　發心欲求如是智； 　無上大人所有智，　　我當何時得此智。 　不信欲樂是凈法，　　不為欲因行惡業； 　以信力故樂求法，　　有此勝信名菩薩。 　信諸如來以法施，　　我亦應當如是學； 　佛所說法隨順行，　　有此勝信名菩薩。 　信能捨此上肴膳，　　像馬金寶及奴婢； 　男女眷屬所愛妻，　　大小村城及國土。 　亦以手足支節施，　　破骨出髓無所畏； 　耳鼻眼目及以頭，　　有此勝信名菩薩。 　信知此身內無主，　　是

【現代漢語翻譯】 現代漢語譯本 薩； 像這樣的眾生，都稱為具有堅定信念的人。 阿難（Ananda），你要好好地接受並保持這些教誨，也要像這樣宣說； 如果有人具有這樣的信念，就稱為具有堅定信念的人。 像這樣的種種法，還有無量無邊； 佛（Buddha）為諸位菩薩（Bodhisattva），宣說了這些差別相。

『阿難（Ananda），正是這樣！如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），以方便之力為聲聞（Sravaka）人說菩薩摩訶薩（Bodhisattva-Mahasattva）名為堅信。再者，阿難（Ananda），現在我將為那些樂於此法的眾生，再次用偈頌來說明菩薩摩訶薩（Bodhisattva-Mahasattva）名為堅信的意義。』

這時，世尊（Bhagavan）即說偈頌：

『大家應當同心合意地聽，我來說說佛子（Buddha's son）的種種功德； 佈施（Dana）、持戒（Sila）以及精進（Virya），忍辱（Ksanti）、禪定（Dhyana）、智慧（Prajna）之身。 信仰並樂於追求這樣的法，不信的人則相信佛（Buddha）的清凈智慧； 有這樣信念的人稱為菩薩（Bodhisattva），引導教化世間而不知疲倦。 相信並理解諸法沒有分別，其自性空寂，這是佛（Buddha）所說的； 如果能夠很好地理解這樣的法，就稱為具有堅定信念的菩薩（Bodhisattva）。 相信佛（Buddha）的知見是無量的，發心想要追求這樣的智慧； 無上大人所擁有的智慧，我應當何時才能獲得這樣的智慧。 不相信並樂於追求這種清凈的法，不因為慾望而去做惡業； 因為信仰的力量而樂於追求法，具有這種殊勝的信念稱為菩薩（Bodhisattva）。 相信諸如來（Tathagata）以法佈施，我也應當像這樣學習； 佛（Buddha）所說的法都隨順奉行，具有這種殊勝的信念稱為菩薩（Bodhisattva）。 相信能夠捨棄上等的美味佳餚，像、馬、金銀財寶以及奴婢； 男女眷屬、所愛的妻子，大小村莊城市以及國土。 也能夠施捨手足肢體，破開骨頭取出骨髓而無所畏懼； 耳朵、鼻子、眼睛以及頭顱，具有這種殊勝的信念稱為菩薩（Bodhisattva）。 相信知道這個身體內沒有主宰，是

【English Translation】 English version Sa; Such beings are all called those of firm faith. Ananda, receive and uphold these teachings well, and proclaim them likewise; If one has such faith, they are called those of firm faith. Such are these dharmas, and there are countless others; The Buddha speaks of these distinctions for all Bodhisattvas.

'Thus it is, Ananda! The Tathagata, Arhat, Samyaksambuddha, through skillful means, speaks to the Sravakas that the Bodhisattva-Mahasattva is called one of firm faith. Furthermore, Ananda, now I shall, for the beings who delight in this Dharma, again explain the meaning of the Bodhisattva-Mahasattva being called one of firm faith through verses.'

At that time, the Bhagavan spoke these verses:

'All should listen with one mind, I shall speak of the virtues of the Buddha's sons; Giving, morality, and diligence, patience, meditation, and the body of wisdom. Believing and delighting in seeking such Dharma, those who do not believe, believe in the Buddha's pure wisdom; One who has such faith is called a Bodhisattva, guiding and teaching the world without weariness. Believing and understanding that all dharmas are without distinction, their nature is empty and still, as the Buddha has said; If one can well understand such Dharma, they are called a Bodhisattva of firm faith. Believing that the Buddha's knowledge is immeasurable, aspiring to seek such wisdom; The wisdom possessed by the supreme great one, when shall I obtain this wisdom? Not believing and delighting in this pure Dharma, not doing evil deeds because of desire; Because of the power of faith, delighting in seeking the Dharma, having this superior faith is called a Bodhisattva. Believing that the Tathagatas give the Dharma, I should also learn in this way; Following the Dharma spoken by the Buddha, having this superior faith is called a Bodhisattva. Believing that one can give up the finest delicacies, elephants, horses, gold, and servants; Male and female relatives, beloved wives, large and small villages, cities, and countries. Also giving up hands, feet, and limbs, breaking bones and taking out the marrow without fear; Ears, nose, eyes, and the head, having this superior faith is called a Bodhisattva. Believing and knowing that this body has no master within, it is

故能以惠施他； 　亦復能以妙法施，　　以是因緣求佛智。 　信能捨此無我身，　　見來求者心歡喜； 　如是眾生我善友，　　為菩提舍危脆身。 　信如是法菩提因，　　以清凈心化世間； 　聞法不疑佛知見，　　有此勝信名菩薩。 　知眼無常及耳鼻，　　舌身及意亦復然； 　知是虛偽不牢固，　　為菩提因悉能捨。 　見苦眾生無信手，　　化令住信能信施； 　自住慈心愍世間，　　皆令信佛最上智。 　見著六塵行惡者，　　化令迴心趣佛智； 　不得此心菩提因，　　能信菩提無心相。 　見諸眾生界無智，　　不知六界是平等； 　此法皆同法界相，　　以音聲說不可得。 　見諸眾生在生死，　　無常計常癡冥中； 　教信諸行是無常，　　令信解空無有我。 　見諸眾生行惡戒，　　教令信佛無上戒； 　自凈戒定諸功德，　　有此勝信名菩薩。 　見諸眾生多懶墮，　　教令信佛大精進； 　知精進力自調伏，　　能持此信名菩薩。 　見愚眾生計壽命，　　教信陰身無有壽； 　了知滅界同法界，　　若知此法是勝信。 　分析此身無去住，　　雖復異世業不亡； 　所造善惡諸業因，　　終不遠離此法性。 　見眾生性無依法，　　此界亦同諸眾生； 　法界平等不思議，　　無

【現代漢語翻譯】 現代漢語譯本 因此能夠以財物佈施給他人； 也能夠以微妙的佛法佈施，以此因緣來追求佛的智慧。 相信能夠捨棄這無我的身體，見到前來求助的人內心歡喜； 這樣的眾生是我的善友，爲了菩提（bodhi，覺悟）捨棄這脆弱的身體。 相信這樣的法是菩提的因，以清凈的心來教化世間； 聽聞佛法不懷疑佛的知見，擁有這種殊勝的信心就稱為菩薩（bodhisattva，覺悟的修行者）。 知道眼睛是無常的，耳朵、鼻子、舌頭、身體和意念也是如此； 知道這些都是虛假的、不牢固的，爲了菩提的因都能捨棄。 見到受苦的眾生沒有信仰，教化他們生起信仰，能夠相信佈施； 自己安住于慈悲心，憐憫世間，都讓他們相信佛的最上智慧。 見到執著於六塵（色、聲、香、味、觸、法）而行惡的人，教化他們迴心向佛的智慧； 如果不能生起這種心，就不是菩提的因，能夠相信菩提是沒有心相的。 見到眾生界沒有智慧，不知道六界（地、水、火、風、空、識）是平等的； 此法都與法界（dharmadhatu，宇宙的真實本性）的相一致，用聲音說是不可得的。 見到眾生在生死輪迴中，把無常的當作常有的，處於愚癡的黑暗中； 教導他們相信諸行是無常的，讓他們相信並理解空性，沒有我。 見到眾生行持惡戒，教導他們相信佛的無上戒； 自己清凈戒律、禪定等功德，擁有這種殊勝的信心就稱為菩薩。 見到眾生大多懶惰懈怠，教導他們相信佛的大精進； 知道精進的力量能夠自我調伏，能夠持有這種信心就稱為菩薩。 見到愚癡的眾生執著于壽命，教導他們相信五蘊（色、受、想、行、識）之身沒有壽命； 了知滅界與法界相同，如果知道這個法就是殊勝的信心。 分析這個身體沒有來去，即使轉世，業力也不會消失； 所造的善惡諸業的因，最終不會遠離這個法性。 見到眾生的本性沒有依靠佛法，這個世界也和所有眾生一樣； 法界是平等而不可思議的，沒有

【English Translation】 English version Therefore, one is able to give material gifts to others; Also, one is able to give the wonderful Dharma (妙法, the subtle and profound teachings), and by this cause and condition, seek the wisdom of the Buddha. Believing one can give up this selfless body, seeing those who come seeking help, one's heart rejoices; Such beings are my good friends, for the sake of Bodhi (菩提, enlightenment), they give up this fragile body. Believing that such a Dharma is the cause of Bodhi, with a pure heart, one transforms the world; Hearing the Dharma without doubting the Buddha's knowledge and vision, having this superior faith is called a Bodhisattva (菩薩, an enlightened being). Knowing that the eyes are impermanent, and so are the ears, nose, tongue, body, and mind; Knowing that these are false and not firm, for the cause of Bodhi, one is able to give them all up. Seeing suffering beings without faith, transforming them to have faith, to be able to believe in giving; Dwelling in a heart of compassion, having pity for the world, causing all to believe in the Buddha's supreme wisdom. Seeing those who are attached to the six dusts (六塵, the six sense objects: form, sound, smell, taste, touch, and mental objects) and do evil, transforming them to turn their hearts towards the Buddha's wisdom; If one cannot generate this mind, it is not the cause of Bodhi, being able to believe that Bodhi has no mental characteristics. Seeing that the realm of beings has no wisdom, not knowing that the six realms (六界, earth, water, fire, wind, space, and consciousness) are equal; This Dharma is all in accordance with the aspect of the Dharmadhatu (法界, the realm of Dharma, the true nature of the universe), it is unattainable by speaking with sound. Seeing beings in the cycle of birth and death, taking the impermanent as permanent, in the darkness of ignorance; Teaching them to believe that all actions are impermanent, causing them to believe and understand emptiness, that there is no self. Seeing beings practicing evil precepts, teaching them to believe in the Buddha's supreme precepts; Purifying one's own precepts, samadhi (禪定, meditative concentration), and other merits, having this superior faith is called a Bodhisattva. Seeing that most beings are lazy and indolent, teaching them to believe in the Buddha's great diligence; Knowing that the power of diligence can subdue oneself, being able to hold this faith is called a Bodhisattva. Seeing ignorant beings attached to lifespan, teaching them to believe that the aggregates (陰身, skandhas: form, feeling, perception, mental formations, and consciousness) have no lifespan; Understanding that the realm of cessation is the same as the Dharmadhatu, if one knows this Dharma, it is superior faith. Analyzing that this body has no coming or going, even if one is reborn, the karma will not perish; The causes of good and evil karma that one creates, will ultimately not be separated from this Dharma nature. Seeing that the nature of beings has no reliance on the Dharma, this world is also the same as all beings; The Dharmadhatu is equal and inconceivable, without

畏菩薩如是信。 　佛說此信無有二，　　勤修善行知諸法； 　亦為他說如是信，　　而不染著於三有。 　信如是等眾生性，　　無有決定常住處； 　空不可取無相法，　　能信是法名菩薩。 　是諸眾生如空定，　　亦不寂靜涅槃界； 　不可說有諸性相，　　知是法者名持信。 　見諸眾生信邊法，　　以寂靜法而導之； 　故於三界得高稱，　　亦名持信勝菩薩。 　若有如是妙勝信，　　發無畏心樂求法； 　我法若有黠慧人，　　廣向時眾而宣說。 　已說堅信諸功德，　　及餘種種差別相； 　不著三界清凈心，　　憐愍眾生良福田。 　長夜佈施自調伏，　　住清凈戒修忍辱； 　精進修定及智慧，　　行菩薩行心調伏。 　以諸相應方便智，　　導眾生到安隱處； 　能令不墮諸惡趣，　　有如是智名菩薩。 　以真凈心動世界，　　震起波踴有六種； 　光照華上坐菩薩，　　皆說寂靜空無法。 　東方國土及南方，　　西方北方亦復然； 　上方下方及四維，　　皆同說此寂靜法。 　寧捨身命不疑佛，　　亦教他人信佛智； 　若諸眾生有是信，　　佛及行者能證知。◎

◎「複次，阿難！云何如來說菩薩摩訶薩名為堅法？阿難當知！菩薩摩訶薩，于佛正法終不退轉，受持佛法為

【現代漢語翻譯】 現代漢語譯本 菩薩應當如此信受。 佛說這種信心沒有分別，勤勉修行善行，了知諸法實相； 也為他人宣說這樣的信心，而不執著於三界（欲界、色界、無色界）。 相信眾生的本性都是如此，沒有固定的常住之處； 空性不可執取，無相之法，能信受此法者名為菩薩。 這些眾生如同處於空定之中，也不在寂靜的涅槃境界； 其性相不可言說，了知此法者名為持信。 見到眾生執著于有邊之法，以寂靜之法引導他們； 因此在三界中得到高度讚譽，也名為持信的殊勝菩薩。 若有如此微妙殊勝的信心，發起無畏之心，樂於尋求佛法； 我的佛法若有聰慧之人，應當廣向大眾宣說。 已經說了堅固信心的種種功德，以及其他種種差別之相； 不執著於三界，保持清凈之心，是憐憫眾生的良田福地。 長久以來行佈施，自我調伏，安住于清凈的戒律，修習忍辱； 精進修行禪定和智慧，行菩薩道，調伏內心。 以各種相應的方便智慧，引導眾生到達安穩之處； 能令眾生不墮入各種惡道，具有如此智慧者名為菩薩。 以真實清凈的心撼動世界，震動引發六種震動； 光芒照耀著蓮花上的菩薩，他們都宣說寂靜空無之法。 東方國土以及南方，西方北方也是如此； 上方下方以及四維，都一同宣說這寂靜之法。 寧可捨棄身命也不懷疑佛，也教導他人相信佛的智慧； 如果眾生有這樣的信心，佛和修行者都能證知。 複次，阿難！如來說菩薩摩訶薩名為堅法是什麼意思？阿難應當知道！菩薩摩訶薩，對於佛的正法永遠不會退轉，受持佛法作為

【English Translation】 English version Bodhisattvas should believe in this way. The Buddha said that this faith has no duality, diligently cultivating good deeds and understanding the true nature of all dharmas; Also, they preach such faith to others, without being attached to the three realms (the desire realm, the form realm, and the formless realm). Believing that the nature of all beings is like this, without a fixed and permanent abode; Emptiness is not graspable, and the dharma of no-form, one who can believe in this dharma is called a Bodhisattva. These beings are like those in the state of emptiness, and are not in the peaceful realm of Nirvana; Their nature and characteristics cannot be described, and one who understands this dharma is called a holder of faith. Seeing beings attached to the dharma of existence, they guide them with the dharma of tranquility; Therefore, they receive high praise in the three realms, and are also called the supreme Bodhisattvas who hold faith. If one has such subtle and supreme faith, they will generate a fearless mind and be eager to seek the Dharma; If there are wise people in my Dharma, they should widely proclaim it to the masses. The various merits of firm faith have been spoken of, as well as the various differences; Not being attached to the three realms, maintaining a pure mind, is a field of merit for compassion towards all beings. For a long time, they practice giving, self-discipline, abide in pure precepts, and cultivate patience; They diligently practice meditation and wisdom, walk the Bodhisattva path, and tame their minds. With various corresponding skillful means and wisdom, they guide beings to a place of peace and security; They can prevent beings from falling into various evil paths, and one who has such wisdom is called a Bodhisattva. With a true and pure heart, they shake the world, causing six kinds of tremors; Light shines upon the Bodhisattvas sitting on lotuses, and they all proclaim the dharma of tranquility and emptiness. The eastern lands and the southern lands, the western and northern lands are also the same; The upper and lower directions, as well as the four intermediate directions, all proclaim this dharma of tranquility. They would rather give up their lives than doubt the Buddha, and also teach others to believe in the Buddha's wisdom; If beings have such faith, the Buddha and the practitioners can realize it. Furthermore, Ananda! What does the Tathagata mean by calling a Bodhisattva Mahasattva a firm dharma? Ananda should know! A Bodhisattva Mahasattva will never regress from the Buddha's true Dharma, and upholds the Buddha's Dharma as

他宣說終不毀犯，于不可思議真如法界，應當逮得如是等法，堅心受持而無怯弱；能觀諸法真實之相不生染著故，而於此法無所受持，於法非法亦不生著，應如是持樂求諸法；求已能受，受已能持，持已能說，歡喜調柔易可共住，常樂宣說寂靜之法，不動法界能逮諸法真實之相；于諸法中善得調伏，亦不毀損常住妙身，如此之身常住故妙；應知此身無始無終無聚無散，應如是知；如佛世尊，為諸菩薩分別解說，於此法中亦應逮得，見一切法清凈無垢，善解諸法無可著處；諸法性虛不可得見，以不見故無所受持；宣說法界無相無性，無有言說亦無所有無有思想，遠離思想心不可得，其性寂靜離諸音聲，無有言說非境界法；常樂受持宣說是法，而於是法心無所依，以如是等無所有法，種種差別為菩薩摩訶薩說，而於此法不作合散無種種相，如其所說皆已逮得，已得此法名為性地；性地菩薩摩訶薩，乃至於少法中不生來去想，已能受持不來去法，而於此法不生增減亦無聚散，若能受持不增不減不聚不散，如是等法是名堅法。菩薩摩訶薩于諸法性得無所得，以於此法性無所得故，是菩薩摩訶薩名為堅法。」

爾時世尊，欲重宣此義，而說偈言：

「于諸佛正法，　　而無所退轉； 　能持如是法，　　是名為堅法。

【現代漢語翻譯】 現代漢語譯本：他宣說永遠不會違犯，在不可思議的真如法界（指宇宙萬物的真實本性），應當獲得像這樣的法，堅定地受持而不畏懼退縮；因為能觀察到諸法（指一切事物）的真實相狀而不產生執著，所以對於此法不執著于受持，對於法和非法也不執著，應當這樣保持樂於追求諸法；追求之後能夠接受，接受之後能夠保持，保持之後能夠宣說，歡喜調柔容易相處，常常樂於宣說寂靜之法，在不動的法界中能夠獲得諸法真實的相狀；在諸法中善於調伏自己，也不毀損常住的微妙之身，這樣的身體是常住的所以是微妙的；應當知道這個身體無始無終無聚集無消散，應當這樣理解；如同佛世尊為諸菩薩分別解說，在此法中也應當獲得，見到一切法清凈無垢，善於理解諸法沒有可以執著的地方；諸法的本性是虛無的不可見，因為不可見所以沒有可以受持的；宣說法界無相無性，沒有言語表達也沒有任何事物沒有思想，遠離思想心不可得，它的本性寂靜遠離一切聲音，沒有言語表達不是境界法；常常樂於受持宣說此法，而對於此法心中沒有依賴，用像這樣沒有所有法的種種差別為菩薩摩訶薩（指偉大的菩薩）宣說，而對於此法不作合散沒有種種相，如同所說都已經獲得，已經獲得此法名為性地（指菩薩修行的一個階段）；性地菩薩摩訶薩，乃至在少許的法中不產生來去之想，已經能夠受持不來不去的法，而對於此法不產生增減也沒有聚集消散，如果能夠受持不增不減不聚集不消散，像這樣的法就叫做堅法。菩薩摩訶薩在諸法的本性中得到無所得，因為對於此法的本性沒有所得，這樣的菩薩摩訶薩就叫做堅法。 那時，世尊想要再次宣說這個道理，就說了偈語： 對於諸佛的正法，沒有退轉； 能夠保持像這樣的法，就叫做堅法。

【English Translation】 English version: He proclaims that he will never violate, in the inconceivable true suchness dharma realm (referring to the true nature of all things in the universe), one should attain such dharmas, firmly uphold them without fear or retreat; because one can observe the true appearance of all dharmas (referring to all things) without generating attachment, therefore one does not cling to upholding this dharma, nor does one cling to dharma or non-dharma, one should thus maintain the joy of seeking all dharmas; after seeking, one can accept, after accepting, one can uphold, after upholding, one can proclaim, be joyful, gentle, and easy to get along with, always joyful to proclaim the dharma of tranquility, in the unmoving dharma realm, one can attain the true appearance of all dharmas; in all dharmas, one is good at subduing oneself, and does not damage the permanent and wonderful body, such a body is permanent and therefore wonderful; one should know that this body has no beginning and no end, no gathering and no scattering, one should understand it this way; just as the Buddha, the World Honored One, separately explained for all Bodhisattvas, one should also attain this in this dharma, seeing all dharmas as pure and without defilement, being good at understanding that there is nothing to cling to in all dharmas; the nature of all dharmas is empty and invisible, because it is invisible, there is nothing to uphold; proclaiming that the dharma realm is without form and without nature, without words to express, without any things, without thoughts, far from thoughts, the mind cannot be attained, its nature is tranquil, far from all sounds, without words to express, not a realm of dharma; always joyful to uphold and proclaim this dharma, and in this dharma, the mind has no reliance, using such non-existent dharmas with various differences to proclaim to Bodhisattva Mahasattvas (referring to great Bodhisattvas), and in this dharma, one does not make combinations or separations, without various appearances, as it is said, all have been attained, having attained this dharma is called the stage of nature (referring to a stage of Bodhisattva practice); a Bodhisattva Mahasattva of the stage of nature, even in a small dharma, does not generate thoughts of coming and going, already able to uphold the dharma of not coming and not going, and in this dharma, does not generate increase or decrease, nor gathering or scattering, if one can uphold without increase or decrease, without gathering or scattering, such dharmas are called firm dharmas. A Bodhisattva Mahasattva attains no attainment in the nature of all dharmas, because there is no attainment in the nature of this dharma, such a Bodhisattva Mahasattva is called a firm dharma. At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verses: In the true dharma of all Buddhas, there is no turning back; Being able to uphold such a dharma, is called a firm dharma.

未曾有毀犯，　　不思議法界； 　能逮如是法，　　是名為堅法。 　久發心受持，　　諸佛所說法； 　心無有怯弱，　　是名為堅法。 　於一切法性，　　正趣而勤求； 　不生染著心，　　是名為堅法。 　不著亦不住，　　亦能教示他； 　能持如是法，　　是名為堅法。 　調柔易共住，　　宣說寂靜法； 　不動彼法性，　　是名為持法。 　了知諸法體，　　而無有性相； 　於此法決定，　　是名為持法。 　亦未曾毀損，　　常住真妙身； 　當知此身者，　　即以法為體。 　此身無終始，　　諸法之所成； 　於此無增減，　　是名為持法。 　佛為諸菩薩，　　宣說諸法相； 　能得如是法，　　是名為持法。 　此界性自空，　　於法無染著； 　能持如是法，　　是名為持法。 　觀察一切法，　　性空不可見； 　以不見法故，　　亦復無所持。 　以無所持故，　　能顯示法界； 　無性相音聲，　　其體無所有。 　遠離諸思想，　　心亦不可得； 　以不得心故，　　名不可思議。 　已遠離心想，　　宣示寂靜法； 　無音聲境界，　　名不可思議。 　能持如是法，　　亦復無所信； 　不依無所信，　　不依無所有。 　佛為諸菩薩，　　宣說如是法； 　不合亦

【現代漢語翻譯】 現代漢語譯本 從未毀犯過，對不可思議的法界（dharma-dhātu，宇宙萬法的本性）有深刻理解； 能夠領悟這樣的法，這被稱為堅固之法。 長久發心受持，諸佛所宣說的法； 心中沒有絲毫怯懦，這被稱為堅固之法。 對於一切法的本性，以正見趨向並勤奮求索； 不生起任何染著之心，這被稱為堅固之法。 不執著也不滯留，並且能夠教導他人； 能夠持有這樣的法，這被稱為堅固之法。 性情調柔容易相處，宣說寂靜之法； 不為法的本性所動搖，這被稱為持有之法。 了知諸法的本體，而沒有固定的自性與表象； 對於此法有堅定的信念，這被稱為持有之法。 也從未毀損過，常住于真實微妙的法身（dharma-kāya，佛的法性之身）； 應當知道此身，即以法為本體。 此身無始無終，由諸法所構成； 對此沒有增減，這被稱為持有之法。 佛為諸菩薩，宣說諸法的實相； 能夠領悟這樣的法，這被稱為持有之法。 此界（dhātu，界，領域）的本性自為空性，對於法沒有染著； 能夠持有這樣的法，這被稱為持有之法。 觀察一切法，其本性空無，不可見； 因為不見法，所以也無所持有。 因為無所持有，所以能夠顯示法界； 沒有自性、表象和音聲，其本體空無所有。 遠離一切思想，心也不可得； 因為不得心，所以稱為不可思議。 已經遠離心想，宣示寂靜之法； 沒有音聲和境界，稱為不可思議。 能夠持有這樣的法，也無所信； 不依賴於無所信，也不依賴於無所有。 佛為諸菩薩，宣說這樣的法； 不合也不離。

【English Translation】 English version Never having violated, understanding the inconceivable dharma-dhātu (the realm of all phenomena); Being able to attain such a dharma, this is called steadfast dharma. Having long generated the aspiration to uphold, the dharma spoken by all Buddhas; The mind having no timidity, this is called steadfast dharma. Towards the nature of all dharmas, rightly approaching and diligently seeking; Not giving rise to any attachment, this is called steadfast dharma. Neither clinging nor dwelling, and also being able to teach others; Being able to uphold such a dharma, this is called steadfast dharma. Being gentle and easy to live with, proclaiming the dharma of tranquility; Not being moved by the nature of that dharma, this is called upholding dharma. Knowing the essence of all dharmas, and having no fixed self-nature or appearance; Having firm conviction in this dharma, this is called upholding dharma. Also never having damaged, always abiding in the true and wondrous dharma-kāya (the body of the dharma); It should be known that this body is constituted by dharma. This body has no beginning or end, formed by all dharmas; To this there is no increase or decrease, this is called upholding dharma. The Buddha, for all Bodhisattvas, proclaims the true nature of all dharmas; Being able to attain such a dharma, this is called upholding dharma. The nature of this realm (dhātu) is inherently empty, having no attachment to dharma; Being able to uphold such a dharma, this is called upholding dharma. Observing all dharmas, their nature is empty and invisible; Because of not seeing dharma, there is also nothing to uphold. Because of having nothing to uphold, one is able to reveal the dharma-dhātu; Without self-nature, appearance, or sound, its essence is without any existence. Being apart from all thoughts, the mind is also unattainable; Because the mind is unattainable, it is called inconceivable. Having already departed from thoughts, proclaiming the dharma of tranquility; Without sound or realm, it is called inconceivable. Being able to uphold such a dharma, also having no belief; Not relying on no belief, nor relying on nothingness. The Buddha, for all Bodhisattvas, proclaims such a dharma; Neither uniting nor separating.

不散，　　亦無種種相。 　若說於此行，　　得住于性地； 　已住于性地，　　即名性地人。 　住性地菩薩，　　畢竟無所依； 　能持如是法，　　是名為持法。 　以是故阿難！　　菩薩摩訶薩， 　於法無所得，　　即名為持法。 　若有諸眾生，　　佛道生遠想； 　以方便力故，　　令到究竟處。 　如是法及余，　　為諸菩薩說； 　以微妙方便，　　顯示佛知見。 　持法大明人，　　唯佛能證知； 　及修行此法，　　無畏諸菩薩。 　不可思議智，　　說持法差別； 　法非法清凈，　　安住是法中。

「如是，阿難！如來正等覺，以方便力故為聲聞人，說菩薩摩訶薩名為堅法。

「複次，阿難！云何如來說菩薩摩訶薩名為八人？阿難當知！菩薩摩訶薩，已過八邪修八解脫不著八正，過凡夫法而無所作，逮平等道過凡夫法，勤求菩提不得菩提；離諸邪見而修正見逮平等道；離自身相，雖未得佛身而求菩提；離眾生想，而修佛想逮平等想；離眾生摷窟法求無摷窟法，于諸法中而無所住。所以者何？不見有法而可住者；過世間法開通聖法已逮滅界，亦不得世間及出世間法，遠離有無是法非法，善能觀察斷常二邊；觀去來現在心相，乃至菩提心相亦不可得。所以者何？已逮眾生心相平

【現代漢語翻譯】 現代漢語譯本 不散亂，也沒有種種不同的表象。 如果說在這種修行中，能夠安住于自性之地； 已經安住于自性之地，就稱為自性地之人。 安住于自性地的菩薩，最終是無所依賴的； 能夠秉持這樣的法，就稱為持法。 因此，阿難！菩薩摩訶薩（Mahasattva，偉大的菩薩）， 對於法沒有執著，就稱為持法。 如果有眾生，對佛道產生遙遠的嚮往； 通過方便的力量，使他們到達究竟之處。 這樣的法以及其他的法，是為諸菩薩說的； 用微妙的方便，顯示佛的知見。 持法的大明之人，只有佛才能證知； 以及修行此法，無所畏懼的諸菩薩。 用不可思議的智慧，來說明持法的差別； 法與非法都清凈，安住于這樣的法中。

『像這樣，阿難！如來正等覺（Tathagata，如來；Samyaksambuddha，正等覺），以方便的力量為聲聞人（Sravaka，聽聞佛法的人），說菩薩摩訶薩名為堅法。』

『再者，阿難！如來說菩薩摩訶薩名為八人是什麼意思呢？阿難應當知道！菩薩摩訶薩，已經超越了八邪（八種錯誤的見解和行為），修行八解脫（八種禪定狀態），不執著於八正道（八種正確的修行方法），超越了凡夫的法而無所作為，達到平等之道，超越了凡夫的法，勤求菩提（Bodhi，覺悟）卻不執著于菩提；遠離各種邪見而修正見，達到平等之道；遠離自身之相，雖然沒有得到佛身卻追求菩提；遠離眾生之想，而修佛之想，達到平等之想；遠離眾生雜亂的法，追求無雜亂的法，在諸法中而無所住。這是為什麼呢？因為不見有任何法可以執著安住；超越了世間法，開通了聖法，已經達到了滅界（涅槃），也不執著於世間和出世間法，遠離有和無，是法和非法，善於觀察斷和常這兩種極端；觀察過去、現在、未來的心相，乃至菩提心相也是不可得的。這是為什麼呢？因為已經達到了眾生心相的平等。』

【English Translation】 English version Not scattered, nor having various forms. If it is said that in this practice, one can abide in the nature-ground; Having already abided in the nature-ground, one is called a person of the nature-ground. A Bodhisattva (Bodhisattva, an enlightened being) abiding in the nature-ground, ultimately has no reliance; Being able to uphold such a Dharma (Dharma, the teachings of the Buddha), is called upholding the Dharma. Therefore, Ananda! A Bodhisattva Mahasattva (Mahasattva, a great Bodhisattva), Having no attachment to the Dharma, is called upholding the Dharma. If there are sentient beings, who have a distant longing for the Buddha's path; Through the power of skillful means, lead them to the ultimate place. Such Dharma and other Dharmas, are spoken for the Bodhisattvas; Using subtle skillful means, reveal the Buddha's knowledge and vision. The person of great clarity who upholds the Dharma, only the Buddha can realize; And those who practice this Dharma, the fearless Bodhisattvas. With inconceivable wisdom, explain the differences in upholding the Dharma; Dharma and non-Dharma are both pure, abiding in this Dharma.

'Thus, Ananda! The Tathagata (Tathagata, the thus-gone one), the Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one), through the power of skillful means, for the Sravakas (Sravaka, disciples who hear the teachings), says that the Bodhisattva Mahasattva is called the firm Dharma.'

'Furthermore, Ananda! What does the Tathagata mean by saying that the Bodhisattva Mahasattva is called the eight-person? Ananda should know! The Bodhisattva Mahasattva, has already transcended the eight wrongdoings, practiced the eight liberations, not attached to the eightfold path, transcended the Dharma of ordinary people and is without action, attained the path of equality, transcended the Dharma of ordinary people, diligently seeks Bodhi (Bodhi, enlightenment) but is not attached to Bodhi; is separated from all wrong views and corrects right views, attains the path of equality; is separated from the self-image, although not having attained the Buddha's body, seeks Bodhi; is separated from the thought of sentient beings, and cultivates the thought of the Buddha, attains the thought of equality; is separated from the chaotic Dharma of sentient beings, seeks the non-chaotic Dharma, and is without abiding in all Dharmas. Why is this so? Because there is no Dharma that can be clung to and abided in; having transcended the worldly Dharma, opened the sacred Dharma, having already attained the realm of cessation (Nirvana), also does not cling to worldly and unworldly Dharmas, is separated from existence and non-existence, Dharma and non-Dharma, is skilled in observing the two extremes of permanence and annihilation; observes the past, present, and future states of mind, and even the state of the Bodhi mind is unattainable. Why is this so? Because the equality of the states of mind of sentient beings has already been attained.'

等法故；是以毒不能害火不能燒刀不傷身。所以者何？已能遠離諸境界故。雖未得佛行，已於諸趣無有決定。所以者何？菩提離諸趣故。菩提趣者安靜無為，菩提性空無有處所，是以刀不傷身名不可害，其乘速疾名不可害。所以者何？速達此乘無有掛礙，以是事故刀不傷身。亦有遍緣眾生慈菩提行慈，一切眾生界不可得，無所行慈一切法空慈，趣寂靜界慈，離瞋恚慈，行智明慈，能照菩提，眾生界不可得慈，遍緣眾生故刀不能傷，知欲、色、無色界皆悉平等，亦知法界平等如菩提無種種相。不可知不可著，無戲論無垢穢，安隱寂靜離諸音聲，菩薩摩訶薩能了知是界，于諸趣中所有言說音聲皆能了知。所以者何？以于無來去法界中得無住法忍故。善知一切眾生言音，而為解說寂滅之法，不作是念：『我於是時為此眾生說法。』已遠離我想諸音聲故，知諸法寂靜故，于諸法中不取其相，不可得故，不著言說故，是菩薩摩訶薩名為八人。」

爾時世尊，欲重宣此義，而說偈言：

「已過於八難，　　正住八解脫； 　不著八正見，　　是名為八人。 　已過凡夫法，　　而不住正道； 　處中離二邊，　　是名為八人。 　已過凡夫法，　　而離求菩提； 　不得菩提相，　　是名為八人。 　遠離諸邪見，　　能

【現代漢語翻譯】 現代漢語譯本：因為諸法平等，所以毒不能害，火不能燒，刀不能傷身。為什麼呢？因為已經能夠遠離各種境界的緣故。雖然還沒有證得佛的修行，但對於輪迴的各個去處已經沒有了決定性。為什麼呢？因為菩提是遠離各個去處的。菩提所趨向的是安靜無為，菩提的自性是空無處所的，因此刀不能傷身，被稱為不可傷害，其乘的速度迅疾，被稱為不可傷害。為什麼呢？因為迅速到達此乘沒有任何障礙，因為這個緣故刀不能傷身。也有普遍緣于眾生的慈悲菩提修行，慈悲一切眾生界是不可得的，無所行慈悲一切法是空性的，趨向寂靜界的慈悲，遠離嗔恚的慈悲，修行智慧光明的慈悲，能夠照亮菩提，眾生界是不可得的慈悲，普遍緣于眾生，所以刀不能傷害，知道欲界、色界、無色界都平等，也知道法界平等如同菩提沒有種種相。不可知，不可執著，沒有戲論，沒有垢穢，安穩寂靜，遠離各種聲音，菩薩摩訶薩能夠了知這個境界，對於各個去處的所有言說聲音都能夠了知。為什麼呢？因為在無來去法界中得到了無住法忍的緣故。善於瞭解一切眾生的語言聲音，而為他們解說寂滅的佛法，不作這樣的念頭：『我這個時候為這個眾生說法。』因為已經遠離了『我』的念頭和各種聲音，知道諸法寂靜的緣故，在諸法中不執取其相，因為不可得，不執著言說的緣故，這樣的菩薩摩訶薩被稱為八人。 那時，世尊想要再次宣說這個道理，而說了偈語： 『已經超越了八難（八種障礙），安住於八解脫（八種解脫境界）；不執著於八正見（八種正確的見解），這被稱為八人。 已經超越了凡夫的法，而不執著于正道；處於中道，遠離兩邊，這被稱為八人。 已經超越了凡夫的法，而遠離了求菩提的心；不執著于菩提的相，這被稱為八人。 遠離各種邪見，能夠

【English Translation】 English version: Because of the equality of all dharmas, poison cannot harm, fire cannot burn, and swords cannot injure the body. Why is this so? It is because one has already been able to distance oneself from all realms. Although one has not yet attained the practice of a Buddha, one no longer has any certainty about the various destinations of rebirth. Why is this so? Because Bodhi is apart from all destinations. What Bodhi tends towards is quietude and non-action; the nature of Bodhi is empty and without location. Therefore, swords cannot injure the body, and one is called unharmable. The speed of its vehicle is swift, and one is called unharmable. Why is this so? Because one quickly reaches this vehicle without any hindrance, and for this reason, swords cannot injure the body. There is also the practice of compassionate Bodhi that universally connects with all beings. Compassion for all realms of beings is unattainable. Compassion that does not act is compassion for the emptiness of all dharmas. Compassion that tends towards the realm of tranquility, compassion that is free from anger, compassion that practices the light of wisdom, which can illuminate Bodhi, compassion for the unattainability of the realm of beings, and universal compassion for all beings, therefore swords cannot injure. Knowing that the desire realm, the form realm, and the formless realm are all equal, and also knowing that the dharma realm is equal like Bodhi, without various forms. Unknowable, unattachable, without idle talk, without defilement, peaceful and quiet, free from all sounds, the Bodhisattva Mahasattva is able to understand this realm, and is able to understand all the spoken sounds in all destinations. Why is this so? Because in the dharma realm of no coming and going, one has attained the forbearance of non-abiding dharma. Being skilled in understanding the languages and sounds of all beings, one explains the dharma of extinction to them, without thinking: 『I am now explaining the dharma to this being.』 Because one has already distanced oneself from the thought of 『I』 and all sounds, and because one knows that all dharmas are tranquil, one does not grasp their forms, because they are unattainable, and one does not cling to words. Such a Bodhisattva Mahasattva is called an 『eight person.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『Having transcended the eight difficulties, dwelling in the eight liberations; not clinging to the eight right views, this is called an eight person. Having transcended the dharma of ordinary beings, yet not dwelling in the right path; abiding in the middle way, away from the two extremes, this is called an eight person. Having transcended the dharma of ordinary beings, yet being free from seeking Bodhi; not clinging to the form of Bodhi, this is called an eight person. Being free from all wrong views, able to

修行正見； 　逮得平等道，　　是名為八人。 　遠離自身相，　　而不住菩提； 　雖未得佛身，　　是名為八人。 　除去眾生想，　　能修行佛想； 　已逮平等相，　　是名為八人。 　離眾生摷窟，　　求無摷窟法； 　不住于諸法，　　是名為八人。 　已過世間法，　　而開通聖法； 　成就於滅界，　　是名為八人。 　諸佛所說法，　　及余世間法； 　不得此法相，　　是名為八人。 　見有是一邊，　　見無第二邊； 　能捨如是見，　　是名為八人。 　觀察中道法，　　及與斷常邊； 　知是平等想，　　是名為八人。 　不得過去心，　　及與未來心； 　現在心不住，　　是名為八人。 　所說最初心，　　能生菩提者； 　此心不可得，　　云何得菩提？ 　若能逮得此，　　不得菩提心； 　故毒火不能，　　傷害壞其身。 　其趣雖不定，　　遍修如是行； 　逮無去來法，　　故名不可害。 　菩提無趣相，　　以音聲故說； 　善解音聲相，　　故名不可害。 　去相不可得，　　來相亦復爾； 　音聲說去來，　　故名速疾乘。 　是故名安隱，　　亦名為空無； 　亦名速疾乘，　　亦名不可害。 　如是速疾乘，　　菩薩應通達； 　無能掛礙者，　　是故名不害

【現代漢語翻譯】 現代漢語譯本 修行正見，達到平等之道，這樣的人被稱為『八人』。 遠離對自身存在的執著，不執著于菩提（覺悟），即使尚未成佛，這樣的人也被稱為『八人』。 去除對眾生的執著，能夠修行佛的理念，已經達到平等境界，這樣的人被稱為『八人』。 脫離眾生聚集的場所，尋求沒有聚集的法，不執著于任何法，這樣的人被稱為『八人』。 超越世俗的法則，開啟通往聖道的道路，成就於滅盡的境界，這樣的人被稱為『八人』。 諸佛所說的法，以及世間其他的法，都不執著于這些法的表象，這樣的人被稱為『八人』。 看到『有』這一邊，也看到『無』的另一邊，能夠捨棄這樣的見解，這樣的人被稱為『八人』。 觀察中道之法，以及斷見和常見這兩種極端，明白這是平等的觀念，這樣的人被稱為『八人』。 不執著於過去的心，也不執著于未來的心，現在的念頭也不停留，這樣的人被稱為『八人』。 所說的最初發心，能夠產生菩提心，這個心是不可得的，又如何能得到菩提呢？ 如果能夠達到這種境界，不執著于菩提心，所以毒火不能傷害他的身體。 他的去向雖然不確定，但普遍修行這樣的行為，達到無去無來的境界，所以被稱為不可傷害。 菩提沒有確定的去向，只是用聲音來表達，善於理解聲音的含義，所以被稱為不可傷害。 去的現象不可得，來的現象也是如此，用聲音來表達去和來，所以被稱為快速的乘法。 因此被稱為安穩，也稱為空無，也稱為快速的乘法，也稱為不可傷害。 像這樣的快速乘法，菩薩應該通達，沒有能阻礙他的，所以被稱為不害。

【English Translation】 English version Practicing right view, attaining the path of equality, such a person is called an 'eight person'. Being detached from the notion of self, not clinging to Bodhi (enlightenment), even if not yet a Buddha, such a person is also called an 'eight person'. Removing attachment to sentient beings, able to cultivate the thought of Buddha, having attained the state of equality, such a person is called an 'eight person'. Leaving the gathering places of sentient beings, seeking the Dharma without gathering, not clinging to any Dharma, such a person is called an 'eight person'. Transcending worldly laws, opening the path to the sacred, achieving the realm of cessation, such a person is called an 'eight person'. The Dharma spoken by all Buddhas, and other worldly Dharmas, not clinging to the appearance of these Dharmas, such a person is called an 'eight person'. Seeing the side of 'existence', also seeing the other side of 'non-existence', able to abandon such views, such a person is called an 'eight person'. Observing the Middle Way, and the two extremes of annihilationism and eternalism, understanding this is the concept of equality, such a person is called an 'eight person'. Not clinging to the past mind, nor clinging to the future mind, the present thought does not linger, such a person is called an 'eight person'. The initial aspiration that is spoken of, which can generate Bodhi mind, this mind is unattainable, so how can one attain Bodhi? If one can attain this state, not clinging to Bodhi mind, therefore poison and fire cannot harm his body. Although his destination is uncertain, he universally practices such conduct, attaining the state of no going and no coming, therefore he is called unharmable. Bodhi has no fixed destination, it is only expressed through sound, being good at understanding the meaning of sound, therefore he is called unharmable. The phenomenon of going is unattainable, the phenomenon of coming is also the same, using sound to express going and coming, therefore it is called the swift vehicle. Therefore it is called secure, also called emptiness, also called the swift vehicle, also called unharmable. Such a swift vehicle, a Bodhisattva should understand, there is nothing that can hinder him, therefore he is called unharmable.

。 　設以利刃刀，　　不能傷其身； 　不見於身相，　　故刀不能害。 　遍緣眾生慈，　　及以菩提慈； 　行菩提慈故，　　不為刀所害。 　無行無眾生，　　不得眾生界； 　寂靜無生慈，　　遍緣眾生慈。 　遠離瞋恚慈，　　及行智明慈； 　能照菩提慈，　　遍緣諸眾生。 　解刀是空法，　　善修于身相； 　未得菩提道，　　不為刀所害。 　已逮寂靜界，　　遠離諸惡趣； 　惡業不能障，　　不為刀所害。 　遠離於無明，　　已證知明法； 　逮得菩提照，　　是名為八人。 　能知欲色界，　　無色界是空； 　皆悉是平等，　　是名為八人。 　界與菩提等，　　無有種種相； 　無智無分別，　　清凈無戲論。 　已逮此平等，　　菩薩無所依； 　所說諸音聲，　　能遍至諸趣。 　來去諸音聲，　　皆歸於法界； 　于無住法中，　　得此最上忍。 　善解眾生音，　　為說寂滅法； 　不生如是心，　　我為彼說法。 　已過音聲法，　　不取種種相； 　知諸法寂滅，　　是名為八人。 　已過諸音聲，　　通達音聲界； 　不著音聲者，　　故名為八人。 　阿難！以是事，　　是名為八人； 　雖作如是說，　　其實不可得。

「如是，阿難！如來等正覺，以

【現代漢語翻譯】 現代漢語譯本 假設用鋒利的刀刃，也不能傷害他的身體；因為在他身上看不到任何執著的形相，所以刀刃不能傷害他。 普遍地對眾生懷有慈悲，以及對菩提（覺悟）懷有慈悲；因為實踐菩提慈悲，所以不會被刀所傷害。 沒有行為，沒有眾生，不執著于眾生的界限；寂靜無生的慈悲，普遍地對眾生懷有慈悲。 遠離嗔恨的慈悲，以及實踐智慧光明的慈悲；能夠照亮菩提的慈悲，普遍地關懷所有眾生。 理解刀是空性的法，善於修習身體的形相；在沒有獲得菩提之道前，不會被刀所傷害。 已經到達寂靜的境界，遠離各種惡道；惡業不能阻礙他，不會被刀所傷害。 遠離無明（愚癡），已經證悟了智慧光明的法；獲得菩提的照耀，這被稱為『八人』。 能夠了解慾望的本質，知道慾望的本質是空；一切都是平等的，這被稱為『八人』。 （眾生）界與菩提平等，沒有各種不同的形相；沒有智慧，沒有分別，清凈而沒有戲論。 已經達到這種平等，菩薩沒有所依賴；所說的一切音聲，能夠普遍地到達各個境界。 來去的一切音聲，都歸於法界；在無所住的法中，獲得這種最上的忍辱。 善於理解眾生的音聲，為他們宣說寂滅的法；不生起這樣的想法：『我為他們說法』。 已經超越了音聲的法，不執著于各種形相；知道一切法都是寂滅的，這被稱為『八人』。 已經超越了各種音聲，通達了音聲的境界；不執著于音聲的人，所以被稱為『八人』。 阿難！因為這些原因，被稱為『八人』；雖然這樣說，但實際上是不可得的。 『如是，阿難！如來等正覺（佛陀的稱號），以』

【English Translation】 English version Suppose with a sharp blade, it cannot harm his body; because no clinging to form is seen in his body, therefore the blade cannot harm him. Universally having compassion for all beings, and having compassion for Bodhi (enlightenment); because of practicing Bodhi compassion, therefore he will not be harmed by the blade. No action, no beings, not clinging to the realm of beings; the compassion of stillness and non-birth, universally having compassion for all beings. Away from the compassion of anger, and practicing the compassion of wisdom and light; able to illuminate the compassion of Bodhi, universally caring for all beings. Understanding that the blade is an empty dharma, skillful in cultivating the form of the body; before attaining the path of Bodhi, he will not be harmed by the blade. Having already reached the realm of stillness, away from all evil paths; evil karma cannot obstruct him, he will not be harmed by the blade. Away from ignorance, having already realized the dharma of wisdom and light; attaining the illumination of Bodhi, this is called an 'eighth person'. Able to understand the nature of desire, knowing that the nature of desire is empty; all are equal, this is called an 'eighth person'. The realm (of beings) is equal to Bodhi, without various different forms; without wisdom, without discrimination, pure and without idle talk. Having already attained this equality, the Bodhisattva has nothing to rely on; all the sounds spoken can universally reach all realms. All sounds that come and go, all return to the Dharma realm; in the dharma of non-dwelling, attaining this supreme forbearance. Skillful in understanding the sounds of beings, speaking the dharma of stillness to them; not giving rise to such a thought: 'I am speaking the dharma for them'. Having already transcended the dharma of sound, not clinging to various forms; knowing that all dharmas are still, this is called an 'eighth person'. Having already transcended all sounds, penetrating the realm of sound; one who does not cling to sound, therefore is called an 'eighth person'. Ananda! Because of these reasons, he is called an 'eighth person'; although it is said like this, in reality it is unattainable. 'Thus, Ananda! The Tathagata (title of the Buddha), the Perfectly Enlightened One, with'

方便力為聲聞人，說菩薩摩訶薩名為八人。

「複次，阿難！云何如來說菩薩摩訶薩名須陀洹？阿難當知！不可思議佛道名須陀洹。菩薩摩訶薩住無所住近於佛道，不受諸法，無所依倚亦無所緣；不住諸法畢竟無生。菩薩摩訶薩為得是道故，堅固精進、堅固思惟無有懈怠；終不違逆心無所依，諸佛所乘無上最勝出要之道，不著此道亦不住中，以如是道推求諸法；雖復推求而無所得，而於彼道不動不住；于道想、生死想、佛想能生平等，于結障法平等、諸法平等、諸佛平等，遠離身見能生佛見開悟諸見，修對治想已過我想。阿難！以是事故，菩薩摩訶薩名須陀洹。不著佛道逮無染道，不疑佛菩提，不選擇戒，乃至不見佛戒；以不見故，不選擇戒不分別戒，永斷三結不住三界，已逮佛道離眾生想，無所依止離依止法，專求佛道得安隱寂靜道。不惜身命，以歡喜心能捨一切物，顏貌和悅無有顰蹙；為菩提故而行佈施，無有少物而不能捨；為濟苦眾生故，令到涅槃故，為修有相法故，得無相法故，離眾生想入眾無畏，說寂靜法凈菩提道；無所怖畏乃至無有死畏。所以者何？以逮得寂靜法，遠離塵垢安住佛道，善修惡趣諸平等想無戲論道。阿難！以是事故，菩薩摩訶薩名須陀洹。」

爾時世尊，欲重宣此義，而說偈

【現代漢語翻譯】 現代漢語譯本：佛陀以方便之力，為聲聞人解說，稱菩薩摩訶薩為『八人』。 『再者，阿難！如來如何稱菩薩摩訶薩為『須陀洹』（入流果）呢？阿難應當知道！不可思議的佛道名為『須陀洹』。菩薩摩訶薩安住于無所住的境界，接近於佛道，不執著于任何法，無所依賴也無所攀緣；不住于諸法，畢竟無生。菩薩摩訶薩爲了證得此道，堅定精進、堅定思惟，沒有懈怠；始終不違背內心，心無所依，諸佛所乘的無上最殊勝的出離之道，不執著於此道也不住于其中，以這樣的道來推求諸法；雖然推求卻一無所得，但對於此道不動搖也不執著；對於道想、生死想、佛想能夠生起平等心，對於結縛障礙之法平等、諸法平等、諸佛平等，遠離身見，能夠生起佛見，開悟各種見解，修習對治之想，已經超越了『我』的執著。阿難！因為這個緣故，菩薩摩訶薩被稱為『須陀洹』。不執著于佛道，證得無染之道，不懷疑佛菩提，不選擇戒律，乃至不見佛戒；因為不見的緣故，不選擇戒律也不分別戒律，永遠斷除三結，不住於三界，已經證得佛道，遠離眾生之想，無所依賴，遠離依賴之法，專心求取佛道，得到安穩寂靜之道。不吝惜身命，以歡喜心能夠捨棄一切事物，容貌和悅沒有愁容；爲了菩提的緣故而行佈施，沒有絲毫事物不能捨棄；爲了救濟受苦的眾生，爲了讓他們到達涅槃，爲了修習有相之法，爲了證得無相之法，遠離眾生之想，進入大眾之中無所畏懼，宣說寂靜之法，清凈菩提之道；沒有絲毫的怖畏，乃至沒有死亡的恐懼。為什麼呢？因為已經證得寂靜之法，遠離塵垢，安住于佛道，善於修習惡趣的各種平等之想，沒有戲論之道。阿難！因為這個緣故，菩薩摩訶薩被稱為『須陀洹』。』 這時，世尊爲了重申這個道理，而說了偈頌。

【English Translation】 English version: Through the power of skillful means, the Buddha explained to the Śrāvakas (hearers) that a Bodhisattva Mahāsattva (great being) is called an 『Eighth Person』. 『Furthermore, Ānanda! How does the Tathāgata (Thus-gone One) call a Bodhisattva Mahāsattva a 『Srotāpanna』 (stream-enterer)? Ānanda, you should know! The inconceivable Buddha-path is called 『Srotāpanna』. A Bodhisattva Mahāsattva dwells in a state of non-dwelling, close to the Buddha-path, not attached to any dharma (teachings), without reliance or clinging; not dwelling in any dharma, ultimately without arising. A Bodhisattva Mahāsattva, in order to attain this path, is firm in diligence, firm in contemplation, without laziness; never going against the mind, without any reliance, the unsurpassed and most excellent path of liberation that all Buddhas ride, not attached to this path nor dwelling in it, using such a path to investigate all dharmas; although investigating, yet nothing is obtained, but towards that path, they do not move or dwell; towards the thought of the path, the thought of birth and death, and the thought of the Buddha, they can generate equanimity, towards the dharmas of bondage and obstruction, equanimity, towards all dharmas, equanimity, towards all Buddhas, equanimity, abandoning the view of self, able to generate the view of the Buddha, enlightening all views, cultivating the thought of counteracting, having already transcended the attachment to 『I』. Ānanda! For this reason, a Bodhisattva Mahāsattva is called a 『Srotāpanna』. Not attached to the Buddha-path, attaining the undefiled path, not doubting the Buddha』s Bodhi (enlightenment), not choosing precepts, even not seeing the Buddha』s precepts; because of not seeing, not choosing precepts nor distinguishing precepts, forever cutting off the three fetters, not dwelling in the three realms, having already attained the Buddha-path, abandoning the thought of sentient beings, without reliance, abandoning the dharmas of reliance, wholeheartedly seeking the Buddha-path, attaining the path of peace and tranquility. Not cherishing life, with a joyful mind able to give up everything, with a pleasant countenance without any frown; for the sake of Bodhi, practicing giving, there is nothing that cannot be given up; for the sake of saving suffering sentient beings, for the sake of leading them to Nirvana, for the sake of cultivating the dharmas of form, for the sake of attaining the dharmas of formlessness, abandoning the thought of sentient beings, entering the assembly without fear, proclaiming the dharma of tranquility, purifying the path of Bodhi; without any fear, even without the fear of death. Why is that? Because they have attained the dharma of tranquility, abandoning defilements, dwelling in the Buddha-path, skillful in cultivating all thoughts of equanimity towards the evil realms, without the path of idle talk. Ānanda! For this reason, a Bodhisattva Mahāsattva is called a 『Srotāpanna.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse.

言：

「不思議佛道，　　名為須陀洹； 　若有住此道，　　必流入菩提。 　此道如虛空，　　不依一切法； 　無緣無所住，　　所有不可得。 　菩薩堅精進，　　能逮如是法； 　諸佛導世者，　　無上出要道。 　不染著此道，　　亦復不住中； 　以此道推求，　　不見一切法。 　此道無動搖，　　亦復無住中； 　不懈怠如佛，　　不逆無所畏。 　所說生死相，　　佛想亦復然； 　能於此平等，　　知是須陀洹。 　諸結及與障，　　能覆佛道者； 　皆悉能遠離，　　是名須陀洹。 　能斷于身見，　　而生於佛見； 　開悟諸邪見，　　善修對治想。 　善修自身想，　　知我想過患； 　是名須陀洹，　　不著于佛道。 　設生此猶豫，　　我不得菩提； 　即得無染著，　　而求于佛道。 　亦不選擇戒，　　不願佛尸羅； 　已斷于戒想，　　不分別尸羅。 　永斷於三結，　　不住於三界； 　已逮得佛道，　　善修眾生想。 　以無所緣道，　　而求于菩提； 　已逮寂靜道，　　佛無垢菩提。 　好樂行佈施，　　和顏無顰蹙； 　不惜于身命，　　為無戲論道。 　為苦惱眾生，　　一切皆能捨； 　令過須陀洹，　　妙勝果之上。 　遠離諸有想，　　善通達無相；

【現代漢語翻譯】 現代漢語譯本： 說： 『不可思議的佛道，被稱為須陀洹（Srota-apanna，入流者）； 若有人安住於此道，必定流入菩提（Bodhi，覺悟）。 此道如同虛空，不依賴於任何法； 無所依緣，無所住著，所有一切都不可得。 菩薩（Bodhisattva，覺悟的修行者）堅定精進，能夠證得這樣的法； 諸佛（Buddha，覺悟者）引導世人，這是無上的出離之道。 不執著於此道，也不停留在其中； 以此道去推求，卻見不到任何法。 此道不動搖，也不停留在任何地方； 不懈怠如同佛陀，不違逆，無所畏懼。 所說的生死之相，佛陀的念想也是如此； 能於此平等看待，就知是須陀洹。 那些結縛和障礙，能夠遮蔽佛道的； 都能完全遠離，這被稱為須陀洹。 能夠斷除身見（Satkayadristi，認為五蘊為真實自我的見解），而生起佛見； 開悟一切邪見，善修對治之想。 善修自身之想，知道我執的過患； 這被稱為須陀洹，不執著于佛道。 即使生起這樣的猶豫，『我是否能證得菩提？』 也能立即獲得無染著，而追求佛道。 也不選擇戒律，不希求佛陀的戒行（Sila，道德規範）； 已經斷除了對戒律的執著，不分別戒律。 永遠斷除三結（Samyojaana，束縛眾生的三種煩惱：身見、戒禁取見、疑），不住於三界（Trailokya，欲界、色界、無色界）； 已經證得佛道，善修眾生之想。 以無所依緣之道，而追求菩提； 已經證得寂靜之道，佛陀無垢的菩提。 喜愛行佈施，和顏悅色，沒有愁容； 不吝惜自己的身命，爲了無戲論之道。 爲了受苦惱的眾生，一切都能捨棄； 令其超越須陀洹，達到殊勝的果位之上。 遠離一切有相之想，善於通達無相；

【English Translation】 English version: It is said: 'The inconceivable path of the Buddha, is called Srota-apanna (stream-enterer); If one dwells in this path, one will surely flow into Bodhi (enlightenment). This path is like the void, not relying on any dharma; Without any cause, without any dwelling, all things are unattainable. A Bodhisattva (enlightenment being) with firm diligence, can attain such a dharma; The Buddhas (enlightened ones) guide the world, this is the supreme path of liberation. Not attached to this path, nor dwelling in it; By seeking with this path, one sees no dharma. This path is unmoving, nor does it dwell anywhere; Not lazy like the Buddha, not rebellious, without fear. The nature of birth and death, the thoughts of the Buddha are also like this; Being able to see this equally, one knows one is a Srota-apanna. Those fetters and hindrances, that can obscure the path of the Buddha; All can be completely abandoned, this is called Srota-apanna. Able to cut off the view of self (Satkayadristi, the view that the five aggregates are a real self), and give rise to the view of the Buddha; Enlightening all wrong views, skillfully cultivating the thought of antidotes. Skillfully cultivating the thought of self, knowing the faults of self-attachment; This is called Srota-apanna, not attached to the path of the Buddha. Even if such doubt arises, 'Will I attain Bodhi?' One can immediately obtain non-attachment, and seek the path of the Buddha. Nor choosing precepts, nor desiring the Buddha's morality (Sila, ethical conduct); Having cut off the attachment to precepts, not distinguishing precepts. Forever cutting off the three fetters (Samyojaana, the three afflictions that bind beings: self-view, attachment to rites and rituals, doubt), not dwelling in the three realms (Trailokya, the desire realm, the form realm, the formless realm); Having attained the path of the Buddha, skillfully cultivating the thought of sentient beings. With the path of no cause, seeking Bodhi; Having attained the path of tranquility, the Buddha's immaculate Bodhi. Delighting in giving, with a kind face, without a frown; Not begrudging one's own life, for the path of non-conceptualization. For suffering sentient beings, all can be given up; Causing them to surpass Srota-apanna, reaching the supreme fruit. Away from all thoughts of existence, skillful in understanding non-existence;

以是故無有，　　惡名諸怖畏。 　所說法非法，　　二俱能遠離； 　于中不染著，　　無有惡名畏。 　若入大眾時，　　其心無所畏； 　宣說寂滅法，　　已凈菩提道。 　若起眾生想，　　能生其真實； 　以是故無垢，　　遠離一切畏。 　已離一切怖，　　乃至無所畏； 　已得寂靜道，　　安隱無有上。 　知惡趣平等，　　而不生怖畏； 　此道現在前，　　無有吾我想。 　菩薩如是法，　　名為須陀洹； 　為樂小法者，　　而作如是說。 　以微妙方便，　　宣說于佛法； 　于道放逸者，　　令入如是法。 　諸佛之導師，　　舍方便而說； 　為諸久行人，　　求最勝道者。 　以是故阿難！　　我說須陀洹； 　黠慧諸眾生，　　能解了是事。 　以是故阿難！　　我說須陀洹； 　不黠慧眾生，　　謬分別是事。 　凡小無智心，　　不解微密語； 　愚心起諍訟，　　不解微妙義。 　滿足多百法，　　乃名須陀洹； 　以須陀洹名，　　顯示諸佛法。

「如是，阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名須陀洹。◎

廣博嚴凈經卷第二 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

佛說廣博嚴凈不退轉輪經卷第三

【現代漢語翻譯】 現代漢語譯本 因此，沒有惡名和各種恐懼。 所說的法和非法，都能遠離； 對於其中不執著，就沒有惡名和恐懼。 如果進入大眾之中，內心沒有恐懼； 宣說寂滅之法，已經清凈了菩提之道。 如果生起眾生之想，就能生起真實； 因此沒有垢染，遠離一切恐懼。 已經脫離一切怖畏，乃至沒有恐懼； 已經得到寂靜之道，安穩沒有更高上的。 知道惡趣平等，而不產生恐懼； 此道現在眼前，沒有我相和人相。 菩薩的這種法，名為須陀洹（Srotapanna，入流者）； 為那些喜歡小法的人，而作如此宣說。 用微妙的方便，宣說佛法； 對於道放逸的人，令他們進入這樣的法。 諸佛的導師，捨棄方便而說； 爲了那些長久修行的人，求最殊勝道的人。 因此，阿難！我說須陀洹（Srotapanna，入流者）； 聰慧的眾生，能夠理解這些事。 因此，阿難！我說須陀洹（Srotapanna，入流者）； 不聰慧的眾生，錯誤地分別這些事。 凡夫和小人沒有智慧的心，不理解微密的語言； 愚癡的心生起爭論，不理解微妙的意義。 滿足多種法，才名為須陀洹（Srotapanna，入流者）； 以須陀洹（Srotapanna，入流者）之名，顯示諸佛之法。 『如是，阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名須陀洹（Srotapanna，入流者）。』

【English Translation】 English version Therefore, there are no evil names and all fears. Both what is said to be Dharma and non-Dharma can be distanced; Not being attached to them, there are no evil names and fears. If one enters the assembly, the mind has no fear; Proclaiming the Dharma of quiescence, the path to Bodhi has been purified. If the thought of sentient beings arises, it can give rise to truth; Therefore, there is no defilement, and all fears are distanced. Having left all fears, even to the point of having no fear; Having attained the path of quiescence, there is peace and nothing higher. Knowing that the evil realms are equal, and not generating fear; This path is now before one, without the notion of self or others. This Dharma of the Bodhisattva is called Srotapanna (入流者, Stream-enterer); For those who enjoy the lesser Dharma, this is what is proclaimed. Using subtle skillful means, the Buddha's Dharma is proclaimed; For those who are lax on the path, they are led into this Dharma. The teachers of all Buddhas, abandoning skillful means, speak; For those who have practiced for a long time, seeking the most supreme path. Therefore, Ananda! I speak of Srotapanna (入流者, Stream-enterer); Wise beings are able to understand these matters. Therefore, Ananda! I speak of Srotapanna (入流者, Stream-enterer); Unwise beings, mistakenly differentiate these matters. Ordinary and small-minded people, without wisdom, do not understand subtle words; Foolish minds give rise to disputes, not understanding the subtle meaning. Fulfilling many hundreds of Dharmas, one is then called Srotapanna (入流者, Stream-enterer); By the name Srotapanna (入流者, Stream-enterer), the Dharma of all Buddhas is revealed. 'Thus, Ananda! The Tathagata, the Perfectly Enlightened One, using skillful means for the Sravakas, speaks of the Bodhisattva Mahasattva as Srotapanna (入流者, Stream-enterer).'

宋涼州沙門智嚴譯

◎「複次，阿難！云何如來說菩薩摩訶薩名斯陀含？阿難當知！菩薩摩訶薩，隨學佛智解了菩提不從緣生，為無緣智故而求佛智；以眾因緣求無處所禪，而求佛智得燒煩惱法，燒諸煩惱得佛平等法，求未得法如諸佛、阿羅訶、三藐三佛陀；雖度眾生而不動眾生求、不動眾生界。有諸眾生慧心微薄，愁憂苦惱不解法界，欲令此眾住于智故而求佛智，于根、力、覺、道、解脫三昧，先自覺悟覺悟眾生，而求佛智所可用智慧至道場。為得此智，而求佛智佛眼，是不可思議無障礙眼，恒以此眼利益世間。為求是智眼故，求智中勝智所可用智，知一切法如如亦不可得，此智所可用智，令一切眾生住是智中，所謂不住一切法智，以是事故而來此間。來已見眾生界，是不可思議界，求是界已不得此界，眾生從何而生？不知眾生生處。從眾生界有差別名，觀察法界眾生界時，不見是差別相，見眾生界盡入法界，見法界是平等道、佛法道，是眾生不可得道、眾生平等智道。為求是無比智故，此智清凈離塵垢，不得此智不可以此智求，知此智是無所知智。菩薩摩訶薩以此智故而有差別，未得此智，為求此智而來此間。阿難！以是事故，菩薩摩訶薩名斯陀含。」

爾時世尊，欲重宣此義，而說偈言：

【現代漢語翻譯】 現代漢語譯本 佛陀又對阿難說：『阿難，你如何理解如來說菩薩摩訶薩名為斯陀含（Srotapanna，入流者）？阿難，你應該知道！菩薩摩訶薩，隨順學習佛的智慧，理解菩提（Bodhi，覺悟）並非由因緣而生，爲了獲得無緣的智慧而尋求佛的智慧；通過各種因緣尋求無處所的禪定，從而尋求佛的智慧，以獲得焚燒煩惱的方法，焚燒一切煩惱以獲得佛的平等法，尋求尚未獲得的法，如同諸佛、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）一樣；雖然度化眾生，卻不執著于眾生的尋求，也不執著于眾生的界限。有些眾生智慧淺薄，憂愁苦惱，不理解法界（Dharmadhatu，法性界），爲了讓這些眾生安住于智慧，而尋求佛的智慧，在根（Indriya，根）、力（Bala，力）、覺（Bodhyanga，覺支）、道（Marga，道）、解脫（Vimoksha，解脫）、三昧（Samadhi，禪定）上，先自己覺悟，再覺悟眾生，從而尋求佛的智慧，以便用這種智慧到達道場。爲了獲得這種智慧，而尋求佛的智慧和佛眼，這是不可思議、無障礙的眼睛，恒常用這眼睛利益世間。爲了尋求這種智慧之眼，尋求智慧中殊勝的智慧，以便用這種智慧，知道一切法如如（Tathata，真如）也是不可得的，用這種智慧，讓一切眾生安住于這種智慧中，即所謂不住一切法的智慧，因為這個緣故而來到這裡。來到這裡后，看到眾生界，是不可思議的界，尋求這個界卻無法得到這個界，眾生從何處而生？不知道眾生的生處。從眾生界有各種不同的名稱，觀察法界和眾生界時，看不到這些差別相，看到眾生界完全融入法界，看到法界是平等之道、佛法之道，是眾生不可得之道、眾生平等智慧之道。爲了尋求這種無比的智慧，這種智慧清凈無染，不獲得這種智慧就不能用這種智慧去尋求，知道這種智慧是無所知的智慧。菩薩摩訶薩因為這種智慧而有差別，在沒有獲得這種智慧之前，爲了尋求這種智慧而來到這裡。阿難，因為這個緣故，菩薩摩訶薩名為斯陀含。』 這時，世尊爲了重申這個道理，說了偈語：

【English Translation】 English version Furthermore, Ananda! How does the Tathagata say that a Bodhisattva Mahasattva is called a Srotapanna (stream-enterer)? Ananda, you should know! A Bodhisattva Mahasattva, following the learning of the Buddha's wisdom, understands that Bodhi (enlightenment) does not arise from conditions, and seeks the Buddha's wisdom for the sake of unconditioned wisdom; through various conditions, seeks a meditation without a place, and thus seeks the Buddha's wisdom to obtain the method of burning away afflictions, burning away all afflictions to obtain the Buddha's equality dharma, seeking the dharma that has not yet been obtained, like all Buddhas, Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones); although liberating sentient beings, they do not cling to the seeking of sentient beings, nor do they cling to the boundaries of sentient beings. There are sentient beings whose wisdom is shallow, who are worried and distressed, and do not understand the Dharmadhatu (realm of dharma), and in order to let these beings abide in wisdom, they seek the Buddha's wisdom, and in the Indriyas (faculties), Balas (powers), Bodhyangas (factors of enlightenment), Margas (paths), Vimoksha (liberation), and Samadhi (meditation), they first awaken themselves and then awaken sentient beings, and thus seek the Buddha's wisdom, so that they can use this wisdom to reach the Bodhimanda (place of enlightenment). In order to obtain this wisdom, they seek the Buddha's wisdom and the Buddha's eye, which is an inconceivable and unobstructed eye, and constantly use this eye to benefit the world. In order to seek this eye of wisdom, they seek the supreme wisdom among wisdom, so that they can use this wisdom to know that all dharmas are also unattainable as Tathata (suchness), and use this wisdom to let all sentient beings abide in this wisdom, which is called the wisdom of not abiding in all dharmas, and for this reason they come here. After coming here, they see the realm of sentient beings, which is an inconceivable realm, and after seeking this realm, they cannot obtain this realm. From where do sentient beings arise? They do not know the place where sentient beings arise. From the realm of sentient beings, there are various different names. When observing the Dharmadhatu and the realm of sentient beings, they do not see these differences, and they see that the realm of sentient beings is completely integrated into the Dharmadhatu, and they see that the Dharmadhatu is the path of equality, the path of the Buddha's dharma, the path that sentient beings cannot obtain, and the path of the equal wisdom of sentient beings. In order to seek this incomparable wisdom, this wisdom is pure and free from defilement, and without obtaining this wisdom, one cannot use this wisdom to seek it, knowing that this wisdom is the wisdom of not knowing. A Bodhisattva Mahasattva is different because of this wisdom, and before obtaining this wisdom, they come here to seek this wisdom. Ananda, for this reason, a Bodhisattva Mahasattva is called a Srotapanna.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

「隨學諸佛智，　　其智無有上； 　以求佛智故，　　是名斯陀含。 　所說眾因緣，　　能生於菩提； 　為如是緣故，　　是故來此間。 　所說無處禪，　　能燒諸煩惱； 　以是故來此，　　為生此禪故。 　先所未得法，　　一切智所行； 　我亦欲求故，　　而來於此間。 　不動諸眾生，　　法界亦如是； 　為不移動故，　　是故來此間。 　苦惱無黠慧，　　愁憂諸眾生； 　欲令如是眾，　　住佛無量智。 　諸根力覺道，　　解脫及與禪； 　自覺覺他故，　　而求于佛智。 　能趣向道場，　　先佛所行法； 　為求此法故，　　是故來此間。 　為求如是智，　　不思議佛眼； 　求如是眼故，　　而來於此間。 　諸佛導世師，　　所行巧方便； 　為求如是智，　　諸智中最勝。 　諸所可用智，　　能知諸法如； 　此智不可得，　　云何求諸法？ 　愿令多眾生，　　安住無上智； 　亦欲令他知，　　故來於此間。 　來已見眾生，　　其界不思議； 　是以斯陀含，　　來此求眾生。 　以求眾生界，　　眾生不可得； 　是故雖來求，　　亦復不可知。 　不知諸眾生，　　及以眾生界； 　若能知此界，　　知眾生差別。 　觀察一切法，　　觀已無所見； 　安住

【現代漢語翻譯】 現代漢語譯本 追隨學習諸佛的智慧，那智慧是至高無上的；因為尋求佛的智慧，所以被稱為斯陀含（Sotapanna，須陀洹，入流者）。 所說的種種因緣，能夠產生菩提（Bodhi，覺悟）；爲了這樣的因緣，所以來到這裡。 所說的無處禪定，能夠焚燒各種煩惱；因為這個原因來到這裡，是爲了生起這種禪定。 先前沒有得到的法，是一切智（Sarvajna，佛陀的智慧）所行的；我也想要求得，所以來到這裡。 不移動眾生，法界（Dharmadhatu，宇宙萬法的本體）也是如此；爲了不移動，所以來到這裡。 苦惱沒有智慧，憂愁的眾生；想要讓這些眾生，安住于佛的無量智慧。 諸根（Indriya，信、精進、念、定、慧五種能力）、力（Bala，信、精進、念、定、慧五種力量）、覺道（Bodhyanga，七覺支）、解脫（Vimoksha，從束縛中解脫）以及禪定（Dhyana，冥想）；爲了自己覺悟也爲了覺悟他人，所以尋求佛的智慧。 能夠趨向道場（Bodhimanda，菩提樹下成道的場所），是先前諸佛所行之法；爲了尋求此法，所以來到這裡。 爲了尋求這樣的智慧，不可思議的佛眼（Buddha-caksu，佛陀的眼睛）；爲了尋求這樣的眼睛，所以來到這裡。 諸佛是世間的導師，所行的巧妙方便；爲了尋求這樣的智慧，在一切智慧中最殊勝。 所有可以使用的智慧，能夠知道諸法的實相；這種智慧是不可得的，如何去尋求諸法呢？ 愿能讓眾多眾生，安住于無上智慧；也想讓其他人知道，所以來到這裡。 來到這裡已經看到眾生，他們的境界不可思議；因此斯陀含，來到這裡尋求眾生。 因為尋求眾生的境界，眾生是不可得的；所以雖然來尋求，也是不可知的。 不知道眾生，以及眾生的境界；如果能夠知道這個境界，就能知道眾生的差別。 觀察一切法，觀察后無所見；安住於此，

【English Translation】 English version Following the wisdom of all Buddhas, that wisdom is unsurpassed; because of seeking the wisdom of the Buddha, one is called a Sotapanna (stream-enterer). The various causes and conditions that are spoken of, are able to generate Bodhi (enlightenment); for such causes and conditions, I have come here. The meditation of no-place that is spoken of, is able to burn away all afflictions; for this reason I have come here, to generate this meditation. The Dharma (teachings) that was not previously attained, is what the All-Knowing One (Sarvajna, Buddha) practices; I also wish to seek it, therefore I have come here. Not moving sentient beings, the Dharmadhatu (the realm of all phenomena) is also like this; for the sake of not moving, I have come here. Sentient beings who are suffering and without wisdom, who are sorrowful; I wish to enable these beings to abide in the immeasurable wisdom of the Buddha. The faculties (Indriya, five spiritual faculties), powers (Bala, five spiritual powers), the path of enlightenment (Bodhyanga, seven factors of enlightenment), liberation (Vimoksha, freedom from bondage), and meditation (Dhyana, meditative absorption); for the sake of self-awakening and awakening others, I seek the wisdom of the Buddha. Able to approach the Bodhimanda (place of enlightenment), the Dharma practiced by the previous Buddhas; for the sake of seeking this Dharma, I have come here. For the sake of seeking such wisdom, the inconceivable Buddha-eye (Buddha-caksu); for the sake of seeking such an eye, I have come here. The Buddhas are the teachers of the world, practicing skillful means; for the sake of seeking such wisdom, which is the most excellent among all wisdoms. All the wisdom that can be used, is able to know the suchness of all dharmas; this wisdom is unattainable, how can one seek all dharmas? May many sentient beings abide in unsurpassed wisdom; I also wish to let others know, therefore I have come here. Having come here, I have seen sentient beings, their realms are inconceivable; therefore, as a Sotapanna, I have come here to seek sentient beings. Because of seeking the realm of sentient beings, sentient beings are unattainable; therefore, although I come to seek, it is also unknowable. Not knowing sentient beings, and the realms of sentient beings; if one can know this realm, one can know the differences among sentient beings. Observing all dharmas, having observed, there is nothing to see; abiding in this,

于定心，　　而求諸佛法。 　若有此凈智，　　無垢性清凈； 　亦不得此智，　　而知于所知。 　以如是眾生，　　能逮得此智； 　名無依菩薩，　　是故來此間。 　阿難！以是事，　　名為斯陀含； 　無黠慧眾生，　　謬分別是事。 　阿難！以是事，　　名為斯陀含； 　勤精進眾生，　　乃能知是事。 　慧者解微密，　　于深法決定； 　能解如是義，　　速能生菩提。

「如是阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名斯陀含。

「複次，阿難！云何如來說菩薩摩訶薩名阿那含？阿難當知！菩薩摩訶薩，已過分行得佛所行，遠離一切諸所行法，知無來去法，于諸法中無所依無所住，是故不來此間。所以者何？亦不見法來去相故。已過凡夫離凡夫想，亦離佛想過無所住法，無有因緣能使來者。所以者何？已逮寂靜界故。諸佛導世者，說凡夫禪不往生，彼離諸難處永斷愛慾，不貪摶食永離食想，逮得菩提示諸邪見無所貪著。知六十二見性同涅槃離諸蓋想，離諸法中所有過患清凈無垢，制伏憍慢拔無明箭。已害愛結無復喜愛，燒諸煩惱離一切想，拔憂惱箭離慢大慢，善知諸音逮得照明，乘不可思議佛乘，得菩薩摩訶薩性。離欲污泥得先佛所藏，最勝智藏無增無減，得一切眾

【現代漢語翻譯】 現代漢語譯本 在禪定中尋求諸佛的教法。 如果擁有這種清凈的智慧，其本性無垢清凈； 也不會執著于這種智慧，而認為自己知曉了所知。 像這樣的眾生，能夠獲得這種智慧； 被稱為無所依的菩薩，所以來到這裡。 阿難！因為這個原因，被稱為斯陀含（Srotapanna，入流果）； 沒有智慧的眾生，錯誤地分別這些事情。 阿難！因為這個原因，被稱為斯陀含； 勤奮精進的眾生，才能瞭解這些事情。 有智慧的人理解微妙之處，對深奧的佛法有堅定的認識； 能夠理解這樣的道理，就能迅速產生菩提心。

『像這樣，阿難！如來等正覺（Tathagata，如來；Samyaksambuddha，正等覺者），以方便之力為聲聞（Sravaka，聽聞佛法者）人，說菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）名為斯陀含。』

『再者，阿難！如來說菩薩摩訶薩名為阿那含（Anagamin，不還果）是怎樣的呢？阿難應當知道！菩薩摩訶薩，已經超越了分段的修行，獲得了佛的修行，遠離了一切所行之法，知道沒有來去之法，在一切法中無所依無所住，所以不來這個世間。為什麼呢？因為也看不到法的來去之相。已經超越了凡夫，離開了凡夫的妄想，也離開了佛的妄想，超越了無所住的法，沒有任何因緣能夠使他再來。為什麼呢？因為已經獲得了寂靜的境界。諸佛引導世人，說凡夫的禪定不能往生，他們遠離一切苦難之處，永遠斷絕了愛慾，不貪戀食物，永遠離開了對食物的執著，獲得了菩提，指出了各種邪見，沒有任何貪戀。知道六十二種見解的本性與涅槃相同，離開了各種覆蓋的妄想，離開了各種法中所有的過患，清凈無垢，制伏了驕慢，拔除了無明的箭。已經斷除了愛結，不再有喜愛，燒盡了各種煩惱，離開了所有妄想，拔除了憂愁煩惱的箭，離開了慢心和大慢心，善於瞭解各種聲音，獲得了光明，乘坐不可思議的佛乘，獲得了菩薩摩訶薩的本性。離開了慾望的污泥，獲得了先佛所藏，最殊勝的智慧寶藏，沒有增加也沒有減少，獲得了一切諸法。』

【English Translation】 English version To seek the Dharma of all Buddhas in Samadhi (meditative concentration). If one possesses such pure wisdom, whose nature is immaculate and pure; One also does not grasp this wisdom, thinking one knows what is to be known. Such beings are able to attain this wisdom; They are called Bodhisattvas (enlightenment beings) without reliance, and therefore come here. Ananda! Because of this, one is called a Srotapanna (stream-enterer); Beings without wisdom mistakenly differentiate these matters. Ananda! Because of this, one is called a Srotapanna; Only diligent and zealous beings can understand these matters. The wise understand the subtle and are resolute in the profound Dharma; Those who can understand such meanings can quickly generate Bodhi (enlightenment mind).

'Thus, Ananda! The Tathagata (the thus-gone one), the Samyaksambuddha (perfectly enlightened one), through skillful means, for the sake of the Sravakas (listeners), speaks of the Bodhisattva-mahasattva (great Bodhisattva) as a Srotapanna.'

'Furthermore, Ananda! How does the Tathagata speak of the Bodhisattva-mahasattva as an Anagamin (non-returner)? Ananda, you should know! The Bodhisattva-mahasattva, having transcended the stages of practice, has attained the practice of the Buddha, is far from all practices, knows there is no coming or going, and in all dharmas (phenomena) has no reliance or dwelling, therefore does not come to this world. Why is that? Because one does not see the coming or going of dharmas. Having transcended the ordinary person, one has left behind the thoughts of an ordinary person, and also left behind the thoughts of a Buddha, transcending the dharma of non-dwelling, there is no cause or condition that can make one return. Why is that? Because one has attained the realm of tranquility. The Buddhas who guide the world say that the meditation of ordinary people does not lead to rebirth, they are far from all difficult places, have forever cut off desire, do not crave food, have forever left behind the attachment to food, have attained Bodhi, have pointed out all wrong views, and have no attachment. Knowing that the nature of the sixty-two views is the same as Nirvana (liberation), one has left behind all covering thoughts, has left behind all faults in all dharmas, is pure and immaculate, has subdued arrogance, and has pulled out the arrow of ignorance. Having cut off the knot of love, one no longer has affection, has burned all afflictions, has left behind all thoughts, has pulled out the arrow of sorrow and affliction, has left behind pride and great pride, is skilled in understanding all sounds, has attained illumination, rides the inconceivable Buddha vehicle, and has attained the nature of a Bodhisattva-mahasattva. Having left the mud of desire, one has obtained the treasure of the previous Buddhas, the most supreme treasure of wisdom, which neither increases nor decreases, and has obtained all dharmas.'

生乘中最上佛乘。離有無想斷一切疑，菩薩摩訶薩成就如是等法，不來此間名阿那含。複次，阿難！菩薩摩訶薩有緣眾生令住菩提。云何而住？所謂眾生即是菩提，菩提即是眾生，能覺眾生想。所以者何？已了知性空故。知眾生界是不可思議界故，是故能覺此想，能知眾生界即是虛空界，虛空界空故遠離眾生界，虛空界離虛空性無所止住，虛空界虛空性空，以如是法令諸眾生迴向菩提。所以者何？知眾生是虛空界。眾生界皆入虛空界。所以者何？眾生性諸法性各各相入。所以者何？以不可得故。以不可得故不來此間，是故數名阿那含。一切諸法中無有數相，諸佛已過數相。阿難！以是事故，菩薩摩訶薩名阿那含。」

爾時世尊，欲重宣此義，而說偈言：

「已離不復來，　　更不修分行； 　已離分行故，　　是名阿那含。 　善知來去相，　　不依一切法； 　不得少處所，　　而可來此間。 　諸佛導世師，　　所說凡夫禪； 　更不往彼間，　　是名阿那含。 　諸法無來相，　　去相不可得； 　逮無來去相，　　是名阿那含。 　其人更不復，　　趣向三惡道； 　已逮諸佛法，　　是名阿那含。 　永斷一切欲，　　不貪于摶食； 　已逮菩提道，　　是名阿那含。 　所說諸見處，　　凡有六

【現代漢語翻譯】 現代漢語譯本 在所有乘法中最上乘的是佛乘。它超越了有和無的觀念，斷除了一切疑惑。菩薩摩訶薩（菩薩中的大修行者）成就了這樣的法，不再來這個世間，被稱為阿那含（不還）。 再者，阿難（佛陀的弟子）！菩薩摩訶薩引導有緣眾生安住于菩提（覺悟）。如何安住呢？所謂的眾生即是菩提，菩提即是眾生，能夠覺悟到眾生的實相。為什麼呢？因為已經了知了性空（一切事物本質為空）的道理。知道眾生界是不可思議的境界，所以能夠覺悟到這種實相，能夠知道眾生界即是虛空界，虛空界是空性的，所以遠離了眾生界的執著。虛空界遠離了虛空性，無所止住。虛空界的虛空性也是空性的。以這樣的法引導眾生迴向菩提。為什麼呢？因為知道眾生即是虛空界。眾生界都融入虛空界。為什麼呢？因為眾生的本性和諸法的本性是互相融入的。為什麼呢？因為不可得。因為不可得，所以不來這個世間，因此被稱為阿那含。 一切諸法中沒有數量的相狀，諸佛已經超越了數量的相狀。阿難！因為這個緣故，菩薩摩訶薩被稱為阿那含。 這時，世尊（佛陀）爲了重申這個道理，說了偈語： 『已經離去不再來，不再修習分段的修行；因為已經離去了分段的修行，所以被稱為阿那含。 善於了知來和去的相狀，不依賴一切法；沒有少許的處所可以停留，而可以來到這個世間。 諸佛是引導世間的導師，所說的凡夫禪（凡夫的禪定）；不再往生到那裡，所以被稱為阿那含。 諸法沒有來相，去相也不可得；證得了無來無去的相狀，所以被稱為阿那含。 這個人不再趣向三惡道（地獄、餓鬼、畜生）；已經證得了諸佛的法，所以被稱為阿那含。 永遠斷除了一切慾望，不貪著于食物；已經證得了菩提之道，所以被稱為阿那含。 所說的各種見解之處，總共有六種。』

【English Translation】 English version The supreme vehicle among all vehicles is the Buddha Vehicle. It transcends the notions of existence and non-existence, and cuts off all doubts. A Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) who has accomplished such Dharma, does not come to this world again, and is called Anagamin (Non-Returner). Furthermore, Ananda (Buddha's disciple)! A Bodhisattva Mahasattva leads sentient beings with affinity to abide in Bodhi (Enlightenment). How do they abide? The so-called sentient beings are Bodhi, and Bodhi is sentient beings, capable of realizing the true nature of sentient beings. Why is that? Because they have already understood the principle of emptiness (the essence of all things is empty). Knowing that the realm of sentient beings is an inconceivable realm, they are able to realize this true nature, and know that the realm of sentient beings is the realm of space, and the realm of space is empty, thus they are detached from the attachment to the realm of sentient beings. The realm of space is detached from the nature of space, and has no place to abide. The nature of space in the realm of space is also empty. With such Dharma, they guide sentient beings to turn towards Bodhi. Why is that? Because they know that sentient beings are the realm of space. The realm of sentient beings all merges into the realm of space. Why is that? Because the nature of sentient beings and the nature of all dharmas are mutually integrated. Why is that? Because it is unattainable. Because it is unattainable, they do not come to this world, therefore they are called Anagamin. There is no numerical form in all dharmas, and all Buddhas have transcended numerical forms. Ananda! For this reason, a Bodhisattva Mahasattva is called Anagamin. At that time, the World Honored One (Buddha), wishing to reiterate this meaning, spoke in verses: 'Having departed, they do not return, they no longer cultivate segmented practices; because they have departed from segmented practices, they are called Anagamin. They are skilled in knowing the forms of coming and going, they do not rely on any dharma; there is no place to stay, and they can come to this world. The Buddhas are the guides of the world, what they speak of as the meditation of ordinary people; they no longer go to that place, therefore they are called Anagamin. Dharmas have no form of coming, and the form of going is unattainable; having attained the form of no coming and no going, they are called Anagamin. This person no longer goes towards the three evil paths (hell, hungry ghosts, animals); having attained the Dharma of all Buddhas, they are called Anagamin. They have forever cut off all desires, and are not greedy for food; having attained the path of Bodhi, they are called Anagamin. The various viewpoints that are spoken of, there are six in total.'

十二； 　更不住見處，　　故名阿那含。 　諸法無性相，　　已離於性相； 　如實了知故，　　更不來此間。 　說涅槃寂靜，　　能燒諸煩惱； 　能遠離諸相，　　故不來此間。 　已斷諸難處，　　能遠離塵垢； 　到安隱涅槃，　　是名阿那含。 　已降伏惡魔，　　及其諸眷屬； 　不為彼所動，　　是名阿那含。 　已拔無明箭，　　亦害諸愛結； 　已覺知喜愛，　　是名阿那含。 　能燒諸煩惱，　　亦離諸有想； 　決定勝妙果，　　是名阿那含。 　已拔憂惱箭，　　除去諸憍慢； 　善知五陰相，　　是名阿那含。 　已逮諸照明，　　不思議佛乘； 　遠離欲污泥，　　是名阿那含。 　已得大智藏，　　先佛之所藏； 　諸藏中最勝，　　是名阿那含。 　已安住無上，　　諸佛之大乘； 　永斷諸疑心，　　是名阿那含。 　有緣諸眾生，　　皆令住菩提； 　為彼住菩提，　　而不來此間。 　能知諸空界，　　眾生界難思； 　已離如是想，　　是名阿那含。 　能知眾生界，　　及以法界空； 　不得諸眾生，　　是名阿那含。 　其心更不求，　　取著諸有相； 　已到無相處，　　是名阿那含。 　阿難！以是事，　　是名阿那含； 　以無所住法，　　而住佛法中。

【現代漢語翻譯】 現代漢語譯本 十二； 不再有見處執著，因此被稱為阿那含（Anāgāmin，不還果）。 諸法本無自性與表象，已然遠離這些執著； 如實了知諸法實相，所以不再來此世間。 宣說涅槃寂靜，能焚燒一切煩惱； 能遠離一切表象，所以不再來此世間。 已斷除一切艱難之處，能遠離塵垢； 到達安穩的涅槃境界，這被稱為阿那含。 已降伏惡魔（Māra）及其所有眷屬； 不被他們所動搖，這被稱為阿那含。 已拔除無明之箭，也斷除了愛慾的束縛； 已覺知喜愛之害，這被稱為阿那含。 能焚燒一切煩惱，也遠離了對存在的執著； 證得決定殊勝的果位，這被稱為阿那含。 已拔除憂惱之箭，除去了所有驕慢； 善於了知五蘊（pañca-khandha）的實相，這被稱為阿那含。 已獲得一切照明，證得不可思議的佛乘； 遠離慾念的污泥，這被稱為阿那含。 已獲得大智慧的寶藏，這是過去諸佛所珍藏的； 在一切寶藏中最殊勝，這被稱為阿那含。 已安住于無上的境界，諸佛所證的大乘； 永遠斷除一切疑惑之心，這被稱為阿那含。 與一切有緣的眾生，都令他們安住于菩提； 爲了讓他們安住于菩提，自己不再來此世間。 能了知一切空界，眾生界難以思議； 已遠離這樣的想法，這被稱為阿那含。 能了知眾生界，以及法界（dharma-dhātu）的空性； 不執著于眾生，這被稱為阿那含。 其心不再尋求，執著于任何有相之物； 已到達無相的境界，這被稱為阿那含。 阿難（Ānanda）！因為這些緣故，被稱為阿那含； 以無所住的法，而安住于佛法之中。

【English Translation】 English version Twelve; No longer dwelling in views, hence called Anāgāmin (Non-Returner). All dharmas are without inherent nature or form, having already departed from these attachments; Having truly understood the reality of all dharmas, therefore, one does not come to this world again. Preaching the quiescence of Nirvāṇa, able to burn away all afflictions; Able to be apart from all forms, therefore, one does not come to this world again. Having cut off all difficult places, able to be apart from defilements; Having reached the peaceful state of Nirvāṇa, this is called Anāgāmin. Having subdued Māra and all his retinue; Not being moved by them, this is called Anāgāmin. Having pulled out the arrow of ignorance, also destroying the bonds of desire; Having awakened to the harm of craving, this is called Anāgāmin. Able to burn away all afflictions, also being apart from the thought of existence; Having attained the decisive and wonderful fruit, this is called Anāgāmin. Having pulled out the arrow of sorrow, removing all arrogance; Being skilled in knowing the nature of the five aggregates (pañca-khandha), this is called Anāgāmin. Having attained all illuminations, realizing the inconceivable Buddha-vehicle; Being apart from the mud of desire, this is called Anāgāmin. Having obtained the treasury of great wisdom, which is treasured by the Buddhas of the past; Being the most excellent among all treasures, this is called Anāgāmin. Having settled in the supreme state, the Mahāyāna of all Buddhas; Forever cutting off all doubts, this is called Anāgāmin. All sentient beings with whom one has a connection, causing them to dwell in Bodhi; For the sake of their dwelling in Bodhi, one does not come to this world again. Able to know all realms of emptiness, the realm of sentient beings is inconceivable; Having departed from such thoughts, this is called Anāgāmin. Able to know the realm of sentient beings, and the emptiness of the dharma-dhātu (realm of phenomena); Not being attached to sentient beings, this is called Anāgāmin. The mind no longer seeks, nor is attached to any form; Having reached the state of no-form, this is called Anāgāmin. Ānanda! Because of these reasons, one is called Anāgāmin; By the dharma of non-dwelling, one dwells in the Buddha-dharma.

「是故阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名阿那含。

「複次，阿難！云何如來說菩薩摩訶薩名阿羅漢？阿難當知！菩薩摩訶薩，離諸分行應行佛行，拔濟一切眾生行破諸煩惱，應為煩惱所苦眾生解煩惱縛，而不得眾生亦不得煩惱縛，應作是事名阿羅漢。舍有所得住無所得，知一切空，此空亦空，通達無相，以離諸相離一切想，知眾生想是過患法，能捨無智達無心法，曉了空法應逮菩提，應生不可思議佛菩提，以是事故名阿羅漢。應宣說法，如三世佛已說今說當說，其所說法皆悉寂靜，無有戲論清凈無穢，通達是事故名阿羅漢。應令眾生住于菩提，知一切法及與菩提是無所有而不可取，應修佛慈不著眾生慈，以如是慈遍緣眾生，而不得眾生，已逮眾生不可得慈，故名阿羅漢。應說諸法利益眾生，而不起法非法想，于諸法中，應常在先，是名阿羅漢。應為眾生說根、力、覺、道，而於此法不染不著，故名阿羅漢。應令眾生知清凈菩提，令彼眾生起如是菩提，故名阿羅漢。應於世間眾生利養而不貪著，應為眾生說不貪著利養法，說此法故名阿羅漢。應往諸佛世界，應見諸佛如佛見佛，見如是佛世界已，應當發心求如是世界，所謂不可思議世界，不可量世界，無等等世界，無邊世界，無戲

【現代漢語翻譯】 現代漢語譯本 『因此，阿難！如來等正覺（Tathāgata Samyaksaṃbuddha，意為如實覺悟的佛陀），以方便之力為聲聞人（Śrāvaka，意為聽聞佛法而修行的人），說菩薩摩訶薩（Bodhisattva Mahāsattva，意為偉大的菩薩）名為阿那含（Anāgāmin，意為不還者）。』 『再者，阿難！如來如何說菩薩摩訶薩名為阿羅漢（Arhat，意為應供者）？阿難應當知道！菩薩摩訶薩，舍離各種分段的修行，應當修行佛的行持，拔濟一切眾生，修行破除各種煩惱，應當為被煩惱所苦的眾生解開煩惱的束縛，卻不執著于眾生，也不執著于煩惱的束縛，應當做這樣的事，名為阿羅漢。捨棄有所得的執著，安住于無所得的境界，了知一切皆空，此空亦是空，通達無相，因為舍離各種相，舍離一切念想，了知眾生的念想是過患之法，能夠捨棄無知，通達無心之法，明瞭空法，應當證得菩提（Bodhi，意為覺悟），應當生起不可思議的佛菩提，因為這個緣故名為阿羅漢。應當宣說佛法，如同三世諸佛（過去、現在、未來）已經說、現在說、將要說的那樣，他們所說的法都寂靜無為，沒有戲論，清凈無染，通達這個緣故名為阿羅漢。應當令眾生安住于菩提，了知一切法以及菩提都是無所有而不可執取的，應當修習佛的慈悲，不執著于眾生的慈悲，以這樣的慈悲普遍地關愛眾生，卻不執著于眾生，已經證得眾生不可得的慈悲，所以名為阿羅漢。應當宣說諸法利益眾生，卻不生起法或非法的念想，在諸法之中，應當常常走在前面，這名為阿羅漢。應當為眾生宣說根、力、覺、道（五根、五力、七覺支、八正道），卻不對此法產生染著，所以名為阿羅漢。應當令眾生了知清凈的菩提，令那些眾生生起這樣的菩提，所以名為阿羅漢。應當在世間眾生的利養中而不貪著，應當為眾生宣說不貪著利養的法，因為宣說此法名為阿羅漢。應當前往諸佛的世界，應當見到諸佛如同佛見到佛，見到這樣的佛世界之後，應當發心求得這樣的世界，所謂不可思議的世界，不可量的世界，無等等的世界，無邊的世界，無戲論的世界。』

【English Translation】 English version 'Therefore, Ānanda! The Tathāgata Samyaksaṃbuddha (meaning the Buddha who has truly awakened), through the power of skillful means, for the Śrāvakas (meaning those who hear and practice the Dharma), speaks of the Bodhisattva Mahāsattva (meaning the great Bodhisattva) as an Anāgāmin (meaning a non-returner).' 'Furthermore, Ānanda! How does the Tathāgata speak of a Bodhisattva Mahāsattva as an Arhat (meaning a worthy one)? Ānanda, you should know! A Bodhisattva Mahāsattva, abandoning various segmented practices, should practice the conduct of a Buddha, rescuing all sentient beings, practicing the breaking of all afflictions, should untie the bonds of afflictions for sentient beings suffering from afflictions, yet not be attached to sentient beings, nor be attached to the bonds of afflictions, should do such things, and is called an Arhat. Abandoning the attachment to what is obtained, dwelling in the state of non-attainment, knowing that all is empty, this emptiness is also empty, penetrating the signless, because of abandoning all signs, abandoning all thoughts, knowing that the thoughts of sentient beings are faulty dharmas, able to abandon ignorance, penetrating the dharma of no-mind, understanding the empty dharma, should attain Bodhi (meaning enlightenment), should generate inconceivable Buddha Bodhi, for this reason is called an Arhat. Should proclaim the Dharma, as the Buddhas of the three times (past, present, and future) have spoken, are speaking, and will speak, their teachings are all peaceful and without fabrication, pure and without defilement, penetrating this, is called an Arhat. Should cause sentient beings to dwell in Bodhi, knowing that all dharmas and Bodhi are without substance and cannot be grasped, should cultivate the compassion of the Buddha, not being attached to the compassion of sentient beings, with such compassion universally caring for sentient beings, yet not being attached to sentient beings, having attained the compassion of sentient beings being unattainable, therefore is called an Arhat. Should proclaim the dharmas to benefit sentient beings, yet not generate the thought of dharma or non-dharma, among all dharmas, should always be in the forefront, this is called an Arhat. Should proclaim the roots, powers, factors of enlightenment, and the path (five roots, five powers, seven factors of enlightenment, eightfold path) to sentient beings, yet not be defiled or attached to this dharma, therefore is called an Arhat. Should cause sentient beings to know pure Bodhi, causing those sentient beings to generate such Bodhi, therefore is called an Arhat. Should be in the worldly benefits of sentient beings without being greedy, should proclaim the dharma of not being greedy for benefits to sentient beings, because of proclaiming this dharma is called an Arhat. Should go to the worlds of the Buddhas, should see the Buddhas as a Buddha sees a Buddha, having seen such Buddha worlds, should generate the aspiration to seek such worlds, the so-called inconceivable worlds, immeasurable worlds, incomparable worlds, boundless worlds, worlds without fabrication.'

論世界，不可說世界，空世界，無相世界，無作世界，不退轉世界，離女人世界，離淫慾世界，無煩惱世界，佛無礙辯世界，菩薩世界，無障礙世界，無染世界，降魔世界，無怨敵世界，無畢竟涅槃世界，此諸世界，於一切世界中上，應求如是世界，故名阿羅漢。未生諸法應生起，故名阿羅漢。于欲不染于可瞋法不生瞋，故名阿羅漢。于無上滅集智速通達故，名阿羅漢。以阿羅漢故名為菩提，以菩提故名阿羅漢。菩提不動，以眾生界不動故，應令百千萬億眾生住菩提道，住菩提道故名阿羅漢。一切眾生及與菩提，從無分別生，應以是平等法教諸眾生，此平等法，於一切法中無與等者，此平等菩提從無分別生，應知如是法，知是法已，為眾生說無有增減，成就無增減法故名阿羅漢。應說如是離音聲法，故名阿羅漢。應解如是多眾生著，所謂眾生不可得著，眾生斷常著，眾生身見著，不能過著，見諸法不生不滅無為無作著，不壞色著，不壞受、想、識、行著，離凡夫法著，建立諸佛法著，須陀洹果想著，斯陀含果想著，阿那含果想著，阿羅漢果想著，辟支佛果想著，如來等正覺想著，菩提心想著，為菩提故行施著，為菩提故護戒著，取瞋恚想行忍著，取懈怠想行精進著，取亂心想生禪定著，取惡慧想修智慧著，于父母妻子

【現代漢語翻譯】 現代漢語譯本：關於世界，不可說它是世界，它是空的世界，無相的世界，無造作的世界，不退轉的世界，遠離女人的世界，遠離淫慾的世界，沒有煩惱的世界，佛陀擁有無礙辯才的世界，菩薩的世界，沒有障礙的世界，沒有污染的世界，降伏魔的世界，沒有怨敵的世界，沒有最終涅槃的世界。這些世界在一切世界中最為殊勝，應當追求這樣的世界，因此被稱為阿羅漢（Arhat，意為應供、殺賊、不生）。未生起的諸法應當令其生起，因此被稱為阿羅漢。對於慾望不被污染，對於可嗔恨的法不生嗔恨，因此被稱為阿羅漢。對於無上滅盡的智慧能夠迅速通達，因此被稱為阿羅漢。因為是阿羅漢所以稱為菩提（Bodhi，意為覺悟），因為是菩提所以稱為阿羅漢。菩提不動搖，因為眾生界不動搖，應當令百千萬億眾生安住于菩提道，安住于菩提道因此被稱為阿羅漢。一切眾生以及菩提，都是從無分別中產生，應當用這種平等的法教導眾生，這種平等法，在一切法中沒有可以與之相比的，這種平等的菩提從無分別中產生，應當瞭解這樣的法，瞭解這個法之後，為眾生宣說沒有增減，成就無增減的法因此被稱為阿羅漢。應當宣說這樣遠離音聲的法，因此被稱為阿羅漢。應當理解眾多眾生的執著，所謂眾生不可得的執著，眾生斷常的執著，眾生身見的執著，不能超越的執著，見到諸法不生不滅無為無作的執著，不壞色（Rupa，意為色蘊）的執著，不壞受（Vedana，意為感受）、想（Samjna，意為概念）、識（Vijnana，意為意識）、行（Samskara，意為意志）的執著，遠離凡夫法的執著，建立諸佛法的執著，須陀洹果（Srotapanna，意為入流果）的執著，斯陀含果（Sakrdagamin，意為一來果）的執著，阿那含果（Anagamin，意為不還果）的執著，阿羅漢果的執著，辟支佛果（Pratyekabuddha，意為獨覺）的執著，如來等正覺（Tathagata Samyaksambuddha，意為佛陀的完全覺悟）的執著，菩提心的執著，爲了菩提而行佈施的執著，爲了菩提而守護戒律的執著，以嗔恨的想法而行忍辱的執著，以懈怠的想法而行精進的執著，以散亂的想法而生禪定的執著，以惡慧的想法而修智慧的執著，對於父母妻子 現代漢語譯本：眷屬的執著，于諸法中無所執著，是名阿羅漢。阿羅漢者，不生不滅，不來不去，不垢不凈，不增不減，不取不捨，不作不為，不有不無，不實不虛，不一不異，不常不斷，不生不滅，不來不去，不垢不凈，不增不減，不取不捨，不作不為，不有不無，不實不虛，不一不異，不常不斷，是名阿羅漢。阿羅漢者，無所著，無所礙，無所畏，無所求，無所愿，無所作，無所為，無所生，無所滅，無所來，無所去，無所垢，無所凈，無所增，無所減，無所取，無所舍，無所實，無所虛，無所一，無所異，無所常，無所斷，是名阿羅漢。阿羅漢者，不生不滅，不來不去，不垢不凈，不增不減，不取不捨，不作不為，不有不無，不實不虛，不一不異，不常不斷，是名阿羅漢。阿羅漢者，無所著，無所礙，無所畏，無所求，無所愿，無所作，無所為，無所生，無所滅，無所來，無所去，無所垢，無所凈，無所增，無所減，無所取，無所舍，無所實，無所虛，無所一，無所異，無所常，無所斷，是名阿羅漢。

【English Translation】 English version: Regarding the world, it cannot be said to be a world; it is an empty world, a world without characteristics, a world without fabrication, a world that does not regress, a world that is separate from women, a world that is separate from lust, a world without afflictions, a world where the Buddha has unimpeded eloquence, the world of Bodhisattvas, a world without obstacles, a world without defilement, a world that subdues demons, a world without enemies, a world without ultimate Nirvana. These worlds are supreme among all worlds; one should seek such a world, therefore it is called an Arhat (meaning worthy of offering, destroyer of enemies, and non-arising). Unarisen dharmas should be made to arise, therefore it is called an Arhat. One is not defiled by desire, and does not generate anger towards what is hateful, therefore it is called an Arhat. One quickly understands the wisdom of the supreme cessation, therefore it is called an Arhat. Because of being an Arhat, it is called Bodhi (meaning enlightenment); because of Bodhi, it is called an Arhat. Bodhi is unmoving, because the realm of sentient beings is unmoving; one should cause hundreds of millions of sentient beings to abide in the path of Bodhi, and because of abiding in the path of Bodhi, it is called an Arhat. All sentient beings and Bodhi arise from non-discrimination; one should teach sentient beings with this equal Dharma. This equal Dharma is unmatched among all dharmas. This equal Bodhi arises from non-discrimination; one should understand such a Dharma. Having understood this Dharma, one should speak to sentient beings without increase or decrease. Having accomplished the Dharma of no increase or decrease, one is called an Arhat. One should speak of such a Dharma that is separate from sound, therefore it is called an Arhat. One should understand the attachments of many sentient beings, such as the attachment that sentient beings are unattainable, the attachment to the views of eternalism and annihilationism, the attachment to the view of a self, the attachment to not being able to transcend, the attachment to seeing dharmas as neither arising nor ceasing, unconditioned and uncreated, the attachment to not destroying form (Rupa), the attachment to not destroying feeling (Vedana), perception (Samjna), consciousness (Vijnana), and volition (Samskara), the attachment to being separate from the dharmas of ordinary beings, the attachment to establishing the dharmas of all Buddhas, the attachment to the fruit of Srotapanna, the attachment to the fruit of Sakrdagamin, the attachment to the fruit of Anagamin, the attachment to the fruit of Arhat, the attachment to the fruit of Pratyekabuddha, the attachment to the Tathagata Samyaksambuddha, the attachment to the Bodhi mind, the attachment to giving for the sake of Bodhi, the attachment to upholding precepts for the sake of Bodhi, the attachment to practicing patience with the thought of anger, the attachment to practicing diligence with the thought of laziness, the attachment to generating samadhi with the thought of a scattered mind, the attachment to cultivating wisdom with the thought of wrong wisdom, the attachment to parents, wife, and English version: family members. One is not attached to any dharmas, this is called an Arhat. An Arhat is neither born nor dies, neither comes nor goes, neither defiled nor pure, neither increases nor decreases, neither takes nor abandons, neither acts nor does not act, neither exists nor does not exist, neither real nor unreal, neither one nor different, neither permanent nor impermanent, neither born nor dies, neither comes nor goes, neither defiled nor pure, neither increases nor decreases, neither takes nor abandons, neither acts nor does not act, neither exists nor does not exist, neither real nor unreal, neither one nor different, neither permanent nor impermanent, this is called an Arhat. An Arhat is without attachment, without hindrance, without fear, without seeking, without wishing, without acting, without doing, without birth, without death, without coming, without going, without defilement, without purity, without increase, without decrease, without taking, without abandoning, without reality, without unreality, without oneness, without difference, without permanence, without impermanence, this is called an Arhat. An Arhat is neither born nor dies, neither comes nor goes, neither defiled nor pure, neither increases nor decreases, neither takes nor abandons, neither acts nor does not act, neither exists nor does not exist, neither real nor unreal, neither one nor different, neither permanent nor impermanent, this is called an Arhat. An Arhat is without attachment, without hindrance, without fear, without seeking, without wishing, without acting, without doing, without birth, without death, without coming, without going, without defilement, without purity, without increase, without decrease, without taking, without abandoning, without reality, without unreality, without oneness, without difference, without permanence, without impermanence, this is called an Arhat.

男女眷屬兄弟姊妹所愛諸親著，欲見愛念諸親著，樂談說著，煩惱法出要法作二見著，貪利養著，見在家出家著，見卑勝法著，離凡夫法著，緣佛法著，見下上法著，具足諸相方便著，生佛世界想著，應除眾生如是著故名阿羅漢。亦不分別是眾生是涅槃法、是眾生非涅槃法，是眾生能生法、是眾生不能生法，是眾生行菩提、是眾生不能行菩提，是眾生持戒、是眾生毀戒，是眾生多福、是眾生少福，不起如是二見名阿羅漢。亦不分別是眾生是福田、是眾生非福田，是眾生精進、是眾生不精進，是眾生凡小、是眾生智明，此是女人、此是男子、此是非男非女，此是法、此是非法，不起如是二見名阿羅漢。亦不分別是眾生於菩提退轉、是眾生於菩提不退轉，是眾生於菩提得自在、是眾生於菩提不得自在，是眾生近菩提、是眾生遠菩提，發如此心，我當得菩提入無餘涅槃，略說能除眾生一切著故名阿羅漢。阿難！阿羅漢如是除眾生著已，亦為眾生說眾生實性，說如是法故，菩薩摩訶薩名阿羅漢。」

爾時世尊，欲重宣此義，而說偈言：

「已能捨一切，　　所有諸分行； 　能捨分行故，　　是名阿羅漢。 　能斷諸煩惱，　　及苦眾生結； 　皆令得解脫，　　是名阿羅漢。 　遠離有所得，　　住無所得法； 　

{ "translations": [ "現代漢語譯本", "對於男女眷屬、兄弟姐妹以及所愛的親人，想要見到、愛念、樂於談論的那些人，執著于煩惱法和解脫法這兩種見解，貪圖供養，執著于在家和出家，執著于低劣和殊勝的法，執著于脫離凡夫法，執著于佛法，執著于下等和上等的法，執著于具足各種相和方便，執著于往生佛的世界，應當去除眾生這樣的執著，所以稱為阿羅漢（Arhat，已斷盡煩惱，證得解脫的聖者）。也不分別哪些眾生是涅槃法（Nirvana，寂滅解脫的境界），哪些眾生不是涅槃法，哪些眾生能生法，哪些眾生不能生法，哪些眾生修行菩提（Bodhi，覺悟之道），哪些眾生不能修行菩提，哪些眾生持戒，哪些眾生毀戒，哪些眾生多福，哪些眾生少福，不生起這樣的二元對立的見解，稱為阿羅漢。也不分別哪些眾生是福田（功德的來源），哪些眾生不是福田，哪些眾生精進，哪些眾生不精進，哪些眾生凡庸渺小，哪些眾生智慧明亮，這是女人，這是男子，這是非男非女，這是法，這是非法，不生起這樣的二元對立的見解，稱為阿羅漢。也不分別哪些眾生在菩提道上退轉，哪些眾生在菩提道上不退轉，哪些眾生在菩提道上得自在，哪些眾生在菩提道上不得自在，哪些眾生接近菩提，哪些眾生遠離菩提，發起這樣的心念：『我應當證得菩提，進入無餘涅槃（Parinirvana，完全的寂滅）』，簡略地說，能夠去除眾生一切執著，所以稱為阿羅漢。阿難（Ananda，佛陀的十大弟子之一）！阿羅漢這樣去除眾生的執著后，也為眾生宣說眾生的真實本性，宣說這樣的法，所以菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）也稱為阿羅漢。」， "那時，世尊（釋迦牟尼佛）爲了重申這個道理，說了偈頌：", "『已經能夠捨棄一切，所有各種分別的行；能夠捨棄分別的行，所以稱為阿羅漢。能夠斷除各種煩惱，以及束縛眾生的痛苦；都令他們得到解脫，所以稱為阿羅漢。遠離有所得的執著，安住于無所得的法；'" ], "english_translations": [ "English version", "Regarding male and female relatives, brothers and sisters, and all beloved kin, those whom one desires to see, cherishes, and enjoys conversing with; being attached to the two views of afflictive dharmas and liberating dharmas; being greedy for offerings; being attached to the householder and the renunciate; being attached to inferior and superior dharmas; being attached to departing from the dharmas of ordinary beings; being attached to the Buddha's dharma; being attached to lower and higher dharmas; being attached to possessing various marks and skillful means; being attached to being born in the Buddha's world; one should eliminate such attachments of sentient beings, therefore, one is called an Arhat (a perfected being who has eradicated all defilements and attained liberation). Also, not distinguishing which sentient beings are of the dharma of Nirvana (the state of perfect peace and liberation), and which are not; which sentient beings can be born, and which cannot; which sentient beings practice Bodhi (enlightenment), and which cannot; which sentient beings uphold precepts, and which break them; which sentient beings have much merit, and which have little; not giving rise to such dualistic views is called an Arhat. Also, not distinguishing which sentient beings are fields of merit (sources of virtue), and which are not; which sentient beings are diligent, and which are not; which sentient beings are ordinary and small, and which are wise and bright; this is a woman, this is a man, this is neither male nor female; this is dharma, this is not dharma; not giving rise to such dualistic views is called an Arhat. Also, not distinguishing which sentient beings regress from Bodhi, and which do not; which sentient beings are free in Bodhi, and which are not; which sentient beings are close to Bodhi, and which are far from Bodhi; giving rise to such a thought: 'I shall attain Bodhi and enter Parinirvana (complete cessation),' in brief, being able to eliminate all attachments of sentient beings, therefore, one is called an Arhat. Ananda (one of the Buddha's ten principal disciples)! After an Arhat has eliminated the attachments of sentient beings in this way, they also proclaim the true nature of sentient beings to them, and because they proclaim such a dharma, a Bodhisattva-Mahasattva (a great Bodhisattva) is also called an Arhat.", "At that time, the World Honored One (Shakyamuni Buddha), wishing to reiterate this meaning, spoke in verse:", "'Having been able to relinquish all, all kinds of differentiated actions; being able to relinquish differentiated actions, therefore, one is called an Arhat. Being able to sever all afflictions, and the bonds of suffering for sentient beings; causing them all to attain liberation, therefore, one is called an Arhat. Being far from the attachment of having something to attain, abiding in the dharma of having nothing to attain;'" ] }

知一切法空，　　是名阿羅漢。 　已能知解空，　　亦通達無相； 　遠離一切相，　　是名阿羅漢。 　應行最勝行，　　諸佛之所行； 　度脫諸眾生，　　生死大險難。 　已離一切相，　　知眾生想過； 　能捨諸想故，　　是名阿羅漢。 　舍諸無知想，　　通達無心法； 　已知空法故，　　是名阿羅漢。 　應逮得諸佛，　　不思議菩提； 　應勤行精進，　　是名阿羅漢。 　應宣說諸法，　　清凈無戲論； 　令眾生住道，　　是名阿羅漢。 　應以遍緣慈，　　令眾生安樂； 　而不得眾生，　　是名阿羅漢。 　應宣說諸法，　　于眾最第一； 　無法非法想，　　是名阿羅漢。 　應為諸眾生，　　說根力覺道； 　不染著此法，　　是名阿羅漢。 　應令他眾生，　　覺了清凈法； 　亦能生菩提，　　是名阿羅漢。 　應不生貪著，　　世所有利養； 　不貪利養故，　　是名阿羅漢。 　應往詣諸佛，　　嚴凈妙世界； 　諸佛所住處，　　為眾生說法。 　應當發是心，　　求此嚴凈界； 　應求是界故，　　是名阿羅漢。 　于欲無所染，　　瞋處不生瞋； 　知菩提平等，　　是名阿羅漢。 　已於滅集智，　　通達寂滅相； 　以菩提道故，　　是名阿羅漢。 　于諸眾生

【現代漢語翻譯】 現代漢語譯本 明白一切法皆是空性，這被稱為阿羅漢（Arhat，已斷除煩惱，證得涅槃的聖者）。 已經能夠理解空性，也通達無相的道理；遠離一切相的執著，這被稱為阿羅漢。 應當修行最殊勝的行持，也就是諸佛所修行的；度脫一切眾生，脫離生死的大險難。 已經遠離一切相的執著，知道眾生的妄想和過失；能夠捨棄一切妄想，這被稱為阿羅漢。 捨棄一切無知的妄想，通達無心之法；已經明白空性的道理，這被稱為阿羅漢。 應當證得諸佛不可思議的菩提（Bodhi，覺悟）；應當勤奮修行精進，這被稱為阿羅漢。 應當宣說諸法，清凈而無戲論；令眾生安住于正道，這被稱為阿羅漢。 應當以普遍的慈悲心，令眾生安樂；而心中不執著有眾生，這被稱為阿羅漢。 應當宣說諸法，在眾人之中最為第一；心中沒有法與非法的分別，這被稱為阿羅漢。 應當為一切眾生，宣說根、力、覺、道（指修行成佛的要素）；不執著于這些法，這被稱為阿羅漢。 應當令其他眾生，覺悟清凈之法；也能生起菩提心，這被稱為阿羅漢。 應當不生起貪著，對於世間所有的利益和供養；不貪圖利益和供養，這被稱為阿羅漢。 應當前往諸佛所在，莊嚴清凈的妙好世界；在諸佛所居住的地方，為眾生說法。 應當發起這樣的心願，求得這樣莊嚴清凈的世界；應當追求這樣的世界，這被稱為阿羅漢。 對於慾望沒有絲毫的染著，在嗔恨之處不生起嗔恨；明白菩提的平等性，這被稱為阿羅漢。 已經對於滅和集（苦的根源和苦的產生）的智慧，通達寂滅的真相；以菩提之道為修行，這被稱為阿羅漢。 對於一切眾生

【English Translation】 English version Knowing that all dharmas are empty, this is called an Arhat (one who has eradicated afflictions and attained Nirvana). Having already understood emptiness, and also comprehending no-form; being far from all forms, this is called an Arhat. One should practice the most excellent practice, which is what all Buddhas practice; liberating all sentient beings from the great dangers of birth and death. Having already departed from all forms, knowing the thoughts and faults of sentient beings; being able to relinquish all thoughts, this is called an Arhat. Relinquishing all ignorant thoughts, comprehending the dharma of no-mind; having already understood the dharma of emptiness, this is called an Arhat. One should attain the inconceivable Bodhi (enlightenment) of all Buddhas; one should diligently practice with vigor, this is called an Arhat. One should proclaim all dharmas, pure and without idle talk; causing sentient beings to abide in the path, this is called an Arhat. One should, with universal compassion, bring happiness to sentient beings; yet not grasp at the notion of sentient beings, this is called an Arhat. One should proclaim all dharmas, being the foremost among all; having no thought of dharma or non-dharma, this is called an Arhat. One should, for all sentient beings, speak of the roots, powers, awakenings, and the path (elements of practice to become a Buddha); not being attached to these dharmas, this is called an Arhat. One should cause other sentient beings to awaken to the pure dharma; and also be able to generate Bodhicitta (the mind of enlightenment), this is called an Arhat. One should not generate attachment to worldly gains and offerings; not being greedy for gains and offerings, this is called an Arhat. One should go to where the Buddhas are, to the adorned and pure wonderful worlds; in the places where the Buddhas reside, teach the dharma to sentient beings. One should generate this aspiration, seeking such adorned and pure worlds; one should seek such worlds, this is called an Arhat. Having no defilement for desires, not generating anger where there is anger; understanding the equality of Bodhi, this is called an Arhat. Having already, with wisdom, understood the cessation and arising (the root of suffering and the arising of suffering), comprehended the truth of cessation; practicing the path of Bodhi, this is called an Arhat. Towards all sentient beings

界，　　不移動眾生； 　令多億眾生，　　皆住菩提道。 　眾生及菩提，　　從無分別生； 　能知此平等，　　是名阿羅漢。 　一切法等中，　　此法等最上； 　此等及菩提，　　從無分別生。 　知已為他說，　　而無有增減； 　亦從此法生，　　故名阿羅漢。 　應為此眾生，　　說無音聲法； 　解脫多眾生，　　而無有動者。 　眾生不可得，　　及斷常二邊； 　為除諸邪見，　　令得脫眾苦。 　著諸法生滅，　　無為無作相； 　諸苦惱眾生，　　以相而分別。 　不毀壞於色，　　于受亦復然； 　想行及與識，　　令離此諸著。 　於此凡夫法，　　而見有移動； 　住佛法不住，　　皆令得解脫。 　住于諸果想，　　緣覺想亦然； 　為眾生說法，　　令離佛想著。 　著于菩提心，　　著施亦復然； 　著于戒忍者，　　為說無著法。 　取于懈怠想，　　分別行精進； 　定心與亂想，　　惡慧及妙慧。 　不分別此法，　　知無種種相； 　應當如是說，　　是名阿羅漢。 　堅著於我想，　　聲聞多分別； 　為除分別故，　　應為彼說法。 　父母及妻子，　　無慧故貪著； 　此道非菩提，　　是生死所行。 　此是我兄弟，　　姊妹愛念心； 　除彼貪愛著，　　

【現代漢語翻譯】 現代漢語譯本 不移動眾生於諸界（界：指眾生所處的不同境界）， 令無數眾生，皆安住于菩提道（菩提道：指通往覺悟的道路）。 眾生與菩提，皆從無分別的本性而生； 能了知這種平等性，便稱為阿羅漢（阿羅漢：指已斷除煩惱，證得解脫的聖者）。 在一切法（法：指世間萬物）的平等性中，此法（指平等性）最為殊勝； 此平等性與菩提，皆從無分別的本性而生。 了知此理后為他人宣說，不增不減； 亦從此法而生，故稱為阿羅漢。 應為這些眾生，宣說無音聲之法（無音聲法：指超越語言文字的真理）； 解脫眾多眾生，而無有任何動搖。 眾生是不可得的，以及斷見和常見這兩種極端； 爲了去除這些邪見，令眾生得以脫離諸般痛苦。 執著于諸法（法：指世間萬物）的生滅，以及無為無作的表象； 這些受苦惱的眾生，以表象而分別。 不毀壞色（色：指物質現象），對於受（受：指感受）也是如此； 想（想：指思維）、行（行：指意志）、識（識：指意識），令眾生遠離這些執著。 對於這些凡夫之法，卻見有移動變化； 安住于佛法（佛法：指佛陀的教導）而不執著，皆令眾生得以解脫。 安住于諸果（果：指修行所證得的果位）的妄想，對於緣覺（緣覺：指通過觀察因緣而覺悟的人）的妄想也是如此； 為眾生說法，令眾生遠離對佛的執著。 執著于菩提心（菩提心：指追求覺悟的心），執著于佈施也是如此； 執著于持戒和忍辱，為他們宣說無執著的法。 執取懈怠的妄想，分別精進行為； 定心與散亂的妄想，惡慧與妙慧。 不分別這些法，了知其無種種表象； 應當如此宣說，這便稱為阿羅漢。 堅固執著於我（我：指自我）的妄想，聲聞（聲聞：指聽聞佛法而修行的人）多有分別； 爲了去除這些分別，應為他們宣說佛法。 父母和妻子，因無智慧而貪著； 此道並非菩提之道，是生死輪迴所行之路。 這是我的兄弟，姐妹，生起愛念之心； 去除他們的貪愛執著，

【English Translation】 English version Not moving sentient beings in the realms (realms: different states where beings reside); Enabling countless sentient beings to dwell on the path to Bodhi (Bodhi path: the path to enlightenment). Sentient beings and Bodhi arise from a nature without differentiation; One who understands this equality is called an Arhat (Arhat: a saint who has eliminated afflictions and attained liberation). Among the equality of all dharmas (dharmas: all things in the world), this dharma (equality) is the most supreme; This equality and Bodhi arise from a nature without differentiation. Having understood this, one speaks to others without adding or subtracting; Also arising from this dharma, hence called an Arhat. One should speak to these sentient beings about the dharma without sound (dharma without sound: the truth beyond language and words); Liberating many sentient beings without any movement. Sentient beings are unattainable, as well as the two extremes of annihilationism and eternalism; To remove these wrong views, enabling sentient beings to escape all suffering. Clinging to the arising and ceasing of all dharmas (dharmas: all things in the world), and the appearance of non-action and non-doing; These suffering sentient beings differentiate by appearances. Not destroying form (form: material phenomena), and the same for feeling (feeling: sensation); Thought (thought: thinking), volition (volition: will), and consciousness (consciousness: awareness), enabling sentient beings to be free from these attachments. Regarding these mundane dharmas, one sees movement and change; Dwelling in the Buddha's dharma (Buddha's dharma: the teachings of the Buddha) without attachment, enabling all sentient beings to be liberated. Dwelling in the delusion of the fruits (fruits: the results of practice), and the same for the delusion of Pratyekabuddhas (Pratyekabuddhas: those who attain enlightenment through observing causes and conditions); Speaking the dharma to sentient beings, enabling them to be free from attachment to the Buddha. Clinging to the Bodhi mind (Bodhi mind: the mind seeking enlightenment), and the same for clinging to giving; Clinging to precepts and patience, speaking to them about the dharma of non-attachment. Grasping the delusion of laziness, differentiating diligent practice; Concentrated mind and scattered thoughts, evil wisdom and wonderful wisdom. Not differentiating these dharmas, knowing they have no various appearances; One should speak in this way, this is called an Arhat. Firmly clinging to the delusion of self (self: ego), Sravakas (Sravakas: those who practice by hearing the Buddha's teachings) have many differentiations; To remove these differentiations, one should speak the dharma to them. Parents and wives, due to lack of wisdom, are attached with greed; This path is not the path to Bodhi, it is the path of birth and death. These are my brothers and sisters, giving rise to loving thoughts; Removing their attachments of greed and love,

是名阿羅漢。 　故作巧談說，　　發他喜勇心； 　生意欲得見，　　先舊諸所親。 　若得相見時，　　展轉生愛著； 　無智顛倒故，　　屬魔不自在。 　遠離諸利養，　　知利養過患； 　應為諸眾生，　　說諸利養過。 　此是煩惱法，　　此是出要法； 　不著此二見，　　是名阿羅漢。 　貪著于利養，　　而不能自解； 　能除彼著故，　　是名阿羅漢。 　此是在家法，　　此是出家法； 　凡小起分別，　　應為解彼著。 　於一切法中，　　而見有卑勝； 　著是器非器，　　應解如是著。 　遠離凡夫法，　　而緣于佛法； 　應為彼說法，　　離得不得著。 　大小非堅法，　　如是甚眾多； 　當應為解著，　　眾生如是相。 　能生諸相好，　　其事亦眾多； 　唯有調柔者，　　能除彼想著。 　諸佛妙世界，　　興起修凈心； 　著彼世界想，　　應當為除卻。 　涅槃非涅槃，　　能生不能生； 　此行菩提道，　　此不求菩提； 　惡戒及善戒，　　有福及無福； 　愚智諸眾生，　　而作種種相。 　如是諸眾生，　　多有種種想； 　為除此想故，　　應為彼說法。 　此是良福田，　　此非良福田； 　分別愚智法，　　其事亦眾多。 　取著于女想，　　亦復分別

【現代漢語翻譯】 現代漢語譯本 這就是所謂的阿羅漢（Arhat，已證得解脫的聖者）。 因此，要巧妙地談論，引發他們歡喜和勇猛的心。 如果他們渴望見到，那些過去的舊友和親人。 如果他們相見時，就會輾轉產生愛戀和執著； 因為無知和顛倒，他們會受魔的控制而不得自在。 應當遠離各種利益供養，明白利益供養的過患； 應當為眾生，宣說各種利益供養的過失。 這是煩惱之法，這是解脫之道； 不執著于這兩種見解，這就是所謂的阿羅漢。 貪戀執著于利益供養，而不能自我解脫； 能夠去除那些執著，這就是所謂的阿羅漢。 這是在家修行的方法，這是出家修行的方法； 凡夫俗子會產生分別心，應當為他們解除那些執著。 在一切法中，卻看到有高下之分； 執著于這是法器，那不是法器，應當解除這樣的執著。 遠離凡夫俗子的法，而緣于佛法； 應當為他們說法，讓他們遠離得到和得不到的執著。 大小、非堅固的法，像這樣有很多； 應當為他們解除執著，眾生就是這樣的狀態。 能夠產生各種相好，這樣的事情也很多； 只有調柔的人，才能去除那些執著。 諸佛的清凈世界，興起修習清凈的心； 執著于那個世界的想法，應當為他們去除。 涅槃（Nirvana，寂滅）不是涅槃，能生不是不能生； 這是行菩提道（Bodhi path，覺悟之道），這是不求菩提； 惡戒和善戒，有福和無福； 愚癡和智慧的眾生，會產生種種不同的想法。 像這樣的眾生，大多有各種各樣的想法； 爲了去除這些想法，應當為他們說法。 這是良田福地，這不是良田福地； 分別愚癡和智慧的法，這樣的事情也很多。 執著于女性的形象，也同樣會產生分別。

【English Translation】 English version This is called an Arhat (a perfected being who has attained liberation). Therefore, speak skillfully, arousing their joyful and courageous hearts. If they desire to see, those old friends and relatives from the past. If they meet, they will develop love and attachment in turn; Because of ignorance and delusion, they will be controlled by Mara (demon) and not be free. One should stay away from various benefits and offerings, understanding the faults of benefits and offerings; One should explain to all beings the faults of various benefits and offerings. This is the law of affliction, this is the path of liberation; Not being attached to these two views, this is called an Arhat. Being greedy and attached to benefits and offerings, and not being able to liberate oneself; Being able to remove those attachments, this is called an Arhat. This is the method of practice for lay people, this is the method of practice for renunciates; Ordinary people will generate discrimination, one should resolve those attachments for them. In all dharmas (teachings), one sees that there are superior and inferior; Being attached to this being a vessel and that not being a vessel, one should resolve such attachments. Staying away from the dharmas of ordinary people, and being connected to the Buddha's dharma; One should explain the dharma to them, letting them stay away from the attachment of gaining and not gaining. The dharmas of large and small, not firm, are very numerous like this; One should resolve their attachments, beings are in such a state. Being able to generate various auspicious marks, there are many such things; Only those who are tamed can remove those attachments. The pure worlds of all Buddhas, give rise to the practice of a pure mind; Being attached to the thought of that world, one should remove it for them. Nirvana (extinction) is not Nirvana, being able to arise is not not being able to arise; This is walking the Bodhi path (path of enlightenment), this is not seeking Bodhi; Evil precepts and good precepts, having merit and not having merit; Ignorant and wise beings, will generate various different thoughts. Beings like this, mostly have various kinds of thoughts; In order to remove these thoughts, one should explain the dharma to them. This is a good field of merit, this is not a good field of merit; Distinguishing between the dharmas of ignorance and wisdom, there are many such things. Being attached to the image of a woman, one will also generate discrimination.

男； 　是聖是非聖，　　分別起二見。 　眾生無慧心，　　起於此二見； 　著此二見者，　　應當為除斷。 　退轉不退轉，　　有記及無記； 　此近於菩提，　　此不近菩提。 　已逮于菩提，　　畢竟般涅槃； 　行如是諸相，　　分別于涅槃。 　唯有調柔者，　　除眾生是想； 　是名阿羅漢，　　亦名除想者。 　此是菩薩法，　　說名阿羅漢； 　若見此本緣，　　知是阿羅漢。

「如是阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名阿羅漢。

「複次，阿難！云何如來說菩薩摩訶薩名為聲聞？阿難當知！菩薩摩訶薩以佛法聲、不可思議法聲、寂靜菩提法聲、無戲論法聲、無垢清凈法聲，令無量無邊不可計眾生聞故，名為聲聞。復以涅槃是無比法安樂法聲，念處、正勤、神足、根、力、覺、道法聲，令多眾生速能勤求，名為聲聞。說此身空非堅固法，堅固不可得，凡夫愚小貪著此身，為解說聲；又說眼入所見虛妄，應生佛眼不可思議法眼，以此眼故令多眾生無愚惑聲；又說諸法無生相聲，名為聲聞。又說音聲其喻如響，不應于聲而生染著，無有聞者亦無說者，于香不生嗅想，無有嗅香者，如人夢中嗅眾多香，實無有香亦無嗅者，以顛倒故起嗅香想，此香猶如夢法，而不可信

【現代漢語翻譯】 現代漢語譯本 男： 是聖人還是非聖人，這種分別產生了兩種見解。 眾生沒有智慧的心，就產生了這兩種見解； 執著于這兩種見解的人，應當斷除它們。 退轉還是不退轉，有記別還是無記別； 這個接近菩提，那個不接近菩提。 已經證得菩提，最終進入涅槃； 像這樣執著于各種表象，分別涅槃的意義。 只有調柔的人，才能去除眾生這種想法； 這被稱為阿羅漢（Arhat，已斷除煩惱，證得解脫的聖者），也稱為去除想法的人。 這是菩薩（Bodhisattva，發願救度眾生，追求佛果的修行者）的修行方法，被稱為阿羅漢； 如果能看到這個根本的因緣，就知道這是阿羅漢。

『像這樣，阿難（Ananda，佛陀的十大弟子之一）！如來（Tathagata，佛陀的稱號）等正覺（Samyak-sambuddha，完全覺悟的佛陀），以方便之力為聲聞（Sravaka，聽聞佛陀教法而修行的人）說菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）名為阿羅漢。

『再者，阿難！如來說菩薩摩訶薩名為聲聞是什麼意思呢？阿難應當知道！菩薩摩訶薩以佛法之聲、不可思議法之聲、寂靜菩提法之聲、無戲論法之聲、無垢清凈法之聲，令無量無邊不可計數的眾生聽聞，所以稱為聲聞。又以涅槃是無比法安樂法之聲，四念處（Smrtyupasthana，四種觀想方法）、四正勤（Samyakpradhana，四種精進修行）、四神足（Rddhipada，四種成就神通的方法）、五根（Indriya，五種產生力量的修行）、五力（Bala，五種力量）、七覺支（Bodhyanga，七種覺悟的因素）、八正道（Aryastangika-marga，八種正確的修行方法）之聲，令眾多眾生迅速勤奮求道，所以稱為聲聞。說這個身體是空虛不堅固的，堅固不可得，凡夫愚昧貪著這個身體，爲了解說這個道理而發出的聲音；又說眼入（Ayatana，感覺器官）所見是虛妄的，應當生起佛眼不可思議法眼，因為有了這種眼，能使眾多眾生沒有愚癡迷惑的聲音；又說諸法無生之相的聲音，稱為聲聞。又說音聲的譬喻就像迴響，不應該對聲音產生執著，沒有聽者也沒有說者，對於香不產生嗅覺的想法，沒有嗅香的人，就像人在夢中聞到眾多香氣，實際上沒有香也沒有嗅者，因為顛倒的緣故產生嗅香的想法，這種香就像夢境一樣，是不可信的。

【English Translation】 English version Man: Is it a sage or not a sage? This distinction gives rise to two views. Sentient beings, lacking wisdom, give rise to these two views; Those who cling to these two views should eliminate them. Retrogression or non-retrogression, determinate or indeterminate; This is close to Bodhi (Enlightenment), that is not close to Bodhi. Having attained Bodhi, ultimately entering Nirvana (Liberation); Practicing with such characteristics, distinguishing Nirvana. Only the tamed ones eliminate the thought of sentient beings; This is called an Arhat (one who has attained enlightenment), also called one who has eliminated thoughts. This is the practice of a Bodhisattva, called an Arhat; If one sees this fundamental cause, one knows it is an Arhat.

'Thus, Ananda! The Tathagata (Buddha), the Samyak-sambuddha (fully enlightened one), through skillful means, speaks to the Sravakas (disciples who hear the teachings) of the Bodhisattva-mahasattva (great Bodhisattva) as an Arhat.'

'Furthermore, Ananda! How does the Tathagata speak of a Bodhisattva-mahasattva as a Sravaka? Ananda, know this! The Bodhisattva-mahasattva, through the voice of the Dharma (Buddha's teachings), the voice of inconceivable Dharma, the voice of peaceful Bodhi, the voice of non-conceptual Dharma, the voice of immaculate purity, causes countless immeasurable beings to hear, hence is called a Sravaka. Also, through the voice of Nirvana as the incomparable Dharma of bliss, the voice of the Four Foundations of Mindfulness (Smrtyupasthana), the Four Right Exertions (Samyakpradhana), the Four Bases of Power (Rddhipada), the Five Faculties (Indriya), the Five Powers (Bala), the Seven Factors of Enlightenment (Bodhyanga), and the Noble Eightfold Path (Aryastangika-marga), causes many beings to quickly strive for the path, hence is called a Sravaka. Speaking of this body as empty and not solid, that solidity is unattainable, ordinary foolish people cling to this body, for the sake of explaining this, a voice is made; also, speaking of what is seen by the eye-sense (Ayatana) as illusory, one should generate the Buddha-eye, the inconceivable Dharma-eye, because of this eye, many beings are without the voice of delusion; also, speaking of the voice of the non-arising nature of all dharmas, is called a Sravaka. Also, speaking of the analogy of sound as an echo, one should not be attached to sound, there is no hearer nor speaker, regarding smell, one does not generate the thought of smelling, there is no one who smells, like a person in a dream smelling many fragrances, in reality there is no fragrance nor one who smells, because of delusion, the thought of smelling fragrance arises, this fragrance is like a dream, and is not to be believed.'

亦無牢固，說是法聲名為聲聞。復說舌入猶如肉段，不能知味，如此肉段，猶如聚沫實無所有，如是味想不可思議，味界無心，離諸心法不應生心，知心是不住相，說如是法聲令眾生聞，名為聲聞。又於此法了了現見，如其所見能宣說聲，又說是身空無性相，以無相故不生亦無所生，為多眾生說是菩提法聲，名為聲聞。復說意入空無所有亦無自性，其猶如幻不生不滅，說是法聲名為聲聞。又說不可思議法施，此法能得菩提，菩提不可思議，法施亦不可思議，能生不可思議菩提法。所以者何？如其種子果實亦然，此中無果，以音聲故說果。復說財施下劣法施最勝，除卻慳心，無所分別不生施想，猶如幻師于所幻事無所分別，如是以無所分別心，而行佈施能生菩提，說是法聲名為聲聞。此聲離一切說息諸煩惱，過諸言說離諸染著，以是音聲為諸眾生宣說佛法。所以者何？此音聲一切音中最上。以是音聲宣說佛法，此聲不可破壞亦無所依，從無二無別生，如其所生說無二無別佛法。是故阿難！菩薩摩訶薩，以如是法聲令眾生聞，名為聲聞。」

爾時世尊，欲重宣此義，而說偈言：

「以不可思議，　　最上佛法聲； 　令多眾生聞，　　菩薩名聲聞。 　能為多眾生，　　說菩提寂滅； 　清凈無戲論，　　是名為

【現代漢語翻譯】 現代漢語譯本：也沒有什麼牢固不變的，宣說這種法音的被稱為聲聞（Sravaka）。又說舌頭這個感官就像一塊肉，不能辨別味道，這塊肉就像一堆泡沫，實際上什麼都沒有。像這樣對味道的感知是不可思議的，味界沒有心識，脫離了各種心法就不應該產生心識。認識到心是不住于任何相的，宣說這樣的法音讓眾生聽聞，這被稱為聲聞。又對這個法有了清晰的認識，能像自己所見那樣宣說，又說身體是空無自性的，因為沒有自性所以不生也不滅。為許多眾生宣說這種菩提法音，被稱為聲聞。又說意識這個感官是空無所有的，也沒有自性，它就像幻象一樣不生不滅。宣說這種法音被稱為聲聞。又說不可思議的法佈施，這種佈施能獲得菩提（Bodhi），菩提是不可思議的，法佈施也是不可思議的，能產生不可思議的菩提法。為什麼呢？就像種子和果實一樣，這裡沒有果實，只是因為音聲才說有果實。又說財佈施是下等的，法佈施是最殊勝的，去除慳吝之心，不作分別，不生布施的念頭，就像魔術師對所幻化的事物不作分別一樣。像這樣以不作分別的心去行佈施，能產生菩提，宣說這種法音被稱為聲聞。這種聲音脫離一切言說，止息一切煩惱，超越一切言語，脫離一切染著。用這種聲音為眾生宣說佛法。為什麼呢？因為這種聲音是一切聲音中最殊勝的。用這種聲音宣說佛法，這種聲音不可破壞，也沒有所依，從無二無別中產生，就像它所產生的那樣宣說無二無別的佛法。所以阿難（Ananda），菩薩摩訶薩（Bodhisattva Mahasattva）用這樣的法音讓眾生聽聞，被稱為聲聞。 那時，世尊（Buddha），爲了重申這個道理，說了偈語： 以不可思議，最上佛法聲；令多眾生聞，菩薩名聲聞。 能為多眾生，說菩提寂滅；清凈無戲論，是名為聲聞。

【English Translation】 English version: Nor is there anything solid, and the proclamation of such a Dharma sound is called a Sravaka (one who hears the teachings). Furthermore, it is said that the tongue, as a sense organ, is like a piece of meat, unable to discern flavors. This piece of meat is like a mass of foam, essentially without substance. Thus, the perception of taste is inconceivable; the realm of taste has no consciousness. Separated from all mental phenomena, consciousness should not arise. Recognizing that the mind does not abide in any form, the proclamation of such a Dharma sound for sentient beings to hear is called a Sravaka. Moreover, having a clear understanding of this Dharma, one can proclaim it as one has seen it. It is also said that the body is empty and without inherent nature; because it has no inherent nature, it neither arises nor ceases. Proclaiming this Bodhi (enlightenment) Dharma sound to many sentient beings is called a Sravaka. Furthermore, it is said that the mind, as a sense organ, is empty and without substance or inherent nature; it is like an illusion, neither arising nor ceasing. The proclamation of such a Dharma sound is called a Sravaka. It is also said that the inconceivable Dharma giving, through which Bodhi can be attained, is itself inconceivable, and can generate inconceivable Bodhi Dharma. Why is this so? Just as with seeds and fruits, there is no fruit here, but the fruit is spoken of because of the sound. Furthermore, it is said that material giving is inferior, while Dharma giving is supreme. By removing the mind of stinginess, not making distinctions, and not giving rise to the thought of giving, just as a magician does not make distinctions about the illusions he creates, one can generate Bodhi by giving with a non-discriminating mind. The proclamation of such a Dharma sound is called a Sravaka. This sound is detached from all speech, ceases all afflictions, transcends all words, and is detached from all attachments. With this sound, the Buddha's teachings are proclaimed to sentient beings. Why is this so? Because this sound is the most supreme of all sounds. With this sound, the Buddha's teachings are proclaimed. This sound is indestructible and without reliance, arising from non-duality and non-difference. Just as it arises, it proclaims the non-dual and non-different Buddha Dharma. Therefore, Ananda, a Bodhisattva Mahasattva (great being on the path to enlightenment) who causes sentient beings to hear such a Dharma sound is called a Sravaka. At that time, the World Honored One (Buddha), wishing to reiterate this meaning, spoke in verse: With inconceivable, supreme Dharma sound; Causing many beings to hear, a Bodhisattva is called a Sravaka. Able to speak to many beings, of Bodhi's quiescence; Pure and without idle talk, this is called a Sravaka.

聲聞。 　宣說涅槃樂，　　其樂無有比； 　亦說寂滅相，　　是名為聲聞。 　說念處正勤，　　根力及覺道； 　速生此法故，　　是名為聲聞。 　宣說此身空，　　牢固不可得； 　為諸凡小者，　　顯說是身相。 　又說于眼入，　　所見皆虛妄； 　無智諸眾生，　　於此生染惑。 　應生於佛眼，　　難思平等眼； 　于無生法中，　　亦不生惑著。 　知聲猶如響，　　解耳亦復然； 　此中無聞者，　　亦復無說者。 　以無聞說故，　　不應生染著； 　宣示諸眾生，　　是名為聲聞。 　如人于夢中，　　嗅種種諸香； 　但依顛倒起，　　而實無所有。 　應如是知鼻，　　不能嗅彼香； 　為顛倒眾生，　　菩薩宣說是。 　說舌是空無，　　肉段不知味； 　若肉能知味，　　手觸時應知。 　宣說如是想，　　味想多過患； 　當知此味界，　　是不可思議。 　菩薩無所依，　　能現見了了； 　宣說現見法，　　是名為聲聞。 　宣說如是身，　　空無有性相； 　空無性相故，　　不生無所生。 　菩提亦如是，　　不生無所生； 　為多眾生說，　　故名為聲聞。 　說意入性相，　　其實無所有； 　說無所有法，　　故名為聲聞。 　宣說佈施法，　　法施難思議；

【現代漢語翻譯】 現代漢語譯本 聲聞（Sravaka，指聽聞佛陀教誨而修行的人）。 宣說涅槃（Nirvana，指解脫生死輪迴的境界）的快樂，那種快樂無與倫比； 也宣說寂滅（指煩惱止息的狀態）的相狀，這被稱為聲聞。 宣說四念處（指身、受、心、法四種觀照的修行方法）、四正勤（指已生惡令斷、未生惡令不生、未生善令生、已生善令增長的修行方法），五根（指信、精進、念、定、慧五種修行能力）、五力（指信、精進、念、定、慧五種修行力量）以及七覺支（指擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）； 因為能迅速生起這些修行方法，所以被稱為聲聞。 宣說這個身體是空性的，牢固的實體是不可得的； 爲了那些凡夫俗子，顯明地說明這個身體的相狀。 又說眼睛所接觸的（眼入），所見的一切都是虛妄的； 沒有智慧的眾生，對此產生執著和迷惑。 應該生起佛的眼睛，難以思議的平等之眼； 對於無生之法（指不生不滅的真理），也不產生迷惑和執著。 知道聲音就像迴響，瞭解耳朵也是如此； 這裡沒有聽者，也沒有說者。 因為沒有聽者和說者，所以不應該產生執著； 向眾生宣示這些道理，這被稱為聲聞。 就像人在夢中，聞到種種香氣； 只是依著顛倒的妄想而生起，實際上什麼都沒有。 應該這樣瞭解鼻子，它不能真正嗅到香氣； 爲了顛倒的眾生，菩薩宣說這些道理。 說舌頭是空無的，肉塊本身不能知道味道； 如果肉能知道味道，那麼手觸控時也應該知道。 宣說這樣的想法，對味道的執著有很多過患； 應當知道這個味覺的界限，是不可思議的。 菩薩沒有所依賴，能夠清晰地顯現和了解； 宣說這種現見之法，這被稱為聲聞。 宣說這個身體，是空無自性的； 因為空無自性，所以不生也不滅。 菩提（Bodhi，指覺悟）也是如此，不生也不滅； 爲了眾多眾生宣說這些道理，所以被稱為聲聞。 說意根（指意識的根源）的自性，其實什麼都沒有； 宣說這種無所有之法，所以被稱為聲聞。 宣說佈施的法門，法佈施是難以思議的；

【English Translation】 English version Sravaka (one who practices by hearing the Buddha's teachings). Proclaims the joy of Nirvana (the state of liberation from the cycle of birth and death), a joy that is unparalleled; Also proclaims the aspect of cessation (the state where afflictions cease), this is called a Sravaka. Proclaims the Four Foundations of Mindfulness (contemplation of body, feelings, mind, and dharmas), the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, generating good that has not arisen, and maintaining good that has arisen), the Five Faculties (faith, diligence, mindfulness, concentration, and wisdom), the Five Powers (faith, diligence, mindfulness, concentration, and wisdom), and the Seven Factors of Enlightenment (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, and equanimity); Because one quickly generates these practices, this is called a Sravaka. Proclaims that this body is empty, that a solid entity is unattainable; For the sake of ordinary beings, clearly explains the nature of this body. Also says that what the eye encounters (eye-entry), all that is seen is illusory; Beings without wisdom, develop attachments and delusions to this. One should develop the eye of the Buddha, the inconceivable eye of equality; Regarding the dharma of non-arising (the truth of non-birth and non-death), one does not develop delusions or attachments. Knows that sound is like an echo, understands that the ear is also like this; Here there is no hearer, nor is there a speaker. Because there is no hearer or speaker, one should not develop attachments; Proclaims these principles to beings, this is called a Sravaka. Just as a person in a dream, smells various fragrances; It arises only from inverted thoughts, but in reality, there is nothing. One should understand the nose in this way, it cannot truly smell the fragrance; For the sake of deluded beings, the Bodhisattva proclaims these principles. Says that the tongue is empty, a piece of flesh cannot know taste; If flesh could know taste, then the hand should also know when it touches. Proclaims such thoughts, that attachment to taste has many faults; One should know that this realm of taste is inconceivable. The Bodhisattva has no reliance, is able to clearly manifest and understand; Proclaims this dharma of direct perception, this is called a Sravaka. Proclaims that this body is empty and without inherent nature; Because it is empty and without inherent nature, it neither arises nor ceases. Bodhi (enlightenment) is also like this, it neither arises nor ceases; For the sake of many beings, these principles are proclaimed, therefore it is called a Sravaka. Says that the nature of the mind-base (the source of consciousness), in reality, there is nothing; Proclaims this dharma of no-thingness, therefore it is called a Sravaka. Proclaims the practice of giving, the giving of dharma is inconceivable;

此施能出生，　　無上佛菩提。 　財施是下劣，　　法施為最勝； 　能除慳貪心，　　得至菩提果。 　離諸宣說聲，　　息諸煩惱聲； 　離諸染著聲，　　無垢清凈聲。 　最上微妙聲，　　其聲性寂靜； 　以此寂靜聲，　　說難思佛法。 　此聲不可壞，　　亦復無所依； 　說無二無別，　　故名為聲聞。 　以如是音聲，　　宣諸佛所說； 　隨音聲而說，　　而求菩提道。 　常為他宣說，　　嚴凈佛世界； 　無上道世師，　　諸佛所住處。 　說此三千界，　　如虛空而住； 　如空諸眾生，　　皆同涅槃相。 　所說四十四，　　令眾生差別； 　皆悉如虛空，　　不思無分別。 　此界亦如是，　　莫生堅固想； 　此中無生死，　　無煩惱可滅。 　生中無法生，　　亦無有眾生； 　此皆寂靜故，　　無有見生者。 　恒為眾生說，　　晝夜不斷絕； 　而不生是念，　　我為眾生說。 　聲聞如是知，　　亦為眾生說； 　無聞能聞故，　　是名為聲聞。 　其心意勇猛，　　宣說最上法； 　若能知此法，　　亦知諸法如。 　聲聞說如是，　　無染無有漏； 　亦為多眾生，　　說無染著法。 　若知無染界，　　清凈無戲論； 　于諸佛法中，　　欲觀不能見。 　諸佛所

【現代漢語翻譯】 現代漢語譯本 這種佈施能夠產生無上的佛菩提（Buddha's enlightenment）。 財物佈施是低劣的，佛法佈施才是最殊勝的； 能夠去除慳吝貪婪的心，最終達到菩提的果位。 遠離一切宣說的聲音，止息一切煩惱的聲音； 遠離一切染著的聲音，是無垢清凈的聲音。 是最上微妙的聲音，其聲音的本質是寂靜的； 用這種寂靜的聲音，宣說難以思議的佛法。 這種聲音不可破壞，也沒有任何所依； 宣說無二無別，所以稱為聲聞（Sravaka，指聽聞佛陀教誨而得道者）。 用這樣的聲音，宣說諸佛所說的教誨； 隨著聲音而宣說，從而尋求菩提之道。 常常為他人宣說，莊嚴清凈佛的世界； 是無上道的導師，是諸佛所居住的地方。 宣說這三千大千世界，如同虛空一樣存在； 如同虛空中的眾生，都具有相同的涅槃（Nirvana，指解脫）的本質。 所說的四十四種差別，使眾生有所不同； 都像虛空一樣，不可思議，沒有分別。 這個世界也是如此，不要產生堅固的執著； 這裡沒有生死，沒有煩惱可以滅除。 在生中沒有法產生，也沒有眾生存在； 這一切都是寂靜的，沒有能看見生起的人。 恒常為眾生說法，晝夜不斷絕； 但不會產生這樣的念頭，『我正在為眾生說法』。 聲聞（Sravaka）是這樣理解的，也這樣為眾生說法； 因為無聞而能聽聞，所以稱為聲聞（Sravaka）。 他們的心意勇猛，宣說最上乘的佛法； 如果能夠了解這個法，也就能瞭解諸法的實相。 聲聞（Sravaka）是這樣說的，沒有染污，沒有煩惱； 也為許多眾生，宣說沒有染著的法。 如果知道沒有染污的境界，清凈而沒有戲論； 在諸佛的教法中，想要觀察也無法看見。 諸佛所

【English Translation】 English version This giving can give rise to the unsurpassed Buddha's Bodhi (enlightenment). Material giving is inferior, while Dharma (Buddhist teachings) giving is the most superior; It can remove the mind of stinginess and greed, and ultimately reach the fruit of Bodhi. It is far from all sounds of proclamation, and it ceases all sounds of affliction; It is far from all sounds of attachment, and it is a pure and immaculate sound. It is the most supreme and subtle sound, and the nature of this sound is tranquility; With this tranquil sound, it proclaims the inconceivable Buddha Dharma (teachings). This sound cannot be destroyed, nor does it rely on anything; It proclaims non-duality and non-difference, therefore it is called Sravaka (one who attains enlightenment by hearing the Buddha's teachings). With such a sound, it proclaims the teachings of all Buddhas; Following the sound, it proclaims, and thus seeks the path of Bodhi. It constantly proclaims for others, adorning and purifying the Buddha's world; It is the teacher of the unsurpassed path, the place where all Buddhas reside. It proclaims that this three thousand great thousand world exists like empty space; Like the beings in empty space, they all share the same nature of Nirvana (liberation). The forty-four differences that are spoken of make beings different; They are all like empty space, inconceivable, and without distinctions. This world is also like this, do not give rise to firm attachments; Here there is no birth and death, no afflictions to be extinguished. In birth, there is no Dharma (law) that arises, nor are there any beings; All of this is tranquil, and there is no one who can see the arising. It constantly speaks for beings, day and night without ceasing; But it does not give rise to the thought, 'I am speaking for beings'. Sravakas (those who attain enlightenment by hearing the Buddha's teachings) understand this, and also speak for beings in this way; Because they can hear without hearing, they are called Sravakas. Their minds are courageous, and they proclaim the most supreme Dharma; If one can understand this Dharma, one can also understand the true nature of all Dharmas. Sravakas speak in this way, without defilement, without outflows; They also proclaim the Dharma of non-attachment for many beings. If one knows the realm of non-defilement, which is pure and without conceptual proliferation; In the teachings of all Buddhas, one cannot see it even if one tries to observe it. What the Buddhas

說法，　　遠則不可見； 　近亦復無有，　　而能得見者。 　聲聞說是法，　　令多眾生信； 　安住是法中，　　故名為聲聞。 　阿難以是事，　　我說是聲聞； 　當知是聲聞，　　是無依菩薩。

「是故阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名為聲聞。

「複次，阿難！云何如來說菩薩摩訶薩名辟支佛？阿難當知！菩薩摩訶薩，於一切法現見了了，以現見了了故能知聖法，而於諸法不增不減，覺一切法無有增減，現見了了名辟支佛。覺知一切不可思議法，覺知一切眾生等同涅槃，而不可得不生不滅，不生不滅故即是實際，照涅槃際，眾生際，一切諸法無所有際，稱名字際，不可言說際，不依言說，不可以言說說。所以者何？言說法空不得自在，言說不能知眾生際及以法際，現見了了覺知此際名辟支佛。現見色陰，以言說故名為色陰，而此色陰無有言說，離言說故，但以言說名為色陰，此中無我我所。所以者何？言說說者此二皆空，不得自在不生不滅，言說無知，云何能說此是色陰，受、想、行、識？亦應如是了了現見，現見識陰，以言說故名為識陰，而此識陰無有言說，離言說故，但以言說名為識陰，此中無我我所。所以者何？言說說者此二皆空，不得自在不生不滅。言說無

【現代漢語翻譯】 現代漢語譯本： 佛陀說，『從遠處看，是無法看見的；即使在近處，也同樣無法真正看見，而能夠真正看見的人。』 『聲聞（Sravaka，指聽聞佛陀教誨而修行的人）宣說此法，使眾多眾生生起信心；安住於此法中，因此被稱為聲聞。』 『阿難，就此事而言，我說這是聲聞；應當知道，這樣的聲聞，是無所依的菩薩（Bodhisattva，指發願成佛的修行者）。』 『因此，阿難！如來（Tathagata，佛的稱號）等正覺（Samyaksambuddha，指完全覺悟的佛陀），以方便之力，為聲聞人宣說菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩）名為聲聞。』 『再者，阿難！如來如何宣說菩薩摩訶薩名為辟支佛（Pratyekabuddha，指不需他人教導，自己覺悟的修行者）呢？阿難應當知道！菩薩摩訶薩，對於一切法都現見明瞭，因為現見明瞭的緣故，能夠知曉聖法，並且對於諸法不增不減，覺悟一切法沒有增減，現見明瞭的就名為辟支佛。』 『覺知一切不可思議之法，覺知一切眾生都等同於涅槃（Nirvana，指解脫的境界），而不可得，不生不滅，因為不生不滅的緣故，就是實際（Bhūtakoti，指真如實相），照見涅槃的邊際，眾生的邊際，一切諸法無所有的邊際，名稱的邊際，不可言說的邊際，不依賴言說，不可以用言說來表達。』 『為什麼呢？因為言說之法是空性的，不能自在，言說不能知曉眾生的邊際以及法的邊際，現見明瞭覺知此邊際就名為辟支佛。現見色陰（Rupa-skandha，指構成物質存在的要素），因為言說的緣故稱為色陰，而此色陰沒有言說，因為遠離言說的緣故，只是用言說稱為色陰，此中沒有我（Atman，指常一不變的實體）和我所（Atmaniya，指我所擁有的）。』 『為什麼呢？因為言說和所說之物都是空性的，不能自在，不生不滅，言說沒有知覺，如何能說這是色陰，受（Vedana，指感受）、想（Samjna，指概念）、行（Samskara，指意志）、識（Vijnana，指意識）呢？也應當如此明瞭現見，現見識陰，因為言說的緣故稱為識陰，而此識陰沒有言說，因為遠離言說的緣故，只是用言說稱為識陰，此中沒有我和我所。』 『為什麼呢？因為言說和所說之物都是空性的，不能自在，不生不滅。言說沒有知覺，』

【English Translation】 English version: The Buddha said, 'It cannot be seen from afar; even up close, it cannot truly be seen, yet there are those who can truly see.' 'Sravakas (those who hear the Buddha's teachings and practice) proclaim this Dharma, causing many beings to have faith; abiding in this Dharma, they are therefore called Sravakas.' 'Ananda, in this matter, I say these are Sravakas; it should be known that such Sravakas are Bodhisattvas (those who aspire to Buddhahood) without reliance.' 'Therefore, Ananda! The Tathagata (the title of the Buddha), the Samyaksambuddha (the fully enlightened Buddha), through skillful means, speaks to the Sravakas, calling the Bodhisattva-mahasattva (the great Bodhisattva) a Sravaka.' 'Furthermore, Ananda! How does the Tathagata speak of the Bodhisattva-mahasattva as a Pratyekabuddha (those who attain enlightenment on their own without a teacher)? Ananda, you should know! The Bodhisattva-mahasattva, for all dharmas, clearly sees and understands; because of this clear seeing and understanding, they are able to know the sacred Dharma, and regarding all dharmas, they neither increase nor decrease, realizing that all dharmas have no increase or decrease, and this clear seeing and understanding is called a Pratyekabuddha.' 'They realize all inconceivable dharmas, realizing that all beings are equal to Nirvana (the state of liberation), which is unattainable, neither arising nor ceasing; because it neither arises nor ceases, it is the Bhūtakoti (the ultimate reality), illuminating the boundary of Nirvana, the boundary of beings, the boundary of all dharmas being without anything, the boundary of names, the boundary of the inexpressible, not relying on words, and cannot be expressed by words.' 'Why is this so? Because the Dharma of words is empty, not self-existent; words cannot know the boundary of beings or the boundary of dharmas; clearly seeing and understanding this boundary is called a Pratyekabuddha. Clearly seeing the Rupa-skandha (the aggregate of form), because of words, it is called Rupa-skandha, but this Rupa-skandha has no words; because it is apart from words, it is only called Rupa-skandha by words; in this, there is no Atman (the self) or Atmaniya (what belongs to the self).' 'Why is this so? Because words and what is spoken are both empty, not self-existent, neither arising nor ceasing; words have no awareness, how can they say this is Rupa-skandha, Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness)? It should also be clearly seen and understood in this way; clearly seeing the Vijnana-skandha, because of words, it is called Vijnana-skandha, but this Vijnana-skandha has no words; because it is apart from words, it is only called Vijnana-skandha by words; in this, there is no self or what belongs to the self.' 'Why is this so? Because words and what is spoken are both empty, not self-existent, neither arising nor ceasing. Words have no awareness,'

知，云何能說此是識陰？於此五陰言說諸緣了了現見，名辟支佛。所以者何？此陰言說諸緣，此緣無緣非緣能知。阿難！是菩薩摩訶薩名辟支佛。」

爾時世尊，欲重宣此義，而說偈言：

「現見一切法，　　知聖法亦然； 　無諍不可壞，　　畢竟無有相。 　現見一切法，　　其性相自空； 　若知自性相，　　畢竟無所有。 　已逮此現見，　　與彼法無異； 　是名為正覺，　　難思辟支佛。 　眾生如涅槃，　　其始不可得； 　無始無終際，　　是名為實際。 　眾生如涅槃，　　畢竟無有生； 　若法無有生，　　說名為涅槃。 　眾生如涅槃，　　亦有諸照用； 　照用無有我，　　故名為涅槃。 　眾生如涅槃，　　立種種名字； 　不生亦不滅，　　以言說故說。 　言說性是空，　　言說無所知； 　以無所知故，　　眾生是涅槃。 　言說不自在，　　無我無有心； 　以言說無性，　　畢竟無所有。 　言說不依際，　　亦復無所住； 　言說所說者，　　難思眾生際。 　眾生際涅槃，　　不思議實際； 　安隱無戲論，　　最勝歸依處。 　猶如電光際，　　即是眾生際； 　無緣無處所，　　不思議實際。 　一切法邊際，　　無有眾名字； 　以名字名故，　　其際不可

【現代漢語翻譯】 現代漢語譯本： 知，如何才能說這是識陰（vijñāna-skandha，五蘊之一，指意識）呢？對於這五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）的言說，能夠清楚地現見諸緣起，這被稱為辟支佛（pratyekabuddha，獨覺，不需依師教導而自行開悟者）。這是為什麼呢？因為對於這識陰的言說，以及諸緣起，此緣起無緣，非緣，都能知曉。阿難（Ānanda，佛陀的十大弟子之一）！這樣的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）被稱為辟支佛。 這時，世尊（Bhagavān，佛陀的尊稱），爲了再次宣說這個道理，而說了偈頌： 『現見一切法，知聖法亦然；無諍不可壞，畢竟無有相。 現見一切法，其性相自空；若知自性相，畢竟無所有。 已逮此現見，與彼法無異；是名為正覺，難思辟支佛。 眾生如涅槃（nirvāṇa，佛教的最高境界，指解脫），其始不可得；無始無終際，是名為實際（bhūta-koṭi，真如實性）。 眾生如涅槃，畢竟無有生；若法無有生，說名為涅槃。 眾生如涅槃，亦有諸照用；照用無有我，故名為涅槃。 眾生如涅槃，立種種名字；不生亦不滅，以言說故說。 言說性是空，言說無所知；以無所知故，眾生是涅槃。 言說不自在，無我無有心；以言說無性，畢竟無所有。 言說不依際，亦復無所住；言說所說者，難思眾生際。 眾生際涅槃，不思議實際；安隱無戲論，最勝歸依處。 猶如電光際，即是眾生際；無緣無處所，不思議實際。 一切法邊際，無有眾名字；以名字名故，其際不可得。』

【English Translation】 English version: 『Knowing, how can it be said that this is the skandha (aggregate) of consciousness (vijñāna-skandha)? Regarding the discourse on these five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), clearly seeing the arising of all conditions, this is called a Pratyekabuddha (one who attains enlightenment on their own, without a teacher). Why is that? Because regarding the discourse on this skandha of consciousness, and all conditions, these conditions, non-conditions, and non-non-conditions, can all be known. Ānanda (one of the ten principal disciples of the Buddha)! Such a Bodhisattva-Mahāsattva (great bodhisattva) is called a Pratyekabuddha.』 At that time, the Bhagavan (the Blessed One, an epithet for the Buddha), wishing to reiterate this meaning, spoke in verses: 『Clearly seeing all dharmas (phenomena), knowing the holy dharmas are also thus; without contention, indestructible, ultimately without characteristics. Clearly seeing all dharmas, their nature and characteristics are inherently empty; if one knows their inherent nature and characteristics, ultimately there is nothing. Having attained this clear seeing, it is no different from those dharmas; this is called Right Enlightenment, the inconceivable Pratyekabuddha. Sentient beings are like Nirvana (the ultimate state of liberation), their beginning cannot be obtained; without beginning and without end, this is called the Actual Reality (bhūta-koṭi, the true nature of reality). Sentient beings are like Nirvana, ultimately without birth; if a dharma has no birth, it is called Nirvana. Sentient beings are like Nirvana, they also have various functions of illumination; the functions of illumination have no self, therefore it is called Nirvana. Sentient beings are like Nirvana, establishing various names; neither arising nor ceasing, it is spoken because of language. The nature of language is empty, language knows nothing; because of knowing nothing, sentient beings are Nirvana. Language is not self-existent, without self, without mind; because language has no nature, ultimately there is nothing. Language does not rely on any boundary, nor does it abide anywhere; what is spoken by language, the boundary of sentient beings is inconceivable. The boundary of sentient beings is Nirvana, the inconceivable Actual Reality; peaceful, without conceptual proliferation, the most supreme refuge. Like the boundary of a flash of lightning, that is the boundary of sentient beings; without conditions, without a place, the inconceivable Actual Reality. The boundary of all dharmas, there are no many names; because of naming with names, its boundary cannot be obtained.』

得。 　實際不可名，　　亦無能知者； 　眾生際無我，　　當知此際空。 　言說不依際，　　言說無所宣； 　若能了知此，　　無有眾生際。 　言不自在空，　　言不知諸際； 　言說所言者，　　難思眾生際。 　如是等諸際，　　自然能覺知； 　是名為正覺，　　難思辟支佛。 　現見於色陰，　　以名字故說； 　此陰無言說，　　常離言說故。 　遠離於所知，　　所知名計壽； 　能知此所知，　　而無有住處。 　所說名色陰，　　色陰無有我； 　言不自在空，　　畢竟無生滅。 　所言言說性，　　畢竟無所有； 　以無所有故，　　能說色陰名。 　受想亦如是，　　行識亦復然； 　以無有言說，　　說是五陰名。 　此陰不可說，　　亦復不可斷； 　不生亦不滅，　　無處非無常。 　非煩惱出要，　　非報亦非業； 　非取亦非舍，　　非戲論寂滅。 　亦非奢摩他，　　非毗婆奢那； 　非多欲知足，　　非懈怠精進。 　非掉亦非悔，　　亦無有增減； 　不得所生法，　　而可以為戒。 　不修無分別，　　宣說無分別； 　無怖無有諍，　　無縛亦無解。 　以此入言說，　　言說無所入； 　言說及諸法，　　無言說而說。 　自能逮現見，　　說法無窮已； 　

【現代漢語翻譯】 現代漢語譯本 實相無法用言語來描述，也沒有人能夠真正瞭解它； 眾生的界限中沒有『我』的存在，應當明白這界限本身就是空無的。 言語的表達不依賴於任何界限，言語本身也無法宣說任何事物； 如果能夠理解這一點，就會明白眾生的界限是不存在的。 言語本身並不自在，它無法瞭解諸界的真實情況； 言語所表達的內容，難以思量眾生的界限。 像這樣的種種界限，自然而然地就能覺知； 這被稱為正覺，是難以思量的辟支佛（Pratyekabuddha，獨覺者）的境界。 當直接觀察色陰（Rupa-skandha，色蘊）時，會因為名字的緣故而進行描述； 但這色陰本身是無法用言語表達的，因為它總是遠離言語的。 它遠離了所知，所知的事物被認為是壽命的計算； 能夠了解這所知，卻沒有任何固定的住處。 所說的名色陰（Nama-rupa-skandha，名色蘊），色陰中沒有『我』的存在； 言語本身並不自在，它畢竟是無生無滅的。 所說的言語的性質，畢竟是空無所有的； 正因為是空無所有，才能說出『色陰』這個名稱。 受陰（Vedana-skandha，受蘊）、想陰（Samjna-skandha，想蘊）也是如此，行陰（Samskara-skandha，行蘊）、識陰（Vijnana-skandha，識蘊）也是這樣； 因為沒有言語可以表達，所以才說這是五陰（Panca-skandha，五蘊）的名稱。 這五陰是不可言說的，也是不可斷滅的； 它不生也不滅，沒有哪個地方不是無常的。 它不是煩惱的解脫之道，也不是報應或業力； 它不是取也不是舍，不是戲論的寂滅。 它不是奢摩他（Samatha，止），也不是毗婆奢那（Vipasyana，觀）； 它不是多欲也不是知足，不是懈怠也不是精進。 它不是掉舉也不是後悔，也沒有增加或減少； 它沒有產生任何法，卻可以作為戒律。 不修習無分別，卻宣說無分別； 沒有恐懼也沒有爭論，沒有束縛也沒有解脫。 通過這種方式進入言語，言語卻沒有任何進入之處； 言語和一切法，在沒有言語的情況下被宣說。 自己能夠獲得直接的證悟，說法是無窮無盡的；

【English Translation】 English version The reality cannot be named, nor can anyone truly know it; In the realm of sentient beings, there is no 'self', one should understand that this realm itself is empty. The expression of speech does not rely on any boundaries, and speech itself cannot declare anything; If one can understand this, one will realize that the boundaries of sentient beings do not exist. Speech itself is not free, it cannot understand the true nature of all realms; What speech expresses, it is difficult to contemplate the boundaries of sentient beings. Such various boundaries, can be naturally perceived; This is called Right Enlightenment, the realm of the Pratyekabuddha (Solitary Buddha) which is difficult to contemplate. When directly observing the Rupa-skandha (form aggregate), it is described because of names; But this Rupa-skandha itself cannot be expressed in words, because it is always away from words. It is away from the known, what is known is considered the calculation of life; Able to understand this known, yet there is no fixed dwelling place. The so-called Nama-rupa-skandha (name and form aggregate), there is no 'self' in the Rupa-skandha; Speech itself is not free, it is ultimately without birth or death. The nature of what is said, is ultimately empty; Because it is empty, the name 'Rupa-skandha' can be spoken. The Vedana-skandha (feeling aggregate), Samjna-skandha (perception aggregate) are also like this, the Samskara-skandha (mental formations aggregate), and Vijnana-skandha (consciousness aggregate) are also like this; Because there are no words to express it, it is said that these are the names of the Panca-skandha (five aggregates). These five aggregates are unspeakable, and also cannot be cut off; It is neither born nor dies, there is no place that is not impermanent. It is not the way out of afflictions, nor is it retribution or karma; It is neither taking nor giving up, not the quiescence of conceptual proliferation. It is neither Samatha (calm abiding), nor Vipasyana (insight); It is neither excessive desire nor contentment, neither laziness nor diligence. It is neither agitation nor regret, nor is there increase or decrease; It does not produce any dharma, yet it can be used as precepts. Not cultivating non-discrimination, yet proclaiming non-discrimination; There is no fear and no dispute, no bondage and no liberation. Entering speech in this way, yet speech has no place to enter; Speech and all dharmas, are declared without speech. One can attain direct realization, the teaching is endless;

依如是三昧，　　不著諸言說。 　有此現見智，　　知言說平等； 　如言說諸法，　　以無言說說。 　已逮此現見，　　更不復隨他； 　是名為正覺，　　難思辟支佛。

「複次，阿難！菩薩摩訶薩，現見無明及行非生想，知識自性，知名色自性，知六入自性，知觸自性，知受自性，知愛自性，知取自性，知有自性，知生自性，知老死自性，於此法中了了現知名辟支佛。」

爾時世尊，欲重宣此義，而說偈言：

「現見於無明，　　畢竟不能生； 　猶如水中影，　　終始無所有。 　明見一切法，　　而無動搖相； 　若見法如是，　　是故名為明。 　明性如虛空，　　一切法皆爾； 　若得此現見，　　是名辟支佛。 　如說此身行，　　而不在於內； 　亦不在於外，　　此身行不生。 　身行如芭蕉，　　畢竟無堅固； 　不生亦不滅，　　其性如虛空。 　無畏諸菩薩，　　若得此現見； 　是名為正覺，　　難思辟支佛。 　了知一切法，　　其性常如幻； 　亦能深信解，　　識無所有性。 　觀察如此識，　　所行而虛妄； 　以有此知故，　　能知識性空。 　已知智非知，　　一切處無染； 　若知如是法，　　識則同於幻。 　如說諸名色，　　無受不可說； 　而

【現代漢語翻譯】 現代漢語譯本 依據這樣的三昧（samadhi，禪定），不執著于任何言語表達。 擁有這種直接的智慧，能知曉言語表達的平等性； 如同用言語表達諸法一樣，也用無言的表達來說明。 已經獲得這種直接的認知，就不再追隨他人； 這被稱為正覺（samyak-sambodhi，完全的覺悟），難以思議的辟支佛（pratyekabuddha，獨覺者）。

『再者，阿難！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩），直接觀察到無明（avidya，無知）和行（samskara，業力）的非生之相，認識到識（vijnana，意識）的自性，認識到名色（nama-rupa，身心）的自性，認識到六入（sadayatana，六根）的自性，認識到觸（sparsha，接觸）的自性，認識到受（vedana，感受）的自性，認識到愛（trishna，渴愛）的自性，認識到取（upadana，執取）的自性，認識到有（bhava，存在）的自性，認識到生（jati，出生）的自性，認識到老死（jara-marana，衰老和死亡）的自性，對於這些法能夠清楚地直接認知，被稱為辟支佛。』

這時，世尊（bhagavan，佛陀）爲了再次宣說這個道理，而說了偈頌：

『直接觀察到無明，它畢竟不能產生； 就像水中的影子，從始至終都是虛無的。 明晰地見到一切法，而沒有動搖的相狀； 如果見到法是這樣的，因此稱為明（vidya，智慧）。 明的自性如同虛空，一切法也是如此； 如果獲得這種直接的認知，就稱為辟支佛。 如同所說的身行（kaya-samskara，身體的活動），不在於內在； 也不在於外在，這種身行是不生的。 身行如同芭蕉樹，畢竟沒有堅固性； 不生也不滅，它的自性如同虛空。 無畏的菩薩們，如果獲得這種直接的認知； 這被稱為正覺，難以思議的辟支佛。 了知一切法，它的自性常常如幻； 也能深信理解，識的無所有性。 觀察如此的識，所行都是虛妄的； 因為有這種認知，能知曉識的自性是空。 已經知道智非智，在一切處都沒有染著； 如果知道法是這樣的，識就如同幻象。 如同所說的名色，沒有受就不可說； 而

【English Translation】 English version According to such samadhi (meditative absorption), one does not cling to any verbal expressions. Having this direct seeing wisdom, one knows the equality of verbal expressions; Just as one expresses dharmas (phenomena) with words, one also explains with non-verbal expression. Having attained this direct seeing, one no longer follows others; This is called samyak-sambodhi (perfect enlightenment), the inconceivable pratyekabuddha (solitary buddha).

'Furthermore, Ananda! A bodhisattva-mahasattva (great bodhisattva), directly sees that avidya (ignorance) and samskara (volitional formations) are not born, knows the self-nature of vijnana (consciousness), knows the self-nature of nama-rupa (name and form), knows the self-nature of sadayatana (six sense bases), knows the self-nature of sparsha (contact), knows the self-nature of vedana (feeling), knows the self-nature of trishna (craving), knows the self-nature of upadana (clinging), knows the self-nature of bhava (becoming), knows the self-nature of jati (birth), knows the self-nature of jara-marana (old age and death). One who clearly and directly knows these dharmas is called a pratyekabuddha.'

At that time, the Bhagavan (the Blessed One), wishing to reiterate this meaning, spoke in verses:

'Directly seeing ignorance, it ultimately cannot arise; Like a reflection in water, it is without substance from beginning to end. Clearly seeing all dharmas, without any wavering appearance; If one sees dharmas in this way, therefore it is called vidya (wisdom). The nature of wisdom is like space, all dharmas are like this; If one attains this direct seeing, one is called a pratyekabuddha. As it is said, the kaya-samskara (bodily activity) is not within; Nor is it without, this bodily activity is unborn. Bodily activity is like a banana tree, ultimately without firmness; Neither born nor destroyed, its nature is like space. Fearless bodhisattvas, if they attain this direct seeing; This is called perfect enlightenment, the inconceivable pratyekabuddha. Knowing all dharmas, their nature is always like an illusion; Also able to deeply believe and understand, the non-substantiality of consciousness. Observing such consciousness, its actions are all illusory; Because of this knowledge, one can know the empty nature of consciousness. Having known that wisdom is not wisdom, there is no defilement anywhere; If one knows dharmas in this way, consciousness is like an illusion. As it is said, nama-rupa, without feeling, cannot be spoken of; And

知其性相，　　畢竟無所有。 　能說諸入性，　　而無有取相； 　能如是知入，　　此是性空故。 　觸性無不在，　　住于諸入中； 　觀察此觸時，　　如幻無所有。 　觸性本自空，　　分別故能知； 　而此諸觸性，　　住處無方所。 　若能現見觸，　　智者能遠離； 　有慧遠離觸，　　是名辟支佛。 　能知受相空，　　受亦無自性；◎

如泡不牢固，　　畢竟無所有。 　已斷一切愛，　　通達無愛法； 　已到愛盡處，　　是名辟支佛。 　知取無所取，　　亦知是虛無； 　不生無所有，　　如熱時炎水。 　本來諸有想，　　及本有生想； 　若知此性想，　　畢竟無所有。 　已離一切老，　　更不復受死； 　而於一切處，　　不復更受身。 　已逮此現見，　　而無有所依； 　以辟支佛名，　　宣說諸菩薩。

「如是阿難！如來等正覺，以方便力為聲聞人，說菩薩摩訶薩名為辟支佛。如是阿難！諸佛如來，說菩薩摩訶薩名為堅信、堅法、八人、須陀洹、斯陀含、阿那含、阿羅漢、聲聞、辟支佛。」

爾時尊者阿難，便說偈言：

「自在導世師，　　不可說而說； 　于空中作結，　　即空而解之。 　佛有大方便，　　說無著法者； 　于不可說法，　　而能

【現代漢語翻譯】 現代漢語譯本 瞭解它們的自性和現象，最終都是空無所有。 能夠闡述諸入（ayatana，指眼、耳、鼻、舌、身、意六根）的自性，而不執著于任何表象； 能夠如此瞭解諸入，這是因為它們的自性是空性的。 觸（sparsha，指根、境、識三者和合產生的感受）的自性無處不在，存在於諸入之中； 當觀察這種觸時，它如幻象般空無所有。 觸的自性本來就是空性的，通過分別才能感知； 而這些觸的自性，並沒有固定的存在之處。 如果能夠親見觸的真相，智者就能遠離它； 有智慧的人遠離觸，這被稱為辟支佛（pratyekabuddha，獨覺或緣覺）。 能夠了解受（vedana，感受）的現象是空性的，受也沒有自性； 如同水泡一樣不牢固，最終都是空無所有。 已經斷除一切愛慾，通達無愛之法； 已經到達愛慾止息之處，這被稱為辟支佛。 瞭解取（upadana，執取）是無所執取的，也知道它是虛無的； 不生起任何不存在的事物，如同熱季的陽焰（mirage）。 本來就有的諸有想（bhava-samjna，存在的概念），以及本來就有的生想（jati-samjna，出生的概念）； 如果瞭解這些概念的自性，最終都是空無所有。 已經脫離一切衰老，不再承受死亡； 在一切處，不再重新受生。 已經獲得這種親見，而沒有任何依賴； 以辟支佛之名，宣說諸菩薩（bodhisattva，發願成佛的修行者）。 『如是，阿難！如來（tathagata，佛的稱號）等正覺（samyaksambuddha，完全覺悟的佛陀），以方便力為聲聞人（sravaka，聽聞佛法而修行的人），說菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）名為辟支佛。如是，阿難！諸佛如來，說菩薩摩訶薩名為堅信、堅法、八人、須陀洹（srotapanna，入流者）、斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）、阿羅漢（arhat，無學）、聲聞、辟支佛。』 爾時，尊者阿難，便說偈言： 『自在的導師，不可說而說； 在空中結繩，即空而解之。 佛有大方便，說無執著之法； 對於不可說的法，卻能說出。』

【English Translation】 English version Knowing their nature and characteristics, ultimately there is nothing at all. Able to explain the nature of the sense bases (ayatana, referring to the six senses: eyes, ears, nose, tongue, body, and mind), without clinging to any appearances; Able to understand the sense bases in this way, because their nature is emptiness. The nature of contact (sparsha, the feeling arising from the union of sense, object, and consciousness) is omnipresent, existing within the sense bases; When observing this contact, it is like an illusion, empty of any substance. The nature of contact is originally empty, it is known through discrimination; And the nature of these contacts has no fixed place of existence. If one can directly see the truth of contact, the wise can detach from it; Those with wisdom who detach from contact are called Pratyekabuddhas (solitary realizers or self-enlightened ones). Able to understand that the phenomenon of feeling (vedana, sensation) is empty, and feeling has no inherent nature; Like a bubble, it is not firm, ultimately there is nothing at all. Having cut off all desires, understanding the dharma of non-desire; Having reached the place where desire ceases, this is called a Pratyekabuddha. Knowing that grasping (upadana, clinging) is without anything to grasp, and also knowing it is illusory; Not generating anything that does not exist, like a mirage in the hot season. The original concepts of existence (bhava-samjna, the concept of being), and the original concept of birth (jati-samjna, the concept of birth); If one understands the nature of these concepts, ultimately there is nothing at all. Having escaped all aging, no longer experiencing death; In all places, no longer taking rebirth. Having attained this direct seeing, without any dependence; With the name of Pratyekabuddha, proclaiming the Bodhisattvas (bodhisattva, those who aspire to Buddhahood). 'Thus, Ananda! The Tathagata (title of the Buddha), the Fully Enlightened One (samyaksambuddha), through skillful means, for the sake of the Sravakas (listeners of the Dharma), speaks of the Bodhisattva-Mahasattva (great Bodhisattva) as a Pratyekabuddha. Thus, Ananda! The Buddhas, the Tathagatas, speak of the Bodhisattva-Mahasattva as one of firm faith, firm in the Dharma, an eighth person, a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), a Sravaka, and a Pratyekabuddha.' At that time, the Venerable Ananda spoke in verse: 'The self-mastering guide of the world, speaks the unspeakable; Tying knots in the sky, and untying them in the same emptiness. The Buddha has great skillful means, speaking of the dharma of non-attachment; Regarding the dharma that cannot be spoken, yet is able to speak it.'

分別說。」

廣博嚴凈不退轉輪經卷第三 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

佛說廣博嚴凈不退轉輪經卷第四

宋涼州沙門智嚴譯

爾時阿難白佛言：「世尊！一切世間必生疑惑不能解了，如來等正覺，以何緣故說堅信、堅法乃至辟支佛耶？」

爾時世尊告阿難言：「阿難當知！若有眾生於先佛所造眾善行，能解如來密語不生疑惑。所以者何？能知如來密語，如幻、如熱時炎、如夢所見、如影、如響。阿難！若如是知密語者不生疑惑。是故阿難！菩薩摩訶薩，于如來等正覺密語應如是知。若有勤行精進不得精進，勤修智慧不得智慧者，不生疑惑。」

爾時世尊，欲重宣此義，而說偈言：

「諸佛導世者，　　微密語難知； 　為發大莊嚴，　　無異菩薩說。 　懈怠無智者，　　不能解密語； 　應當勤精進，　　為解密語故。 　如幻炎夢見，　　如電亦如響； 　以言說顯現，　　如是等諸法。 　如是知諸佛，　　所說微密語； 　能以如是慧，　　照凈微密智。 　不應如是知，　　菩提可宣說； 　應如是覺知，　　無言說故空。 　空不能知空，　　空不分別空； 　斷一切分別，　　顯示如是空。 　虛空無所歸，　　亦

【現代漢語翻譯】 現代漢語譯本 佛說廣博嚴凈不退轉輪經卷第四 宋涼州沙門智嚴譯 當時，阿難對佛說：『世尊！一切世間眾生必定會產生疑惑而不能理解，如來等正覺（佛的十號之一，意為徹底覺悟者），是因何緣故宣說堅信、堅法乃至辟支佛（獨覺，不需佛陀教導而自行開悟者）的境界呢？』 這時，世尊告訴阿難說：『阿難，你應當知道！如果有眾生在過去的佛那裡種下許多善行，就能理解如來的秘密教誨而不產生疑惑。這是什麼原因呢？因為他們能知道如來的秘密教誨，如同幻術、如同熱時的火焰、如同夢中所見、如同影子、如同迴響。阿難！如果能這樣理解秘密教誨，就不會產生疑惑。因此，阿難！菩薩摩訶薩（大菩薩）對於如來等正覺的秘密教誨應當這樣理解。如果有人勤奮修行精進卻不能得到精進，勤奮修習智慧卻不能得到智慧，也不應產生疑惑。』 這時，世尊想要再次宣說這個道理，就說了偈語： 『諸佛引導世間的人， 所說的微妙秘密教誨難以理解； 爲了發起廣大的莊嚴， 為無異於菩薩的人宣說。 懈怠而沒有智慧的人， 不能理解秘密教誨； 應當勤奮精進， 爲了理解秘密教誨的緣故。 如同幻術、火焰、夢中所見， 如同閃電也如同迴響； 用言語來顯現， 這些法就是如此。 像這樣理解諸佛， 所說的微妙秘密教誨； 能夠用這樣的智慧， 照亮清凈的微妙智慧。 不應該這樣理解， 菩提（覺悟）是可以宣說的； 應當這樣覺知， 因為沒有言說所以是空。 空不能知道空， 空不分別空； 斷除一切分別， 顯示這樣的空。 虛空沒有歸宿， 也

【English Translation】 English version The Sutra of the Great, Expansive, Pure, and Non-Retrogressing Wheel, Volume Four Translated by the Śramaṇa Zhiyan of Liangzhou in the Song Dynasty At that time, Ānanda said to the Buddha: 'World Honored One! All beings in the world will surely have doubts and be unable to understand. For what reason does the Tathāgata (one of the ten titles of a Buddha, meaning 'the one who has thus gone'), the Perfectly Enlightened One, speak of firm faith, firm Dharma, and even the state of Pratyekabuddha (a solitary Buddha, who attains enlightenment without the guidance of a Buddha)?' At that time, the World Honored One told Ānanda: 'Ānanda, you should know! If there are beings who have cultivated many good deeds in the presence of past Buddhas, they will be able to understand the secret teachings of the Tathāgata without doubt. Why is this so? Because they can know the secret teachings of the Tathāgata to be like illusions, like the flames of heat, like what is seen in a dream, like a shadow, like an echo. Ānanda! If one understands the secret teachings in this way, one will not have doubts. Therefore, Ānanda! A Bodhisattva Mahāsattva (a great Bodhisattva) should understand the secret teachings of the Tathāgata, the Perfectly Enlightened One, in this way. If there are those who diligently practice with vigor but do not attain vigor, who diligently cultivate wisdom but do not attain wisdom, they should not have doubts.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Buddhas who guide the world, Their subtle and secret teachings are difficult to understand; To initiate great adornment, They are spoken for those who are no different from Bodhisattvas. Those who are lazy and without wisdom, Cannot understand the secret teachings; They should diligently practice with vigor, For the sake of understanding the secret teachings. Like illusions, flames, what is seen in a dream, Like lightning and also like an echo; They are manifested through words, Such are all these dharmas. Understanding the Buddhas in this way, And their subtle and secret teachings; One can use such wisdom, To illuminate the pure and subtle wisdom. One should not understand in this way, That Bodhi (enlightenment) can be spoken of; One should realize in this way, That it is empty because it is beyond words. Emptiness cannot know emptiness, Emptiness does not differentiate emptiness; Cutting off all differentiations, Revealing such emptiness. Emptiness has no place to return, Also

無有取捨； 　以無取捨故，　　是故知法空。」

佛告阿難：「若如是知有為法皆悉如夢，而不放逸者，不生疑惑。」

說是法時，五億比丘生堅信想者，即從坐起整其衣服，偏袒右肩右膝著地，一心合掌皆共和合，住于佛前，而說偈言：

「今日牟尼尊，　　除我等疑心； 　得解微密義，　　以信求菩提。」

復有五億比丘生堅法想者，從諸比丘聞此偈已，即從坐起，乃至合掌，住于佛前，而說偈言：

「今蒙菩提照，　　除我等疑冥； 　得解微密義，　　堅法求菩提。」

復有十億比丘生八人想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「先住八地心，　　今日皆除舍； 　得解微密義，　　八人求菩提。」

復有十一億比丘生須陀洹想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「今于佛法中，　　得斷諸疑網； 　解佛微密語，　　宣說須陀洹。」

復有二萬五千比丘生斯陀含想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「我等本深著，　　志樂斯陀含； 　今皆得離著，　　寂滅無戲論。」

復有五百億比丘生阿那含想者，從諸比丘聞此偈已，即從坐起，乃

【現代漢語翻譯】 現代漢語譯本 沒有執取和捨棄； 因為沒有執取和捨棄的緣故，所以知道法是空性的。

佛陀告訴阿難：『如果像這樣知道有為法都像夢幻一樣，而不放縱懈怠，就不會產生疑惑。』

當佛陀宣說此法時，有五億比丘生起了堅定的信心，他們立即從座位上站起來，整理好衣服，袒露右肩，右膝著地，一心合掌，一起聚集在佛陀面前，並說偈頌：

『今日牟尼尊（釋迦牟尼佛的尊稱），消除了我們心中的疑惑； 領悟了深奧微妙的含義，以堅定的信心尋求菩提（覺悟）。』

又有五億比丘生起了對法的堅定信念，他們從其他比丘那裡聽到這偈頌后，也立即從座位上站起來，乃至合掌，站在佛陀面前，並說偈頌：

『今日蒙受菩提之光照耀，消除了我們心中的疑惑和黑暗； 領悟了深奧微妙的含義，以堅定的信念尋求菩提。』

又有十億比丘生起了八人（須陀洹果的預流者）的想法，他們從其他比丘那裡聽到這偈頌后，也立即從座位上站起來，乃至聚集在一起，站在佛陀面前，並說偈頌：

『先前安住於八地（預流果）的心，今日都已捨棄； 領悟了深奧微妙的含義，以八人的身份尋求菩提。』

又有十一億比丘生起了須陀洹（預流果）的想法，他們從其他比丘那裡聽到這偈頌后，也立即從座位上站起來，乃至聚集在一起，站在佛陀面前，並說偈頌：

『今日在佛法中，得以斷除一切疑惑之網； 領悟了佛陀深奧微妙的教誨，宣說須陀洹（預流果）的境界。』

又有二萬五千比丘生起了斯陀含（一來果）的想法，他們從其他比丘那裡聽到這偈頌后，也立即從座位上站起來，乃至聚集在一起，站在佛陀面前，並說偈頌：

『我們原本深深執著，志向在於斯陀含（一來果）； 如今都已脫離執著，達到寂滅無戲論的境界。』

又有五百億比丘生起了阿那含（不還果）的想法，他們從其他比丘那裡聽到這偈頌后，也立即從座位上站起來，乃

【English Translation】 English version Without taking or rejecting; Because of not taking or rejecting, therefore, know that the Dharma is empty.

The Buddha told Ananda: 'If one knows that all conditioned dharmas are like dreams, and does not become lax, then no doubts will arise.'

When this Dharma was being spoken, five hundred million bhikshus (monks) who had generated firm faith immediately rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, and with one mind, joined their palms together, all gathered before the Buddha, and spoke these verses:

'Today, the Muni (an epithet for Shakyamuni Buddha), has removed the doubts in our minds; Having understood the subtle and profound meaning, we seek Bodhi (enlightenment) with faith.'

Again, five hundred million bhikshus who had generated firm faith in the Dharma, having heard these verses from the other bhikshus, also immediately rose from their seats, and even joined their palms together, stood before the Buddha, and spoke these verses:

'Today, illuminated by the light of Bodhi, the doubts and darkness in our minds have been removed; Having understood the subtle and profound meaning, we seek Bodhi with firm faith.'

Again, ten hundred million bhikshus who had generated the thought of being 'eight persons' (Sotapanna, stream-enterer), having heard these verses from the other bhikshus, also immediately rose from their seats, and even gathered together, stood before the Buddha, and spoke these verses:

'Previously abiding in the mind of the 'eight persons' (stream-enterer), today we have all abandoned it; Having understood the subtle and profound meaning, we seek Bodhi as 'eight persons'.'

Again, eleven hundred million bhikshus who had generated the thought of being a Sotapanna (stream-enterer), having heard these verses from the other bhikshus, also immediately rose from their seats, and even gathered together, stood before the Buddha, and spoke these verses:

'Today, in the Buddha's Dharma, we have been able to cut off all nets of doubt; Having understood the Buddha's subtle and profound teachings, we proclaim the state of Sotapanna (stream-enterer).'

Again, twenty-five thousand bhikshus who had generated the thought of being a Sakadagami (once-returner), having heard these verses from the other bhikshus, also immediately rose from their seats, and even gathered together, stood before the Buddha, and spoke these verses:

'We were originally deeply attached, with our aspiration set on Sakadagami (once-returner); Now we have all been freed from attachment, reaching the state of quiescence without conceptual proliferation.'

Again, five hundred million bhikshus who had generated the thought of being an Anagami (non-returner), having heard these verses from the other bhikshus, also immediately rose from their seats, and

至和合，住于佛前，而說偈言：

「今遭救世尊，　　遠離諸戲論； 　得菩提光照，　　永拔諸果想。」

復有三萬五千億得四禪比丘生阿羅漢想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「我已離煩惱，　　通達無異法； 　知諸乘平等，　　皆悉如幻法。」

復有二萬比丘生聲聞想者，從諸比丘聞說偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「離縛牟尼尊，　　止我等虛說； 　密說聲聞義，　　我今皆通達。」

復有五千比丘生辟支佛想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「我等今現見，　　辟支佛所行； 　解佛微密義，　　難思辟支佛。」

復有一萬比丘尼生須陀洹果想，斯陀含果想，阿那含果想，阿羅漢果想者，從諸比丘聞說偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「今知平等法，　　永斷女身份； 　佛無有異言，　　必成人中尊。」

復有八萬八千優婆塞，生須陀洹果想，斯陀含果想，阿那含果想者，從諸比丘聞此偈已，即從坐起，乃至和合，住于佛前，而說偈言：

「我等心無垢，　　如凈毗琉璃； 　為修佛法故，　　今日當出家。」

爾時虛空中，

【現代漢語翻譯】 現代漢語譯本 他們聚集在一起，來到佛陀面前，並說了偈語： 『如今得遇救世尊（指佛陀），遠離了一切戲論（無意義的辯論）； 得到菩提（覺悟）的光芒照耀，永遠拔除了對果位的執著。』 又有三萬五千億證得四禪（佛教的四種禪定境界）的比丘，他們生起了阿羅漢（斷盡煩惱，不再輪迴的聖者）的想法，從其他比丘那裡聽到這偈語后，立即從座位上站起來，聚集在一起，來到佛陀面前，並說了偈語： 『我們已經遠離了煩惱，通達了沒有差異的法（真理）； 知道諸乘（各種修行道路）是平等的，都如幻象一般。』 又有兩萬生起聲聞（聽聞佛法而修行證果的人）想法的比丘，從其他比丘那裡聽到這偈語后，立即從座位上站起來，聚集在一起，來到佛陀面前，並說了偈語： 『解脫束縛的牟尼尊（指佛陀），停止了我們虛妄的言說； 秘密宣說的聲聞之義，我們如今都已通達。』 又有五千生起辟支佛（不依師教，自己覺悟的聖者）想法的比丘，從其他比丘那裡聽到這偈語后，立即從座位上站起來，聚集在一起，來到佛陀面前，並說了偈語： 『我們現在親眼見到，辟支佛所修行的道路； 理解了佛陀微妙深奧的含義，辟支佛的境界難以思議。』 又有一萬生起須陀洹果（初果，入流果），斯陀含果（二果，一來果），阿那含果（三果，不還果），阿羅漢果（四果，無生果）想法的比丘尼，從其他比丘那裡聽到這偈語后，立即從座位上站起來，聚集在一起，來到佛陀面前，並說了偈語： 『如今知道了平等的法，永遠斷除了女身的差別； 佛陀沒有不同的教誨，必定能成為人中之尊。』 又有八萬八千優婆塞（在家男居士），生起須陀洹果，斯陀含果，阿那含果的想法，從其他比丘那裡聽到這偈語后，立即從座位上站起來，聚集在一起，來到佛陀面前，並說了偈語： 『我們的心沒有污垢，如同清凈的毗琉璃（一種寶石）； 爲了修習佛法，今日應當出家。』 這時，在虛空中，

【English Translation】 English version They gathered together, came before the Buddha, and spoke in verses: 'Now we have encountered the Savior of the world (referring to the Buddha), far removed from all frivolous debates; Having received the light of Bodhi (enlightenment), we have forever uprooted all attachments to the fruits of practice.' There were also thirty-five trillion Bhikkhus (monks) who had attained the four Dhyanas (four meditative states in Buddhism) and had the thought of becoming Arhats (saints who have extinguished all defilements and are no longer subject to rebirth). Upon hearing these verses from other Bhikkhus, they immediately rose from their seats, gathered together, came before the Buddha, and spoke in verses: 'We have already departed from afflictions, and have penetrated the Dharma (truth) that has no differences; Knowing that all vehicles (paths of practice) are equal, and all are like illusions.' There were also twenty thousand Bhikkhus who had the thought of becoming Sravakas (those who attain enlightenment by hearing the teachings). Upon hearing these verses from other Bhikkhus, they immediately rose from their seats, gathered together, came before the Buddha, and spoke in verses: 'The Muni (sage, referring to the Buddha) who is free from bondage, has stopped our vain speech; The secret meaning of the Sravaka path, we have now all penetrated.' There were also five thousand Bhikkhus who had the thought of becoming Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). Upon hearing these verses from other Bhikkhus, they immediately rose from their seats, gathered together, came before the Buddha, and spoke in verses: 'We now see with our own eyes, the path practiced by the Pratyekabuddhas; Understanding the subtle and profound meaning of the Buddha, the realm of the Pratyekabuddhas is inconceivable.' There were also ten thousand Bhikkhunis (nuns) who had the thought of attaining the Srotapanna (stream-enterer, the first stage of enlightenment), Sakrdagamin (once-returner, the second stage), Anagamin (non-returner, the third stage), and Arhat (the fourth and final stage) fruits. Upon hearing these verses from other Bhikkhus, they immediately rose from their seats, gathered together, came before the Buddha, and spoke in verses: 'Now we know the equal Dharma, and have forever severed the distinctions of the female body; The Buddha has no different teachings, and will surely become the most honored among humans.' There were also eighty-eight thousand Upasakas (male lay practitioners) who had the thought of attaining the Srotapanna, Sakrdagamin, and Anagamin fruits. Upon hearing these verses from other Bhikkhus, they immediately rose from their seats, gathered together, came before the Buddha, and spoke in verses: 'Our minds are without defilement, like pure Beryl (a gemstone); For the sake of practicing the Buddha's Dharma, today we shall leave home (become monks).' At that time, in the empty space,

有六十億那由他諸天，以天曼陀羅華而散佛上，散已住立，而說偈言：

「本有諸乘想，　　亦有諸果想； 　今日悉除舍，　　必當成菩提。」◎

爾時有百千阿羅漢，舍利弗，大目揵連，須菩提，阿泥盧頭，離婆多，劫賓那等，即從坐起整衣服，偏袒右肩，右膝著地，一心合掌，皆共和合，住于佛前而白佛言：「世尊！我等今日誌愿滿足，能降伏魔摧諸怨敵，具足成就五無間業，我等今日滿足成就五欲功德，我等今日邪見具足遠離正見，我等今日害多百千眾生之命，我等今日已逮菩提，即於今日無餘涅槃而般涅槃。」爾時世尊默無所說。

爾時會中有百千眾生皆生疑惑：「我等今者如在闇中，云何諸大羅漢作如是語？何況凡夫，以疑惑故不能從此至彼從彼至此，坐不能立立不能坐。」

爾時尊者阿難，知此百千眾生心之所疑，亦以佛神力故，問文殊師利法王子言：「今此大眾百千眾生，聞諸大德比丘作如是語皆生疑惑，世尊默然而無所說，愿文殊師利說其因緣，此諸大德比丘，以何因緣說此密語？」

爾時文殊師利法王子，語尊者阿難言：「阿難當知！此是不退轉菩薩地事，唯有不退轉菩薩，乃能證知此諸大德比丘密語。」

尊者阿難問文殊師利言：「此諸大德比丘，皆是不退

【現代漢語翻譯】 現代漢語譯本 有六十億那由他（Niyuta，數量單位，表示極大的數目）諸天，用天上的曼陀羅華（Mandala flower，一種天界花卉）散在佛的身上，散完後站立，並說偈語： 『原本有對乘（Yana，佛教中指運載眾生到達解脫彼岸的工具，如聲聞乘、緣覺乘、菩薩乘）的執著，也有對果（Phala，修行所證得的境界）的執著；今天全部捨棄，必定能夠成就菩提（Bodhi，覺悟）。』 當時有百千阿羅漢（Arhat，已斷除煩惱，證得解脫的聖者），如舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），大目犍連（Maha Maugalyayana，佛陀十大弟子之一，以神通著稱），須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱），阿泥盧頭（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），離婆多（Revata，佛陀弟子之一），劫賓那（Kapphina，佛陀弟子之一）等，立即從座位上起身，整理衣服，袒露右肩，右膝著地，一心合掌，都一起在佛前對佛說：『世尊！我們今天志願滿足，能夠降伏魔（Mara，佛教中指障礙修行的惡勢力），摧毀一切怨敵，具足成就五無間業（Anantarika-karma，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧五種極重罪業），我們今天滿足成就五欲功德（Kama-guna，指色、聲、香、味、觸五種慾望所帶來的快樂），我們今天邪見具足遠離正見，我們今天殘害了眾多百千眾生的性命，我們今天已經證得菩提，就在今天無餘涅槃（Nirvana，佛教中指解脫生死輪迴的境界）而般涅槃（Parinirvana，佛教中指佛陀或阿羅漢的最終涅槃）。』當時世尊沉默不語。 當時會中有百千眾生都產生疑惑：『我們現在如同身處黑暗之中，為什麼這些大阿羅漢會說這樣的話？更何況是凡夫，因為疑惑的緣故不能從這裡到那裡，從那裡到這裡，坐著不能站立，站著不能坐下。』 當時尊者阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱），知道這百千眾生心中所疑惑，也因為佛的神力，問文殊師利（Manjusri，佛教中代表智慧的菩薩）法王子說：『現在這大眾百千眾生，聽到這些大德比丘說這樣的話都產生疑惑，世尊沉默不語，希望文殊師利說說其中的因緣，這些大德比丘，因為什麼因緣說這些秘密的話？』 當時文殊師利法王子，對尊者阿難說：『阿難應當知道！這是不退轉菩薩（Avaivartika Bodhisattva，指修行達到一定程度，不會再退轉的菩薩）的境界，只有不退轉菩薩，才能證知這些大德比丘的秘密話語。』 尊者阿難問文殊師利說：『這些大德比丘，都是不退轉菩薩嗎？』

【English Translation】 English version There were sixty billion Niyutas (a large number) of devas (gods), who scattered celestial Mandala flowers (a type of heavenly flower) upon the Buddha. Having scattered them, they stood and spoke in verses: 'Originally, there were attachments to the Yanas (vehicles, referring to the paths to enlightenment such as Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), and also attachments to the Phalas (fruits, referring to the stages of enlightenment); today, all are relinquished, and we shall surely attain Bodhi (enlightenment).' At that time, there were hundreds of thousands of Arhats (enlightened beings who have overcome all defilements), such as Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maha Maugalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Revata (one of the Buddha's disciples), and Kapphina (one of the Buddha's disciples), who immediately rose from their seats, adjusted their robes, bared their right shoulders, knelt on their right knees, and with single-mindedness, joined their palms together. They all together stood before the Buddha and said to the Buddha: 'World Honored One! Today our vows are fulfilled, we are able to subdue Mara (the demon of temptation), destroy all enemies, and fully accomplish the five Anantarika-karmas (the five heinous crimes of killing one's father, mother, an Arhat, causing the Buddha to bleed, and creating schism in the Sangha). Today we have fulfilled the merits of the five Kama-gunas (the five sensual pleasures of sight, sound, smell, taste, and touch). Today, with wrong views, we have completely abandoned right views. Today, we have harmed the lives of many hundreds of thousands of beings. Today, we have attained Bodhi, and today, we shall enter Parinirvana (the final Nirvana) without remainder.' At that time, the World Honored One remained silent and said nothing. At that time, hundreds of thousands of beings in the assembly all became doubtful: 'We are now as if in darkness. Why would these great Arhats say such things? How much more so for ordinary beings, who, because of doubt, cannot go from here to there, or from there to here, cannot stand when sitting, or sit when standing.' At that time, the Venerable Ananda (one of the Buddha's ten great disciples, known for his great memory), knowing the doubts in the hearts of these hundreds of thousands of beings, and also through the Buddha's spiritual power, asked the Dharma Prince Manjusri (a Bodhisattva representing wisdom): 'Now, these hundreds of thousands of beings in the assembly, hearing these great virtuous Bhikkhus (monks) say such things, have all become doubtful. The World Honored One remains silent and says nothing. May Manjusri explain the cause and conditions. For what reason do these great virtuous Bhikkhus speak these secret words?' At that time, the Dharma Prince Manjusri said to the Venerable Ananda: 'Ananda, you should know! This is the realm of the Avaivartika Bodhisattvas (Bodhisattvas who have reached a stage where they will not regress). Only Avaivartika Bodhisattvas can understand the secret words of these great virtuous Bhikkhus.' The Venerable Ananda asked Manjusri: 'Are these great virtuous Bhikkhus all Avaivartika Bodhisattvas?'

轉菩薩耶？」

文殊師利言：「如是，如是！此諸大德比丘皆是菩薩，已於菩提得不退轉。」

阿難請文殊師利言：「愿說諸大德比丘微密語義。」

文殊師利言：「無明能生生死，是故名母，斷無明故名為害母。父名不正思惟及以喜愛，彼以永斷名為害父。以諸法不可壞，方便壞眾多想，亦壞諸行名為壞僧。應壞凡夫法名阿羅漢，以不滅方便滅羅漢想名殺羅漢，以不滅方便滅如來想名出佛身血，如是等想已斷已害畢竟無餘。阿難！以是事故，諸大德比丘作如是語：『我等今日具足成就五無間業。』所以者何？於此法中不聚、不散、不減、不滿，是故名為五無間業滿足成就。阿難當知！彼作是說：『我等今日滿足成就五欲功德』者，彼諸比丘於此五欲，了知如夢、如幻、如熱時炎、如影、如響，彼於此智滿足成就，而於五欲無增無減。所以者何？能知此法畢竟而無所有。以無所有故能如實知，而於彼法得如是忍，故名滿足成就五欲功德。阿難！以是事故，彼諸比丘作如是說：『我等今日滿足成就五欲功德。』阿難當知！彼作是說：『我等今日滿足成就邪見遠離正見』者，彼諸比丘知諸法邪、見諸法邪。阿難！邪名有為諸法皆是虛妄，此虛妄法猶若虛空不增不減，亦不住方亦無所屬。所以者何？離自

【現代漢語翻譯】 「轉為菩薩嗎？」

文殊師利說：「是的，是的！這些大德比丘都是菩薩，已經在菩提道上獲得不退轉的境界。」

阿難請求文殊師利說：「希望您能說說這些大德比丘的深奧含義。」

文殊師利說：「無明能產生生死，所以稱為『母』，斷除無明就稱為『害母』。『父』指的是不正思惟和喜愛，永遠斷除它們就稱為『害父』。因為諸法不可破壞，用方便法破壞眾多妄想，也破壞諸行，稱為『壞僧』。應該破除凡夫的法，稱為阿羅漢，用不滅的方法滅除阿羅漢的執著，稱為『殺羅漢』，用不滅的方法滅除如來的執著，稱為『出佛身血』，像這樣的執著已經斷除，已經破除，徹底沒有剩餘。阿難！因為這個緣故，這些大德比丘這樣說：『我們今天具足成就五無間業。』為什麼呢？因為在這個法中不聚集、不分散、不減少、不增多，所以稱為五無間業圓滿成就。阿難你要知道！他們這樣說：『我們今天圓滿成就五欲功德』，這些比丘對於這五欲，了知它們如夢、如幻、如熱時的火焰、如影子、如回聲，他們對於這種智慧圓滿成就，而對於五欲沒有增加也沒有減少。為什麼呢？因為能知道這個法畢竟是空無所有的。因為空無所有，所以能如實地知道，並且對於這個法得到這樣的忍耐，所以稱為圓滿成就五欲功德。阿難！因為這個緣故，這些比丘這樣說：『我們今天圓滿成就五欲功德。』阿難你要知道！他們這樣說：『我們今天圓滿成就邪見，遠離正見』，這些比丘知道諸法是邪的，見到諸法是邪的。阿難！邪指的是有為諸法都是虛妄的，這種虛妄的法就像虛空一樣，不增加也不減少，也不住在任何地方，也沒有所屬。為什麼呢？因為遠離了自性。

【English Translation】 『Are they transformed into Bodhisattvas?』

Manjushri said, 『Yes, yes! These great virtuous Bhikshus are all Bodhisattvas, and have already attained non-retrogression in Bodhi.』

Ananda requested Manjushri, saying, 『May you explain the subtle meanings of these great virtuous Bhikshus.』

Manjushri said, 『Ignorance can produce birth and death, therefore it is called 『mother』; the severing of ignorance is called 『harming the mother』. 『Father』 refers to incorrect thinking and attachment; the eternal severing of them is called 『harming the father』. Because all dharmas are indestructible, using skillful means to destroy numerous thoughts, and also destroying all actions, is called 『destroying the Sangha』. One should destroy the dharma of ordinary beings, which is called Arhat; using non-extinguishing means to extinguish the attachment to Arhat, is called 『killing the Arhat』; using non-extinguishing means to extinguish the attachment to Tathagata, is called 『shedding the blood of the Buddha』. Such attachments have been severed, have been harmed, and are completely without remainder. Ananda! For this reason, these great virtuous Bhikshus say, 『Today we have fully accomplished the five heinous offenses.』 Why is that? Because in this dharma there is no gathering, no scattering, no decrease, no increase, therefore it is called the complete accomplishment of the five heinous offenses. Ananda, you should know! When they say, 『Today we have fully accomplished the merits of the five desires,』 these Bhikshus understand these five desires to be like dreams, like illusions, like the shimmering heat of the sun, like shadows, like echoes. They have fully accomplished this wisdom, and regarding the five desires, there is neither increase nor decrease. Why is that? Because they can know that this dharma is ultimately empty and without substance. Because it is empty and without substance, they can know it as it truly is, and they attain such forbearance regarding this dharma, therefore it is called the full accomplishment of the merits of the five desires. Ananda! For this reason, these Bhikshus say, 『Today we have fully accomplished the merits of the five desires.』 Ananda, you should know! When they say, 『Today we have fully accomplished the abandonment of wrong views and the attainment of right views,』 these Bhikshus know that all dharmas are wrong, and see that all dharmas are wrong. Ananda! Wrong refers to all conditioned dharmas being illusory; this illusory dharma is like empty space, neither increasing nor decreasing, neither residing in any place nor belonging to anything. Why is that? Because it is separate from self-nature.』

性故。彼知是法皆悉平等，以平等故正見亦等，彼已遠離如是等想。所以者何？若有等想有不等想，彼諸比丘無有等想及不等想。所以者何？諸佛之法離一切想，彼于佛法通達無生，不得無生法。是故阿難！彼諸大德比丘作如是語：『我等今日具足成就邪見遠離正見。』阿難當知！彼作是說：『我等今日害多百千眾生命』者，阿難！彼諸比丘令此時會百千眾生諸天及人，知有為法皆悉如幻、如影、如響，知此法故，離眾生想、離壽想、人想，離一切法想，以一切法不可種方便種菩提善根。諸比丘、比丘尼、優婆塞、優婆夷，從諸比丘聞此密語，亦得離眾生想、壽想、人想，不數數死。所以者何？若著眾生想、壽想、人想則數數死，彼已遠離如是法故畢竟不生。是故阿難！彼諸比丘作如是說：『我等今日害多百千眾生命根。』阿難當知！彼作是說：『我等今日已逮菩提，于無餘涅槃而般涅槃』者，阿難！彼諸比丘，令此大眾百千萬億那由他諸天及人，即於今日得離煩惱得逮菩提。所以者何？此諸大眾皆發阿耨多羅三藐三菩提心，而於今日聞說金剛句法，皆得無生法忍得見菩提，以是事故而作是說：『我等今日逮得菩提，我等今日于無餘涅槃而般涅槃』者，彼不斷煩惱不修佛法無餘煩惱。是故阿難！彼諸比丘作如是說：『

我等今日已逮菩提，于無餘涅槃界而般涅槃。』言今日者，阿難當知！即於此日不生亦無所生，故名今日。(天竺正音不生與今日音同也)是故阿難！求菩薩乘若善男子、善女人發阿耨多羅三藐三菩提心者，於一切法應當漸損，以不可得法發菩提心，於一切法是名為出離菩提想，於一切法是名為入無餘涅槃而般涅槃。阿難！求菩薩乘族姓子，不應深著日想，不應以日而生晝想。阿難！愚小之人以日為晝想，無黠慧故。所以者何？若令此晝是真實、是堅牢、是常住者，應有積聚不應過去，唯應有晝不應有夜。阿難當知！有晝夜想者此是凡小。是故阿難！求菩薩乘族姓子有深心者，為善知識所護，不應生晝夜想。所以者何？求離一切想是菩提道故。」

爾時文殊師利法王子，欲重宣此義，而說偈言：

「無明名為母，　　能生生死故； 　已拔其根本，　　是故名為害。 　不正觀思惟，　　喜愛名為父； 　彼皆如實知，　　畢竟無所有。 　以知無所有，　　而害其根本； 　不緣無所有，　　是故名為害。 　所說羅漢法，　　及與凡夫法； 　彼已以智壞，　　是故名為害。 　所有眾多相，　　已知其性相； 　以不可壞法，　　壞相名壞僧。 　本來所分別，　　如來諸法想； 　彼已斷遠離，　　

{ "translations": [ "現代漢語譯本", "『我們今天已經證得菩提（覺悟），將在無餘涅槃（徹底的寂滅）的境界中入般涅槃（最終的寂滅）。』說到今天，阿難（佛陀的弟子）你要知道！就是指今天既不生起也不存在任何生起，所以稱為今天。（在天竺的正確發音中，『不生』和『今天』發音相同）因此，阿難！求取菩薩乘（以救度眾生為目標的修行）的善男子、善女人，如果發起了阿耨多羅三藐三菩提心（無上正等正覺之心），對於一切法（世間萬物）應當逐漸減少執著，以不可得的法（空性）來發起菩提心，對於一切法，這稱為出離菩提的執著，對於一切法，這稱為進入無餘涅槃而入般涅槃。阿難！求取菩薩乘的善男子，不應該深深執著于日想，不應該因為太陽而產生白天的想法。阿難！愚昧無知的人以太陽為白天的想法，是因為他們沒有智慧。為什麼呢？如果這個白天是真實的、是堅固的、是常住的，那麼它應該積累而不應該過去，應該只有白天而不應該有夜晚。阿難你要知道！有白天夜晚想法的人是凡夫俗子。因此，阿難！求取菩薩乘的善男子，有深厚道心的人，受到善知識的護持，不應該產生白天夜晚的想法。為什麼呢？因為求離一切執著才是菩提之道。」 , "這時，文殊師利（智慧第一的菩薩）法王子，爲了再次宣說這個道理，而說了偈語：", "『無明（對真理的無知）被稱為母親，因為它能產生生死輪迴；已經拔除了它的根本，所以稱為害（斷除）。不正的觀察和思考，以及喜愛被稱為父親；他們都如實地知道，畢竟都是空無所有。因為知道空無所有，所以斷除了它的根本；不執著于空無所有，所以稱為害。所說的羅漢法（聲聞乘的修行方法），以及凡夫的法，他們都已經用智慧破除了，所以稱為害。所有眾多的現象，已經知道它們的自性；用不可破壞的法，破壞現象的執著，稱為壞僧（破除僧團的執著）。本來所分別的，如來（佛陀）對諸法的想法；他們都已經斷除遠離，" ], "english_translations": [ "English version", "'We have today attained Bodhi (enlightenment), and will enter Parinirvana (final extinction) in the realm of Nirvana without remainder.' When speaking of 'today,' Ananda (Buddha's disciple), you should know! It refers to this day, where there is neither arising nor anything that arises, hence it is called 'today.' (In the correct pronunciation of India, 'not arising' and 'today' sound the same.) Therefore, Ananda! If a good man or good woman seeking the Bodhisattva path (practice aimed at saving all beings) generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should gradually diminish their attachment to all dharmas (phenomena), and generate the Bodhi mind with the unattainable dharma (emptiness). Regarding all dharmas, this is called abandoning the attachment to Bodhi, and regarding all dharmas, this is called entering Nirvana without remainder and attaining Parinirvana. Ananda! A good man seeking the Bodhisattva path should not deeply cling to the thought of the day, nor should they generate the thought of daytime because of the sun. Ananda! Ignorant people think of the sun as daytime because they lack wisdom. Why is this so? If this daytime were real, solid, and permanent, then it should accumulate and not pass, there should only be daytime and not nighttime. Ananda, you should know! Those who have the thought of day and night are ordinary people. Therefore, Ananda! A good man seeking the Bodhisattva path, who has a deep mind, protected by a good teacher, should not generate the thought of day and night. Why is this so? Because seeking to abandon all attachments is the path to Bodhi.'", "At that time, Manjushri (the Bodhisattva of wisdom) the Dharma Prince, wishing to reiterate this meaning, spoke in verse:", "'Ignorance (lack of knowledge of the truth) is called the mother, because it can generate the cycle of birth and death; having uprooted its foundation, it is therefore called harm (destruction). Incorrect observation and thinking, and fondness are called the father; they all know in truth, that ultimately they are all empty. Because they know emptiness, they have uprooted its foundation; not clinging to emptiness, it is therefore called harm. The Dharma of Arhats (practitioners of the Hearer Vehicle), and the Dharma of ordinary people, they have already destroyed with wisdom, therefore it is called harm. All the numerous phenomena, having known their nature; using the indestructible Dharma, destroying the attachment to phenomena, is called destroying the Sangha (breaking the attachment to the community). The original distinctions, the Tathagata's (Buddha's) thoughts on all dharmas; they have already cut off and distanced themselves from," ] }

知其不生滅。 　此想次第起，　　思量知是空； 　如所說平等，　　彼已能證知。 　所說欲功德，　　其名有五種； 　遠離此諸想，　　知想皆如幻。 　是諸比丘等，　　于欲無增減； 　于導世師前，　　而作如是說。 　知欲性皆空，　　猶如夢所見； 　畢竟無所生，　　於此智得滿。 　以邪智知法，　　虛偽不牢固； 　邪名為虛妄，　　於此智得滿。 　有為法虛妄，　　而無有遠近； 　無知無近遠，　　如五指摩空。 　彼說諸正見，　　皆見是平等； 　如諸法平等，　　知見等亦然。 　凡小多分別，　　眾生想故死； 　若不得眾生，　　亦無有死想。 　有緣諸眾生，　　除其計壽想； 　知計壽過患，　　除其如是想。 　遠離眾生想，　　及與計壽想； 　彼作如是說，　　害多眾生命。 　已遠離死想，　　達無分別法； 　知不壞菩提，　　不增無果報。 　死生不可聚，　　覺了清凈法； 　一切法無諍，　　不生常寂滅。 　不應分別晝，　　亦不分別夜； 　于不來去法，　　而求于菩提。 　凡小恒分別，　　以日用為晝； 　欲求菩提者，　　莫作是分別。 　彼以是密語，　　宣說如是法； 　以知此法故，　　能作如是說。」

文殊師利法王子說此

【現代漢語翻譯】 現代漢語譯本 知曉諸法不生不滅的本性。 這種種念頭次第生起，思量之後明白它們都是空性的； 正如所說的平等之理，他們已經能夠證悟。 所說的欲的功德，其名稱有五種； 遠離這些念頭，明白所有念頭都如幻象。 這些比丘們，對於慾望既不增加也不減少； 在引導世間的導師面前，他們這樣宣說。 知曉慾望的本性皆為空，猶如夢中所見； 畢竟沒有真實的生起，對於此理智慧圓滿。 以邪見來理解佛法，其見解虛妄不牢固； 邪見即是虛妄，對於此理智慧圓滿。 有為法虛妄不實，沒有遠近之分； 無知也就沒有遠近，如同五指摩挲虛空。 他們所說的正見，都見到諸法平等； 如同諸法平等，知見也應如此平等。 凡夫俗子多有分別，因執著眾生之想而有生死； 如果不再執著眾生之想，也就沒有生死的概念。 有緣的眾生，應當去除對壽命長短的執著； 知曉執著壽命的過患，去除這樣的想法。 遠離眾生之想，以及執著壽命的想法； 他們這樣說，是害死了許多眾生的生命。 已經遠離了對死亡的執著，通達無分別的法； 知曉不壞的菩提，不增不減，沒有果報。 生死不可聚集，覺悟清凈的佛法； 一切法沒有諍論，不生不滅，常寂滅。 不應分別白天，也不應分別夜晚； 對於不來不去的法，而尋求菩提。 凡夫俗子總是分別，以日出為白天； 想要尋求菩提的人，不要作這樣的分別。 他們用這些秘密的語言，宣說這樣的佛法； 因為知曉此法，才能這樣宣說。 文殊師利（Manjusri）法王子宣說了這些。

【English Translation】 English version Knowing that they are neither born nor die. These thoughts arise in succession, and after contemplation, it is understood that they are empty; As the equality that has been spoken of, they have already been able to realize it. The merits of desire that have been spoken of, their names are five kinds; Being far from these thoughts, knowing that all thoughts are like illusions. These Bhikkhus (monks), regarding desire, neither increase nor decrease; Before the guide of the world, they speak in this way. Knowing that the nature of desire is empty, like what is seen in a dream; Ultimately, there is no real arising, and with this wisdom is fulfilled. Using wrong knowledge to understand the Dharma (Buddhist teachings), the understanding is false and not firm; Wrong knowledge is false, and with this wisdom is fulfilled. Conditioned dharmas (phenomena) are false, and there is no near or far; Without knowledge, there is no near or far, like the five fingers stroking the void. They speak of right views, all seeing equality; Like all dharmas are equal, the knowledge and views should also be equal. Ordinary people have many distinctions, and because of the thought of sentient beings, there is death; If there is no attachment to the thought of sentient beings, there is no concept of death. Sentient beings with conditions should remove the attachment to the length of life; Knowing the fault of attachment to life, remove such thoughts. Being far from the thought of sentient beings, and the thought of attachment to life; They say this, which is killing many sentient beings' lives. Having already been far from the attachment to death, reaching the non-discriminating Dharma; Knowing the indestructible Bodhi (enlightenment), neither increasing nor decreasing, without karmic retribution. Birth and death cannot be gathered, awakening to the pure Dharma; All dharmas are without dispute, neither born nor die, always in Nirvana (extinction). One should not distinguish day, nor should one distinguish night; For the Dharma that neither comes nor goes, one seeks Bodhi. Ordinary people always distinguish, using the sunrise as day; Those who seek Bodhi, should not make such distinctions. They use these secret words, to proclaim such Dharma; Because of knowing this Dharma, one can speak in this way. Manjusri (Manjusri) the Dharma Prince spoke these words.

偈已，爾時會中百千眾生已拔疑箭，無復疑惑逮大照明，于諸法中得無生法忍，各自脫身所著上服，以奉文殊師利法王子，皆作是言：「愿使我等於未來世，說是妙法覺悟眾生，如今文殊師利法王子覺悟眾生。」

爾時世尊告文殊師利言：「善哉，善哉！文殊師利！除眾生疑照明佛法，法應如是。」

爾時阿難白佛言：「世尊！今此百千眾生所有疑箭，非是世尊所拔斷耶？」

佛告阿難：「今此百千眾生，皆是文殊師利本所教化成就菩提，聞彼說法皆能信解。」

阿難白佛言：「是諸眾生皆于菩提不退轉耶？」

佛告阿難：「如是，如是！是諸眾生已於菩提而不退轉。所以者何？為文殊師利善知識所護念故。」

爾時阿難白佛言：「世尊！此諸比丘，生堅信想，生堅法想，生八人想，生須陀洹想，生斯陀含想，生阿那含想，生阿羅漢想，生聲聞想，生辟支佛想者，皆于菩提不退轉耶？」

佛告阿難：「是處難信，樂小法者，懶惰、懈怠、不勤精進、貪著飲食、貪著欲染，親近樂行欲染法者，好喜談說無益之語，亂心失念不具威儀，心意躁擾不攝諸根，輕躁嬉戲愚佷多語，如是眾生信是法難。阿難！著增上慢不能護身貪著身命，遠閑居處舍多聞法，破戒憍慢毀法竊法，不尊

【現代漢語翻譯】 現代漢語譯本：偈頌說完后，當時法會中成百上千的眾生已經拔除了疑惑之箭，不再有任何疑惑，獲得了大光明，在諸法中證得了無生法忍（對諸法不生不滅的真理的領悟），他們各自脫下身上所穿的上等衣服，獻給文殊師利（Manjusri）法王子，都這樣說道：『愿我們在未來世，也能宣說這微妙的佛法，覺悟眾生，就像現在文殊師利法王子覺悟眾生一樣。』 當時，世尊告訴文殊師利說：『好啊，好啊！文殊師利！你為眾生解除疑惑，照亮佛法，佛法本應如此。』 這時，阿難（Ananda）對佛說：『世尊！現在這成百上千的眾生所有的疑惑之箭，難道不是世尊您所拔除的嗎？』 佛告訴阿難說：『現在這成百上千的眾生，都是文殊師利原本所教化成就菩提的，他們聽聞文殊師利說法都能信解。』 阿難對佛說：『這些眾生都於菩提不退轉嗎？』 佛告訴阿難說：『是的，是的！這些眾生已經于菩提不退轉了。為什麼呢？因為他們受到文殊師利善知識的護念的緣故。』 這時，阿難對佛說：『世尊！這些比丘（bhiksu，佛教出家男眾），生起堅固的信心，生起堅固的佛法之想，生起預流果（srota-apanna，初果）之想，生起一來果（sakrdagamin，二果）之想，生起不還果（anagamin，三果）之想，生起阿羅漢果（arhat，四果）之想，生起聲聞（sravaka，聽聞佛陀教誨而得道者）之想，生起辟支佛（pratyekabuddha，無師自悟者）之想的人，他們都於菩提不退轉嗎？』 佛告訴阿難說：『這種情況難以令人相信，那些喜歡小乘佛法的人，懶惰、懈怠、不勤奮精進、貪著飲食、貪著欲染，親近喜歡修行欲染之法的人，喜歡談論無益的話語，心意散亂失念，不具足威儀，心意煩躁不安，不能攝持諸根，輕浮躁動，嬉戲玩鬧，愚癡固執，多言多語，這樣的眾生很難相信這個法門。阿難！那些執著于增上慢（未證得的境界，自以為證得）的人，不能守護自身，貪戀身命，遠離清凈的居處，捨棄多聞佛法，破戒驕慢，譭謗佛法，盜取佛法，不尊敬'

【English Translation】 English version: After the verses were spoken, at that time, hundreds of thousands of beings in the assembly had already pulled out the arrows of doubt, had no more doubts, attained great illumination, and in all dharmas, attained the forbearance of non-arising dharma (understanding the truth of non-birth and non-death of all dharmas). They each took off their upper garments and offered them to Manjusri (Manjusri) the Dharma Prince, all saying: 'May we, in future lives, also proclaim this wonderful Dharma, awakening sentient beings, just as Manjusri the Dharma Prince is now awakening sentient beings.' At that time, the World Honored One said to Manjusri: 'Excellent, excellent! Manjusri! You remove the doubts of sentient beings and illuminate the Buddha Dharma; the Dharma should be like this.' At that time, Ananda (Ananda) said to the Buddha: 'World Honored One! Are not the arrows of doubt of these hundreds of thousands of beings now all removed by the World Honored One?' The Buddha told Ananda: 'These hundreds of thousands of beings are all those whom Manjusri originally taught and led to the attainment of Bodhi. They all can believe and understand upon hearing his teachings.' Ananda said to the Buddha: 'Are all these beings non-retrogressive in Bodhi?' The Buddha told Ananda: 'Yes, yes! These beings are already non-retrogressive in Bodhi. Why? Because they are protected and cared for by the good teacher Manjusri.' At that time, Ananda said to the Buddha: 'World Honored One! These bhiksus (bhiksu, Buddhist monks), who have generated firm faith, generated firm thoughts of the Dharma, generated thoughts of the stream-enterer (srota-apanna, the first stage of enlightenment), generated thoughts of the once-returner (sakrdagamin, the second stage of enlightenment), generated thoughts of the non-returner (anagamin, the third stage of enlightenment), generated thoughts of the arhat (arhat, the fourth stage of enlightenment), generated thoughts of the sravaka (sravaka, one who attains enlightenment by hearing the Buddha's teachings), generated thoughts of the pratyekabuddha (pratyekabuddha, one who attains enlightenment on their own), are they all non-retrogressive in Bodhi?' The Buddha told Ananda: 'This is a difficult thing to believe. Those who like the small vehicle of Dharma, who are lazy, indolent, not diligent in their practice, attached to food, attached to sensual desires, who associate with those who like to practice sensual desires, who like to talk about useless things, whose minds are scattered and forgetful, who do not have proper conduct, whose minds are restless and cannot control their senses, who are frivolous and playful, foolish and stubborn, and talkative, such beings find it difficult to believe this Dharma. Ananda! Those who are attached to arrogance (thinking they have attained what they have not), cannot protect themselves, are attached to their lives, stay away from quiet places, abandon the study of the Dharma, break precepts with arrogance, slander the Dharma, steal the Dharma, and do not respect'

重法毀滅正法，貧窮法財喜樂非法，誹謗正法樂行非法，不知恩報恩，不敬佛法僧。阿難！如是眾生信是法難。慳心堅著惡戒瞋心，不解佛法，成就惡慧貧窮智慧，惡友所護遠離善友，不為般若波羅蜜所護，不為諸陀羅尼經王所護，起有得見，深重利養貪著衣缽，于衣缽物極生重心，不尊重和上、阿阇梨，于初夜后夜不勤行方便。阿難！如是眾生信是法難。殺生、偷盜、邪淫、妄語、兩舌、惡口、說非時語，貪、瞋、邪見、親近邪見，修行廣佈邪方便法，無慚無悔朋黨交遊，獨行無伴離沙門法，行非沙門法，不信空無相無作無為不生不滅一切諸法非破壞相。阿難當知！如是眾生信是法難。」爾時世尊說是語已，即便默然。

爾時阿難承佛威神問文殊師利法王子言：「文殊師利！世尊何故默無所說？」

文殊師利言：「將來惡世眾生，成就如是惡不善法，不能信解如是深法，以是事故世尊默然。」

尊者阿難問文殊師利言：「來世眾生少有信解如是法不？」

文殊師利言：「來世眾生信此法者甚少，猶如眾生不識珍寶者多、識者甚少。所以者何？非其智力所及。阿難！眾生亦爾，聞說此法信解者少；設有信解如是法者，不為國土城村人民所敬，國土人民咸共輕賤而遠離之。所以者何？此人先世

【現代漢語翻譯】 現代漢語譯本： 重法（指偏重於形式或外在的修行）會毀滅正法（真正的佛法），貪戀財物和喜樂的法是邪法，誹謗正法的人喜歡做非法之事，不知感恩，不尊敬佛、法、僧三寶。阿難！這樣的眾生很難相信正法。他們慳吝，執著于惡戒，心懷嗔恨，不理解佛法，成就惡慧，缺乏智慧，被惡友保護，遠離善友，不被般若波羅蜜（智慧的完美）所護佑，不被諸陀羅尼經王（總持一切法門的經典）所護佑，生起有得之見，深深貪戀利養，貪著衣缽，對衣缽之物極其看重，不尊重和尚（戒師）、阿阇梨（導師），在初夜和后夜不勤奮修行。阿難！這樣的眾生很難相信正法。他們殺生、偷盜、邪淫、妄語、兩舌、惡口、說非時語，貪婪、嗔恨、邪見、親近邪見，修行和廣佈邪方便法，不知慚愧，不思悔改，結黨營私，獨來獨往，遠離沙門（出家人）的修行，行非沙門之法，不相信空、無相、無作、無為、不生不滅、一切諸法非破壞相的道理。阿難，你要知道！這樣的眾生很難相信正法。」這時，世尊說完這些話后，就沉默不語。 這時，阿難憑藉佛的威神力，問文殊師利（智慧第一的菩薩）法王子說：「文殊師利！世尊為什麼沉默不語呢？」 文殊師利說：「未來惡世的眾生，成就這樣的惡不善法，不能相信和理解這樣深奧的佛法，因此世尊才沉默不語。」 尊者阿難問文殊師利說：「未來世的眾生，很少有人能相信和理解這樣的佛法嗎？」 文殊師利說：「未來世的眾生，能相信此法的人很少，就像眾生不認識珍寶的人多，認識的人很少一樣。為什麼呢？因為這不是他們的智慧能力所能達到的。阿難！眾生也是這樣，聽聞此法能相信和理解的人很少；即使有相信和理解此法的人，也不會被國家、城市、鄉村的人民所尊敬，國家人民都會輕視和遠離他們。為什麼呢？因為這個人前世

【English Translation】 English version: Overemphasizing the law (referring to focusing on form or external practice) destroys the true Dharma (the genuine teachings of Buddhism), the Dharma that craves wealth and joy is an evil Dharma, those who slander the true Dharma enjoy doing unlawful things, they are ungrateful, and they do not respect the Buddha, Dharma, and Sangha (the three jewels). Ananda! It is difficult for such beings to believe in the true Dharma. They are stingy, attached to evil precepts, harbor hatred, do not understand the Dharma, achieve evil wisdom, lack wisdom, are protected by evil friends, stay away from good friends, are not protected by Prajna Paramita (the perfection of wisdom), are not protected by the Kings of Dharani Sutras (scriptures that hold all teachings), they develop the view of having something to gain, deeply crave for offerings, are attached to robes and bowls, place great importance on robes and bowls, do not respect the Upadhyaya (preceptor) and Acharya (teacher), and do not diligently practice in the early and late nights. Ananda! It is difficult for such beings to believe in the true Dharma. They kill, steal, commit sexual misconduct, lie, use divisive speech, harsh speech, speak untimely words, are greedy, hateful, have wrong views, associate with wrong views, practice and widely spread evil expedient methods, are shameless, do not repent, form cliques, are solitary, stay away from the practice of Shramanas (monastics), practice non-Shramana practices, and do not believe in the principles of emptiness, non-form, non-action, non-being, non-birth, non-death, and that all dharmas are not of a destructive nature. Ananda, you should know! It is difficult for such beings to believe in the true Dharma.」 At this time, after the World Honored One finished speaking these words, he became silent. At this time, Ananda, relying on the Buddha's majestic power, asked Manjushri (the Bodhisattva of wisdom) the Dharma Prince, saying, 「Manjushri! Why is the World Honored One silent and not speaking?」 Manjushri said, 「In the future evil age, beings will achieve such evil and unwholesome dharmas, and they will not be able to believe and understand such profound Dharma, therefore the World Honored One is silent.」 Venerable Ananda asked Manjushri, saying, 「In the future, will there be few beings who can believe and understand such Dharma?」 Manjushri said, 「In the future, there will be very few beings who can believe in this Dharma, just as there are many beings who do not recognize precious jewels, and very few who do. Why is that? Because it is not within the reach of their wisdom. Ananda! It is the same with beings, there are very few who can believe and understand this Dharma upon hearing it; even if there are those who believe and understand this Dharma, they will not be respected by the people of the country, cities, and villages, and the people of the country will despise and stay away from them. Why is that? Because this person in their past life

作法留難業因緣故，今受此報。」

阿難請文殊師利言：「惟愿為此少信解眾生敷演此義。」

文殊師利言：「此事問佛，佛當演說。」爾時阿難，即便問佛。

爾時世尊，四面顧視，即出舌相，遍覆三千大千世界，于其舌相復放光明，遍照十方恒河沙世界，皆令周遍。時四部眾，佛神力故，皆見十方恒河沙諸佛世界諸佛世尊，皆說是法悉得聞知，聞是法已皆共和合勸請世尊：「唯愿如來宣說此法莫令斷絕。世尊！今十方諸世界中，無量無邊不可限量諸佛世尊宣說是法，我等悉得見聞，其所說法無有增減，如今世尊等無有異。」

爾時世尊還攝舌相告阿難言：「汝頗曾見不實語人有是廣長舌相不耶？」

阿難白佛言：「無也。世尊！此是世尊誠實說于戒定忍辱，憐愍饒益慈悲喜捨，一切智果所得舌相。是故世尊！唯愿為此少信眾生族姓男女敷演此義，因是事故，諸不信者以此證知，皆令得信。」

爾時世尊告阿難言：「今此四眾諸來會者，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，聞說此法者，皆于阿耨多羅三藐三菩提不退轉，漸次修行，當得阿耨多羅三藐三菩提，即於此處宣說是法無有增減，如我今日等無有異

【現代漢語翻譯】 現代漢語譯本：'這是因為過去造作障礙的業因緣故，所以現在承受這樣的果報。' 阿難請求文殊師利說：'希望您能為這些少有信心的眾生詳細解釋這個道理。' 文殊師利說：'這件事應該去問佛陀，佛陀會解釋的。' 當時，阿難就去問佛陀。 那時，世尊環顧四方，伸出舌頭，覆蓋了三千大千世界。他的舌頭上又放出光明，照遍十方恒河沙數的世界，使所有地方都光明普照。當時，四部大眾，因為佛陀的神力，都看見十方恒河沙數諸佛世界中的諸佛世尊，都在宣說此法，並且都聽聞到了。聽聞此法后，他們都一起勸請世尊：'希望如來宣說此法，不要讓它斷絕。世尊！現在十方諸世界中，無量無邊不可思議的諸佛世尊都在宣說此法，我們都得以見聞，他們所說的法沒有增減，和現在的世尊所說的一樣，沒有任何差別。' 那時，世尊收回舌頭，告訴阿難說：'你可曾見過說不真實話的人有這樣廣長的舌相嗎？' 阿難對佛說：'沒有。世尊！這是世尊誠實宣說戒、定、忍辱，憐憫饒益，慈悲喜捨，一切智慧的果報所得到的舌相。所以，世尊！希望您能為這些少有信心的眾生，無論男女，詳細解釋這個道理，因為這個緣故，讓那些不相信的人因此而相信。' 那時，世尊告訴阿難說：'現在這裡聚集的四眾弟子，比丘、比丘尼、優婆塞、優婆夷，以及天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人非人等，凡是聽聞此法的人，都將在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上不退轉，逐漸修行，最終證得阿耨多羅三藐三菩提。就在這裡宣說此法，沒有增減，和我今天所說的一樣，沒有任何差別。'

【English Translation】 English version: 'This is because of the karmic causes and conditions of creating obstacles in the past, and therefore, one now receives this retribution.' Ananda requested Manjushri, saying, 'May you please elaborate on this meaning for the sake of these beings with little faith and understanding.' Manjushri said, 'This matter should be asked of the Buddha; the Buddha will explain it.' At that time, Ananda then asked the Buddha. At that time, the World Honored One looked around in all directions, then extended his tongue, covering the three thousand great thousand worlds. From his tongue, he emitted light, illuminating all the ten directions of the Ganges River sand-like worlds, making all places shine brightly. At that time, the four assemblies, due to the Buddha's divine power, all saw the Buddhas, World Honored Ones, in the ten directions of the Ganges River sand-like Buddha worlds, all proclaiming this Dharma, and they all heard it. After hearing this Dharma, they all together urged the World Honored One, saying, 'May the Tathagata proclaim this Dharma and not let it be cut off. World Honored One! Now, in the ten directions of all the worlds, countless and immeasurable inconceivable Buddhas, World Honored Ones, are proclaiming this Dharma, and we have all been able to see and hear it. The Dharma they proclaim has no increase or decrease, and it is the same as what the present World Honored One is saying, without any difference.' At that time, the World Honored One retracted his tongue and said to Ananda, 'Have you ever seen a person who speaks untruths have such a long and broad tongue?' Ananda replied to the Buddha, 'No, World Honored One! This is the tongue mark obtained by the World Honored One through truthfully proclaiming precepts, concentration, patience, compassion, benefiting others, loving-kindness, joy, equanimity, and the fruit of all wisdom. Therefore, World Honored One! May you please elaborate on this meaning for the sake of these beings with little faith, whether male or female, so that those who do not believe may come to believe because of this.' At that time, the World Honored One said to Ananda, 'Now, all the four assemblies gathered here, the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), as well as Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring spirit), Garudas (a type of large bird), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent spirit), humans, and non-humans, all who hear this Dharma will not regress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and will gradually cultivate, eventually attaining Anuttara-samyak-sambodhi. Right here, this Dharma is proclaimed without increase or decrease, and it is the same as what I am saying today, without any difference.'

。」

爾時四眾比丘、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，皆大歡喜踴躍無量；其中或有以衣散佛者，或以華者，或以諸鬘，所謂須曼那鬘，金鬘銀鬘，毗琉璃鬘，頗梨鬘，車𤦲鬘，馬瑙鬘，像瑙鬘，日光寶鬘，雜七寶鬘，以如是等鬘，而散佛上。諸天以曼陀羅華，摩訶曼陀羅華，波流沙華，摩訶波流沙華，曼殊沙華，摩訶曼殊沙華，迦迦勒羈華，摩訶迦迦勒羈華，盧遮摩禰華，摩訶盧遮摩禰華，輸娑摩禰華，摩訶輸娑摩禰華，如是等諸華而散佛上。復以天優缽羅華，波頭摩華，拘物頭華，分陀利華，而散佛上。于虛空中作天伎樂，種種歌頌讚嘆佛德。諸龍王等皆雨真珠散於佛上。一切女人即脫身上妙好瓔珞以散佛上，脫身上服以用奉佛，即整衣服右膝著地，一心合掌住于佛前，皆共和合而作是言：「諸佛如來，言無有二智無障礙，記說我等必當作佛。」

爾時世尊告阿難言：「如是阿難！是諸女人必于阿耨多羅三藐三菩提不退轉。所以者何？諸佛世尊，永斷愚癡、貪慾、瞋恚及諸憍慢塵垢黑闇一切染著，燒燃煩惱永盡無餘，成就精進成就諸力，威德尊嚴神足自在光明照曜，眷屬成就尊貴威勢，色族姓處皆悉具足，相好具足光明具足到安隱

【現代漢語翻譯】 當時，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（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、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）、人以及非人等，都非常歡喜，踴躍不已。他們之中，有的用衣服散在佛身上，有的用鮮花，有的用各種花鬘，如須曼那鬘（一種香花製成的花環）、金鬘、銀鬘、毗琉璃鬘（用青色寶石製成的花環）、頗梨鬘（用水晶製成的花環）、車𤦲鬘（用硨磲製成的花環）、馬瑙鬘（用瑪瑙製成的花環）、象瑙鬘（用象牙製成的花環）、日光寶鬘（用發光的寶石製成的花環）、雜七寶鬘（用多種寶石製成的花環），用這些花鬘散在佛身上。諸天則用曼陀羅華（天上的白色花）、摩訶曼陀羅華（大曼陀羅花）、波流沙華（天上的紅色花）、摩訶波流沙華（大波流沙花）、曼殊沙華（天上的黃色花）、摩訶曼殊沙華（大曼殊沙花）、迦迦勒羈華（天上的藍色花）、摩訶迦迦勒羈華（大迦迦勒羈花）、盧遮摩禰華（天上的紫色花）、摩訶盧遮摩禰華（大盧遮摩禰花）、輸娑摩禰華（天上的綠色花）、摩訶輸娑摩禰華（大輸娑摩禰花）等各種鮮花散在佛身上。又用天上的優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（白蓮花）、分陀利華（白蓮花）散在佛身上。在虛空中，天人們演奏天樂，用各種歌頌讚嘆佛的功德。諸龍王等降下真珠雨散在佛身上。所有的女人都脫下身上精美的瓔珞散在佛身上，脫下身上的衣服用來供奉佛，然後整理好衣服，右膝著地，一心合掌站在佛前，都異口同聲地說：『諸佛如來，言語真實不虛，智慧無礙，預言我們將來必定成佛。』 這時，世尊告訴阿難說：『阿難，這些女人必定在阿耨多羅三藐三菩提（無上正等正覺）的道路上不會退轉。為什麼呢？因為諸佛世尊，永遠斷除了愚癡、貪慾、瞋恚以及各種驕慢的塵垢和黑暗，一切的染著，燒盡了煩惱，永無剩餘，成就了精進，成就了各種力量，威德尊嚴，神足自在，光明照耀，眷屬成就，尊貴威勢，色族姓處都完全具足，相好具足，光明具足，到達安穩的彼岸。』

【English Translation】 At that time, the four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees), as well as devas (gods), nagas (dragons), yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a type of large bird), kinnaras (a type of celestial musician), mahoragas (a type of great serpent), humans, and non-humans—were all greatly delighted and rejoiced immeasurably. Among them, some scattered clothes on the Buddha, some scattered flowers, and some scattered various garlands, such as sumanā garlands (garlands made of fragrant flowers), gold garlands, silver garlands, vaiḍūrya garlands (garlands made of lapis lazuli), sphatika garlands (garlands made of crystal), śaṅkha garlands (garlands made of conch shells), aśmagarbha garlands (garlands made of agate), gajamuktā garlands (garlands made of elephant pearls), sūryakānta garlands (garlands made of sunstone), and mixed seven-treasure garlands. They scattered these garlands on the Buddha. The devas scattered mandārava flowers (celestial white flowers), mahāmandārava flowers (large mandārava flowers), pāruṣaka flowers (celestial red flowers), mahāpāruṣaka flowers (large pāruṣaka flowers), mañjūṣaka flowers (celestial yellow flowers), mahāmañjūṣaka flowers (large mañjūṣaka flowers), kākārakī flowers (celestial blue flowers), mahākākarakī flowers (large kākārakī flowers), rucakamāṇi flowers (celestial purple flowers), mahārucakamāṇi flowers (large rucakamāṇi flowers), śuṣamāṇi flowers (celestial green flowers), and mahāśuṣamāṇi flowers (large śuṣamāṇi flowers) and other such flowers on the Buddha. They also scattered heavenly utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), and puṇḍarīka flowers (white lotuses) on the Buddha. In the empty space, they made heavenly music, and various songs praised the Buddha's virtues. The dragon kings rained down pearls on the Buddha. All the women took off their exquisite ornaments and scattered them on the Buddha, took off their clothes to offer to the Buddha, then adjusted their clothes, knelt on their right knees, and with one mind, joined their palms together in front of the Buddha, and all together said: 『The Tathagatas, the Buddhas, their words are true and without falsehood, their wisdom is unobstructed, and they have prophesied that we will surely become Buddhas.』 At that time, the World Honored One said to Ananda: 『Ananda, these women will surely not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is that? Because the World Honored Ones, the Buddhas, have forever cut off ignorance, greed, anger, and all the dust and darkness of arrogance, all attachments, have burned away afflictions, leaving nothing remaining, have achieved diligence, have achieved all powers, are majestic and dignified, have supernatural powers and are free, their light shines brightly, their retinues are accomplished, they are noble and powerful, their appearance, lineage, and place are all completely fulfilled, their marks and characteristics are complete, their light is complete, and they have reached the peaceful shore.』

處，如釋如梵如欲界中尊，威儀具足、戒行具足、觀察具足。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆共尊重恭敬讚歎不染世法，永舍一切諸有為法，成就解脫諸佛之法見聞不虛。」

阿難白佛言：「世尊！云何諸佛世尊聞不虛耶？」

佛告阿難：「汝不知耶？」

阿難白佛言：「世尊！實所未知，唯愿說之，云何如來聞不虛耶？」

佛告阿難：「一心善聽，吾今解說。阿難當知！若有眾生，已聞、今聞、當聞釋迦牟尼佛名者，是諸眾生，皆于阿耨多羅三藐三菩提不退轉。所以者何？諸佛菩提無虛妄故，亦無貪慾及以瞋恚。阿難！何況今日現於我前能以一華散我上者；若有眾生，我泥洹后形像舍利，能持一華以供養者，如是眾生亦于阿耨多羅三藐三菩提不退轉。」

阿難白佛：「若有畜生聞釋迦牟尼佛名者，皆于阿耨多羅三藐三菩提不退轉耶？」

佛告阿難：「若有畜生聞釋迦牟尼佛名者，是諸眾生皆種阿耨多羅三藐三菩提種子因緣。所以者何？諸佛如來，其有聞者聞必不虛，是故諸佛如來言無有二。阿難！譬如尼拘陀樹枝葉茂盛，能蔭百人至五百人。阿難！于意云何？其樹種子為大小耶？」

阿難白佛言：「世尊！其子甚小。」

【現代漢語翻譯】 現代漢語譯本：在那個地方，如同釋天（Indra，欲界之主）和梵天（Brahma，色界之主）一樣，如同欲界中最尊貴者，威儀莊嚴，戒律清凈，觀察透徹。天眾、龍眾、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、以及人與非人等，都共同尊重、恭敬、讚歎他們不沾染世俗的法則，永遠捨棄一切有為之法，成就解脫，所見所聞諸佛的教法真實不虛。 阿難問佛說：『世尊！為什麼說諸佛世尊所聞的教法真實不虛呢？』 佛告訴阿難說：『你不知道嗎？』 阿難對佛說：『世尊！我確實不知道，希望您能為我解說，為什麼說如來所聞的教法真實不虛呢？』 佛告訴阿難說：『你要一心好好地聽，我現在為你解說。阿難你要知道！如果有眾生，已經聽聞、現在聽聞、將來聽聞釋迦牟尼佛的名號，這些眾生都將在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上永不退轉。這是為什麼呢？因為諸佛的菩提（Bodhi，覺悟）是真實不虛的，也沒有貪慾和瞋恚。阿難！更何況今天在我面前能用一朵花散在我身上的人；如果有眾生，在我涅槃（Nirvana，寂滅）后，對著我的形像或舍利，能用一朵花來供養，這樣的眾生也將在阿耨多羅三藐三菩提的道路上永不退轉。』 阿難問佛說：『如果有畜生聽聞釋迦牟尼佛的名號，它們也都會在阿耨多羅三藐三菩提的道路上永不退轉嗎？』 佛告訴阿難說：『如果有畜生聽聞釋迦牟尼佛的名號，這些眾生都會種下阿耨多羅三藐三菩提的種子因緣。這是為什麼呢？因為諸佛如來，凡是聽聞其教法的，所聞必定真實不虛，所以諸佛如來說法沒有虛妄。阿難！譬如尼拘陀樹（Nyagrodha，榕樹）枝葉茂盛，能夠遮蔭一百人到五百人。阿難！你認為怎麼樣？這棵樹的種子是大還是小呢？』 阿難對佛說：『世尊！它的種子非常小。』

【English Translation】 English version: In that place, like Indra (the lord of the desire realm) and Brahma (the lord of the form realm), like the most honored one in the desire realm, with dignified demeanor, pure precepts, and thorough observation. Gods, dragons, Yakshas (a type of ghost or spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (a half-human, half-bird deity), Mahoragas (a great serpent deity), and humans and non-humans, all together respect, revere, and praise them for not being tainted by worldly laws, for eternally abandoning all conditioned phenomena, for achieving liberation, and for the teachings of the Buddhas they have seen and heard being true and not false. Ananda asked the Buddha, 'World Honored One! Why is it said that the teachings heard by the World Honored Buddhas are true and not false?' The Buddha told Ananda, 'Do you not know?' Ananda said to the Buddha, 'World Honored One! I truly do not know. I wish you would explain it to me, why is it said that the teachings heard by the Tathagata are true and not false?' The Buddha told Ananda, 'Listen attentively with a focused mind, I will now explain it to you. Ananda, you should know! If there are sentient beings who have heard, are now hearing, or will hear the name of Shakyamuni Buddha, all these sentient beings will never regress on the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is this so? Because the Bodhi (enlightenment) of the Buddhas is true and not false, and there is no greed or hatred. Ananda! How much more so for those who today, in my presence, can scatter a flower upon me; if there are sentient beings who, after my Nirvana (extinction), can offer a flower to my image or relics, such sentient beings will also never regress on the path to Anuttara-samyak-sambodhi.' Ananda asked the Buddha, 'If there are animals that hear the name of Shakyamuni Buddha, will they also never regress on the path to Anuttara-samyak-sambodhi?' The Buddha told Ananda, 'If there are animals that hear the name of Shakyamuni Buddha, these sentient beings will all plant the seed cause for Anuttara-samyak-sambodhi. Why is this so? Because for the Tathagatas, those who hear their teachings, what they hear is certainly true and not false, therefore the words of the Tathagatas are without falsehood. Ananda! For example, the Nyagrodha (banyan) tree has lush branches and leaves, and can provide shade for one hundred to five hundred people. Ananda! What do you think? Is the seed of this tree large or small?' Ananda said to the Buddha, 'World Honored One! Its seed is very small.'

佛告阿難：「是尼拘陀樹種子雖小，得地、水、火、風、虛空眾緣故，而得生長漸次廣大。如是阿難！彼諸眾生種菩提種子漸次增長，當成阿耨多羅三藐三菩提，而不可腐敗不可敗壞。所以者何？以不住一切法作種子故，而不腐敗亦無毀壞。」

爾時阿難白佛言：「世尊！為是諸佛本願之力？為是諸佛法應爾耶？」

佛告阿難：「是我本願，若有聞我名者，必不退轉阿耨多羅三藐三菩提，亦是諸佛法應如是。所以者何？一切諸佛法皆等故。」

阿難白佛：「若諸佛法等，以何緣故立誓願耶？」

佛告阿難：「諸佛世尊宣說法時，會中諸菩薩摩訶薩，聞佛說法即立誓願：『使我將來成佛說法，見聞不虛亦復如是。』」

爾時阿難白佛言：「甚奇世尊！成就如此希有之法，復以此法利益眾生。」

佛告阿難：「如是，如是！如汝所說。我為利益諸眾生故，遍諸佛土供養諸佛不惜身命，舍一切物無有慳吝，勤修精進積集難得，無所依倚菩提之道，於一切法而無所取，以攝眾生。」◎

廣博嚴凈經卷第四 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

佛說廣博嚴凈不退轉輪經卷第五

宋涼州沙門智嚴譯

◎爾時阿難白佛言：「世

【現代漢語翻譯】 現代漢語譯本 佛陀告訴阿難：『這尼拘陀樹（榕樹）的種子雖然很小，但由於得到地、水、火、風、虛空等眾多因緣的聚合，所以能夠生長並逐漸變得廣大。阿難啊！就像這樣，那些眾生種下菩提的種子，也會逐漸增長，最終成就阿耨多羅三藐三菩提（無上正等正覺），而且不會腐敗，不會毀壞。這是為什麼呢？因為他們以不住於一切法的態度作為種子，所以不會腐敗，也不會毀壞。』 當時，阿難對佛說：『世尊！這是諸佛本來的願力所致嗎？還是諸佛的法本來就應該如此呢？』 佛陀告訴阿難：『這是我的本願，如果有人聽到我的名字，必定不會從阿耨多羅三藐三菩提退轉，這也是諸佛的法本來就應該如此。這是為什麼呢？因為一切諸佛的法都是平等的。』 阿難對佛說：『如果諸佛的法是平等的，那又是什麼原因要立下誓願呢？』 佛陀告訴阿難：『諸佛世尊在宣說法的時候，會中的諸菩薩摩訶薩（大菩薩）聽到佛的說法后，就立下誓願：『使我將來成佛說法，所見所聞也像這樣真實不虛。』 當時，阿難對佛說：『真是太奇妙了，世尊！您成就瞭如此稀有之法，又用此法利益眾生。』 佛陀告訴阿難：『是的，是的！正如你所說。我爲了利益眾生，走遍各個佛土供養諸佛，不惜身命，捨棄一切財物沒有絲毫吝嗇，勤奮修行精進，積累難得的、無所依傍的菩提之道，對於一切法都不執取，以此來攝受眾生。』 廣博嚴凈經卷第四 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經 佛說廣博嚴凈不退轉輪經卷第五 宋涼州沙門智嚴譯 當時，阿難對佛說：

【English Translation】 English version The Buddha told Ananda, 'This seed of the Nigrodha tree (banyan tree), though small, grows and gradually becomes vast because of the convergence of many conditions such as earth, water, fire, wind, and space. Likewise, Ananda, those beings who plant the seed of Bodhi will gradually grow and eventually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and they will not decay or be destroyed. Why is this? Because they use non-abiding in all dharmas as their seed, so they will not decay or be destroyed.' At that time, Ananda said to the Buddha, 'World Honored One, is this due to the power of the original vows of all Buddhas? Or is it that the Dharma of all Buddhas is inherently like this?' The Buddha told Ananda, 'This is my original vow. If anyone hears my name, they will surely not regress from Anuttara-samyak-sambodhi. This is also how the Dharma of all Buddhas should be. Why is this? Because the Dharma of all Buddhas is equal.' Ananda said to the Buddha, 'If the Dharma of all Buddhas is equal, then for what reason are vows made?' The Buddha told Ananda, 'When the World Honored Buddhas proclaim the Dharma, the Bodhisattva Mahasattvas (great Bodhisattvas) in the assembly, upon hearing the Buddha's teachings, make vows: 'May I, in the future, when I become a Buddha and teach the Dharma, have what I see and hear be as true and not false as this.' At that time, Ananda said to the Buddha, 'It is truly wonderful, World Honored One! You have accomplished such a rare Dharma, and you use this Dharma to benefit sentient beings.' The Buddha told Ananda, 'Yes, yes! It is as you say. For the sake of benefiting all sentient beings, I have traveled throughout all Buddha lands, making offerings to all Buddhas, not sparing my life, giving up all possessions without any stinginess, diligently cultivating and practicing, accumulating the rare and unattached path of Bodhi, and not grasping at any dharma, in order to gather in sentient beings.' The Fourth Scroll of the Guang Bo Yan Jing Sutra Taisho Tripitaka Volume 09 No. 0268 The Buddha Speaks the Guang Bo Yan Jing Non-Regressing Wheel Sutra The Fifth Scroll of the Guang Bo Yan Jing Non-Regressing Wheel Sutra Translated by the Monk Zhiyan of Liangzhou during the Song Dynasty At that time, Ananda said to the Buddha:

尊！甚為希有，魔王波旬，聞說此經不作留難。」佛告阿難：「以不聞故不作留難。所以者何？文殊師利法王子，以神力隱蔽令不得聞故無留難。」

爾時文殊師利法王子還攝神力，惡魔波旬即于夢中聞說新異不退轉法輪，亦聞稱釋迦牟尼佛名，即便驚悟，愁憂恐怖身毛皆豎，即從床上自投于地，作如是言：「先所降伏今不伏我，先所領土今不屬我。」愁憂苦惱發聲啼哭，以愁憂苦惱發聲啼哭故，身形老瘦猶如百歲老人。爾時惡魔波旬，將四種兵及三千大千世界所有魔天，來詣佛所；猶如菩薩坐道樹時，魔嚴兵眾來詣佛所亦復如是。爾時惡魔波旬，身形老劣如百歲人，頭低脊膢行步遲重，喘息短氣舉身戰掉，扶杖而行來詣佛所。當魔波旬來詣佛時，于虛空中所將眷屬四種兵眾，聞說不退轉法輪，亦聞釋迦牟尼佛名。時四種兵及諸眷屬，自然而住不能得前，生如是念：「我等不復隨從波旬。」爾時波旬單獨羸老，白佛言：「乃至不留一人扶接我者，本降伏者今不伏我，先所領土今不屬我。世尊憐愍一切眾生，我今亦在眾生數中而不垂愍，乃至不留一人授我水者。」

爾時世尊告波旬言：「眾生界多是無盡法。波旬當知！假令日日恒河沙等諸佛出世，一一諸佛于日日中度恒河沙眾生令般涅槃，而眾生界猶不可

【現代漢語翻譯】 現代漢語譯本：『尊者！真是稀有，魔王波旬（魔界之王），聽說這部經竟然沒有設定障礙。』佛告訴阿難：『因為他沒有聽到，所以沒有設定障礙。這是為什麼呢？文殊師利（智慧第一的菩薩）法王子，用神力隱藏了經文，使他聽不到，所以沒有障礙。』 當時，文殊師利法王子收回神力，惡魔波旬就在夢中聽到宣說新奇的不退轉法輪（永不退轉的佛法），也聽到稱念釋迦牟尼佛（佛教創始人）的名號，立刻驚醒，憂愁恐懼，渾身汗毛豎立，隨即從床上跳到地上，這樣說道：『先前被我降伏的現在不服從我了，先前屬於我的領土現在不屬於我了。』他憂愁苦惱，發出啼哭的聲音，因為憂愁苦惱而啼哭，身體變得衰老瘦弱，像百歲老人一樣。當時，惡魔波旬帶領四種軍隊以及三千大千世界（佛教宇宙觀中的一個世界）所有的魔天，來到佛的住所；就像菩薩坐在菩提樹下時，魔王率領軍隊來到佛的住所一樣。當時，惡魔波旬身體衰老虛弱，像百歲老人一樣，頭低著，背彎曲，走路緩慢沉重，喘息急促，渾身顫抖，拄著枴杖來到佛的住所。當魔王波旬來到佛的住所時，在虛空中他所帶領的眷屬和四種軍隊，聽到宣說不退轉法輪，也聽到釋迦牟尼佛的名號。當時，四種軍隊和所有眷屬，自然地停住腳步，不能前進，心中生起這樣的念頭：『我們不再跟隨波旬了。』當時，波旬獨自一人，衰弱老邁，對佛說：『甚至沒有一個人扶持我，先前被我降伏的現在不服從我了，先前屬於我的領土現在不屬於我了。世尊憐憫一切眾生，我現在也在眾生之中，卻不被您憐憫，甚至沒有一個人給我水喝。』 當時，世尊告訴波旬說：『眾生的世界是無盡的。波旬應當知道！假設每天都有恒河沙數（數量極多）的佛出世，每一位佛每天都度化恒河沙數的眾生進入涅槃（佛教的最高境界），而眾生的世界仍然是不可窮盡的。』

【English Translation】 English version: 『Venerable One! It is truly rare that Māra Pāpīyas (the king of the demon realm), upon hearing this sutra, did not create obstacles.』 The Buddha told Ānanda: 『Because he did not hear it, he did not create obstacles. Why is that? Mañjuśrī (Bodhisattva of wisdom) Dharma Prince, with his divine power, concealed it, preventing him from hearing, thus there were no obstacles.』 At that time, Mañjuśrī Dharma Prince withdrew his divine power, and the evil Māra Pāpīyas, in a dream, heard the proclamation of the new and irreversible Dharma wheel (the Buddha's teachings that lead to enlightenment), and also heard the name of Śākyamuni Buddha (the founder of Buddhism) being recited. He immediately awoke in shock, filled with worry and fear, his hair standing on end. He then jumped from his bed to the ground, saying: 『Those whom I had previously subdued now do not obey me, and the territory that was once mine is no longer mine.』 He was filled with sorrow and distress, crying out loud. Because of his sorrow and distress, his body became old and frail, like that of a hundred-year-old man. At that time, the evil Māra Pāpīyas led four kinds of troops and all the demon gods of the three thousand great thousand worlds (a cosmological concept in Buddhism), and came to the Buddha's abode; just as when the Bodhisattva sat under the Bodhi tree, Māra led his troops to the Buddha's abode. At that time, the evil Māra Pāpīyas was old and weak, like a hundred-year-old man, his head lowered, his back bent, walking slowly and heavily, panting, his whole body trembling, leaning on a staff as he came to the Buddha's abode. When Māra Pāpīyas came to the Buddha's abode, in the sky, his retinue and four kinds of troops heard the proclamation of the irreversible Dharma wheel, and also heard the name of Śākyamuni Buddha. At that time, the four kinds of troops and all the retinue naturally stopped, unable to move forward, and the thought arose in their minds: 『We will no longer follow Pāpīyas.』 At that time, Pāpīyas was alone, weak and old, and said to the Buddha: 『There is not even one person to support me, those whom I had previously subdued now do not obey me, and the territory that was once mine is no longer mine. World Honored One, you have compassion for all sentient beings, and I am also among sentient beings, yet you do not show me compassion, there is not even one person to give me water.』 At that time, the World Honored One told Pāpīyas: 『The realm of sentient beings is endless. Pāpīyas, you should know! Suppose that every day, Buddhas as numerous as the sands of the Ganges River (an extremely large number) appear in the world, and each Buddha, every day, leads sentient beings as numerous as the sands of the Ganges River to Nirvana (the ultimate state of enlightenment), yet the realm of sentient beings is still inexhaustible.』

盡。」

時魔波旬復白佛言：「眾生界雖不可盡，如我今者單獨羸老，在道行時若其顛躄，乃至無有扶接我者。唯愿世尊，安慰我意，令我歡喜速得還去。」

佛告波旬：「且安意去，若有眾生，不信不解不退法者，是諸眾生皆屬於汝，是汝眷屬汝得自在，一切皆是扶接汝者。」

爾時波旬聞是語已，歡喜踴躍作如是言：「我今當爲眾生作諸留難，令於此法不信不解生於疑惑，生疑惑故當屬於我，我得自在。」爾時波旬復白佛言：「唯愿世尊，重安慰我令我歡喜而得還去。佛自說言：『若有眾生聞我名者，皆于阿耨多羅三藐三菩提而不退轉。』從今已往更莫復說。所以者何？若有眾生聞此語已，勤行精進求佛菩提。」

爾時世尊告波旬言：「汝安意去！我當令諸眾生乃至無有住菩提者，亦復無有出衆生界者，無有眾生離色陰者，離受、想、行、識陰者。波旬且安意去！我常令諸眾生，無有離身見者，離戒取、見取者，離有所得者，離六十二見者，離過去、未來、現在想者，離殺生者，離不與取、邪淫者，離妄語、綺語、惡口、兩舌者，離貪恚、邪見者。波旬且安意去！我不教眾生而行佈施、持戒、忍辱、精進、禪定、智慧，亦不教眾生行四攝法，不令眾生離眾生想，離堅著想，離父母想，離

【現代漢語翻譯】 現代漢語譯本 這時，魔王波旬又對佛說：『眾生的界限雖然無法窮盡，但如今我獨自衰老，在修行道路上如果跌倒，甚至沒有人來扶我。希望世尊您能安慰我的心，讓我歡喜地儘快回去。』 佛告訴波旬：『你安心地去吧。如果有眾生不相信、不理解、不退轉于佛法，這些眾生都屬於你，是你的眷屬，你可以自在地支配他們，他們都會成為扶持你的人。』 當時，波旬聽到這話后，歡喜雀躍，說道：『我將為眾生製造各種障礙，使他們對佛法不信不解，產生疑惑。因為產生疑惑，他們就會屬於我，我就可以自在地支配他們。』當時，波旬又對佛說：『希望世尊您再次安慰我，讓我歡喜地回去。佛您自己說過：『如果有眾生聽到我的名字，都不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉。』從今以後，請不要再說這樣的話了。為什麼呢？如果眾生聽到這話后，會勤奮精進地追求佛的菩提。』 這時，世尊告訴波旬說：『你安心地去吧！我將使眾生甚至沒有安住于菩提的人，也沒有超出眾生界的人，沒有眾生能脫離色陰（物質的聚合），脫離受、想、行、識陰（感受、思想、行為、意識的聚合）。波旬，你安心地去吧！我常常使眾生不能脫離身見（執著于身體為我），不能脫離戒禁取見（執著于不正確的戒律和修行方式）、見取見（執著于錯誤的見解），不能脫離有所得見（執著于有所得的觀念），不能脫離六十二見（各種錯誤的見解），不能脫離過去、未來、現在的想法，不能脫離殺生，不能脫離偷盜、邪淫，不能脫離妄語、綺語、惡口、兩舌，不能脫離貪婪、嗔恨、邪見。波旬，你安心地去吧！我不教導眾生修行佈施、持戒、忍辱、精進、禪定、智慧，也不教導眾生修行四攝法（佈施、愛語、利行、同事），不讓眾生脫離眾生想（執著于眾生是真實存在的觀念），脫離堅著想（執著於事物是堅固不變的觀念），脫離父母想（執著于父母的觀念），脫離』

【English Translation】 English version Then, Mara Papiyas (the Evil One) said to the Buddha, 'Although the realm of sentient beings is inexhaustible, I am now alone, weak, and old. If I stumble while walking on the path, there will be no one to help me. I beseech the World Honored One to comfort my mind, so that I may be joyful and quickly return.' The Buddha told Papiyas, 'Go in peace. If there are sentient beings who do not believe, do not understand, and do not retreat from the Dharma, those beings belong to you. They are your retinue, and you may have your way with them. They will all be your helpers.' At that time, upon hearing these words, Papiyas rejoiced and exclaimed, 'I will now create various obstacles for sentient beings, causing them to disbelieve and misunderstand the Dharma, and to generate doubts. Because of these doubts, they will belong to me, and I will have my way with them.' Then Papiyas said to the Buddha, 'I beseech the World Honored One to comfort me again, so that I may be joyful and return. You yourself have said, 「If there are sentient beings who hear my name, they will not retreat from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).」 From now on, please do not say such things again. Why? If sentient beings hear these words, they will diligently strive to seek the Bodhi of the Buddha.' At that time, the World Honored One told Papiyas, 'Go in peace! I will cause sentient beings to not even abide in Bodhi, nor will they transcend the realm of sentient beings. No sentient being will be able to detach from the Rupa Skandha (form aggregate), nor from the Vedana, Samjna, Samskara, and Vijnana Skandhas (feeling, perception, mental formations, and consciousness aggregates). Papiyas, go in peace! I always cause sentient beings to not detach from the Sakaya-ditthi (belief in a self), nor from the Silabbata-paramasa (clinging to rites and rituals) and Ditthi-paramasa (clinging to views), nor from the belief in attainment, nor from the sixty-two views (various wrong views), nor from thoughts of the past, future, and present, nor from killing, nor from stealing, sexual misconduct, nor from false speech, harsh speech, malicious speech, and divisive speech, nor from greed, hatred, and wrong views. Papiyas, go in peace! I do not teach sentient beings to practice giving, morality, patience, diligence, meditation, and wisdom, nor do I teach sentient beings to practice the four means of attraction (giving, kind speech, beneficial action, and cooperation), nor do I let sentient beings detach from the thought of sentient beings (the belief that sentient beings are real), detach from the thought of permanence (the belief that things are permanent), detach from the thought of parents (the belief in parents), detach from'

兄弟、姊妹、男女想，離晝夜想，離半月、一月、一年想，離佈施、持戒、忍辱、精進、禪定、智慧想，菩提心想，力、無畏想，根、力、覺、道想，佛、法、僧想，障菩提想，一切種智想。波旬汝且安意去！我當令眾生於一切法無遠離想。」

爾時波旬歡喜踴躍拔愁憂箭，即於是處還複本形，以諸天花而散佛上，繞佛三匝住于佛前，而說偈言：

「今日兩足尊，　　說此微妙音； 　佛無有二言，　　今我大歡喜。」

時魔波旬說此偈已，歡喜安意漸離佛去，還本天宮皆共和合，受五欲樂以自娛樂，更不復生留難之心。

說此降伏遣魔法時，大地六種震動。阿難白佛言：「世尊！以何因緣大地震動？」

佛告阿難：「說此降伏遣魔法時，六萬四千菩薩，于諸法中得無生法忍。」

阿難白佛言：「世尊！今此會中頗有疑惑是法者不？」

佛告阿難：「今此會中有十億眾生，皆生疑惑心意迷悶，作如是說：『為是何語，將非我等錯謬聞耶？』以是事故不知時方，亦不自知從何所來欲至何所，以疑惑故各不相見。」

阿難白佛：「唯愿世尊，以慈悲心為此眾生速作照明，莫令此眾懷疑惑故墮于惡趣。以何因緣而作是說：『惡魔波旬且安意去！我不令眾生住于菩提，乃至波旬

【現代漢語翻譯】 現代漢語譯本：『兄弟、姊妹、男女的念頭，遠離晝夜的念頭，遠離半月、一月、一年的念頭，遠離佈施、持戒、忍辱、精進、禪定、智慧的念頭，菩提心的念頭，力量、無畏的念頭，根、力、覺、道的念頭，佛、法、僧的念頭，障礙菩提的念頭，一切種智的念頭。波旬（魔王名）你且安心離去！我將使眾生對一切法都沒有遠離的念頭。』 當時，波旬歡喜踴躍，拔出愁憂之箭，立即恢復了原來的樣子，用各種天花散在佛的身上，繞佛三圈，站在佛前，說了偈語： 『今日兩足尊（佛的尊稱），說出如此微妙的音聲；佛沒有二言，現在我非常歡喜。』 當時，魔王波旬說完這偈語后，歡喜安心地漸漸離開佛，回到自己的天宮，與眾天人一起享受五欲之樂，不再生起阻礙佛法的心。 在說這降伏遣魔之法時，大地發生了六種震動。阿難（佛陀的十大弟子之一）問佛說：『世尊！因為什麼緣故大地會震動？』 佛告訴阿難說：『在說這降伏遣魔之法時，有六萬四千菩薩，在諸法中得到了無生法忍（菩薩證悟的境界）。』 阿難問佛說：『世尊！現在這個法會中，有人對這個法產生疑惑嗎？』 佛告訴阿難說：『現在這個法會中有十億眾生，都產生了疑惑，心意迷悶，這樣說道：『這是什麼話，難道是我們聽錯了？』因為這個緣故，他們不知道時間方位，也不知道自己從哪裡來，要到哪裡去，因為疑惑的緣故，彼此都看不見。』 阿難問佛說：『唯愿世尊，以慈悲心為這些眾生迅速地照亮，不要讓這些眾生因為懷有疑惑而墮入惡道。因為什麼緣故而說：『惡魔波旬且安心離去！我不讓眾生安住于菩提，乃至波旬』

【English Translation】 English version: 'Thoughts of brothers, sisters, men, and women, thoughts of being apart from day and night, thoughts of being apart from half a month, a month, a year, thoughts of being apart from giving, keeping precepts, patience, diligence, meditation, and wisdom, thoughts of Bodhi mind, thoughts of power and fearlessness, thoughts of roots, powers, enlightenment, and the path, thoughts of Buddha, Dharma, and Sangha, thoughts of obstructing Bodhi, thoughts of all-knowing wisdom. Pāpīyas (a demon king), you may go in peace! I will cause sentient beings to have no thoughts of being apart from all dharmas.' At that time, Pāpīyas rejoiced and leaped, pulled out the arrow of sorrow, immediately returned to his original form, scattered various heavenly flowers on the Buddha, circled the Buddha three times, stood before the Buddha, and spoke a verse: 'Today, the two-legged honored one (a respectful term for the Buddha), speaks such a subtle sound; the Buddha has no double-talk, now I am greatly delighted.' At that time, the demon king Pāpīyas, after speaking this verse, happily and peacefully gradually left the Buddha, returned to his heavenly palace, and together with the heavenly beings enjoyed the pleasures of the five desires, no longer giving rise to the mind of obstructing the Dharma. When this Dharma of subduing and dismissing the demon was spoken, the earth shook in six ways. Ānanda (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! For what reason did the earth shake?' The Buddha told Ānanda, 'When this Dharma of subduing and dismissing the demon was spoken, sixty-four thousand Bodhisattvas attained the forbearance of non-arising dharmas (a state of enlightenment for Bodhisattvas) in all dharmas.' Ānanda asked the Buddha, 'World Honored One! In this assembly, are there any who doubt this Dharma?' The Buddha told Ānanda, 'In this assembly, there are ten billion sentient beings, all of whom have given rise to doubt, their minds are confused, and they say, 『What is this talk, could it be that we have heard wrongly?』 Because of this, they do not know the time or direction, nor do they know where they came from or where they are going, and because of doubt, they cannot see each other.' Ānanda asked the Buddha, 'May the World Honored One, with a compassionate heart, quickly illuminate these sentient beings, lest these sentient beings fall into evil realms because of harboring doubts. For what reason was it said: 『Evil demon Pāpīyas, you may go in peace! I will not let sentient beings dwell in Bodhi, even Pāpīyas』

且安意去！我不令眾生於一切法無遠離想。』唯愿世尊！為此眾生速作照明，亦令將來眾生逮照明故，受持此法而不忘失，愿分別說。」

爾時世尊，便說偈言：

「菩提無住相，　　亦無能住者； 　是故說眾生，　　無住菩提者。 　菩提與眾生，　　無二無有異； 　是故說眾生，　　無住菩提者。 　亦無有眾生，　　能離眾生界； 　無所有不生，　　畢竟不可得。 　難思眾生界，　　其性本自空； 　假令一切智，　　不見其離想。 　我所說諸陰，　　無眾生能離； 　此陰與眾生，　　無異常寂滅。 　已知陰是空，　　而不離其性； 　說其體是一，　　不可取而離。 　已能知諸陰，　　不取不可離； 　無我無自性，　　畢竟無所依。 　諸陰如虛空，　　陰所行亦爾； 　行無所行故，　　說陰如虛空。 　如說虛空界，　　非生非能生； 　陰性亦如是，　　無有能離者。 　身見自性相，　　無法而可得； 　以不可得故，　　我說不可離。 　疑無有自性，　　畢竟不可得； 　以不得疑故，　　眾生無能離。 　無有諸眾生，　　能持選擇戒； 　見取諸眾生，　　亦復不可得。 　計有得法者，　　眾生不可得； 　有得法無心，　　不離於自性。 　如所說諸見，　

【現代漢語翻譯】 現代漢語譯本 『那就安心地去吧！我不讓眾生對一切法產生遠離的想法。』唯愿世尊！爲了這些眾生迅速地給予開示，也爲了讓未來的眾生能夠獲得開示，從而受持此法而不忘失，愿您分別解說。」

這時，世尊便說了偈語：

『菩提（覺悟）沒有固定的住處，也沒有能夠住于菩提的人； 因此說眾生，沒有住在菩提中的人。 菩提與眾生，沒有二者之分，也沒有差異； 因此說眾生，沒有住在菩提中的人。 也沒有眾生，能夠脫離眾生界； 無所有不生，畢竟是不可得的。 眾生界難以思議，其本性本來就是空； 即使是一切智者，也看不到它有脫離的想法。 我所說的諸陰（構成身心的五種要素，即色、受、想、行、識），沒有眾生能夠脫離； 這諸陰與眾生，沒有異常，都是寂滅的。 已經知道諸陰是空，而不脫離其本性； 說其本體是一，不可執取而脫離。 已經能夠知道諸陰，不執取也不可脫離； 無我無自性，畢竟無所依。 諸陰如虛空，諸陰所行也如此； 因為行無所行，所以說諸陰如虛空。 如同所說虛空界，非生非能生； 諸陰的本性也如此，沒有能夠脫離的。 身見（認為身體是真實存在的）的自性相，無法獲得； 因為不可獲得，所以我說不可脫離。 疑惑沒有自性，畢竟不可獲得； 因為得不到疑惑，眾生就無法脫離。 沒有眾生，能夠持守選擇的戒律； 見取（執著于自己的見解）的眾生，也是不可得的。 認為有得法的人，眾生是不可得的； 有得法的心，不脫離其自性。 如同所說的諸見，

【English Translation】 English version 'Then go in peace! I do not cause sentient beings to have the thought of separation from all dharmas.' May the World-Honored One! For the sake of these sentient beings, quickly provide illumination, and also so that future sentient beings may attain illumination, thus receiving and upholding this Dharma without forgetting it, may you explain it separately.」

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

'Bodhi (enlightenment) has no fixed abode, nor is there one who can abide in Bodhi; Therefore it is said that sentient beings, do not abide in Bodhi. Bodhi and sentient beings, are not two, nor are they different; Therefore it is said that sentient beings, do not abide in Bodhi. Nor are there sentient beings, who can depart from the realm of sentient beings; Non-existence does not arise, ultimately it is unattainable. The realm of sentient beings is inconceivable, its nature is originally empty; Even an all-knowing one, does not see it having the thought of separation. The skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) that I speak of, no sentient being can depart from; These skandhas and sentient beings, are not different, they are all quiescent. Having known that the skandhas are empty, without departing from their nature; It is said that their essence is one, not to be grasped and departed from. Having been able to know the skandhas, not grasping nor departing from them; Without self, without inherent nature, ultimately without reliance. The skandhas are like empty space, the actions of the skandhas are also like this; Because actions have no action, it is said that the skandhas are like empty space. As it is said of the realm of empty space, it is neither born nor can it give birth; The nature of the skandhas is also like this, there is no one who can depart from it. The self-nature of the view of self (the belief that the body is real), cannot be obtained; Because it cannot be obtained, I say it cannot be departed from. Doubt has no self-nature, ultimately it cannot be obtained; Because doubt cannot be obtained, sentient beings cannot depart from it. There are no sentient beings, who can uphold selective precepts; Sentient beings who cling to views, are also unattainable. Those who believe there are those who attain the Dharma, sentient beings are unattainable; Having the mind of attaining the Dharma, does not depart from its self-nature. Like the views that are spoken of,

凡有六十二； 　如是等諸見，　　皆如水中影。 　已知此諸見，　　皆如水中影； 　無我無所有，　　自性不可得。 　過去未來想，　　及與現在想； 　此想無所有，　　亦如水中影。 　此想無有我，　　眾生不可得； 　以不得眾生，　　是故不可離。 　殺害諸眾生，　　必趣險惡處； 　安置涅槃中，　　無有能動者。 　眾生若可得，　　可有離動相； 　眾生無有實，　　故說不可離。 　菩提名不與，　　未曾有與者； 　雖勤作方便，　　而無動離者。 　不行施眾生，　　教行勝法施； 　雖勤作方便，　　而無動離者。 　亦不得眾生，　　依倚淫慾者； 　欲中無有邪，　　可與非邪合。 　妄語諸眾生，　　有緣者應化； 　雖勤作方便，　　而無動離者。 　兩舌與惡口，　　及以非時言； 　如是等言說，　　如響令人惑。 　此法無處所，　　亦不可染著； 　此諸聲如響，　　知其無所依。 　本所有無明，　　深計著於我； 　以知我真實，　　無能動離者。 　亦能知瞋恚，　　畢竟無有相； 　菩提無相故，　　無能動離者。 　若能知邪見，　　是名為正見； 　以過著見法，　　無能動離者。 　不教諸眾生，　　而以女色施； 　賢聖所禁制，　　是施有

【現代漢語翻譯】 現代漢語譯本 總共有六十二種（錯誤的）見解； 這些見解，都像水中的倒影一樣虛幻。 如果已經知道這些見解，都像水中的倒影一樣虛幻； 就會明白沒有『我』，也沒有任何屬於『我』的東西，自性是不可得的。 過去、未來和現在的想法； 這些想法都是虛無的，也像水中的倒影一樣。 這些想法中沒有『我』，眾生也是不可得的； 因為得不到眾生，所以說眾生是不可分離的。 殺害眾生，必定會走向危險的境地； 安置在涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）之中，沒有任何事物可以動搖。 如果眾生是真實存在的，那麼就可能存在分離和變動的現象； 但眾生實際上並不存在，所以說眾生是不可分離的。 菩提（Bodhi，佛教指覺悟的智慧）的名稱不是給予的，從來沒有給予者； 即使勤奮地運用各種方法，也沒有任何事物可以動搖或分離。 不應該向眾生布施物質，而應該教導他們殊勝的佛法； 即使勤奮地運用各種方法，也沒有任何事物可以動搖或分離。 也不應該執著于眾生，依賴於淫慾； 淫慾本身沒有邪惡，所以不存在與非邪惡結合的可能性。 對眾生說妄語，如果有緣分，就應該去教化他們； 即使勤奮地運用各種方法，也沒有任何事物可以動搖或分離。 挑撥離間、惡語傷人，以及不合時宜的言語； 這些言語，就像回聲一樣迷惑人心。 佛法沒有固定的處所，也不應該執著於它； 這些聲音就像回聲一樣，要知道它們沒有真實的依據。 原本就有的無明（Avidya，佛教指對真理的無知），深深地執著于『我』； 如果知道『我』的真實本質，就沒有什麼可以動搖或分離。 也能知道嗔恚（Dvesha，佛教指憎恨、憤怒）的本質，畢竟是沒有實相的； 因為菩提是沒有實相的，所以沒有什麼可以動搖或分離。 如果能夠認識到邪見（Mithya-drishti，佛教指錯誤的見解），這就是正見（Samyak-drishti，佛教指正確的見解）； 因為已經超越了執著于見解的束縛，所以沒有什麼可以動搖或分離。 不應該教導眾生，而用女色來佈施； 這是賢聖所禁止的，這樣的佈施是有害的。

【English Translation】 English version There are sixty-two (erroneous) views in total; All these views are like reflections in water, illusory. If one already knows that these views are like reflections in water; Then one will understand that there is no 'self,' nor anything belonging to 'self,' and that self-nature is unattainable. Thoughts of the past, future, and present; These thoughts are all empty, also like reflections in water. There is no 'self' in these thoughts, and sentient beings are also unattainable; Because sentient beings cannot be obtained, it is said that they are inseparable. Killing sentient beings will surely lead to dangerous places; Being placed in Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death), nothing can be moved. If sentient beings were real, then there might be separation and change; But sentient beings do not actually exist, so it is said that they are inseparable. The name of Bodhi (wisdom of enlightenment in Buddhism) is not given, there has never been a giver; Even if one diligently uses various methods, nothing can be moved or separated. One should not give material things to sentient beings, but should teach them the supreme Dharma (Buddhist teachings); Even if one diligently uses various methods, nothing can be moved or separated. One should also not be attached to sentient beings, relying on lust; Lust itself is not evil, so there is no possibility of combining with non-evil. If one tells lies to sentient beings, if there is a connection, one should teach them; Even if one diligently uses various methods, nothing can be moved or separated. Sowing discord, speaking harsh words, and untimely speech; These words are like echoes, confusing people. The Dharma has no fixed place, and one should not be attached to it; These sounds are like echoes, one should know that they have no real basis. The original ignorance (Avidya, referring to ignorance of the truth in Buddhism) is deeply attached to 'self'; If one knows the true nature of 'self,' there is nothing that can be moved or separated. One can also know the nature of anger (Dvesha, referring to hatred and anger in Buddhism), which ultimately has no real form; Because Bodhi has no real form, there is nothing that can be moved or separated. If one can recognize wrong views (Mithya-drishti, referring to incorrect views in Buddhism), this is right view (Samyak-drishti, referring to correct views in Buddhism); Because one has transcended the bondage of attachment to views, there is nothing that can be moved or separated. One should not teach sentient beings and use female beauty as a form of giving; This is forbidden by the wise and virtuous, such giving is harmful.

過患。 　邪見所持戒，　　聖道所捐棄； 　智者不應教，　　以此求聖法。 　外道所稱讚，　　種種諸忍相； 　此忍非正道，　　令人到涅槃。 　外道所稱讚，　　五熱精進法； 　不能至菩提，　　智者應舍離。 　外道諸禪定，　　盡行諸有想； 　非諸佛所贊，　　是以不教他。 　不用世俗慧，　　教化諸眾生； 　此慧不能得，　　不思議佛慧。 　于清凈眾生，　　成就無畏者； 　我說於是眾，　　不行四攝法。 　深敬唸佛者，　　不教離是著； 　佛有無染智，　　亦無諸障礙。 　深敬念法者，　　不教離是著； 　離欲最勝法，　　云何而可離？ 　不著眾生想，　　而發菩提心； 　菩提不可著，　　云何而得離？ 　父母及兄弟，　　姊妹男女想； 　此想皆如幻，　　云何而可離？ 　此想一切處，　　無法無所有； 　無法無有故，　　云何而可離？ 　晝想及夜想，　　半月一月想； 　此想無真實，　　如熱時炎水。 　施想與戒想，　　忍辱精進想； 　此想非真想，　　云何以想離？ 　定想及慧想，　　菩提心之想； 　力無畏諸根，　　是想皆虛誑。 　諸覺及道想，　　佛想與法想； 　皆從無知起，　　云何離此想？ 　分別諸僧想，　　此想亦眾多；

【現代漢語翻譯】 現代漢語譯本 過患。 被邪見所持的戒律，是聖道所拋棄的；智者不應該用它來教導，以此來尋求神聖的佛法。 外道所稱讚的，各種各樣的忍耐之相；這種忍耐不是正道，不能使人到達涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）。 外道所稱讚的，五種苦行的精進方法；不能使人達到菩提（Bodhi，指覺悟），智者應該捨棄。 外道的各種禪定，都執著于有相的境界；不是諸佛所讚歎的，因此不應該教導他人。 不要用世俗的智慧，來教化眾生；這種智慧不能獲得，不可思議的佛的智慧。 對於清凈的眾生，成就無畏的人；我說對於這些眾生，不應該實行四攝法（指佈施、愛語、利行、同事）。 對於深深敬唸佛的人，不應該教導他們離開這種執著；佛有無染的智慧，也沒有任何障礙。 對於深深敬念法的人，不應該教導他們離開這種執著；離開慾望是最殊勝的法，怎麼可以離開呢？ 不執著于眾生的想法，而發菩提心（Bodhicitta，指追求覺悟的心）；菩提是不可執著的，怎麼可以離開呢？ 對於父母、兄弟、姐妹、男女的想法；這些想法都如幻象，怎麼可以離開呢？ 這些想法在一切處，都是無法無所有的；因為無法無有，怎麼可以離開呢？ 白天的想法和夜晚的想法，半個月或一個月的想法；這些想法都不是真實的，如同熱時的陽焰水。 佈施的想法和持戒的想法，忍辱和精進的想法；這些想法都不是真實的，怎麼可以用想法來離開呢？ 禪定的想法和智慧的想法，菩提心的想法；力量、無畏和諸根，這些想法都是虛妄的。 各種覺悟和道法的想法，佛的想法和法的想法；都是從無知產生的，怎麼可以離開這些想法呢？ 分別諸僧的想法，這些想法也很多；

【English Translation】 English version The faults. Precepts held by wrong views are discarded by the holy path; the wise should not teach with them, seeking the sacred Dharma (Buddhist teachings). The various forms of endurance praised by non-Buddhists; this endurance is not the right path, it cannot lead people to Nirvana (the ultimate state of liberation from the cycle of death and rebirth). The five ascetic practices praised by non-Buddhists; they cannot lead to Bodhi (enlightenment), the wise should abandon them. The various meditations of non-Buddhists, all cling to the realm of forms; they are not praised by the Buddhas, therefore they should not be taught to others. Do not use worldly wisdom to teach sentient beings; this wisdom cannot attain the inconceivable wisdom of the Buddha. For pure sentient beings, those who have achieved fearlessness; I say to these beings, the four means of attraction (giving, kind speech, beneficial action, and cooperation) should not be practiced. For those who deeply revere the Buddha, they should not be taught to abandon this attachment; the Buddha has undefiled wisdom, and no obstacles. For those who deeply revere the Dharma, they should not be taught to abandon this attachment; the Dharma that is most excellent in detachment, how can it be abandoned? Without clinging to the idea of sentient beings, one generates Bodhicitta (the mind of enlightenment); Bodhi is not to be clung to, how can it be abandoned? The thoughts of parents, brothers, sisters, and men and women; these thoughts are all like illusions, how can they be abandoned? These thoughts are everywhere, they are without substance and without existence; because they are without substance and without existence, how can they be abandoned? The thoughts of day and the thoughts of night, the thoughts of half a month or a month; these thoughts are not real, like the shimmering water in the heat. The thought of giving and the thought of keeping precepts, the thought of patience and the thought of diligence; these thoughts are not real, how can they be abandoned with thoughts? The thought of meditation and the thought of wisdom, the thought of Bodhicitta; power, fearlessness, and the faculties, these thoughts are all false. The thoughts of various awakenings and the path, the thought of the Buddha and the thought of the Dharma; all arise from ignorance, how can these thoughts be abandoned? The thoughts of distinguishing the Sangha (Buddhist monastic community), these thoughts are also numerous;

從分別起故，　　我說不可離。 　不著菩提想，　　及一切智想； 　此想遠諸佛，　　不思議菩提。 　以是故我說，　　波旬無智人； 　不離此諸想，　　而遠求菩提。 　諸法及菩提，　　皆悉知如如； 　宣說不離義，　　去魔憂惱心。」

世尊決定說此降伏遣魔法時，會中十億眾生，拔猶豫箭無復疑惑，逮大照明，于諸法中得無生法忍。會中十億眾生皆共和合，住于佛前，而說偈言：

「不思議佛道，　　今我以證知； 　佛是導世師，　　除斷我疑心。 　以逮大照明，　　安住佛法中； 　諸方明凈故，　　得見一億佛。 　亦得見其法，　　知色等不生； 　遭遇救世師，　　得凈如是智。 　亦得見一億，　　諸佛嚴凈土； 　無上導世師，　　皆悉住其中。」

爾時十億眾生說此偈已，脫身所著上妙之服，為供養法歡喜奉佛，作如是言：「愿令此法流佈，一切眾生皆得耳聞。」

爾時阿難白佛言：「世尊！若有眾生，聞是降伏遣魔法者，能信能解不生疑惑，是善男子、善女人得幾所福？」

佛告阿難：「若善男子、善女人，聞此降伏遣魔法，一經耳能信能解不疑惑者，功德甚多不可限量。」

阿難白佛言：「其所得福可以方喻知不？」

佛告阿難

【現代漢語翻譯】 現代漢語譯本 因為從分別念生起，我說不可執著于分離的觀念。 不要執著于菩提（覺悟）的想法，以及一切智（對一切的智慧）的想法； 這些想法會使你遠離諸佛，遠離不可思議的菩提。 因此我說，波旬（魔王）是沒有智慧的人； 不捨棄這些執著，卻想要遠離而求得菩提。 諸法（一切事物）和菩提，都要知道它們如如（真實不變的本性）； 宣說不執著的道理，就能去除魔的憂惱之心。」

世尊（佛陀）說完這降伏遣魔法的決定之語時，會中有十億眾生，拔除了猶豫之箭，不再有疑惑，獲得了大光明，在諸法中得到了無生法忍（對事物不生不滅的真理的領悟）。會中十億眾生都和合一致，住在佛前，並說偈頌道：

『不可思議的佛道，我們現在已經證知； 佛是引導世間的導師，除去了我們的疑惑之心。 因為獲得了大光明，安住在佛法之中； 由於各方都明凈，得見一億尊佛。 也得見他們的教法，知道色等（物質現象）是不生的； 遭遇了救世導師，得到了如此清凈的智慧。 也得見一億尊佛，他們莊嚴清凈的國土； 無上的引導世間的導師，都安住在其中。』

當時，十億眾生說完這偈頌后，脫下身上所穿的上妙衣服，爲了供養佛法，歡喜地奉獻給佛，並這樣說道：『愿此法流佈，一切眾生都能聽聞。』

這時，阿難（佛陀的弟子）問佛說：『世尊！如果有眾生，聽聞這降伏遣魔法，能夠相信並理解，不生疑惑，這位善男子、善女人能得到多少福報？』

佛告訴阿難：『如果善男子、善女人，聽聞這降伏遣魔法，一經耳就能相信並理解，不生疑惑，他們的功德非常多，不可稱量。』

阿難問佛說：『他們所得到的福報可以用比喻來了解嗎？』

佛告訴阿難：

【English Translation】 English version Because of arising from discrimination, I say it is not permissible to be attached to the idea of separation. Do not be attached to the thought of Bodhi (enlightenment), and the thought of Sarvajñā (omniscience); These thoughts distance you from all Buddhas, and from the inconceivable Bodhi. Therefore, I say that Mara (the demon king) is a person without wisdom; Without abandoning these attachments, yet seeking Bodhi from afar. All dharmas (things) and Bodhi, should all be known as they are (their true, unchanging nature); Proclaiming the meaning of non-attachment, one can remove the worries of Mara』s heart.」

When the World Honored One (Buddha) finished speaking these decisive words of the Dharma for subduing and dispelling, there were ten billion beings in the assembly who pulled out the arrows of hesitation, had no more doubts, attained great illumination, and in all dharmas attained the forbearance of non-origination (the realization of the truth that things neither arise nor cease). The ten billion beings in the assembly all united in harmony, stayed before the Buddha, and spoke in verses:

『The inconceivable path of the Buddha, we now have realized; The Buddha is the guide of the world, removing the doubts in our hearts. Because we have attained great illumination, we abide in the Buddha's Dharma; Because all directions are clear and pure, we have seen one billion Buddhas. We have also seen their teachings, knowing that form and other (material phenomena) do not arise; Having encountered the savior of the world, we have attained such pure wisdom. We have also seen one billion Buddhas, their adorned and pure lands; The supreme guides of the world, all abide within them.』

At that time, after the ten billion beings had spoken these verses, they took off their exquisite garments, and joyfully offered them to the Buddha as an offering to the Dharma, saying: 『May this Dharma spread, so that all beings may hear it.』

Then, Ananda (Buddha』s disciple) asked the Buddha: 『World Honored One! If there are beings who hear this Dharma for subduing and dispelling, and are able to believe and understand it without doubt, how much merit will these good men and good women obtain?』

The Buddha told Ananda: 『If good men and good women hear this Dharma for subduing and dispelling, and upon hearing it, are able to believe and understand it without doubt, their merit is very great and immeasurable.』

Ananda asked the Buddha: 『Can the merit they obtain be understood through analogies?』

The Buddha told Ananda:

：「若善男子、善女人，于日初分供養百千諸佛，于日中分供養百千諸佛，于日後分供養百千諸佛，尊重讚歎，以上妙房舍一切所須皆悉充足，經百千劫，是善男子、善女人，所得功德寧為多不？」

阿難白佛言：「世尊！甚多甚多，不可限量難以喻知。」

佛告阿難：「若善男子、善女人，聞此降伏遣魔法，一經耳能信能解不疑惑者，其福勝彼。」

爾時虛空中有三善男子求菩薩乘，自然而現漸漸而來，各各執持千大蓮花，其花高廣逾須彌山，有百千萬億葉，出百千萬億光色。爾時尊者阿難及諸時會，皆共遙見三善男子求菩薩乘者，漸漸而來，見已生希有心。爾時阿難白佛言：「世尊！此善男子為從何來？」

佛告阿難：「東方過恒河沙佛土有世界，名花高須彌山，此善男子，于彼世界，聞說此法及上因緣，以是故來。」

阿難白佛：「彼世界佛名號何等？」

佛告阿難：「彼佛名華高須彌山王如來等正覺，今現在說法。」

爾時三善男子求菩薩乘者，前詣釋迦牟尼佛，頭面禮足右繞三匝，右膝著地一心合掌，以所執華而散佛上，作如是言：「世尊！我等今於此法，能信能解不生疑惑。所以者何？我等於此法中，無有疑惑猶如如來。」

爾時第一善男子求菩薩乘

【現代漢語翻譯】 現代漢語譯本： 『如果善男子、善女人，在早晨供養百千諸佛，在中午供養百千諸佛，在下午供養百千諸佛，以恭敬讚歎之心，用上等的房舍和一切所需之物充分供養，經歷百千劫，這位善男子、善女人所獲得的功德難道不多嗎？』 阿難對佛說：『世尊！非常多，非常多，難以用比喻來了解。』 佛告訴阿難：『如果善男子、善女人，聽到這降伏遣魔法，只要一入耳就能相信理解而不疑惑，他們所獲得的福報勝過前者。』 這時，虛空中出現三位發菩薩乘心的善男子，自然顯現並漸漸而來，他們各自拿著千朵大蓮花，這些花高廣超過須彌山（Sumeru，佛教宇宙觀中的中心山），有百千萬億片花瓣，發出百千萬億種光芒。當時，尊者阿難和在場的所有人，都遠遠地看見這三位發菩薩乘心的善男子漸漸而來，見到后都生起了稀有之心。這時，阿難問佛：『世尊！這些善男子是從哪裡來的？』 佛告訴阿難：『東方經過恒河沙數佛土，有一個世界，名叫花高須彌山，這三位善男子，在那個世界，聽聞了此法和上述因緣，因此而來。』 阿難問佛：『那個世界的佛名號是什麼？』 佛告訴阿難：『那尊佛名為華高須彌山王如來（Buddha Flower-High-Sumeru-Mountain-King Tathagata），等正覺（Samyak-sambuddha，完全覺悟者），現在正在說法。』 這時，三位發菩薩乘心的善男子，來到釋迦牟尼佛（Sakyamuni Buddha）面前，頭面禮足，右繞三圈，右膝著地，一心合掌，將所持蓮花散在佛身上，並說道：『世尊！我們現在對此法，能夠相信理解，不生疑惑。為什麼呢？因為我們對此法，沒有疑惑，如同如來一樣。』 這時，第一位發菩薩乘心的善男子

【English Translation】 English version: 'If a good man or good woman were to make offerings to hundreds of thousands of Buddhas in the early part of the day, make offerings to hundreds of thousands of Buddhas in the middle of the day, and make offerings to hundreds of thousands of Buddhas in the latter part of the day, with respect and praise, providing them with excellent dwellings and all necessities for hundreds of thousands of kalpas (aeons), would the merit gained by this good man or good woman be great?' Ananda said to the Buddha, 'World Honored One! It would be very, very great, beyond comprehension by analogy.' The Buddha told Ananda, 'If a good man or good woman hears this Dharma of Subduing and Dispelling Magic, and upon hearing it, can believe, understand, and not doubt, their merit surpasses that of the former.' At that time, three good men seeking the Bodhisattva path appeared in the sky, naturally manifesting and gradually approaching, each holding a thousand large lotus flowers. These flowers were as tall and wide as Mount Sumeru (the central mountain in Buddhist cosmology), with hundreds of millions of petals, emitting hundreds of millions of colors of light. At that time, the Venerable Ananda and all those present, from afar, saw these three good men seeking the Bodhisattva path gradually approaching, and upon seeing them, they felt a sense of wonder. Then, Ananda asked the Buddha, 'World Honored One! Where do these good men come from?' The Buddha told Ananda, 'To the east, beyond as many Buddha lands as the sands of the Ganges River, there is a world called Flower-High-Sumeru-Mountain. These good men, in that world, heard this Dharma and the aforementioned causes and conditions, and therefore they have come.' Ananda asked the Buddha, 'What is the name of the Buddha in that world?' The Buddha told Ananda, 'That Buddha is named Flower-High-Sumeru-Mountain-King Tathagata (Buddha Flower-High-Sumeru-Mountain-King Tathagata), the Samyak-sambuddha (Fully Enlightened One), and is currently teaching the Dharma.' At that time, the three good men seeking the Bodhisattva path approached Sakyamuni Buddha, bowed their heads to his feet, circumambulated him three times to the right, knelt on their right knees, joined their palms together, scattered the lotus flowers they held upon the Buddha, and said, 'World Honored One! We now, regarding this Dharma, can believe, understand, and not doubt. Why is that? Because we have no doubt about this Dharma, just like the Tathagata.' At that time, the first good man seeking the Bodhisattva path

者白佛言：「世尊！若作是說：『我是如來。』此言便是正說。所以者何？我於此法不生疑惑故。」爾時第二善男子求菩薩乘者白佛言：「世尊！若作是說：『我是世尊。』此言便是正說。所以者何？我於此法不生疑惑故。」爾時第三善男子求菩薩乘者白佛言：「世尊！若作是說：『我是佛。』此言便是正說。所以者何？我於此法不生疑惑故。」◎

◎爾時會中百千眾生，心皆擾動不安本坐，作是念：「無有二佛並出世間，今此善男子，以何等故發如是言？」作是念已，展轉相語：「且共默然。世尊在座，自當解說此諸菩薩如是語義。」

爾時阿難白佛言：「世尊！此諸菩薩名字何等？乃能作是大師子吼。」

佛告阿難：「其一菩薩名樂求如來音聲，第二菩薩名樂求世尊音聲，第三菩薩名樂求佛音聲。阿難當知！以是緣故，彼菩薩摩訶薩作如是說。」

阿難白佛言：「世尊！今此會中有百千眾生，心皆擾動作是念：『無有二佛並出世間，以何緣故彼作是說？』唯愿如來敷演其義，令此大眾心不擾動，所種善根增益明凈。世尊！如人澡浴嚴治發爪膚色鮮凈，復以赤栴檀水更浴其身，膚色鮮凈倍勝於前。世尊！是諸眾生亦復如是，若聞說是語義，所種善根增益，明凈倍勝於前。」

爾時世

【現代漢語翻譯】 現代漢語譯本：這時，一位善男子對佛說：『世尊！如果說：「我是如來（Tathagata，佛的稱號之一）。」這話就是正確的。為什麼呢？因為我對這個法沒有疑惑。』當時，第二位發菩薩乘心的善男子對佛說：『世尊！如果說：「我是世尊（Bhagavan，佛的稱號之一）。」這話就是正確的。為什麼呢？因為我對這個法沒有疑惑。』當時，第三位發菩薩乘心的善男子對佛說：『世尊！如果說：「我是佛（Buddha，覺悟者）。」這話就是正確的。為什麼呢？因為我對這個法沒有疑惑。』 當時，會中有成百上千的眾生，心中都感到困惑不安，離開了原來的座位，心中想：『沒有兩位佛同時出現在世間，現在這些善男子，為什麼會說這樣的話呢？』這樣想著，他們互相交談：『我們還是保持沉默吧。世尊在座，自然會解釋這些菩薩所說的含義。』 這時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！這些菩薩的名字是什麼？竟然能發出如此雄壯的獅子吼。』 佛告訴阿難：『第一位菩薩名叫樂求如來音聲，第二位菩薩名叫樂求世尊音聲，第三位菩薩名叫樂求佛音聲。阿難，你要知道！因為這個緣故，這些菩薩摩訶薩（Mahasattva，偉大的菩薩）才這樣說。』 阿難對佛說：『世尊！現在這個法會中有成百上千的眾生，心中都感到困惑，心中想：「沒有兩位佛同時出現在世間，為什麼他們會這樣說呢？」唯愿如來詳細解釋其中的含義，讓這些大眾的心不再困惑，所種的善根更加增長，更加明凈。世尊！就像一個人洗澡后，修飾頭髮指甲，面板變得潔凈，再用紅旃檀水洗身，面板的潔凈程度比之前更加勝過。世尊！這些眾生也是這樣，如果聽聞這些話的含義，所種的善根就會增長，明凈程度比之前更加勝過。』 這時，世尊...

【English Translation】 English version: Then, a virtuous man said to the Buddha, 'World Honored One! If it is said, 「I am the Tathagata (one of the titles of the Buddha).」 this statement is correct. Why? Because I have no doubt about this Dharma.' At that time, the second virtuous man, who sought the Bodhisattva path, said to the Buddha, 'World Honored One! If it is said, 「I am the Bhagavan (one of the titles of the Buddha).」 this statement is correct. Why? Because I have no doubt about this Dharma.' At that time, the third virtuous man, who sought the Bodhisattva path, said to the Buddha, 'World Honored One! If it is said, 「I am the Buddha (the awakened one).」 this statement is correct. Why? Because I have no doubt about this Dharma.' At that time, hundreds and thousands of beings in the assembly were disturbed and uneasy, leaving their seats, thinking, 'There are no two Buddhas appearing in the world at the same time. Why are these virtuous men making such statements?' Having thought this, they spoke to each other, 'Let us remain silent. The World Honored One is present, and will naturally explain the meaning of these Bodhisattvas』 words.' Then, Ananda (one of the ten great disciples of the Buddha) said to the Buddha, 'World Honored One! What are the names of these Bodhisattvas? They are able to roar such a magnificent lion's roar.' The Buddha told Ananda, 'The first Bodhisattva is named 'Joyfully Seeking the Voice of the Tathagata', the second Bodhisattva is named 'Joyfully Seeking the Voice of the Bhagavan', and the third Bodhisattva is named 'Joyfully Seeking the Voice of the Buddha'. Ananda, you should know! It is for this reason that these Bodhisattva Mahasattvas (great Bodhisattvas) speak in this way.' Ananda said to the Buddha, 'World Honored One! Now, in this assembly, there are hundreds and thousands of beings who are disturbed, thinking, 「There are no two Buddhas appearing in the world at the same time, why do they say such things?」 I beseech the Tathagata to explain the meaning in detail, so that the minds of this assembly will no longer be disturbed, and the good roots they have planted will increase and become more clear. World Honored One! It is like a person who, after bathing, adorns their hair and nails, and their skin becomes clean, and then bathes again with red sandalwood water, their skin becomes even more clean than before. World Honored One! These beings are also like this, if they hear the meaning of these words, the good roots they have planted will increase, and their clarity will be even greater than before.' At that time, the World Honored One...

尊，即說偈言：

「皆共一心聽，　　我說是語義； 　何故名如來，　　世尊及佛耶？ 　能知過去如，　　亦知未來如； 　見一切法如，　　是故名如來。 　如先昔諸佛，　　行不思議施； 　我亦行此施，　　是故作是說。 　如先昔諸佛，　　求無依倚道； 　我亦如是求，　　是故名如來。 　不住一切法，　　求寂靜菩提； 　亦不得菩提，　　是故名如來。 　如昔諸菩薩，　　勤苦行忍辱； 　我亦行是忍，　　能到忍彼岸。 　如我昔精進，　　勤求于菩提； 　彼亦勤精進，　　是故名如來。 　彼已能通達，　　諸法平等相； 　亦不生心念，　　是故名如來。 　不念一切法，　　其性常平等； 　知此平等已，　　而無差別心。 　已能通達此，　　如如平等定； 　通達此定故，　　是故名如來。 　所說一切法，　　各自有性相； 　已知此性相，　　畢竟常寂然。 　知相名為慧，　　知虛名為智； 　若能知眾生，　　名到慧彼岸。 　如先昔智者，　　智慧到彼岸； 　亦不得此慧，　　到彼岸寂然。 　彼亦得此慧，　　而到于彼岸； 　不得此慧故，　　是故名如來。 　不得菩提如，　　其性相難議； 　不得一切法，　　是故名如來。 　已能逮無著，　　不著

【現代漢語翻譯】 現代漢語譯本： 世尊，接著以偈語說道： 『大家一心聽著，我來說明這其中的含義； 為什麼被稱為如來（Tathagata，佛的稱號之一，意為「如實而來」），世尊（Bhagavan，佛的尊稱，意為「有福德者」）以及佛（Buddha，覺悟者）呢？ 因為能夠知曉過去的如（tathata，真如，事物的真實本性），也能知曉未來的如； 見到一切法的如，所以被稱為如來。 如同過去諸佛，行持不可思議的佈施； 我也行持這樣的佈施，所以這樣說。 如同過去諸佛，尋求無所依傍的道； 我也像這樣尋求，所以被稱為如來。 不住著於一切法，尋求寂靜的菩提（bodhi，覺悟）； 也並不執著于菩提，所以被稱為如來。 如同過去諸菩薩（bodhisattva，追求覺悟的修行者），勤苦地修行忍辱（ksanti，忍耐）； 我也修行這種忍，能夠到達忍的彼岸。 如同我過去精進，勤奮地尋求菩提； 他們也勤奮精進，所以被稱為如來。 他們已經能夠通達，諸法（dharma，一切事物）平等的相； 也不生起任何心念，所以被稱為如來。 不執著於一切法，其本性常是平等的； 知曉這種平等之後，而沒有分別心。 已經能夠通達這種，如如（tathata，真如）平等的禪定； 因為通達這種禪定，所以被稱為如來。 所說的一切法，各自有其自性相； 已經知曉這種自性相，畢竟是常寂然的。 知曉相稱為慧（prajna，智慧），知曉虛稱為智（jnana，知識）； 如果能夠知曉眾生，就稱為到達慧的彼岸。 如同過去智者，以智慧到達彼岸； 也並不執著于這種慧，到達彼岸寂然。 他們也得到這種慧，而到達彼岸； 因為不執著于這種慧，所以被稱為如來。 不執著于菩提的如，其本性相難以言說； 不執著於一切法，所以被稱為如來。 已經能夠獲得無所執著，不執著于

【English Translation】 English version: The Blessed One, then spoke in verses: 'Listen with one mind, I will explain the meaning; Why are they called Tathagata (one who has thus come, an epithet of the Buddha), Bhagavan (the Blessed One, an epithet of the Buddha) and Buddha (the awakened one)? Because they can know the 'thusness' (tathata, the true nature of things) of the past, and also know the 'thusness' of the future; Seeing the 'thusness' of all dharmas (phenomena, teachings), therefore they are called Tathagata. Like the Buddhas of the past, practicing inconceivable giving; I also practice this giving, therefore I say this. Like the Buddhas of the past, seeking the path of no reliance; I also seek in this way, therefore I am called Tathagata. Not dwelling on any dharma, seeking the quietude of bodhi (enlightenment); Also not attaining bodhi, therefore I am called Tathagata. Like the bodhisattvas (beings striving for enlightenment) of the past, diligently practicing patience (ksanti); I also practice this patience, able to reach the other shore of patience. Like my past diligence, diligently seeking bodhi; They also diligently strive, therefore they are called Tathagata. They have already been able to penetrate, the equal nature of all dharmas; Also not giving rise to any thought, therefore they are called Tathagata. Not clinging to any dharma, its nature is always equal; Knowing this equality, and having no discriminating mind. Already able to penetrate this, the samadhi (meditative absorption) of 'thusness' equality; Because of penetrating this samadhi, therefore they are called Tathagata. All the dharmas that are spoken, each has its own nature and characteristics; Having known these nature and characteristics, they are ultimately always still. Knowing the characteristics is called prajna (wisdom), knowing the emptiness is called jnana (knowledge); If one can know sentient beings, it is called reaching the other shore of prajna. Like the wise ones of the past, reaching the other shore with wisdom; Also not clinging to this wisdom, reaching the other shore in stillness. They also attain this wisdom, and reach the other shore; Because of not clinging to this wisdom, therefore they are called Tathagata. Not clinging to the 'thusness' of bodhi, its nature and characteristics are difficult to discuss; Not clinging to any dharma, therefore they are called Tathagata. Already able to attain non-attachment, not clinging to

如如來； 　不著一切法，　　通無著道故。 　如先導世師，　　能知見正道； 　此道真實相，　　未曾有始終。 　彼亦如是修，　　最勝無上道； 　此道無始終，　　性空無所有。 　知道無始終，　　諸法皆平等； 　亦知如平等，　　是故名如來。 　道如菩提如，　　及與不住如； 　知如如虛空，　　是故名如來。 　我所說諸法，　　其如常平等； 　若能見此如，　　應當求菩提。 　阿難以是事，　　彼作如是說； 　如說能修行，　　彼亦如是行。 　若能行是行，　　能作如是說； 　知是不退轉，　　無畏諸菩薩。 　阿難應當知，　　無畏諸菩薩； 　能作如是說，　　自言是如來。」

阿難白佛言：「世尊！以何因緣，得何等法，名世尊耶？」

爾時世尊，便說偈言：

「皆共一心聽，　　于百千億劫； 　求如是菩提，　　無量難思議。 　為諸眾生故，　　求如是菩提； 　未曾有怖畏，　　是故名世尊。 　不畏於生死，　　正住生死中； 　化度諸眾生，　　是故名世尊。 　云何不怖畏？　　云何住生死？ 　云何度眾生？　　云何名世尊？ 　生死無有法，　　而可破壞者； 　不牢不破壞，　　以此度眾生。 　是名不怖畏，　　是名住生死， 　

【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號之一）； 不執著于任何法，因為通達無執著的道路。 如同引導世間的導師，能夠知曉並見到正道； 這條道路的真實相，從未有開始和結束。 他們也像這樣修行，達到最殊勝無上的道； 這條道路沒有開始和結束，其自性是空無所有的。 知道道沒有開始和結束，諸法都是平等的； 也知道這種平等，因此名為如來。 道如同菩提（Bodhi，覺悟）如同，以及不住于如； 知道如如同虛空，因此名為如來。 我所說的諸法，其如常是平等的； 如果能見到這種如，就應當追求菩提。 阿難（Ananda，佛陀的十大弟子之一）因為這件事，這樣說道； 如所說的那樣修行，他們也像這樣修行。 如果能行這種修行，就能像這樣說； 知道這是不退轉的，無畏的諸菩薩（Bodhisattva，發願成佛的修行者）。 阿難應當知道，無畏的諸菩薩； 能夠像這樣說，自稱是如來。

阿難問佛說：『世尊！因為什麼因緣，得到什麼法，被稱為世尊（Bhagavan，佛的稱號之一）呢？』

這時世尊，便說偈語：

『都一心聽著，在百千億劫中； 求得這樣的菩提，是無量難以思議的。 爲了諸眾生的緣故，求得這樣的菩提； 從未有過怖畏，因此名為世尊。 不畏懼生死，安住于生死之中； 化度諸眾生，因此名為世尊。 為什麼不怖畏？為什麼安住于生死？ 如何度化眾生？為什麼名為世尊？ 生死沒有一個法，是可以被破壞的； 不牢固也不可破壞，用這個來度化眾生。 這名為不怖畏，這名為安住生死，

【English Translation】 English version Thus comes the Tathagata (one of the titles of the Buddha); Not attached to any dharma (teachings), because he has penetrated the path of non-attachment. Like a guide who leads the world, able to know and see the right path; The true nature of this path has never had a beginning or an end. They also cultivate in this way, reaching the most supreme and unsurpassed path; This path has no beginning or end, its nature is empty and without anything. Knowing that the path has no beginning or end, all dharmas are equal; Also knowing this equality, therefore he is called Tathagata. The path is like Bodhi (enlightenment) is like, and not dwelling in suchness; Knowing that suchness is like space, therefore he is called Tathagata. The dharmas I speak of, their suchness is always equal; If one can see this suchness, one should seek Bodhi. Ananda (one of the ten great disciples of the Buddha) because of this matter, said this; As it is said, they cultivate, they also cultivate in this way. If one can practice this practice, one can speak like this; Knowing that this is non-retrogression, the fearless Bodhisattvas (beings who aspire to Buddhahood). Ananda should know, the fearless Bodhisattvas; Able to speak like this, calling themselves Tathagata.

Ananda asked the Buddha: 'World Honored One! For what reason, having attained what dharma, are you called World Honored One (Bhagavan, one of the titles of the Buddha)?'

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

'All listen with one mind, for hundreds of thousands of millions of kalpas (eons); Seeking such Bodhi, it is immeasurable and inconceivable. For the sake of all sentient beings, seeking such Bodhi; Never having had fear, therefore he is called World Honored One. Not fearing birth and death, dwelling rightly in birth and death; Transforming and liberating all sentient beings, therefore he is called World Honored One. Why not fear? Why dwell in birth and death? How to liberate sentient beings? Why is he called World Honored One? Birth and death have no dharma, that can be destroyed; Neither firm nor destructible, using this to liberate sentient beings. This is called not fearing, this is called dwelling in birth and death,

是名度眾生，　　是名為世尊。 　知諸法虛空，　　而無怯弱心， 　宣說諸法相，　　而無所怖畏。 　已斷諸怖畏，　　遠離諸難處； 　不畏難處故，　　度難處眾生。 　度多億眾生，　　過生死險難； 　亦不得生死，　　及所度眾生。 　安置諸眾生，　　寂靜涅槃岸； 　亦不得眾生，　　是名為世尊。 　恒為諸眾生，　　說如虛空法； 　未曾生怖畏，　　是名為世尊。 　法性無差別，　　說有種種名； 　平等如菩提，　　菩提不可得。 　教導諸眾生，　　令趣向菩提； 　雖教如是法，　　未曾有所說。 　不可說而說，　　度脫多眾生； 　無畏無所取，　　是故名世尊。 　遠離一切想，　　能修菩提相； 　已過一切想，　　是名為世尊。 　已能滅諸想，　　煩惱無有餘； 　以是故得稱，　　名之為世尊。 　以慧觀諸法，　　知諸法平等； 　常不求少法，　　是故名世尊。 　不重於名譽，　　亦不求名譽； 　恒為諸眾生，　　說離名譽法。 　菩提離名譽，　　彼亦如是求； 　若有重名譽，　　是名遠菩提。 　是聲猶如響，　　分別故多種； 　橫生諸分別，　　我有如是名。 　不著一切聲，　　亦不依倚名； 　無戲論菩提，　　是名為世尊。 　知如是諸

【現代漢語翻譯】 現代漢語譯本 能引導眾生，才被稱為世尊（Bhagavan）。 了知一切法皆為空性，心中沒有絲毫畏懼。 宣說諸法的真實相狀，而無所畏懼。 已經斷除了一切的恐懼，遠離了一切的困境。 因為不畏懼困境，所以能度脫處於困境中的眾生。 度脫了無數的眾生，超越了生死的險難。 但並不執著于生死，也不執著于所度脫的眾生。 安置一切眾生於寂靜的涅槃（Nirvana）彼岸。 也不執著于眾生，這樣才被稱為世尊。 恒常為眾生宣說如同虛空般的法。 從未產生過任何的畏懼，這樣才被稱為世尊。 法的本性沒有差別，只是爲了方便才說有種種不同的名稱。 平等如同菩提（Bodhi），而菩提本身是不可得的。 教導一切眾生，令他們趨向菩提。 雖然教導了這樣的法，但實際上並沒有任何言說。 在不可言說的情況下進行宣說，度脫了眾多的眾生。 沒有畏懼，也沒有任何執取，所以被稱為世尊。 遠離一切的妄想，能夠修習菩提的相狀。 已經超越了一切的妄想，這樣才被稱為世尊。 已經能夠滅除一切的妄想，煩惱也完全斷盡。 因此才被尊稱為世尊。 以智慧觀察一切法，了知一切法平等不二。 恒常不求任何的法，所以被稱為世尊。 不看重名譽，也不追求名譽。 恒常為眾生宣說遠離名譽的法。 菩提是遠離名譽的，也應該這樣去追求。 如果執著于名譽，就意味著遠離了菩提。 聲音就像迴響一樣，因為分別而顯得多種多樣。 橫生出種種分別，認為自己有這樣的名稱。 不執著於一切聲音，也不依賴於任何名稱。 菩提是沒有任何戲論的，這樣才被稱為世尊。 了知這些道理

【English Translation】 English version He is called 'World Honored One' (Bhagavan) who guides beings. Knowing all dharmas (phenomena) to be empty, there is no fear in his heart. He proclaims the true nature of all dharmas without any fear. He has already cut off all fears and is far from all difficulties. Because he is not afraid of difficulties, he can liberate beings in difficulties. He has liberated countless beings, transcending the dangers of birth and death. Yet, he is not attached to birth and death, nor to the beings he has liberated. He places all beings on the peaceful shore of Nirvana. He is not attached to beings either, and thus he is called 'World Honored One'. He constantly speaks the dharma like the void for all beings. He has never generated any fear, and thus he is called 'World Honored One'. The nature of dharma has no difference, but different names are given for convenience. It is equal like Bodhi, and Bodhi itself is unattainable. He teaches all beings, guiding them towards Bodhi. Although he teaches such dharma, he has not actually said anything. He speaks in the unspeakable, liberating many beings. Without fear and without attachment, therefore he is called 'World Honored One'. He is far from all thoughts, and is able to cultivate the characteristics of Bodhi. He has already transcended all thoughts, and thus he is called 'World Honored One'. He has already extinguished all thoughts, and no afflictions remain. Therefore, he is honored as 'World Honored One'. With wisdom, he observes all dharmas, knowing that all dharmas are equal and non-dual. He never seeks any dharma, and thus he is called 'World Honored One'. He does not value fame, nor does he seek fame. He constantly speaks the dharma of detachment from fame for all beings. Bodhi is detached from fame, and one should seek it in this way. If one is attached to fame, it means one is far from Bodhi. Sound is like an echo, appearing diverse due to discrimination. Various discriminations arise, thinking that one has such a name. He is not attached to any sound, nor does he rely on any name. Bodhi is without any play of concepts, and thus he is called 'World Honored One'. Knowing these principles

法，　　名之為世尊； 　亦不得菩提，　　是故名世尊。 　知如是諸法，　　而無有所著； 　求如是菩提，　　解脫無有漏。 　阿難！以是事，　　及諸餘因緣； 　菩薩摩訶薩，　　自言是世尊。」

阿難白佛言：「世尊！以何因緣，得何等法，名為佛耶？」

爾時世尊，便說偈言：

「覺知一切法，　　此法無所有； 　已覺無有法，　　是故名為佛。 　覺了諸煩惱，　　不令得自在； 　以智離煩惱，　　是故名為佛。 　能覺此身空，　　此身無所屬； 　此身不牢固，　　牢固不可得。 　愚于不牢身，　　而生堅牢想； 　彼如實覺知，　　是故名為佛。 　覺無明無智，　　自性無所有； 　已得於明智，　　是故名為佛。 　所有過去想，　　覺知是無想； 　知想無相故，　　更不隨此相。 　修未來諸想，　　現在想亦然； 　已修一切想，　　是故名為佛。 　覺知色前際，　　未曾有生起； 　凡小雖分別，　　不能令色生。 　覺受無根本，　　根本不可得； 　於一切法中，　　亦無有受者。 　知想猶如幻，　　其性無所有； 　於一切法中，　　不為想所累。 　知行不能作，　　種種諸身相； 　身空行亦空，　　是故無所作。 　知行及與身，　　猶

【現代漢語翻譯】 現代漢語譯本 法，被稱為世尊； 也並非得到了菩提（覺悟），因此被稱為世尊。 了知這些法，而沒有任何執著； 尋求這樣的菩提，解脫而沒有煩惱的漏失。 阿難！因為這些事，以及其他種種因緣； 菩薩摩訶薩（偉大的菩薩），自稱為世尊。

阿難問佛說：『世尊！因為什麼因緣，得到什麼樣的法，被稱為佛呢？』

這時世尊，便說了偈語：

『覺知一切法，此法本無所有； 已經覺悟到沒有法，因此稱為佛。 覺悟了各種煩惱，不讓它們得自在； 用智慧遠離煩惱，因此稱為佛。 能覺悟到此身是空，此身沒有所屬； 此身不牢固，牢固是不可得的。 愚癡的人對於不牢固的身體，卻產生堅牢的想法； 他如實地覺知到這一點，因此稱為佛。 覺悟到無明和智慧，自性本無所有； 已經得到了明智，因此稱為佛。 所有過去的念頭，覺知到那是沒有念頭的； 知道念頭沒有相狀，就不再隨逐這些相狀。 修習未來的各種念頭，現在的念頭也是如此； 已經修習了一切念頭，因此稱為佛。 覺知到色（物質）的前際，從未有生起； 凡夫雖然分別，也不能使色產生。 覺受沒有根本，根本是不可得的； 在一切法中，也沒有接受者。 知道念頭猶如幻象，其性本無所有； 在一切法中，不被念頭所累。 知道行為不能創造，種種身體的相狀； 身體是空的，行為也是空的，因此沒有所作。 知道行為以及身體，猶如

【English Translation】 English version The Dharma is called the World Honored One; Also, not having attained Bodhi (enlightenment), therefore is called the World Honored One. Knowing such Dharmas, without any attachment; Seeking such Bodhi, liberation without outflows of defilements. Ananda! Because of these matters, and other various causes and conditions; Bodhisattva Mahasattvas (great Bodhisattvas), call themselves the World Honored One.

Ananda asked the Buddha, 'World Honored One! Because of what causes and conditions, and attaining what Dharma, is one called a Buddha?'

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

'Awakening to all Dharmas, this Dharma has no existence; Having awakened to the non-existence of Dharma, therefore is called a Buddha. Awakening to all afflictions, not letting them have freedom; Using wisdom to depart from afflictions, therefore is called a Buddha. Being able to awaken to the emptiness of this body, this body has no belonging; This body is not solid, solidity is unattainable. The foolish, regarding this non-solid body, generate the thought of solidity; He truly awakens to this, therefore is called a Buddha. Awakening to ignorance and wisdom, their nature has no existence; Having attained wisdom, therefore is called a Buddha. All past thoughts, knowing that they are without thought; Knowing that thoughts have no form, one no longer follows these forms. Cultivating future thoughts, present thoughts are also the same; Having cultivated all thoughts, therefore is called a Buddha. Awakening to the beginning of form (matter), it has never arisen; Although ordinary people discriminate, they cannot cause form to arise. Sensation has no root, the root is unattainable; In all Dharmas, there is also no receiver. Knowing that thoughts are like illusions, their nature has no existence; In all Dharmas, one is not burdened by thoughts. Knowing that actions cannot create, various forms of the body; The body is empty, actions are also empty, therefore there is no action. Knowing that actions and the body, are like

如芭蕉樹； 　如實能覺知，　　是故名為佛。 　觀識之實性，　　亦不在身內； 　亦不在身外，　　而可有是識。 　於一切法中，　　識性不可得； 　而於此身中，　　無形無處所。 　能如是知識，　　識性無所有； 　無想猶如幻，　　未曾見識生。 　於一切法中，　　無有見識者； 　一切眾生性，　　未曾有作者。 　眾生無作者，　　諸法畢竟然； 　若法若眾生，　　無有來去相。 　覺一切諸法，　　畢竟無有相； 　無分別戲論，　　是故名為佛。 　如諸佛不住，　　佛正法大乘； 　不住一切法，　　是故名為佛。 　如如諸法如，　　諸佛不住如； 　佛如菩提如，　　是竟不可得。 　為求菩提故，　　應發如是心； 　能覺此心相，　　少法不可得。 　為求菩提故，　　應發如是心； 　此心菩提等，　　亦覺知如幻。 　阿難！以是事，　　彼作如是說； 　自言我是佛，　　如佛導世師。 　以佛之名聲，　　說如是等法； 　若有住此法，　　盡應求菩提。 　若有知此法，　　是則近菩提； 　於一切法中，　　不生諸疑惑。 　于諸法無疑，　　必為世間上； 　已知此法故，　　能解密語義。」

爾時世尊，說如來世尊佛名已，是時會中百千眾生白佛言

【現代漢語翻譯】 現代漢語譯本 如同芭蕉樹一般虛幻不實； 能夠如實覺知真理，因此被稱為佛陀（Buddha）。 觀察意識的真實本性，它既不在身體之內； 也不在身體之外，卻可以有意識的存在。 在一切事物中，意識的本性是不可得的； 而在我們這個身體中，它既沒有形狀也沒有固定的處所。 能夠這樣認知，就會明白意識的本性是空無所有的； 它無思無想，如同幻象一般，從未見過意識的產生。 在一切事物中，沒有能看見意識的人； 一切眾生的本性，從未有造作者。 眾生沒有造作者，一切事物最終都是如此； 無論是事物還是眾生，都沒有來去之相。 覺悟到一切事物，最終都是沒有實相的； 沒有分別和戲論，因此被稱為佛陀（Buddha）。 如同諸佛不住于任何事物，佛陀的正法（Dharma）是大乘（Mahayana）； 不住於一切事物，因此被稱為佛陀（Buddha）。 如同諸法如如不動，諸佛也不執著于如如； 佛陀的如如和菩提（Bodhi）的如如，最終都是不可得的。 爲了尋求菩提（Bodhi），應當發起這樣的心； 能夠覺知此心的實相，就會明白沒有絲毫的法可以執著。 爲了尋求菩提（Bodhi），應當發起這樣的心； 此心與菩提（Bodhi）等同，也應覺知它們如幻象一般。 阿難（Ananda）！因為這些道理，他們會這樣說； 自稱『我是佛陀（Buddha），如同佛陀引導世間的導師』。 以佛陀（Buddha）的名義，宣說這樣的法； 如果有人執著於此法，就應當努力尋求菩提（Bodhi）。 如果有人瞭解此法，就接近了菩提（Bodhi）； 在一切事物中，不會產生任何疑惑。 對於一切事物都沒有疑惑，必定是世間最上之人； 因為已經瞭解此法，所以能夠理解秘密的含義。 那時，世尊（Bhagavan）說完如來世尊佛（Tathagata Buddha）的名號后，當時會中有成百上千的眾生對佛陀說：

【English Translation】 English version Like a banana tree, unreal and insubstantial; Being able to truly perceive reality, therefore is called a Buddha. Observing the true nature of consciousness, it is neither within the body; Nor is it outside the body, yet consciousness can exist. In all things, the nature of consciousness is unattainable; And in this body, it has neither form nor a fixed location. Being able to know this, one will understand that the nature of consciousness is empty and without substance; It is without thought or conception, like an illusion, never having seen the arising of consciousness. In all things, there is no one who sees consciousness; The nature of all beings has never had a creator. Beings have no creator, all things are ultimately like this; Whether it is things or beings, there is no appearance of coming or going. Awakening to all things, ultimately there is no real form; Without discrimination and conceptual play, therefore is called a Buddha. Like the Buddhas who do not abide in anything, the Buddha's true Dharma (Dharma) is the Great Vehicle (Mahayana); Not abiding in all things, therefore is called a Buddha. Like the suchness of all things, the Buddhas do not cling to suchness; The suchness of the Buddha and the suchness of Bodhi (Bodhi), ultimately are unattainable. In order to seek Bodhi (Bodhi), one should generate such a mind; Being able to perceive the true nature of this mind, one will understand that there is not a single dharma to cling to. In order to seek Bodhi (Bodhi), one should generate such a mind; This mind is equal to Bodhi (Bodhi), and one should also perceive them as illusions. Ananda! Because of these reasons, they will say this; Claiming 'I am a Buddha, like a Buddha guiding the world's teacher'. In the name of the Buddha, proclaiming such teachings; If anyone clings to this teaching, they should strive to seek Bodhi (Bodhi). If anyone understands this teaching, they are close to Bodhi (Bodhi); In all things, they will not generate any doubts. Having no doubts about all things, they are surely the highest in the world; Because they have understood this teaching, they are able to understand the secret meanings. At that time, after the Bhagavan (Bhagavan) finished speaking the name of the Tathagata Buddha (Tathagata Buddha), at that time, hundreds of thousands of beings in the assembly said to the Buddha:

：「世尊！我等無復疑網逮大照明，得解菩薩摩訶薩名為如來、世尊、佛義，以一切法不可得故，于諸法中逮得法忍。如來今者猶如父母矜接我等，不令我等心有擾動，亦得覺知不擾動法，猶如虛空不可擾動。所以者何？我等今者覺一切法，猶如虛空無擾動故。」爾時會中百千眾生，頭面禮佛右繞三匝，去佛不遠默然而坐。

爾時會中有菩薩摩訶薩，名常笑諸根清凈，即從坐起，以種種華而散佛上，即說偈言：

「眾生多果想，　　能解彼果想； 　離果得具足，　　故禮世間智。 　眾生貪著果，　　行種種果名； 　唯佛能除解，　　故禮世間智。 　宣說果平等，　　而以覺悟他； 　說果是假名，　　故禮世間智。 　宣說平等法，　　住平等法中； 　覺一切法等，　　故禮世間智。 　眾生得果想，　　除此有得心； 　唯佛能除斷，　　故禮世間智。 　具知果寂滅，　　不住種種果； 　諸佛善密語，　　故禮世間智。」

爾時常笑諸根清凈菩薩摩訶薩，說是偈已，讚歎世尊，頭面禮足右繞三匝，去佛不遠一心觀佛，目不暫眴歡喜而住。

爾時會中有菩薩摩訶薩，名蓮華德藏，即從坐起，以花散佛，說此偈言：

「眾生多有想，　　能解此有心； 　離怖無所取，　　故禮牟

【現代漢語翻譯】 現代漢語譯本：『世尊！我們不再有任何疑惑，已經獲得了大智慧的照耀，理解了菩薩摩訶薩（偉大的菩薩）被稱為如來（佛的稱號之一）、世尊（佛的稱號之一）、佛的含義，因為一切法（宇宙萬物）都是不可得的，所以在諸法中獲得了法忍（對佛法的理解和接受）。如來現在就像父母一樣關愛我們，不讓我們心中有任何擾動，也讓我們覺知到不擾動的法，就像虛空一樣不可擾動。這是為什麼呢？因為我們現在覺悟到一切法，就像虛空一樣沒有擾動。』當時，法會中有成百上千的眾生，向佛陀頂禮，右繞佛陀三圈，然後離佛不遠，默默地坐下。 當時，法會中有一位菩薩摩訶薩，名叫常笑諸根清凈（意為根性清凈，經常歡笑的菩薩），他從座位上站起來，用各種鮮花散在佛陀身上，並說了以下偈語： 『眾生執著于果報的念頭， 能理解這種果報念頭的人； 脫離果報，獲得圓滿， 所以禮敬世間的智者（佛）。 眾生貪戀果報， 執著于各種果報的名稱； 只有佛陀能夠消除這種執著， 所以禮敬世間的智者。 宣說果報的平等性， 以此來覺悟他人； 說果報只是假名， 所以禮敬世間的智者。 宣說平等的佛法， 安住于平等的佛法中； 覺悟一切法都是平等的， 所以禮敬世間的智者。 眾生執著于獲得果報的念頭， 消除這種有所得的心； 只有佛陀能夠消除和斷除， 所以禮敬世間的智者。 完全瞭解果報的寂滅， 不住于各種果報； 諸佛善巧的秘密教誨， 所以禮敬世間的智者。』 當時，常笑諸根清凈菩薩摩訶薩說完這些偈語后，讚歎世尊，向佛陀頂禮，右繞佛陀三圈，然後離佛不遠，一心觀想著佛陀，眼睛不眨一下，歡喜地安住。 當時，法會中有一位菩薩摩訶薩，名叫蓮華德藏（意為具有蓮花般美德的菩薩），他從座位上站起來，用鮮花散在佛陀身上，並說了以下偈語： 『眾生多有執著的念頭， 能理解這種執著心的人； 脫離恐懼，無所執取， 所以禮敬牟尼（佛的稱號之一）。』

【English Translation】 English version: 『World Honored One! We no longer have any doubts and have attained great illumination, understanding the meaning of Bodhisattva Mahasattva (Great Bodhisattva) being called Tathagata (one of the titles of Buddha), World Honored One (one of the titles of Buddha), and Buddha, because all dharmas (all things in the universe) are unattainable. Therefore, we have attained Dharma-kshanti (acceptance and understanding of the Dharma) in all dharmas. The Tathagata now cherishes us like parents, not letting our minds be disturbed, and also allowing us to realize the undisturbed Dharma, which is like the unperturbed void. Why is this so? Because we now realize that all dharmas are like the void, without disturbance.』 At that time, hundreds and thousands of beings in the assembly bowed their heads to the Buddha, circumambulated the Buddha three times to the right, and then sat down not far from the Buddha in silence. At that time, there was a Bodhisattva Mahasattva in the assembly named Constant Laughter with Pure Roots (meaning a Bodhisattva with pure roots who often laughs). He rose from his seat, scattered various flowers on the Buddha, and spoke the following verses: 『Beings are attached to the thought of karmic results, One who can understand this thought of karmic results; Having detached from karmic results, attaining completeness, Therefore, I bow to the wise one (Buddha) of the world. Beings are greedy for karmic results, Clinging to various names of karmic results; Only the Buddha can eliminate this attachment, Therefore, I bow to the wise one of the world. Proclaiming the equality of karmic results, Using this to awaken others; Saying that karmic results are just provisional names, Therefore, I bow to the wise one of the world. Proclaiming the equal Dharma, Dwelling in the equal Dharma; Realizing that all dharmas are equal, Therefore, I bow to the wise one of the world. Beings are attached to the thought of attaining karmic results, Eliminating this mind of attainment; Only the Buddha can eliminate and cut off, Therefore, I bow to the wise one of the world. Fully knowing the quiescence of karmic results, Not dwelling in various karmic results; The skillful secret teachings of all Buddhas, Therefore, I bow to the wise one of the world.』 At that time, Bodhisattva Mahasattva Constant Laughter with Pure Roots, after speaking these verses, praised the World Honored One, bowed his head to the Buddha's feet, circumambulated the Buddha three times to the right, and then, not far from the Buddha, focused his mind on contemplating the Buddha, his eyes not blinking, and remained in joy. At that time, there was a Bodhisattva Mahasattva in the assembly named Lotus Virtue Treasury (meaning a Bodhisattva with lotus-like virtues). He rose from his seat, scattered flowers on the Buddha, and spoke the following verses: 『Beings have many clinging thoughts, One who can understand this clinging mind; Having detached from fear, not grasping anything, Therefore, I bow to Muni (one of the titles of Buddha).』

尼尊。 　于諸有寂靜，　　說無所有法； 　遠離一切有，　　故禮牟尼尊。 　知有是空無，　　其性無有我； 　以遠離有畏，　　故禮牟尼尊。 　遠離諸憂戚，　　能拔憂戚者； 　永斷諸繫縛，　　故禮牟尼尊。」

爾時蓮華德藏菩薩摩訶薩，說此偈已，讚歎世尊，復更說偈，而白佛言：

「於後惡世中，　　若有聞此經； 　不生怖畏者，　　皆應合掌禮。」

爾時無垢意菩薩摩訶薩，即于佛前，而說偈言：

「若有聞此經，　　不生疑惑者； 　於一切時中，　　應以眾花散。」

爾時廣思惟菩薩摩訶薩，即于佛前，而說偈言：

「此經中廣說，　　無量諸佛法； 　眾生聞是法，　　不疑惑者少。 　貪著於己身，　　生種種身想； 　得聞如是經，　　云是顛倒說。 　當知屬於魔，　　為魔所抑持； 　無智聞此經，　　返更生疑惑。」

爾時青蓮華目菩薩摩訶薩，即于佛前，而說偈言：

「若有聞此經，　　不生疑惑者； 　猶如世間眼，　　亦名施眼者。」

爾時樂供養塔菩薩摩訶薩，即于佛前，而說偈言：

「若有聞此經，　　深生信樂者； 　此人處世間，　　猶如最上塔。」

爾時渴仰意菩薩摩訶薩，即于佛前，而說偈言：

「

【現代漢語翻譯】 現代漢語譯本 至尊的聖者啊。 對於一切存在和寂滅，宣說無所有之法； 遠離一切有，因此禮敬牟尼尊（釋迦牟尼佛）。 了知有即是空無，其自性中沒有我； 因為遠離了對有的恐懼，所以禮敬牟尼尊。 遠離一切憂愁和悲傷，能拔除憂愁和悲傷的人； 永遠斷絕一切束縛，因此禮敬牟尼尊。

那時，蓮華德藏菩薩摩訶薩，說完這偈頌后，讚歎世尊，又說偈頌，對佛說：

在未來的惡世中，如果有人聽聞此經； 不生恐懼和畏懼的，都應當合掌禮敬。

那時，無垢意菩薩摩訶薩，即在佛前，說了偈頌：

如果有人聽聞此經，不生疑惑的； 在一切時候，都應當以眾花散佈供養。

那時，廣思惟菩薩摩訶薩，即在佛前，說了偈頌：

此經中廣泛宣說了，無量諸佛的教法； 眾生聽聞此法，不生疑惑的很少。 貪著于自己的身體，產生種種身體的妄想； 聽到這樣的經典，卻認為是顛倒的說法。 應當知道是屬於魔的，被魔所控制； 沒有智慧的人聽聞此經，反而更加產生疑惑。

那時，青蓮華目菩薩摩訶薩，即在佛前，說了偈頌：

如果有人聽聞此經，不生疑惑的； 就像世間的眼睛一樣，也稱為施予眼睛的人。

那時，樂供養塔菩薩摩訶薩，即在佛前，說了偈頌：

如果有人聽聞此經，深深地產生信樂的； 此人在世間，就像最殊勝的寶塔。

那時，渴仰意菩薩摩訶薩，即在佛前，說了偈頌：

【English Translation】 English version O venerable Muni. Regarding all existence and cessation, you preach the Dharma of non-existence; Having transcended all existence, therefore, I pay homage to Muni (Shakyamuni Buddha). Knowing that existence is emptiness, and that its nature is without self; Having overcome the fear of existence, therefore, I pay homage to Muni. Having transcended all sorrow and grief, and being able to remove sorrow and grief; Having eternally severed all bonds, therefore, I pay homage to Muni.

Then, Bodhisattva Mahasattva Lotus Virtue Treasury, having spoken these verses, praised the World Honored One, and further spoke verses, saying to the Buddha:

In the evil age to come, if there are those who hear this sutra; Those who do not generate fear and dread, should all join their palms in reverence.

Then, Bodhisattva Mahasattva Immaculate Intention, immediately before the Buddha, spoke these verses:

If there are those who hear this sutra, and do not generate doubt; At all times, they should scatter and offer flowers.

Then, Bodhisattva Mahasattva Extensive Contemplation, immediately before the Buddha, spoke these verses:

In this sutra, it is extensively taught, the Dharma of countless Buddhas; Among sentient beings who hear this Dharma, few do not generate doubt. Clinging to their own bodies, they generate various thoughts of the body; Upon hearing such a sutra, they consider it to be a reversed teaching. It should be known that they belong to Mara, and are controlled by Mara; Those without wisdom, upon hearing this sutra, instead generate more doubt.

Then, Bodhisattva Mahasattva Blue Lotus Eye, immediately before the Buddha, spoke these verses:

If there are those who hear this sutra, and do not generate doubt; They are like the eyes of the world, and are also called those who bestow eyes.

Then, Bodhisattva Mahasattva Fond of Offering Stupas, immediately before the Buddha, spoke these verses:

If there are those who hear this sutra, and deeply generate faith and joy; This person in the world, is like the most supreme stupa.

Then, Bodhisattva Mahasattva Yearning Intention, immediately before the Buddha, spoke these verses:

雖在生死中，　　應數生渴仰； 　不著一切法，　　能不疑此經。」

爾時樂以衣施菩薩摩訶薩，即于佛前，而說偈言：

「應以多億衣，　　細軟而平正； 　以供覆其身，　　不疑此法者。」

爾時樂以食施菩薩摩訶薩，即于佛前，而說偈言：

「所說諸肴膳，　　味中最上者； 　應以供其人，　　不疑此法者。」

爾時悲念樂見眾生菩薩摩訶薩，即于佛前，而說偈言：

「悲念諸眾生，　　應數數涕泣； 　而於此經中，　　無有信樂意。 　若人少時間，　　疑惑於此經； 　當知地獄來，　　還趣向地獄。 　親近惡知識，　　不解是深法； 　無明網所覆，　　不向此妙趣。 　破戒自纏裹，　　惡意好求短； 　貪著于利養，　　能誹謗是經。 　不勤求菩提，　　懈怠不精進； 　惡慧樂小法，　　不信解是經。 　貪利養眾生，　　計我隨愛慾； 　深著於三世，　　不能信是經。 　愚佷噁心性，　　染愛盲無智； 　好樂多談說，　　而不信是經。 　好選擇衣服，　　貪味嗜飲食； 　少於白法者，　　能誹謗是經。 　著果諸眾生，　　好說著果法； 　解佛微密語，　　如是者甚難。 　過去先昔佛，　　無上導世師； 　盡能供養者，　　能信解是經。

【現代漢語翻譯】 現代漢語譯本 即使在生死輪迴中，也應多次生起渴求之心；不執著于任何事物，才能不懷疑這部經。

這時，樂以衣施菩薩摩訶薩（菩薩中的大修行者，以佈施衣服為樂），即在佛前，以偈頌說道：

『應以無數柔軟平整的衣服，用來覆蓋那些不懷疑此法的人。』

這時，樂以食施菩薩摩訶薩（菩薩中的大修行者，以佈施食物為樂），即在佛前，以偈頌說道：

『應以各種美味佳餚中最好的，用來供養那些不懷疑此法的人。』

這時，悲念樂見眾生菩薩摩訶薩（菩薩中的大修行者，以悲憫之心樂於見到眾生），即在佛前，以偈頌說道：

『悲憫眾生，應常常為他們流淚；然而對於這部經，卻沒有信受和喜悅的心意。 如果有人哪怕只是短暫地，對這部經產生疑惑；應當知道，他們是從地獄而來，最終還將回到地獄。 他們親近惡知識，不理解這深奧的佛法；被無明的羅網所覆蓋，不趨向這美好的境界。 他們破戒自縛，心懷惡意，喜歡挑剔別人的缺點；貪戀利益和供養，能夠誹謗這部經。 他們不勤奮追求菩提（覺悟），懈怠而不精進；以惡劣的智慧喜愛小乘佛法，不相信和理解這部經。 他們貪圖供養，執著于自我，隨順自己的慾望；深深執著於過去、現在、未來三世，不能相信這部經。 他們愚癡頑固，心性惡劣，被愛慾所染，盲目無知；喜歡高談闊論，卻不相信這部經。 他們喜歡選擇華麗的衣服，貪圖美味的食物；缺少善法的人，能夠誹謗這部經。 他們執著于果報，喜歡談論果報之法；理解佛陀微妙秘密的語言，這樣的人非常稀少。 過去久遠的諸佛，無上的導師，如果能夠盡力供養他們，就能相信和理解這部經。』

【English Translation】 English version Even in the midst of birth and death, one should repeatedly generate a yearning; by not clinging to any dharma, one can be without doubt about this sutra.

At that time, the Bodhisattva Mahasattva (a great being who practices the path of enlightenment) named 'Joyful Giver of Clothing', then before the Buddha, spoke in verse:

'One should use countless fine, soft, and even garments to cover those who do not doubt this Dharma.'

At that time, the Bodhisattva Mahasattva named 'Joyful Giver of Food', then before the Buddha, spoke in verse:

'One should use the most excellent of all delicacies to offer to those who do not doubt this Dharma.'

At that time, the Bodhisattva Mahasattva named 'Compassionate Minded, Joyful to See Beings', then before the Buddha, spoke in verse:

'Compassionate towards all beings, one should often weep for them; yet, regarding this sutra, they have no faith or joy. If a person, even for a short time, doubts this sutra; know that they come from hell and will return to hell. They associate with evil companions, not understanding this profound Dharma; covered by the net of ignorance, they do not turn towards this wonderful path. They break precepts and bind themselves, harboring ill will, liking to find fault in others; greedy for gain and offerings, they are able to slander this sutra. They do not diligently seek Bodhi (enlightenment), lazy and not diligent; with evil wisdom, they delight in the lesser teachings, not believing or understanding this sutra. They are greedy for offerings, attached to self, following their desires; deeply attached to the three times (past, present, future), they cannot believe this sutra. They are foolish and stubborn, with evil natures, stained by desire, blind and ignorant; they like to talk much, yet do not believe this sutra. They like to choose fine clothes, greedy for delicious food and drink; those who lack good qualities are able to slander this sutra. They are attached to results, liking to talk about the dharma of results; to understand the Buddha's subtle and secret words, such people are very rare. The Buddhas of the past, the unsurpassed guides of the world; if one can offer to them completely, one can believe and understand this sutra.'

」

爾時遠離惡法菩薩摩訶薩，即于佛前，而說偈言：

「愚心貪著果，　　能誹謗是經； 　應遠離是人，　　猶如臭糞穢。 　亦如爛死屍，　　行者皆遠避； 　謗此經眾生，　　皆應常遠離。 　猶如劫村賊，　　住大曠野中； 　聞者皆馳走，　　恐為我作難。 　應如是馳走，　　遠離是惡賊； 　瞋恚懷惡意，　　誹謗是經者。」◎

廣博嚴凈經卷第五 大正藏第 09 冊 No. 0268 佛說廣博嚴凈不退轉輪經

佛說廣博嚴凈不退轉輪經卷第六

宋涼州沙門智嚴譯

◎爾時阿難白佛言：「世尊！甚為希有，是諸菩薩摩訶薩，決定善說菩提之法。世尊！為是自三昧力，為是佛威神力，為是此經三昧力，能作是說耶？」

佛告阿難：「是諸善男子，曾於六十億那由他諸佛所，聞說是經無有增減，如我今者說微密語，等無有異。彼不以三昧力故能作是說。所以者何？彼於此經現見通達故。」

爾時阿難白佛言：「世尊！若有聞此經能信能解不生疑惑者。世尊！是善男子、善女人得幾所福？」

佛告阿難：「若善男子、善女人，欲求阿耨多羅三藐三菩提，以滿閻浮提七寶施諸如來，若有善男子、善女人，得聞是經信解不疑，阿難當知！其所得

【現代漢語翻譯】 現代漢語譯本 當時，遠離惡法的菩薩摩訶薩（菩薩：指發菩提心，以救度眾生為己任的修行者；摩訶薩：指大菩薩），即在佛前，以偈頌說道： 『愚癡的心貪著果報， 能誹謗這部經； 應當遠離這種人， 如同臭穢的糞便。 也像腐爛的死屍， 修行者都遠遠避開； 誹謗這部經的眾生， 都應當常常遠離。 如同劫掠村莊的強盜， 住在廣闊的荒野中； 聽到的人都趕緊逃跑， 害怕他們給自己帶來災難。 應當像這樣逃跑， 遠離這些惡賊； 心懷嗔恨惡意， 誹謗這部經的人。』 《廣博嚴凈經》卷第五 大正藏第09冊 No. 0268 《佛說廣博嚴凈不退轉輪經》 《佛說廣博嚴凈不退轉輪經》卷第六 宋涼州沙門智嚴譯 這時，阿難（佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊！真是稀有，這些菩薩摩訶薩，能如此確定地善說菩提（覺悟）之法。世尊！這是他們自身三昧（禪定）的力量，還是佛的威神力，還是這部經的三昧力，才能這樣說呢？』 佛告訴阿難：『這些善男子，曾經在六十億那由他（極大的數字）諸佛那裡，聽聞這部經，沒有增減，就像我現在所說的微妙秘密之語，完全沒有差別。他們不是因為三昧的力量才能這樣說。為什麼呢？因為他們對於這部經已經現見通達的緣故。』 這時，阿難對佛說：『世尊！如果有人聽聞這部經，能夠相信理解，不生疑惑。世尊！這位善男子、善女人能得到多少福報呢？』 佛告訴阿難：『如果善男子、善女人，想要追求阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟），用充滿閻浮提（指我們所居住的這個世界）的七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）來佈施給諸如來（佛的稱號之一），如果有善男子、善女人，聽聞這部經，相信理解，沒有疑惑，阿難，你要知道！他們所得到的福報』

【English Translation】 English version At that time, the Bodhisattva Mahasattvas (Bodhisattva: a being who seeks enlightenment for the benefit of all beings; Mahasattva: a great Bodhisattva) who were far from evil dharmas, then in front of the Buddha, spoke in verse: 'A foolish mind clings to results, And can slander this sutra; One should stay away from such a person, Like foul and stinking excrement. Also like a rotten corpse, Practitioners all avoid it from afar; Those beings who slander this sutra, Should always be kept away from. Like robbers who plunder villages, Living in the vast wilderness; Those who hear of them all flee, Fearing they will bring trouble upon me. One should flee in this way, Stay away from these evil thieves; Harboring anger and ill will, Those who slander this sutra.' The Fifth Scroll of the 'Vast and Pure Sutra' Taisho Tripitaka Volume 09 No. 0268 'The Buddha Speaks the Sutra of Vast and Pure Non-Retrogression' The Sixth Scroll of 'The Buddha Speaks the Sutra of Vast and Pure Non-Retrogression' Translated by the Monk Zhiyan of Liangzhou in the Song Dynasty At that time, Ananda (one of the ten major disciples of the Buddha, known for his strong memory) said to the Buddha: 'World Honored One! It is truly rare that these Bodhisattva Mahasattvas can so decisively and skillfully speak of the Dharma of Bodhi (enlightenment). World Honored One! Is it due to their own power of Samadhi (meditative concentration), or the majestic power of the Buddha, or the power of the Samadhi of this sutra, that they are able to speak in this way?' The Buddha told Ananda: 'These good men have, in the presence of sixty billion nayutas (an extremely large number) of Buddhas, heard this sutra without any increase or decrease, just like the subtle and secret words I am speaking now, there is no difference at all. They are not able to speak in this way because of the power of Samadhi. Why is that? Because they have directly seen and understood this sutra.' At that time, Ananda said to the Buddha: 'World Honored One! If there are those who hear this sutra and are able to believe and understand it without any doubt. World Honored One! How much merit will these good men and good women obtain?' The Buddha told Ananda: 'If good men and good women desire to seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest form of enlightenment), and use the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) that fill Jambudvipa (the world we live in) to make offerings to all the Tathagatas (one of the titles of the Buddha), if there are good men and good women who hear this sutra, believe and understand it without doubt, Ananda, you should know! The merit they obtain'

福甚多甚多。阿難！置閻浮提，假使以恒河沙世界滿中七寶施諸如來，若有得聞此經信解不疑，其福勝彼。」

爾時世尊，欲重宣此義，而說偈言：

「若以閻浮提，　　滿中七寶施； 　奉諸佛如來，　　慈悲導世者。 　亦如恒河沙，　　數等諸世界； 　滿中諸珍寶，　　以奉上諸佛。 　若有聞此經，　　能信能解者； 　亦不生疑惑，　　其福勝於彼。」

爾時阿難白佛言：「世尊！若有善男子、善女人，得聞是經能信能解，能信解已，復能受持讀誦通利，是善男子，善女人得幾所福？」

佛告阿難：「若善男子、善女人，求阿耨多羅三藐三菩提，遠離是經，于百劫中，行檀波羅蜜奉施諸佛，如是于百劫中，護戒、忍辱、精進、禪定，起五神通修行智慧，以遠離此經故，不如善男、善女，得聞是經信解不疑，受持讀誦悉令通利，其福勝彼。」

爾時世尊，欲重宣此義，而說偈言：

「若滿百劫中，　　以種種肴膳； 　以供導世師，　　未名供養佛。 　若能持此經，　　是名供養佛； 　諸佛敬法故，　　是無上恭敬。 　若滿百劫中，　　以種種衣散； 　救世大精進，　　未名供養佛。 　若能持此經，　　是最勝供養； 　是名供養佛，　　勝前以衣施。 　若滿百

【現代漢語翻譯】 現代漢語譯本：福德非常多非常多。阿難！假設把整個閻浮提（Jambudvipa，指我們所居住的這個世界）都裝滿七寶，用來佈施給諸如來（Tathagata，佛的稱號），如果有人能夠聽聞這部經，並且相信理解而不疑惑，他的福德勝過前者。 當時世尊，想要再次宣說這個道理，就說了偈語： 『如果用閻浮提，裝滿七寶來佈施；奉獻給諸佛如來，慈悲引導世間的人。也像恒河沙一樣，數量等同的諸世界；裝滿各種珍寶，用來奉獻給諸佛。如果有人聽聞這部經，能夠相信能夠理解；也不產生疑惑，他的福德勝過前者。』 當時阿難對佛說：『世尊！如果有善男子、善女人，聽聞這部經能夠相信能夠理解，在相信理解之後，又能接受、持守、讀誦、通達，這個善男子、善女人能得到多少福德？』 佛告訴阿難：『如果善男子、善女人，爲了追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），遠離這部經，在一百劫中，修行檀波羅蜜（Dana-paramita，佈施波羅蜜）佈施給諸佛，像這樣在一百劫中，護持戒律、忍辱、精進、禪定，生起五神通，修行智慧，因為遠離這部經的緣故，不如善男子、善女人，聽聞這部經相信理解而不疑惑，接受、持守、讀誦，全部通達，他們的福德勝過前者。』 當時世尊，想要再次宣說這個道理，就說了偈語： 『如果在一百劫中，用各種美味佳餚；來供養引導世間的導師，還不能稱為供養佛。如果能夠持守這部經，這才是供養佛；諸佛因為尊敬佛法，這是無上的恭敬。如果在一百劫中，用各種衣服散佈；救世的大精進者，還不能稱為供養佛。如果能夠持守這部經，這是最殊勝的供養；這才是供養佛，勝過之前用衣服佈施。如果在一百

【English Translation】 English version: The merit is very much, very much. Ananda! Suppose one were to fill the Jambudvipa (the world we inhabit) with the seven treasures and offer them to all the Tathagatas (Buddha's title), if there is someone who can hear this sutra, believe and understand it without doubt, their merit surpasses that of the former. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If one were to fill Jambudvipa with the seven treasures and offer them; to the Buddhas, the Tathagatas, who compassionately guide the world. Also like the sands of the Ganges, the number of worlds equal to them; filled with various treasures, to offer to the Buddhas. If there is someone who hears this sutra, who can believe and understand; and does not give rise to doubt, their merit surpasses that of the former.' At that time, Ananda said to the Buddha: 'World Honored One! If there are good men and good women who hear this sutra and can believe and understand, and after believing and understanding, can also receive, uphold, recite, and master it, how much merit will these good men and good women obtain?' The Buddha told Ananda: 'If good men and good women, seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), are far from this sutra, and in a hundred kalpas (eons), practice Dana-paramita (perfection of giving) and give to the Buddhas, and in these hundred kalpas, uphold precepts, practice patience, diligence, meditation, generate the five supernormal powers, and cultivate wisdom, because they are far from this sutra, they are not as good as the good men and good women who hear this sutra, believe and understand without doubt, receive, uphold, recite, and master it completely, their merit surpasses that of the former.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If in a hundred kalpas, with various delicious foods; to offer to the guide of the world, it is not yet called offering to the Buddha. If one can uphold this sutra, this is called offering to the Buddha; because the Buddhas respect the Dharma, this is the supreme respect. If in a hundred kalpas, with various clothes scattered; to the great diligent one who saves the world, it is not yet called offering to the Buddha. If one can uphold this sutra, this is the most supreme offering; this is called offering to the Buddha, surpassing the previous offering of clothes. If in a hundred

劫中，　　以種種華散； 　救世大精進，　　未名供養佛。 　欲以最勝供，　　供養諸佛者； 　應當持此經，　　不染著諸果。 　此供是大供，　　諸供中最上； 　若能持此經，　　而不計於我。 　若滿百劫中，　　堅固守凈戒； 　若不持此經，　　彼皆無名稱。 　若能持此經，　　此戒有名稱； 　于諸戒中上，　　勝先行戒施。 　雖有純凈戒，　　無量難思議； 　應當常勤求，　　受持如是經。 　如此經中說，　　善修戒行者； 　不名為惡戒，　　亦不名破戒。 　若持此經戒，　　名持菩提戒； 　持菩提定戒，　　具足無作戒。 　如是等諸戒，　　皆於此經說； 　若能持此經，　　具足一切戒。 　若人滿百劫，　　能行大忍辱； 　眾生惡口罵，　　其心皆能忍。 　若截其手足，　　其身不擾動； 　未曾起噁心，　　瞋恨於他人。 　行如是忍辱，　　如忍辱仙人； 　雖經百劫中，　　其忍不為上。 　若有聞此經，　　信解能堪忍； 　是忍名為上，　　是忍名賢善。 　是忍名最勝，　　是忍無有上； 　若能持此經，　　而無所染著。 　欲求無染著，　　諸佛無上智； 　不應生染著，　　速受持此經。 　若滿百劫中，　　常立不坐臥； 　除卻諸睡眠，　

【現代漢語翻譯】 現代漢語譯本 在劫數之中，用各種鮮花散佈； 救度世間的大精進者，尚未能稱為供養佛陀。 想要用最殊勝的供養，來供養諸佛； 應當受持這部經典，不執著于任何果報。 這種供養是最大的供養，在所有供養中最殊勝； 如果能夠受持這部經典，而不執著于自我。 如果在一百個劫數中，堅定地守護清凈的戒律； 如果不受持這部經典，他們都將沒有名聲。 如果能夠受持這部經典，這種戒律才會有名聲； 在所有戒律中最為殊勝，勝過先行持戒和佈施。 即使有純凈的戒律，無量難以思議； 也應當常常勤奮地尋求，受持這樣的經典。 就像這部經典中所說，善於修持戒行的人； 不被稱為惡戒，也不被稱為破戒。 如果受持這部經典的戒律，就稱為受持菩提戒（覺悟之戒）； 受持菩提定戒（覺悟的禪定之戒），具足無作戒（不執著於行為的戒律）。 像這樣的各種戒律，都在這部經典中講述； 如果能夠受持這部經典，就具足了一切戒律。 如果有人在一百個劫數中，能夠修行大忍辱； 眾生用惡語謾罵，他的內心都能夠忍受。 如果被截斷手足，他的身體也不會動搖； 從未生起惡念，憎恨他人。 修行這樣的忍辱，如同忍辱仙人（修忍辱的修行者）； 即使經過一百個劫數，他的忍辱也不是最殊勝的。 如果有人聽聞這部經典，相信理解並能夠忍受； 這種忍辱才稱為最殊勝的，這種忍辱才稱為賢善。 這種忍辱才稱為最勝，這種忍辱是無上的； 如果能夠受持這部經典，而沒有任何執著。 想要尋求無執著，諸佛無上的智慧； 不應該產生執著，應當快速受持這部經典。 如果在一百個劫數中，常常站立而不坐臥； 除去所有的睡眠，

【English Translation】 English version In kalpas (eons), scattering various flowers; The great diligent one who saves the world, is not yet named as offering to the Buddha. Wishing to make the most supreme offering, to offer to all Buddhas; One should uphold this sutra, not being attached to any results. This offering is the greatest offering, the most supreme among all offerings; If one can uphold this sutra, without being attached to the self. If in a hundred kalpas, one firmly guards the pure precepts; If one does not uphold this sutra, they will all have no renown. If one can uphold this sutra, this precept will have renown; It is the most supreme among all precepts, surpassing the preceding precepts and giving. Even if there are pure precepts, immeasurable and inconceivable; One should always diligently seek, to receive and uphold such a sutra. As it is said in this sutra, one who is good at cultivating precepts; Is not called an evil precept, nor is called a broken precept. If one upholds the precepts of this sutra, it is called upholding the Bodhi precepts (precepts of enlightenment); Upholding the Bodhi samadhi precepts (precepts of enlightenment's meditation), fully possessing the non-action precepts (precepts of non-attachment to actions). Such various precepts, are all spoken in this sutra; If one can uphold this sutra, one possesses all precepts. If someone in a hundred kalpas, can practice great forbearance; Living beings use harsh words to scold, their heart can endure it. If their hands and feet are cut off, their body will not be disturbed; Never having arisen evil thoughts, hating others. Practicing such forbearance, like the Forbearance Immortal (a practitioner of forbearance); Even after a hundred kalpas, their forbearance is not the most supreme. If someone hears this sutra, believes, understands, and can endure; This forbearance is called the most supreme, this forbearance is called virtuous. This forbearance is called the most excellent, this forbearance is unsurpassed; If one can uphold this sutra, without any attachment. Wishing to seek non-attachment, the unsurpassed wisdom of all Buddhas; One should not generate attachment, one should quickly receive and uphold this sutra. If in a hundred kalpas, one always stands without sitting or lying down; Eliminating all sleep,

勤行大精進。 　智者勤精進，　　流佈如是經； 　是人到無畏，　　勝彼大精進。 　若滿百劫中，　　能起五神通； 　不得聞此經，　　其智不為上。 　若能持是經，　　通達無依義； 　于諸神通中，　　是神通最上。 　若滿百劫中，　　修行諸智慧； 　此慧是世間，　　分別世間法。 　若不學此經，　　不名為明慧； 　若能學是經，　　是名堅固慧。 　若有聞此經，　　信樂無有上； 　是人名為慧，　　亦名通達者。 　欲以如是慧，　　能知諸法如； 　應宣說此經，　　當得如是慧。 　慧者所行法，　　皆此經中說； 　應當勤精進，　　受持於此經。」

爾時阿難，即于佛前，而說偈言：

「應往一由旬，　　乃至百由旬； 　聽受如是經，　　能捨離諸果。 　設有大火坑，　　縱廣一由旬； 　智者從中往，　　聽受如是經。 　欲得諸聖戒，　　于諸戒中上； 　應流佈是經，　　能凈于戒身。 　欲得諸聖禪，　　于諸禪中上； 　應流佈是經，　　燒一切煩惱。 　欲得諸聖慧，　　于諸慧中上； 　應流佈是經，　　能凈諸法界。 　欲往詣諸方，　　嚴凈諸世界； 　其界名喜樂，　　應流佈是經。 　欲見阿閦佛，　　諸牟尼中尊； 　應當持是經，

【現代漢語翻譯】 現代漢語譯本 應勤勉修行，精進不懈。 有智慧的人勤勉精進，傳播這樣的經典； 這樣的人能到達無所畏懼的境地，勝過那些只是大力精進的人。 如果有人在一百劫（kalpa，佛教時間單位，指極長的時間）中，能夠修得五神通（abhijñā，指天眼通、天耳通、他心通、宿命通、神足通）； 但若不能聽聞此經，他的智慧不能算是最高的。 如果有人能夠受持此經，通達無所依的真義； 在所有的神通之中，這是最殊勝的神通。 如果有人在一百劫中，修行各種智慧； 這種智慧是世俗的，用來分別世間法的。 如果不能學習此經，就不能稱為明慧； 如果能夠學習此經，才稱為堅固的智慧。 如果有人聽聞此經，生起無比的信樂； 這樣的人稱為有智慧，也稱為通達真理的人。 想要憑藉這樣的智慧，能夠了解諸法的實相； 就應當宣說此經，才能獲得這樣的智慧。 有智慧的人所修行的法，都在此經中說明； 應當勤勉精進，受持此經。

這時，阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）在佛陀面前，說了偈頌：

『應當前往一由旬（yojana，古印度長度單位，約合11-16公里），乃至一百由旬； 聽聞受持這樣的經典，能夠舍離一切果報。 即使有巨大的火坑，縱橫一由旬； 有智慧的人也應從中走過，去聽聞受持這樣的經典。 想要獲得諸聖戒（śīla，指佛教的戒律），在一切戒律中最為殊勝的； 應當傳播此經，能夠清凈戒身。 想要獲得諸聖禪（dhyāna，指禪定），在一切禪定中最為殊勝的； 應當傳播此經，能夠焚燒一切煩惱。 想要獲得諸聖慧（prajñā，指智慧），在一切智慧中最為殊勝的； 應當傳播此經，能夠清凈諸法界。 想要前往各個方向，莊嚴清凈各個世界； 那個世界名為喜樂，應當傳播此經。 想要見到阿閦佛（Akshobhya，東方妙喜世界的佛），諸牟尼（muni，指聖者）中最尊貴的； 應當受持此經，』

【English Translation】 English version One should diligently practice and strive with great effort. The wise diligently strive and propagate such a scripture; Such a person reaches fearlessness, surpassing those who only exert great effort. If one, in a hundred kalpas (an extremely long period of time in Buddhism), could attain the five supernormal powers (abhijñā, including the divine eye, divine ear, mind-reading, recollection of past lives, and magical powers); Yet, if one does not hear this scripture, their wisdom is not considered supreme. If one can uphold this scripture and understand the meaning of non-reliance; Among all supernormal powers, this is the most supreme. If one, in a hundred kalpas, cultivates various forms of wisdom; This wisdom is worldly, used to distinguish worldly phenomena. If one does not learn this scripture, one cannot be called wise; If one can learn this scripture, it is called steadfast wisdom. If one hears this scripture and generates unsurpassed faith and joy; Such a person is called wise and also called one who has understood the truth. If one wishes to use such wisdom to understand the true nature of all dharmas; One should propagate this scripture to attain such wisdom. The practices of the wise are all explained in this scripture; One should diligently strive to uphold this scripture.

At that time, Ānanda (one of the ten principal disciples of the Buddha, known for his great learning) spoke in verses before the Buddha:

'One should travel one yojana (an ancient Indian unit of distance, approximately 11-16 kilometers), or even a hundred yojanas; To hear and receive such a scripture, one can abandon all karmic results. Even if there is a great fire pit, one yojana in length and width; The wise should pass through it to hear and receive such a scripture. If one wishes to attain the holy precepts (śīla, Buddhist precepts), the most supreme among all precepts; One should propagate this scripture, which can purify the body of precepts. If one wishes to attain the holy meditations (dhyāna, meditative states), the most supreme among all meditations; One should propagate this scripture, which can burn away all afflictions. If one wishes to attain the holy wisdom (prajñā, wisdom), the most supreme among all wisdoms; One should propagate this scripture, which can purify all realms of dharma. If one wishes to go to all directions and adorn and purify all worlds; That world is called Joyful, one should propagate this scripture. If one wishes to see Akshobhya Buddha (the Buddha of the Eastern Pure Land of Abhirati), the most honored among all munis (sages); One should uphold this scripture,'

廣為眾生說。 　若欲凈菩薩，　　種種之所行； 　應流佈是經，　　得往安樂界。 　得見彌陀佛，　　光明不可議； 　應流佈是經，　　諸佛之所說。」

爾時世尊告阿難言：「善哉，善哉！如汝所言。所以者何？若善男子、善女人，以不散心讀誦此經為他解說，欲見諸佛即皆得見，若以散亂心讀誦此經為他解說，其人命欲終時，眼見百千諸佛。所以者何？一切諸佛皆守護是善男子、善女人故。」

爾時會中有一童女，名曰師子，與五百童女俱即從坐起，偏袒右肩右膝著地，一心合掌白佛言：「若有女人，受持此經讀誦通利有何功德？」

爾時世尊告師子言：「若有女人，欲求阿耨多羅三藐三菩提，受持是經讀誦通利，當知是身最是後邊。所以者何？若有女人，以不散亂心受持是經讀誦通利，所有煩惱受女人身者不現在前。」

師子白佛言：「世尊！何等煩惱能受女身？」

佛告師子：「凡諸女人見他女人形容端正，以金、銀、珍寶種種珠璣，嚴飾其身受眾快樂，見已生愛著心，不能如實觀察此身，但是糞聚臭穢不凈，假以彩色眾香涂熏，惑愚者眼便生染著，起諸煩惱故受女身。複次，師子！女人之性多諸慳嫉，言說時異，心思時異，現前語異，屏處語異，為氣味故，有

【現代漢語翻譯】 現代漢語譯本 廣泛地為眾生宣說。 如果想要凈化菩薩的種種修行； 就應當流傳這部經，得以往生安樂世界。 得見阿彌陀佛（Amitābha，意為無量光佛），他的光明不可思議； 應當流傳這部經，這是諸佛所說的。

這時，世尊告訴阿難（Ānanda，佛陀的十大弟子之一）說：『好啊，好啊！正如你所說。這是為什麼呢？如果善男子、善女人，以不散亂的心讀誦這部經，併爲他人解說，想要見到諸佛，就都能見到；如果以散亂的心讀誦這部經，併爲他人解說，這個人臨命終時，眼睛會見到成百上千的諸佛。這是為什麼呢？因為一切諸佛都在守護這些善男子、善女人。』

這時，會中有一位名叫師子（Siṃha，意為獅子）的童女，與五百位童女一起從座位上站起來，袒露右肩，右膝著地，一心合掌對佛說：『如果有女人，受持這部經，讀誦通利，會有什麼功德？』

這時，世尊告訴師子說：『如果有女人，想要追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺），受持這部經，讀誦通利，應當知道這個身體是最後一次受生。這是為什麼呢？如果有女人，以不散亂的心受持這部經，讀誦通利，所有因受女人身而產生的煩惱都不會再出現。』

師子對佛說：『世尊！是什麼樣的煩惱會導致受女身呢？』

佛告訴師子說：『凡是女人看到其他女人容貌端正，用金、銀、珍寶和各種珠玉裝飾身體，享受各種快樂，看到后就產生愛戀執著的心，不能如實觀察這個身體，它只是糞便堆積的臭穢不凈之物，只是用色彩和各種香料塗抹薰染，迷惑愚昧者的眼睛，使他們產生染著，生起各種煩惱，所以才受女身。再說，師子！女人的本性多有慳吝嫉妒，說話時一個樣，心裡想的又一個樣，當面說一套，背後說一套，爲了氣味，有

【English Translation】 English version Widely proclaim it to all beings. If one wishes to purify the Bodhisattva's various practices; One should circulate this scripture, and attain rebirth in the Land of Bliss. One will see Amitābha Buddha (Amitābha, meaning Infinite Light), whose light is inconceivable; One should circulate this scripture, which is spoken by all Buddhas.

At that time, the World Honored One said to Ānanda (one of the ten principal disciples of the Buddha): 'Excellent, excellent! It is as you say. Why is that? If a good man or good woman, with an undistracted mind, recites this scripture and explains it to others, wishing to see all Buddhas, they will all be able to see them. If they recite this scripture with a distracted mind and explain it to others, when that person's life is about to end, their eyes will see hundreds of thousands of Buddhas. Why is that? Because all Buddhas are protecting these good men and good women.'

At that time, in the assembly, there was a maiden named Siṃha (meaning Lion), who, along with five hundred maidens, rose from her seat, bared her right shoulder, knelt on her right knee, and with a single-minded palm joined, said to the Buddha: 'If a woman upholds this scripture, recites it, and understands it thoroughly, what merit will she gain?'

At that time, the World Honored One said to Siṃha: 'If a woman wishes to seek anuttarā-samyak-saṃbodhi (meaning unsurpassed, complete, and perfect enlightenment), upholds this scripture, recites it, and understands it thoroughly, know that this body is the very last one she will receive. Why is that? If a woman, with an undistracted mind, upholds this scripture, recites it, and understands it thoroughly, all the afflictions that cause her to receive a woman's body will not arise again.'

Siṃha said to the Buddha: 'World Honored One! What kind of afflictions cause one to receive a woman's body?'

The Buddha said to Siṃha: 'Whenever women see other women with beautiful appearances, adorned with gold, silver, precious jewels, and various pearls, enjoying various pleasures, upon seeing this, they develop a mind of love and attachment, and cannot truly observe this body, which is merely a foul and impure collection of excrement. It is only adorned with colors and various fragrances, deceiving the eyes of the foolish, causing them to develop attachment, and giving rise to various afflictions, thus causing them to receive a woman's body. Furthermore, Siṃha! The nature of women is often characterized by stinginess and jealousy. Their words at one time are different from their thoughts at another time. What they say in front of others is different from what they say behind their backs. For the sake of flavors, there are

諸女人不為正法，瞋恚所弊睡眠所蓋樂喜談說，以是緣故不能受持此經。又于晝夜多染污心少出要心，成就如是諸惱心故，恒受女身不能令止。是故師子！若女人慾不起煩惱不受女身者，應當受持讀誦此經為他解說。所以者何？此經能除女人諸煩惱故。」

師子復白佛言：「世尊！若有女人，不為離女身受持此經讀誦通利者，當受女身不？」

佛告師子：「若有女人，雖不為離女身，受持此經讀誦通利，當知此身最是後邊，除其神足現女身者。師子！譬如有人投大火聚，而作是言：『莫燒我身燒我膚色。』于意云何？是人所語得稱意不？」

師子白佛言：「不也。世尊。所以者何？火性壞人形色。」

佛告師子：「此經亦爾，燒諸煩惱令無有餘。是故師子！若有女人，欲不受女身，欲速得一切佛法，欲得見無量無邊諸佛，欲得無礙辯才，欲以慈心遍緣一切眾生者，應受持此經讀誦通利為他解說。」

爾時師子及五百童女白佛言：「世尊！我等於燃燈佛所受持是經！如是展轉至於今日。」

爾時阿難白佛言：「世尊！是師子童女，未盡女身份耶？」

佛告阿難：「于意云何，汝謂師子是女人耶？」

阿難白佛言：「如是，世尊！」

佛告阿難：「莫作是言。所

【現代漢語翻譯】 現代漢語譯本：'那些女子不遵循正法，被嗔恨所困擾，被睡眠所覆蓋，喜歡談論閑事，因此不能接受和持守這部經。她們日夜多被染污的心所佔據，很少有出離之心，因為有這些煩惱，所以總是受女身，不能停止。因此，師子（指師子童女）！如果女子想要不起煩惱，不受女身，就應當接受、持誦這部經，併爲他人解說。為什麼呢？因為這部經能夠去除女子的各種煩惱。' '師子又對佛說：『世尊！如果有女子，不是爲了脫離女身而接受、持誦這部經，並能通達理解，她還會受女身嗎？』 '佛告訴師子：『如果有女子，即使不是爲了脫離女身，而接受、持誦這部經，並能通達理解，應當知道她這一世的身體是最末後的，除非她以神通力顯現女身。師子！譬如有人投入大火中，卻說：『不要燒我的身體，燒我的膚色。』你認為如何？這個人說的話能如願嗎？』 '師子對佛說：『不能。世尊。為什麼呢？因為火的性質會破壞人的形色。』 '佛告訴師子：『這部經也是如此，它能燒盡所有的煩惱，使之不再存在。因此，師子！如果有女子，想要不受女身，想要迅速獲得一切佛法，想要見到無量無邊的諸佛，想要獲得無礙的辯才，想要以慈悲心對待一切眾生，就應當接受、持誦這部經，併爲他人解說。』 '當時，師子和五百童女對佛說：『世尊！我們早在燃燈佛（過去佛名）那裡就接受持誦這部經了！就這樣輾轉流傳到了今天。』 '當時，阿難（佛陀的十大弟子之一）對佛說：『世尊！這位師子童女，還沒有脫離女身的身份嗎？』 '佛告訴阿難：『你認為如何，你認為師子是女人嗎？』 '阿難對佛說：『是的，世尊！』 '佛告訴阿難：『不要這樣說。師子已經發起了菩提心，她已經超越了女身的限制。』

【English Translation】 English version: 'Those women do not follow the right Dharma, are afflicted by anger, covered by sleep, and enjoy idle talk. Therefore, they cannot receive and uphold this sutra. They are often preoccupied with defiled thoughts day and night, rarely having thoughts of renunciation. Because of these afflictions, they are always subject to female bodies and cannot stop. Therefore, Simha (referring to the maiden Simha)! If a woman wishes not to arise with afflictions and not to receive a female body, she should receive, recite, and explain this sutra to others. Why? Because this sutra can remove all the afflictions of women.' 'Simha then said to the Buddha, 『World Honored One! If there is a woman who does not receive and uphold this sutra for the sake of liberation from a female body, and who can understand it thoroughly, will she still receive a female body?』 'The Buddha told Simha, 『If there is a woman who, even if not for the sake of liberation from a female body, receives, recites, and understands this sutra thoroughly, know that this body of hers is the very last one, unless she manifests a female body through supernatural powers. Simha! It is like a person who throws himself into a great fire and says, 『Do not burn my body, burn my skin.』 What do you think? Will this person』s words be fulfilled?』 'Simha said to the Buddha, 『No, World Honored One. Why? Because the nature of fire destroys the form and color of a person.』 'The Buddha told Simha, 『This sutra is also like that; it burns away all afflictions, leaving none remaining. Therefore, Simha! If there is a woman who wishes not to receive a female body, who wishes to quickly attain all the Buddha Dharmas, who wishes to see countless Buddhas, who wishes to attain unobstructed eloquence, and who wishes to treat all beings with compassion, she should receive, recite, and explain this sutra to others.』 'At that time, Simha and five hundred maidens said to the Buddha, 『World Honored One! We received and upheld this sutra at the place of Dipankara Buddha (a past Buddha)! It has been passed down in this way until today.』 'At that time, Ananda (one of the ten great disciples of the Buddha) said to the Buddha, 『World Honored One! Has this maiden Simha not yet transcended the status of a female body?』 'The Buddha told Ananda, 『What do you think, do you consider Simha to be a woman?』 'Ananda said to the Buddha, 『Yes, World Honored One!』 'The Buddha told Ananda, 『Do not say that. Simha has already generated the Bodhi mind, and she has transcended the limitations of a female body.』

以者何？是師子及五百童女，以神通力現為女身，憐愍饒益未來世中諸女人故。所以者何？一切男子不得隨意入諸家中。是故阿難！師子童女，以神通力現受女身，而此女人，無女人法，無男子法，無非男非女法。所以者何？女人法、男子法、非男非女法不可得故。阿難！是師子於此法中不得一切法，成就法忍逮大照明。是故阿難！一切女人應當隨學，如師子童女受持是經讀誦通利為他解說。」

爾時會中有五千比丘尼，即從坐起偏袒右肩右膝著地，一心合掌白佛言：「世尊！我從今日受持是經讀誦通利為他解說。所以者何？我不願樂更受女身。受持是經，若不究竟讀誦通利，終不坐臥亦不睡眠。」

佛告諸比丘尼：「善哉，善哉！作如是言。發大莊嚴而自莊嚴，以大精進而自精進。所以者何？汝等不樂女身樂求佛法，是故汝等倍加精進，堅心受持讀誦是經，悉令通利為他解說，當知汝等所受女身最是後邊。」

爾時諸比丘尼，聞佛所說歡喜踴躍，各各脫身所著郁多羅僧，以散佛上，而說偈言：

「佛無有二語，　　必成男子身； 　說我等作佛，　　我志願滿足。」

爾時會中有五千居士婦，從諸比丘尼聞是偈已，即從坐起偏袒右肩右膝著地，一心合掌白佛言：「世尊！我等今者受持是

【現代漢語翻譯】 現代漢語譯本：這些人是誰呢？是師子（指一位菩薩）和五百位童女，他們以神通力顯現為女身，是爲了憐憫和利益未來世中的所有女人。為什麼這麼說呢？因為一切男子不能隨意進入各家各戶。所以，阿難！師子童女以神通力顯現為女身，而這些女人，既沒有女人的特性，也沒有男人的特性，也沒有非男非女的特性。為什麼呢？因為女人的特性、男人的特性、非男非女的特性都是不可得的。阿難！這位師子在這法中不執著于任何法，成就了法忍，獲得了大光明。所以，阿難！一切女人都應當學習，像師子童女一樣受持這部經，讀誦通達，併爲他人解說。 當時，法會中有五千位比丘尼，立即從座位上站起來，袒露右肩，右膝著地，一心合掌對佛說：『世尊！我們從今天開始受持這部經，讀誦通達，併爲他人解說。為什麼呢？我們不願再受女身。受持這部經，如果不能究竟讀誦通達，就終不坐臥，也不睡眠。』 佛告訴眾比丘尼：『好啊，好啊！說出這樣的話。發起大莊嚴來莊嚴自己，以大精進來精進自己。為什麼呢？因為你們不樂於女身，而樂於追求佛法，所以你們要更加精進，堅定地受持讀誦這部經，使之通達，併爲他人解說，應當知道你們所受的這個女身是最末後的。』 當時，眾比丘尼聽到佛所說，歡喜踴躍，各自脫下身上所穿的郁多羅僧（一種僧衣），散在佛的身上，並說偈語： 『佛陀沒有虛妄之語，必定成就男子之身；說我們能成佛，我們的願望就滿足了。』 當時，法會中有五千位居士婦，從眾比丘尼那裡聽到這偈語后，立即從座位上站起來，袒露右肩，右膝著地，一心合掌對佛說：『世尊！我們現在受持這部經，讀誦通達，併爲他人解說。』

【English Translation】 English version: Who are these? They are Simha (a Bodhisattva) and five hundred maidens, who, through their spiritual powers, manifested as women, out of compassion and for the benefit of all women in the future. Why is this so? Because all men cannot freely enter every household. Therefore, Ananda! Simha the maiden, through her spiritual powers, manifested as a woman, and these women have neither the characteristics of women, nor the characteristics of men, nor the characteristics of neither-men-nor-women. Why is this? Because the characteristics of women, the characteristics of men, and the characteristics of neither-men-nor-women are unattainable. Ananda! This Simha, in this Dharma, does not cling to any Dharma, achieves the forbearance of Dharma, and attains great illumination. Therefore, Ananda! All women should learn, like Simha the maiden, to uphold this Sutra, recite it fluently, and explain it to others. At that time, there were five thousand Bhikshunis (nuns) in the assembly, who immediately rose from their seats, bared their right shoulders, knelt on their right knees, and with one mind, joined their palms and said to the Buddha: 'World Honored One! From today onwards, we will uphold this Sutra, recite it fluently, and explain it to others. Why is this? We do not wish to receive a female body again. If we do not completely recite and understand this Sutra, we will neither sit nor lie down, nor sleep.' The Buddha said to the Bhikshunis: 'Excellent, excellent! You have spoken such words. Generate great adornment to adorn yourselves, and with great diligence, advance yourselves. Why is this? Because you do not delight in the female body, but delight in seeking the Buddha Dharma, therefore you should be even more diligent, firmly uphold and recite this Sutra, make it fluent, and explain it to others. You should know that the female body you have received is the very last one.' At that time, the Bhikshunis, hearing what the Buddha had said, rejoiced and leaped for joy, each taking off their Uttarasanga (a type of monastic robe) and scattering it over the Buddha, and spoke in verse: 'The Buddha has no false words, surely we will attain a male body; if it is said that we can become Buddhas, our wishes will be fulfilled.' At that time, there were five thousand laywomen in the assembly, who, having heard these verses from the Bhikshunis, immediately rose from their seats, bared their right shoulders, knelt on their right knees, and with one mind, joined their palms and said to the Buddha: 'World Honored One! We now uphold this Sutra, recite it fluently, and explain it to others.'

經，讀誦通利為他解說。所以者何？我等今者欲得遠離不自在身，視人顏色猶如婢妾，女人之身雖生王家長養，令大娉與他王不得自在，盡其形壽奉事其夫，懷妊十月受種種苦，以是事故，我等從今勤加精進，受持是經為他解說。受一食法奉持齋戒，脅不觸地，乃至奪命，誓不與夫攜手親近，要當受持讀誦是經。」

爾時世尊告諸居士婦言：「善哉，善哉！諸善女人，快說此言。汝等從今更不屬他，常得自在，不視他顏色，無懷妊苦，不更處胎，生無淫慾無女人處諸佛世界。」

爾時阿難白佛言：「世尊！此諸姊等所生之處，世界何名佛號何等？」

佛告阿難：「世界名眾寶華光，佛號放眾寶摩尼王光如來等正覺，今現在說法，此諸女人當生彼國。諸居士婦，受持是經故得見彼佛。」

爾時諸居士婦，聞說是已，皆生歡喜，踴躍無量，即解頸十千真珠瓔珞，持用散佛，即于佛前，而說偈言：

「我等獲善利，　　得遠離女身； 　佛無有二語，　　所說皆真實。 　永棄如是身，　　卑陋女人相； 　但誑無智人，　　不能如實知。 　更不如婢妾，　　屬他不自在； 　亦不復十月，　　懷妊受眾苦。 　終不復更受，　　處胎諸惡法； 　已得離胎智，　　此智無有上。」

爾

【現代漢語翻譯】 現代漢語譯本：我們應當受持這部經典，並熟練地誦讀，通曉其義，為他人解說。這是為什麼呢？我們現在想要遠離這種不自由的身體，看人臉色如同婢女一般。女人的身體，即使生在王家，長大后被許配給其他國王，也不能自由，一生都要侍奉丈夫，懷胎十月承受各種痛苦。因此，我們從今以後要勤加精進，受持這部經典，為他人解說。奉行一日一食的戒律，持守齋戒，脅不著地，乃至捨棄生命，發誓不與丈夫親近，一定要受持讀誦這部經典。」 當時，世尊告訴各位居士的妻子們說：『好啊，好啊！各位善良的女子，說得好。你們從今以後不再屬於他人，常常能夠自在，不看他人臉色，沒有懷孕的痛苦，不再經歷胎生，在諸佛世界中出生時沒有淫慾，沒有女人的身份。』 當時，阿難（Ananda，佛陀的十大弟子之一）問佛說：『世尊！這些姊妹們所出生的地方，世界叫什麼名字？佛號是什麼？』 佛告訴阿難說：『世界名叫眾寶華光（Zhongbao Huaguang），佛號是放眾寶摩尼王光如來（Fangzhongbao Moniwangguang Rulai）等正覺（Dengzhengjue，意為無上正等正覺），現在正在說法，這些女子將往生到那個國度。各位居士的妻子們，因為受持這部經典，所以能夠見到那位佛。』 當時，各位居士的妻子們，聽了這些話后，都生起歡喜，踴躍無量，立即解下脖子上價值十千的真珠瓔珞，用來散在佛身上，並在佛前說了偈語： 『我們獲得了善利，得以遠離女身；佛沒有虛妄之語，所說都是真實的。永遠捨棄這樣的身體，卑賤醜陋的女人相；只是欺騙沒有智慧的人，不能如實知曉。更不如婢女，屬於他人不自由；也不再經歷十個月，懷胎承受各種痛苦。終不再承受，胎生的各種惡法；已經獲得離胎的智慧，這種智慧是無上的。』

【English Translation】 English version: We should uphold this scripture, recite it fluently, understand its meaning, and explain it to others. Why is this so? We now wish to be free from this unfree body, where we must look at people's faces like maids. A woman's body, even if born into a royal family, when grown up and given to another king, is not free. She must serve her husband for her entire life, endure various sufferings during ten months of pregnancy. Therefore, from now on, we must diligently strive, uphold this scripture, and explain it to others. We will observe the practice of eating one meal a day, maintain the precepts, not let our sides touch the ground, and even if it costs our lives, we vow not to be intimate with our husbands. We must uphold and recite this scripture.』 At that time, the World Honored One said to the wives of the lay practitioners: 『Excellent, excellent! Good women, you have spoken well. From now on, you will no longer belong to others, you will always be free, you will not look at others' faces, you will not have the suffering of pregnancy, you will not experience rebirth in the womb, and you will be born in the Buddha worlds without lust and without the form of a woman.』 At that time, Ananda (one of the ten great disciples of the Buddha) asked the Buddha: 『World Honored One! What is the name of the world where these sisters will be born? What is the name of the Buddha there?』 The Buddha told Ananda: 『The world is called Multitude of Precious Flower Light (Zhongbao Huaguang), and the Buddha is called the Tathagata of the Light of the King of Multitude of Precious Mani Jewels (Fangzhongbao Moniwangguang Rulai), the Perfectly Enlightened One (Dengzhengjue, meaning unsurpassed perfect enlightenment), who is now teaching the Dharma. These women will be reborn in that land. Because the wives of the lay practitioners uphold this scripture, they will be able to see that Buddha.』 At that time, the wives of the lay practitioners, upon hearing these words, all rejoiced and were immensely delighted. They immediately took off the necklaces of ten thousand pearls from their necks and scattered them on the Buddha. Then, in front of the Buddha, they spoke these verses: 『We have obtained great benefit, and are able to be free from the female body; the Buddha has no false words, all that he says is true. We will forever abandon this body, the lowly and ugly form of a woman; it only deceives those without wisdom, who cannot know the truth. It is even worse than a maid, belonging to others and not free; nor will we again experience ten months, enduring various sufferings of pregnancy. We will never again endure, the various evil laws of being born from the womb; we have already obtained the wisdom of being free from the womb, this wisdom is unsurpassed.』

時諸居士婦說此偈已，頭面禮佛右繞三匝，去佛不遠皆共就坐，一心觀佛目不暫瞬。

爾時釋提桓因，以天拘藪摩花而散佛上，作如是言：「世尊！我當受持是經讀誦通利為他解說。」

佛告釋提桓因：「憍尸迦！汝若如是，終不更與阿修羅戰。」

爾時文殊師利法王子，欲令百千眾生所有善根轉明凈故，白佛言：「世尊！如來昔者從我聞說是經發菩提心。」

佛告文殊師利：「以是事故，汝于百千萬億那由他菩薩眾中，最為明照，於十方世界開悟眾生，如日光明。」即時大地震動，天雨眾華，繞佛世尊積至於膝。

爾時阿難白佛言：「世尊！以何因緣大地震動，散眾天華積至於膝。」

佛告阿難：「今百千萬億那由他諸天，從文殊師利聞說此言，歡喜踴躍散眾天華，皆發是言：『我等當受持讀誦是經為他解說，如文殊師利法王子快說是言，我等亦當隨學；如文殊師利照明世間，我等亦當如是照明。』說此語時，皆得憶念是經如現在前，是故心生歡喜踴躍無量，復聞我從文殊師利得聞此經。阿難！是故大地震動天雨眾華。」

爾時阿難白佛言：「世尊！此經成就諸大功德，此經成就未曾有功德，非是成就少善根眾生得聞此經。」

佛告阿難：「如是，如是！如汝所

【現代漢語翻譯】 現代漢語譯本：當時，那些居士的妻子們說完這首偈頌后，向佛陀頂禮，右繞佛陀三圈，然後在離佛陀不遠的地方一起坐下，一心一意地看著佛陀，眼睛片刻也不眨動。 這時，釋提桓因（帝釋天）用天上的拘藪摩花（一種天界的花）散在佛陀身上，並說道：『世尊！我應當受持這部經，讀誦通曉，併爲他人解說。』 佛陀告訴釋提桓因：『憍尸迦（釋提桓因的別名）！如果你能這樣做，就永遠不會再與阿修羅（一種好戰的神）作戰了。』 這時，文殊師利（智慧第一的菩薩）法王子，爲了使百千眾生所有的善根更加明凈，對佛陀說：『世尊！如來（佛陀的自稱）過去曾從我這裡聽聞這部經，併發起了菩提心（覺悟之心）。』 佛陀告訴文殊師利：『因為這個緣故，你在百千萬億那由他（極大的數字）菩薩眾中，最為明亮照耀，在十方世界開悟眾生，如同太陽的光明。』這時，大地立刻震動，天空中降下各種花朵，環繞著佛陀世尊，堆積到膝蓋的高度。 這時，阿難（佛陀的十大弟子之一）問佛陀：『世尊！因為什麼因緣，大地會震動，散落的各種天花堆積到膝蓋的高度？』 佛陀告訴阿難：『現在有百千萬億那由他的諸天，從文殊師利那裡聽聞此言，歡喜踴躍，散下各種天花，都發出這樣的誓言：『我們應當受持讀誦這部經，併爲他人解說，就像文殊師利法王子所說的那樣，我們也應當隨之學習；就像文殊師利照亮世間一樣，我們也應當這樣照亮。』當他們說這些話時，都能夠憶念這部經，如同在眼前一樣，因此心中生起無量的歡喜踴躍，又聽到我說從文殊師利那裡聽聞這部經。阿難！這就是大地震動，天降各種花朵的原因。』 這時，阿難對佛陀說：『世尊！這部經成就了諸多的功德，這部經成就了前所未有的功德，不是成就少許善根的眾生能夠聽聞這部經的。』 佛陀告訴阿難：『是的，是的！正如你所說的那樣！』

【English Translation】 English version: At that time, the wives of those lay practitioners, having spoken this verse, bowed their heads to the Buddha, circumambulated him three times to the right, and then sat down together not far from the Buddha, gazing at him with focused minds, their eyes not blinking for a moment. Then, Śakra Devānām Indra (the king of the gods), scattered celestial kusuṃbha flowers (a type of heavenly flower) upon the Buddha, and said, 'World Honored One! I shall uphold this sutra, recite it fluently, and explain it to others.' The Buddha said to Śakra Devānām Indra, 'Kauśika (another name for Śakra Devānām Indra)! If you do so, you will never again fight with the Asuras (a type of warring deity).' At that time, Mañjuśrī (the Bodhisattva of wisdom) the Dharma Prince, wishing to make the roots of goodness of hundreds of thousands of beings even more clear and pure, said to the Buddha, 'World Honored One! The Tathāgata (a self-reference of the Buddha) in the past heard this sutra from me and generated the Bodhi mind (the mind of enlightenment).' The Buddha said to Mañjuśrī, 'For this reason, among hundreds of thousands of millions of nayutas (a very large number) of Bodhisattvas, you are the most radiant and illuminating, enlightening beings in the ten directions, like the light of the sun.' At that moment, the earth shook greatly, and celestial flowers rained down, surrounding the World Honored Buddha, piling up to the height of his knees. Then, Ānanda (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! For what reason did the earth shake greatly, and the scattered celestial flowers pile up to the height of your knees?' The Buddha said to Ānanda, 'Now, hundreds of thousands of millions of nayutas of devas (gods) have heard these words from Mañjuśrī, and, filled with joy, they scattered celestial flowers, all making this vow: 『We shall uphold and recite this sutra, and explain it to others, just as Mañjuśrī the Dharma Prince has said; we shall also follow his example; just as Mañjuśrī illuminates the world, we shall also illuminate it in the same way.』 When they spoke these words, they were all able to recall this sutra as if it were right before them, and therefore their hearts were filled with immeasurable joy and elation. They also heard that I heard this sutra from Mañjuśrī. Ānanda! This is why the earth shook greatly and celestial flowers rained down.' Then, Ānanda said to the Buddha, 'World Honored One! This sutra accomplishes great merits, this sutra accomplishes unprecedented merits, it is not possible for beings who have accomplished only a small amount of good roots to hear this sutra.' The Buddha said to Ānanda, 'So it is, so it is! Just as you have said!'

言。若善男子、善女人，供養無量百千諸佛乃聞是經，聞已信解受持讀誦為他解說。阿難！此善男子，在天人中當知如塔，若有受持讀誦是經者，其人所住方面便有明正法人。複次，阿難！若有受持是經讀誦通利為他解說，乃至書寫經卷而供養者，當知是人離諸惡趣，已能降伏惡魔波旬，建立法幢能行法施，燃大法炬破無明闇，吹大法䗍趣向道場，擊大法鼓開甘露門降大法雨，充足一切樂求法者。開諸法藏諸佛所聚出大法財，知一切法遠離諸想，所謂色、受、想、行、識想，眼、耳、鼻、舌、身、意想，色、聲、香、味、觸、法想，遠離一切諸法想，乃至佛、法、僧想。阿難！若有從我聞此經者，受持讀誦，當知是人便是我子，從佛口生從法身生。是故阿難！若有眾生，欲食如來食，欲坐道場欲說正法，如我今者，應受持是經讀誦通利為他解說，乃至書寫經卷受持供養。」

爾時阿難白佛言：「世尊！未來世中受持是經讀誦通利為他解說，乃至書寫經卷而供養者，皆是今日受持讀誦是經者耶？」

佛告阿難：「如是，如是！所以者何？我未曾見諸餘世間，天人、魔梵、沙門、婆羅門、人及非人，于未來世能說是經，令他聞者無有是處。阿難！能於今日積聚法財，于未來世隨意受用。譬如居士若居士子，其

【現代漢語翻譯】 現代漢語譯本：佛說：『如果善男子、善女人，供養了無量百千諸佛之後才聽到這部經，聽了之後能夠信受理解，受持讀誦，並且為他人解說。阿難！這樣的善男子，在天人之中應當被視為寶塔一樣受人尊敬。如果有人受持讀誦這部經，那麼這個人所居住的地方就會有正法顯明。』 『再者，阿難！如果有人受持這部經，讀誦通達，為他人解說，乃至書寫經卷並加以供養，應當知道這個人已經遠離了各種惡道，已經能夠降伏惡魔波旬（魔王），建立起正法的旗幟，能夠施行法佈施，點燃大法炬來破除無明的黑暗，吹響大法螺來引導眾生走向道場，敲響大法鼓來開啟甘露之門，降下大法雨來滿足一切樂於求法的人。』 『開啟一切法藏，諸佛聚集之處，拿出大法財寶，了知一切法遠離各種執著，所謂的色（物質）、受（感受）、想（思維）、行（意志）、識（意識）的執著，眼、耳、鼻、舌、身、意的執著，色、聲、香、味、觸、法的執著，遠離一切諸法的執著，乃至佛、法、僧的執著。阿難！如果有人從我這裡聽到這部經，能夠受持讀誦，應當知道這個人就是我的兒子，是從佛口所生，從法身所生。』 『所以，阿難！如果有眾生，想要吃如來的食物，想要坐在道場，想要宣說正法，就像我今天這樣，就應當受持這部經，讀誦通達，為他人解說，乃至書寫經卷受持供養。』 當時，阿難對佛說：『世尊！未來世中受持這部經，讀誦通達，為他人解說，乃至書寫經卷並加以供養的人，都是今天受持讀誦這部經的人嗎？』 佛告訴阿難：『是的，是的！為什麼呢？我從未見過其他世間，天人、魔梵（魔王和梵天）、沙門（出家修行者）、婆羅門（祭司）、人和非人，在未來世能夠宣說這部經，讓其他人聽聞的。阿難！能夠在今天積聚法財，在未來世就可以隨意受用。譬如居士或者居士的兒子，他們』

【English Translation】 English version: The Buddha said, 'If a good man or good woman, after making offerings to countless hundreds of thousands of Buddhas, then hears this sutra, and after hearing it, can believe, understand, receive, uphold, recite, and explain it to others. Ananda! Such a good man, among gods and humans, should be known as a stupa. If there are those who receive, uphold, and recite this sutra, the place where they dwell will have the clear and correct Dharma.' 'Furthermore, Ananda! If there are those who receive, uphold, and recite this sutra, understand it thoroughly, explain it to others, and even write out the sutra and make offerings to it, know that such a person has departed from all evil realms, has already subdued the evil Mara Papiyas (demon king), established the banner of the Dharma, can practice Dharma giving, light the great Dharma torch to break the darkness of ignorance, blow the great Dharma conch to guide beings towards the Bodhi-mandala, strike the great Dharma drum to open the gate of nectar, and send down the great Dharma rain to satisfy all those who seek the Dharma.' 'Opening all the Dharma treasuries, the place where all Buddhas gather, taking out the great Dharma treasures, knowing that all dharmas are free from all attachments, the so-called attachments to form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), the attachments to the eyes, ears, nose, tongue, body, and mind, the attachments to form, sound, smell, taste, touch, and dharmas, being free from all attachments to all dharmas, even the attachments to the Buddha, Dharma, and Sangha. Ananda! If there are those who hear this sutra from me, and can receive, uphold, and recite it, know that such a person is my son, born from the Buddha's mouth, born from the Dharma body.' 'Therefore, Ananda! If there are sentient beings who wish to eat the food of the Tathagata, wish to sit in the Bodhi-mandala, wish to expound the correct Dharma, just as I do today, they should receive, uphold, and recite this sutra, understand it thoroughly, explain it to others, and even write out the sutra and make offerings to it.' At that time, Ananda said to the Buddha, 'World Honored One! In the future, those who receive, uphold, and recite this sutra, understand it thoroughly, explain it to others, and even write out the sutra and make offerings to it, are they all those who receive, uphold, and recite this sutra today?' The Buddha told Ananda, 'Yes, yes! Why is that? I have never seen in any other world, among gods, humans, Mara, Brahma, Sramanas (ascetics), Brahmins (priests), humans, and non-humans, anyone in the future who can expound this sutra and cause others to hear it. Ananda! Those who can accumulate Dharma wealth today can freely enjoy it in the future. For example, a householder or a householder's son, they'

家大富多饒財寶，金、銀、琉璃、真珠、摩尼，珂貝、璧玉倉庫盈溢，奴婢、僮僕、象、馬、牛、羊如是眾多，往至余方遊戲觀看，其人後時還至財所得受用不？」

阿難白佛言：「世尊！自在受用，是其財故。」

「如是阿難！若於我前得聞此經，于未來世亦復得聞，受持讀誦如是經典，而設供養猶如今日。阿難！我以佛眼見有信解受持是經讀誦通利為他解說，乃至書寫經卷如今，阿難！而供養者，亦見誹謗不信受者。」

爾時阿難白佛言：「世尊！若有眾生不信解是經而誹謗者，其人罪報當生何處？」

佛告阿難：「且止！不須問也。」

阿難白佛言：「世尊！惟愿說之，為不信此法眾生生信樂故。」

佛告阿難：「其人罪報生處，與五無間業等。阿難！于意云何？假使有人於一日中，悉斷三千大千世界眾生命根，其人生處罪報云何？」

阿難白佛言：「甚惡。世尊！」

佛告阿難：「其人罪報亦與彼等。阿難！于意云何？假使有人，若壞若燒恒河沙諸佛般泥洹后所起塔廟，得罪多不？」

阿難白佛言：「甚多。世尊！眼不應視，耳不應聞。」

佛告阿難：「其人生處罪報云何？」

阿難白佛言：「世尊！甚惡甚重。」

佛告阿難：

【現代漢語翻譯】 現代漢語譯本：有一個人，家境非常富有，擁有大量的財富珍寶，如金、銀、琉璃（一種寶石）、珍珠、摩尼（如意寶珠）、珂貝（一種貝殼）、璧玉，倉庫里堆滿了這些寶物。奴婢、僕人、大象、馬、牛、羊等也數量眾多。這個人到其他地方遊玩觀賞，之後回到家中，他所擁有的財富還能繼續享用嗎？ 阿難（佛陀的弟子）對佛說：『世尊！他可以自在地享用，因為那些財富是他的。』 佛說：『是的，阿難！如果有人在我面前聽聞這部經典，在未來世也能再次聽聞，並且受持、讀誦這部經典，像今天這樣供養。阿難！我以佛眼看到，有人信解、受持這部經典，讀誦通利，為他人解說，甚至書寫經卷，就像現在這樣。阿難！供養這部經典的人，也能看到那些誹謗、不信受這部經典的人。』 這時，阿難對佛說：『世尊！如果有眾生不信解這部經典而誹謗它，這個人死後會墮落到哪裡？』 佛告訴阿難：『先別問這個問題！』 阿難對佛說：『世尊！我希望您能說一說，爲了讓那些不相信這部佛法的眾生能夠生起信心和喜悅。』 佛告訴阿難：『這個人死後墮落的地方，與犯下五無間罪（佛教中最重的五種罪）的人一樣。阿難！你認為如何？假設有人在一天之內，斷絕了三千大千世界所有眾生的生命，這個人死後會墮落到哪裡？』 阿難對佛說：『非常惡劣，世尊！』 佛告訴阿難：『這個人死後墮落的地方也與他們一樣。阿難！你認為如何？假設有人破壞或焚燒恒河沙數諸佛般涅槃（佛陀的圓寂）后所建造的塔廟，他所犯的罪過是不是很大？』 阿難對佛說：『非常大，世尊！這種罪過是眼睛不應該看，耳朵不應該聽的。』 佛告訴阿難：『這個人死後會墮落到哪裡？』 阿難對佛說：『世尊！非常惡劣，非常嚴重。』 佛告訴阿難：

【English Translation】 English version: A man is very wealthy, possessing abundant treasures such as gold, silver, lapis lazuli (a gemstone), pearls, mani (wish-fulfilling jewels), cowrie shells, and jade, with warehouses overflowing with these valuables. He also has numerous servants, slaves, elephants, horses, cattle, and sheep. This man goes to other places for leisure and sightseeing. When he returns home, can he still enjoy the wealth he possesses? Ananda (Buddha's disciple) said to the Buddha, 'World Honored One! He can freely enjoy it, because the wealth is his.' The Buddha said, 'Yes, Ananda! If someone hears this scripture in my presence, and in future lives also hears it, and upholds, recites, and makes offerings to this scripture as they do today. Ananda! With my Buddha eye, I see those who believe, understand, uphold, and recite this scripture, who explain it to others, and even write it down, just as it is now. Ananda! Those who make offerings to this scripture also see those who slander and do not believe in it.' At that time, Ananda said to the Buddha, 'World Honored One! If there are beings who do not believe in this scripture and slander it, where will they be reborn after death?' The Buddha told Ananda, 'Stop! There is no need to ask this question.' Ananda said to the Buddha, 'World Honored One! I wish you would explain it, so that those beings who do not believe in this Dharma may generate faith and joy.' The Buddha told Ananda, 'The place where this person is reborn after death is the same as those who commit the five heinous crimes (the five heaviest sins in Buddhism). Ananda! What do you think? Suppose someone, in a single day, were to cut off the life force of all beings in the three thousand great thousand worlds, where would that person be reborn after death?' Ananda said to the Buddha, 'It is extremely evil, World Honored One!' The Buddha told Ananda, 'The place where that person is reborn after death is also the same as them. Ananda! What do you think? Suppose someone destroys or burns the stupas and temples built after the parinirvana (passing away) of Buddhas as numerous as the sands of the Ganges River, is the sin they commit great?' Ananda said to the Buddha, 'It is very great, World Honored One! Such a sin is something that the eyes should not see and the ears should not hear.' The Buddha told Ananda, 'Where will that person be reborn after death?' Ananda said to the Buddha, 'World Honored One! It is extremely evil and extremely grave.' The Buddha told Ananda:

「其人罪報亦與彼等。阿難！于意云何？假使有人，壞亂過去、未來、現在諸佛正法。其罪云何？」

阿難白佛言：「甚重。世尊！」

佛告阿難：「其人罪報亦與彼等。」

阿難白佛言：「世尊！若有毀呰誹謗令眾生遠離是經。其罪云何？」

佛告阿難：「于意云何？三千大千世界眾生，皆行十善求阿耨多羅三藐三菩提，假使有人毀壞其眼。其罪多不？」

阿難白佛言：「甚多。世尊！當於百千萬億那由他劫，在地獄中受諸苦惱。」

佛告阿難：「我今語汝，若有眾生譭謗此經，乃至一人令遠離者，當知此罪亦與彼等。」

阿難白佛言：「世尊！若有菩薩，欲求阿耨多羅三藐三菩提，於此經中雖有疑心而不誹謗。其罪云何？」

佛告阿難：「若生疑心則逆諸佛而有罪過，經一億劫遠離菩提。」

阿難白佛言：「世尊！若有眾生誹謗是經，令多眾生而遠離者，所受罪身大小云何？」

佛告阿難：「且止！不須問此罪身大小。」

阿難白佛言：「世尊！惟愿說之，令此四眾來世眾生慚愧怖畏。」

佛告阿難：「其人罪身長一萬由旬，受無量苦。」

阿難白佛言：「其人不能護口，所受舌報大小云何？」

佛告阿難：「其罪人舌

【現代漢語翻譯】 現代漢語譯本 『那個人所受的罪報也和他們一樣。阿難！你認為如何？假如有人，破壞擾亂過去、未來、現在諸佛的正法，他的罪過如何？』 阿難對佛說：『非常嚴重，世尊！』 佛告訴阿難：『那個人所受的罪報也和他們一樣。』 阿難對佛說：『世尊！如果有人詆譭誹謗，使眾生遠離這部經，他的罪過如何？』 佛告訴阿難：『你認為如何？三千大千世界（佛教宇宙觀中的一個巨大世界系統）的眾生，都奉行十善（佛教的十種善行）以求阿耨多羅三藐三菩提（無上正等正覺，即成佛），假如有人破壞他們的眼睛，他的罪過大不大？』 阿難對佛說：『非常大，世尊！他應當在百千萬億那由他劫（極長的時間單位），在地獄中遭受各種苦惱。』 佛告訴阿難：『我現在告訴你，如果有眾生誹謗這部經，甚至使一個人遠離，應當知道這個罪過也和破壞他人眼睛的罪過一樣。』 阿難對佛說：『世尊！如果有菩薩（佛教中發願要成佛的修行者），想要追求阿耨多羅三藐三菩提，對於這部經雖然有疑心但不誹謗，他的罪過如何？』 佛告訴阿難：『如果產生疑心，就違逆了諸佛，會有罪過，要經過一億劫遠離菩提（覺悟）。』 阿難對佛說：『世尊！如果有眾生誹謗這部經，使許多眾生遠離，他所受的罪身大小如何？』 佛告訴阿難：『先停止！不必問這個罪身的大小。』 阿難對佛說：『世尊！希望您說一說，讓這四眾（比丘、比丘尼、優婆塞、優婆夷）和未來的眾生感到慚愧和畏懼。』 佛告訴阿難：『那個人的罪身長一萬由旬（古印度長度單位），遭受無量的痛苦。』 阿難對佛說：『那個人不能守護自己的口，他所受的舌頭報應大小如何？』 佛告訴阿難：『那個罪人的舌頭』

【English Translation】 English version 'The karmic retribution of that person is also the same as theirs. Ananda! What do you think? If someone were to destroy and disrupt the true Dharma of the Buddhas of the past, future, and present, what would be their offense?' Ananda said to the Buddha, 'It would be very grave, World Honored One!' The Buddha told Ananda, 'The karmic retribution of that person is also the same as theirs.' Ananda said to the Buddha, 'World Honored One! If someone were to slander and defame, causing sentient beings to turn away from this sutra, what would be their offense?' The Buddha told Ananda, 'What do you think? If all the sentient beings in the three thousand great thousand worlds (a vast world system in Buddhist cosmology) were to practice the ten virtuous deeds (ten good actions in Buddhism) seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment, Buddhahood), and someone were to destroy their eyes, would their offense be great or not?' Ananda said to the Buddha, 'It would be very great, World Honored One! They would have to endure all kinds of suffering in hell for hundreds of thousands of millions of nayutas (extremely long time units) of kalpas (eons).' The Buddha told Ananda, 'I now tell you, if there are sentient beings who slander this sutra, even causing one person to turn away, know that this offense is also the same as the offense of destroying someone's eyes.' Ananda said to the Buddha, 'World Honored One! If there is a Bodhisattva (a practitioner who vows to attain Buddhahood) who wishes to seek Anuttara-samyak-sambodhi, and although they have doubts about this sutra, they do not slander it, what would be their offense?' The Buddha told Ananda, 'If they give rise to doubt, they are going against all the Buddhas and will have an offense, and they will be far from Bodhi (enlightenment) for one hundred million kalpas.' Ananda said to the Buddha, 'World Honored One! If there are sentient beings who slander this sutra, causing many sentient beings to turn away, how large would the body of their karmic retribution be?' The Buddha told Ananda, 'Stop! There is no need to ask about the size of this karmic body.' Ananda said to the Buddha, 'World Honored One! I beseech you to speak of it, so that the four assemblies (monks, nuns, laymen, and laywomen) and future sentient beings will feel shame and fear.' The Buddha told Ananda, 'The body of that person's karmic retribution will be ten thousand yojanas (an ancient Indian unit of distance) long, and they will suffer immeasurable pain.' Ananda said to the Buddha, 'If that person cannot guard their mouth, how large will the retribution of their tongue be?' The Buddha told Ananda, 'The tongue of that sinful person'

，縱廣一千由旬，五百鐵犁光焰熾燃以耕其舌。復有五百鐵丸，光焰熾燃雨其舌上，以其前世不護口故。」

爾時四眾皆生怖懼身毛皆豎，涕泣流淚舉身投地，皆共同聲作如是言：「世尊！我等今者為彼族姓子、族姓女發露懺悔，愿令遠離如是罪身不受眾苦。」會中復有涕泣流淚作如是言：「世尊！我等若於此生，若前百千萬億那由他生，曾起疑心作是眾苦因緣者，我等今于如來等正覺前，及余百千萬億不可限量諸佛世尊前，發露懺悔。諸佛如來愿以佛眼見知我等，我等今者所有罪業，皆悉發露不敢覆藏，我等愚小，無知無覺無有方便，惟愿諸佛，以憐愍故受我等悔。」

佛告諸善男子：「善哉，善哉！汝等今於我前不覆藏罪發露懺悔，於我法中便為增益。」

阿難白佛言：「世尊！今此會中生疑心者，皆受如是地獄苦耶？」

佛告阿難：「今此會中生疑心者，以悔過故其罪甚少。」

阿難白佛言：「彼人受罪為多少耶？」

佛告阿難：「其人慾命終時，身上一一諸毛孔中受無量苦亦不經久。所以者何？以於我前及余無量無邊諸佛世尊悔過罪故。阿難！是故諸族姓子、族姓女，不欲受如是罪身，如是罪舌，如是眾苦者，應當信解是經莫生疑惑。阿難！若有善男子、善女人，不欲

【現代漢語翻譯】 現代漢語譯本：『它的縱橫各有一千由旬（yojana，古印度長度單位，約合7-9公里），有五百把熾熱的鐵犁在耕它的舌頭。還有五百個熾熱的鐵丸，像雨一樣落在它的舌頭上，這是因為它前世不注意保護自己的口舌。』 當時，在場的四眾弟子都感到恐懼，汗毛豎立，哭泣流淚，全身癱倒在地。他們異口同聲地說：『世尊！我們現在為那些族姓子、族姓女發露懺悔，愿他們遠離這樣的罪身，不再遭受這樣的痛苦。』會中還有人哭泣流淚地說：『世尊！我們如果在此生，或者在前百千萬億那由他（nayuta，數量單位，表示極大的數）生中，曾經生起疑心，造作這些痛苦的因緣，我們現在在如來等正覺（tathāgata samyaksaṃbuddha，佛的稱號）面前，以及在其他百千萬億不可思議的諸佛世尊面前，發露懺悔。諸佛如來，愿以佛眼見知我們，我們現在所有的罪業，都全部發露，不敢隱瞞。我們愚昧無知，沒有方便，只願諸佛以憐憫之心接受我們的懺悔。』 佛陀告訴各位善男子：『很好，很好！你們現在在我面前不隱瞞罪過，發露懺悔，這在我的佛法中就是一種增益。』 阿難（Ānanda，佛陀的十大弟子之一）問佛陀：『世尊！現在這會中生起疑心的人，都會遭受這樣的地獄之苦嗎？』 佛陀告訴阿難：『現在這會中生起疑心的人，因為懺悔的緣故，他們的罪過會很輕微。』 阿難問佛陀：『他們受罪的時間有多長呢？』 佛陀告訴阿難：『他們臨命終時，身上每一個毛孔都會感受到無量的痛苦，但時間不會很長。這是為什麼呢？因為他們在我和其他無量無邊的諸佛世尊面前懺悔過罪。阿難！所以，各位族姓子、族姓女，如果不希望遭受這樣的罪身、這樣的罪舌、這樣的痛苦，就應當信解這部經典，不要產生疑惑。阿難！如果有善男子、善女人，不希望』

【English Translation】 English version: 'Its length and width are each one thousand yojanas (a unit of distance in ancient India, approximately 7-9 kilometers), and five hundred red-hot iron plows are used to till its tongue. There are also five hundred red-hot iron balls that rain down on its tongue, because in its previous life it did not guard its mouth.' At that time, the four assemblies present were all terrified, their hair stood on end, they wept and shed tears, and they collapsed to the ground. They all said in unison: 'World Honored One! We now confess and repent on behalf of those sons and daughters of good families, wishing that they may be far from such sinful bodies and not suffer such pain.' Some in the assembly wept and shed tears, saying: 'World Honored One! If in this life, or in the previous hundreds of thousands of millions of nayutas (a unit of large numbers) of lives, we have ever given rise to doubt and created the causes for these sufferings, we now confess and repent before the Tathagata Samyaksaṃbuddha (the title of a Buddha), and before the other hundreds of thousands of millions of inconceivable Buddhas, World Honored Ones. May the Buddhas, Tathagatas, see and know us with their Buddha eyes. All the sins we have now, we confess and reveal them all, daring not to conceal them. We are foolish and ignorant, without knowledge or means. We only wish that the Buddhas, out of compassion, accept our repentance.' The Buddha told the good men: 'Excellent, excellent! You now do not conceal your sins before me, but confess and repent. This is an increase in my Dharma.' Ananda (one of the ten major disciples of the Buddha) asked the Buddha: 'World Honored One! Will those who have doubts in this assembly now suffer such hellish torments?' The Buddha told Ananda: 'Those who have doubts in this assembly now, because of their repentance, their sins will be very light.' Ananda asked the Buddha: 'How long will they suffer?' The Buddha told Ananda: 'When they are about to die, each pore on their body will feel immeasurable pain, but it will not last long. Why is this? Because they have repented of their sins before me and the other immeasurable and boundless Buddhas, World Honored Ones. Ananda! Therefore, if the sons and daughters of good families do not wish to suffer such sinful bodies, such sinful tongues, and such suffering, they should believe and understand this sutra and not have doubts. Ananda! If there are good men and good women who do not wish to'

舍佛、舍法、舍比丘僧，不欲舍過去、當來、現在諸佛正法者，應受持是經讀誦通利為他解說，書寫經卷而供養之。」

阿難白佛言：「世尊！如來今者說《不退轉輪經》，以何緣故作如是說『若不捨僧』？不捨何僧？」

佛告阿難：「僧者所謂不退轉者說名為僧，為不退轉法來集會者亦名為僧。」

阿難白佛言：「退轉菩薩不在僧數中耶？」

佛告阿難：「若有深發菩提心不見此心者，皆入不退轉僧中。」

阿難白佛言：「希有世尊，諸佛成就大方便力，以方便故說如是法。」

爾時釋提桓因，以天曼陀羅華而散佛上，白佛言：「世尊！愿令一切眾生皆成就如是方便。」

佛告釋提桓因：「憍尸迦！若有信解是經者，皆當成就如是方便演說諸法，如我今者等無有異。」

爾時有百千諸天，以天曼陀羅花而散佛上，作是言：「愿令一切眾生逮得是經。」

爾時阿難白佛言：「世尊！惟愿如來，憐愍未來眾生守護是經。」

爾時佛告阿難：「若善男子、善女人，在大海中應聞是經，是善男子、善女人皆悉得聞。所以者何？先佛如來已守護故。」

阿難白佛言：「世尊！先佛如來雖守護是經，如來今者憐愍眾生當守護是經。」

爾時大地六變

【現代漢語翻譯】 現代漢語譯本：『如果有人不願捨棄佛（Buddha，覺悟者）、法（Dharma，真理或教義）、比丘僧（Bhikshu Sangha，出家修行者團體），並且不願捨棄過去、未來、現在諸佛的正法，那麼他應當受持這部經，讀誦通曉，為他人解說，書寫經卷並供養它。』 阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！如來（Tathagata，佛的稱號）您現在宣說《不退轉輪經》，為何要這樣說「若不捨僧」？不捨棄的是哪種僧呢？』 佛告訴阿難：『僧指的是那些不退轉的修行者，他們被稱為僧。爲了不退轉的法而來的人，也稱為僧。』 阿難對佛說：『退轉的菩薩（Bodhisattva，發願成佛的修行者）不屬於僧的行列嗎？』 佛告訴阿難：『如果有人深深地發起了菩提心（Bodhi-citta，覺悟之心），並且不執著于這個心，那麼他們都屬於不退轉的僧。』 阿難對佛說：『世尊，您真是稀有！諸佛成就了偉大的方便力（Upaya，善巧方便），因此才用方便法來說這樣的法。』 這時，釋提桓因（Sakra devanam Indra，天神之王）用天上的曼陀羅花（Mandara flower，天界花）散在佛的身上，對佛說：『世尊！愿一切眾生都能成就這樣的方便。』 佛告訴釋提桓因：『憍尸迦（Kausika，釋提桓因的別名）！如果有人相信並理解這部經，他們都將成就這樣的方便，演說諸法，就像我今天一樣，沒有任何差別。』 這時，有成百上千的天人，用天上的曼陀羅花散在佛的身上，說道：『愿一切眾生都能獲得這部經。』 這時，阿難對佛說：『世尊！愿如來您憐憫未來的眾生，守護這部經。』 這時，佛告訴阿難：『如果善男子、善女人在大海中，應當聽到這部經，那麼這些善男子、善女人都將能夠聽到。這是為什麼呢？因為過去的佛如來已經守護了這部經。』 阿難對佛說：『世尊！雖然過去的佛如來已經守護了這部經，但如來您現在憐憫眾生，也應當守護這部經。』 這時，大地發生了六種震動。

【English Translation】 English version: 'If there are those who do not wish to abandon the Buddha (the Awakened One), the Dharma (the Truth or Teachings), the Bhikshu Sangha (the community of ordained monks), and do not wish to abandon the Right Dharma of the Buddhas of the past, future, and present, then they should uphold this sutra, recite it fluently, explain it to others, write it down, and make offerings to it.' Ananda (one of the ten principal disciples of the Buddha) said to the Buddha, 'World Honored One! The Tathagata (an epithet of the Buddha) is now expounding the Sutra of the Non-Retreating Wheel. Why do you say, 「If one does not abandon the Sangha」? Which Sangha is not to be abandoned?' The Buddha told Ananda, 'The Sangha refers to those practitioners who do not retreat, they are called the Sangha. Those who come for the sake of the Dharma of non-retreat are also called the Sangha.' Ananda said to the Buddha, 'Do Bodhisattvas (beings who aspire to Buddhahood) who retreat not belong to the Sangha?' The Buddha told Ananda, 'If there are those who deeply generate the Bodhi-citta (the mind of enlightenment) and do not cling to this mind, then they all belong to the Sangha of non-retreat.' Ananda said to the Buddha, 'World Honored One, you are truly rare! The Buddhas have achieved great skillful means (Upaya), and therefore use skillful means to speak such Dharma.' At that time, Sakra devanam Indra (the king of the gods), scattered heavenly Mandara flowers (celestial flowers) upon the Buddha and said to the Buddha, 'World Honored One! May all sentient beings achieve such skillful means.' The Buddha told Sakra devanam Indra, 'Kausika (another name for Sakra)! If there are those who believe and understand this sutra, they will all achieve such skillful means, expounding the Dharma, just as I do today, without any difference.' At that time, hundreds of thousands of devas (gods) scattered heavenly Mandara flowers upon the Buddha, saying, 'May all sentient beings attain this sutra.' At that time, Ananda said to the Buddha, 'World Honored One! May the Tathagata have compassion on future sentient beings and protect this sutra.' At that time, the Buddha told Ananda, 'If good men and good women are in the great ocean and should hear this sutra, then these good men and good women will all be able to hear it. Why is this so? Because the Buddhas of the past have already protected this sutra.' Ananda said to the Buddha, 'World Honored One! Although the Buddhas of the past have protected this sutra, the Tathagata, out of compassion for sentient beings, should also protect this sutra now.' At that time, the earth shook in six ways.

震動，即于佛前有閻浮那提金色天華自然而現，其華有百千萬億葉，出大光明遍照十方恒河沙諸佛世界。是時四眾皆見十方恒河沙世界諸佛世尊，是諸佛前，亦有閻浮那提金色天華，有百千萬億葉自然而現，出大光明遍照十方。爾時釋提桓因，即自化身作居士形，持種種花與諸四眾作如是言：「諸仁！今者可以此花散如來上，亦用供養是經法故。」是時四眾即取其花散如來上。佛神力故所散之花，于諸佛上變成花蓋。

是時四眾白佛言：「世尊！以何緣故大地震動？是大蓮花于諸佛前自然而現，乃至東方恒河沙諸佛世界，南、西、北方、四維、上、下恒河沙諸佛世界亦復如是。」

佛告四眾：「若先有此相，當知諸佛已守護是經。」

爾時阿難白佛言：「世尊！如來今者已守護是經耶？」

佛告阿難：「如是，如是！我已守護。」

阿難白佛言：「唯佛世尊守護是經，余世界佛亦守護是經耶？」

佛告阿難：「十方恒河沙諸佛世尊亦守護是經。」

阿難白佛言：「世尊！當何名是經？云何受持？」

佛告阿難：「此經名『不著諸果』，亦名『遠離諸果』，亦名『說堅信、堅法、八人、須陀洹、斯陀含、阿那含、阿羅漢、聲聞、辟支佛密義』，亦名『降伏遣魔』，亦

【現代漢語翻譯】 現代漢語譯本 震動之時，在佛陀面前自然顯現出閻浮那提（Jambunada，一種金色）的金色天花，此花有百千萬億片花瓣，發出巨大的光明，普照十方恒河沙數諸佛世界。當時，四眾弟子都看見十方恒河沙數世界中的諸佛世尊，在這些佛陀面前，也自然顯現出閻浮那提的金色天花，有百千萬億片花瓣，發出巨大的光明，普照十方。這時，釋提桓因（Śakra devānām indra，帝釋天）立即化身成居士的模樣，拿著各種鮮花，對四眾弟子說：『各位！現在可以用這些花散在如來身上，也用來供養這部經法。』當時，四眾弟子就拿起花散在如來身上。由於佛陀的神力，所散的花在諸佛身上都變成了花蓋。 當時，四眾弟子對佛陀說：『世尊！因為什麼緣故發生大地震動？而且這巨大的蓮花在諸佛面前自然顯現，乃至東方恒河沙數諸佛世界，南方、西方、北方、四維、上方、下方恒河沙數諸佛世界也是如此。』 佛陀告訴四眾弟子：『如果先有這種現象，應當知道諸佛已經守護這部經了。』 這時，阿難（Ānanda，佛陀的十大弟子之一）對佛陀說：『世尊！如來現在已經守護這部經了嗎？』 佛陀告訴阿難：『是的，是的！我已經守護了。』 阿難對佛陀說：『只有佛世尊守護這部經，其他世界的佛陀也守護這部經嗎？』 佛陀告訴阿難：『十方恒河沙數諸佛世尊也都守護這部經。』 阿難對佛陀說：『世尊！這部經應當叫什麼名字？應當如何受持？』 佛陀告訴阿難：『這部經名為「不著諸果」，也名為「遠離諸果」，也名為「說堅信、堅法、八人、須陀洹（Srotaāpanna，入流果）、斯陀含（Sakrdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無生果）、聲聞（Śrāvaka，聽聞佛法而得道者）、辟支佛（Pratyekabuddha，獨覺者）的秘密含義」，也名為「降伏遣魔」，也名為「諸佛所護念」。應當這樣受持。』

【English Translation】 English version At the time of the shaking, there naturally appeared before the Buddha golden celestial flowers of Jambunada (a type of gold), which had hundreds of thousands of millions of petals, emitting great light that illuminated all the Buddha worlds as numerous as the sands of the Ganges River in the ten directions. At that time, the four assemblies all saw the Buddhas, World Honored Ones, in the worlds as numerous as the sands of the Ganges River in the ten directions. Before these Buddhas, there also naturally appeared golden celestial flowers of Jambunada, with hundreds of thousands of millions of petals, emitting great light that illuminated all the ten directions. Then, Śakra devānām indra (the king of the gods) immediately transformed himself into the form of a layman, holding various flowers, and said to the four assemblies: 'Good people! Now you can scatter these flowers on the Tathagata, and also use them to make offerings to this Dharma teaching.' At that time, the four assemblies took the flowers and scattered them on the Tathagata. Due to the Buddha's divine power, the scattered flowers transformed into flower canopies above all the Buddhas. At that time, the four assemblies said to the Buddha: 'World Honored One! For what reason is there a great earthquake? And these great lotus flowers naturally appear before all the Buddhas, even in the Buddha worlds as numerous as the sands of the Ganges River in the east, and also in the south, west, north, four intermediate directions, above, and below, the Buddha worlds as numerous as the sands of the Ganges River?' The Buddha told the four assemblies: 'If this phenomenon appears first, you should know that the Buddhas have already protected this scripture.' Then, Ānanda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! Has the Tathagata already protected this scripture now?' The Buddha told Ānanda: 'Yes, yes! I have already protected it.' Ānanda said to the Buddha: 'Is it only the World Honored Buddha who protects this scripture, or do the Buddhas of other worlds also protect this scripture?' The Buddha told Ānanda: 'All the Buddhas, World Honored Ones, as numerous as the sands of the Ganges River in the ten directions, also protect this scripture.' Ānanda said to the Buddha: 'World Honored One! What should this scripture be called? And how should it be upheld?' The Buddha told Ānanda: 'This scripture is named 「Not Attached to Any Fruits,」 also named 「Away from All Fruits,」 also named 「Explaining the Secret Meanings of Firm Faith, Firm Dharma, the Eight Persons, Srotaāpanna (stream-enterer), Sakrdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), Śrāvaka (hearer), and Pratyekabuddha (solitary buddha),」 also named 「Subduing and Dismissing Demons,」 also named 「Protected by All Buddhas.」 You should uphold it in this way.'

名『與六波羅蜜相應』。所以者何？若善男子、善女人，信解是經受持讀誦，乃至書寫經卷而供養者，便具足修行六波羅蜜。」

阿難白佛言：「世尊！云何信解是經受持讀誦，具足修行六波羅蜜耶？」

佛告阿難：「若善男子、善女人，信解是經名檀波羅蜜，不生疑惑名尸波羅蜜，堪任此法名羼提波羅蜜，心無怯弱名精進波羅蜜，心不擾動名禪波羅蜜，不分別一切法名般若波羅蜜。是故阿難！此經名『六波羅蜜相應』，亦名『一切諸佛正說』，亦名『廣大不退轉輪』，亦名『廣博嚴凈不退轉輪』。阿難！如是等名汝當受持。」

阿難白佛言：「世尊！聞此經名，尚應聽受，何況具聞初、中、后說。」

佛告阿難：「如是，如是！如汝所言。」

阿難白佛言：「世尊！若有得聞此經名者，能卻幾劫生死罪耶？」

佛告阿難：「若有得聞《廣博嚴凈不退轉輪經》名者，聞已信解。阿難當知！是諸眾生，得卻百千劫生死。」

阿難白佛言：「世尊！若有眾生，得聞是經，能信解已發菩提心者，逮得何法？」

佛告阿難：「如是眾生已逮受記，當得阿耨多羅三藐三菩提。」

爾時四眾，各各自見其所坐前有大蓮華自然而現，其華開敷有百千葉，亦有百千萬億光色。

【現代漢語翻譯】 現代漢語譯本：此經名為『與六波羅蜜相應』。這是為什麼呢？如果善男子、善女人，能夠信解這部經，接受、持誦，乃至書寫經卷並供養，就能夠圓滿地修行六波羅蜜（檀那、尸羅、羼提、毗梨耶、禪那、般若）。 阿難問佛說：『世尊！如何信解這部經，接受、持誦，就能圓滿地修行六波羅蜜呢？』 佛告訴阿難說：『如果善男子、善女人，信解這部經，就名為檀波羅蜜（佈施的完成），不生疑惑就名為尸波羅蜜（持戒的完成），能夠承擔此法就名為羼提波羅蜜（忍辱的完成），心中沒有怯弱就名為精進波羅蜜（精進的完成），心中不被擾動就名為禪波羅蜜（禪定的完成），不分別一切法就名為般若波羅蜜（智慧的完成）。所以阿難！這部經名為『與六波羅蜜相應』，也名為『一切諸佛正說』，也名為『廣大不退轉輪』，也名為『廣博嚴凈不退轉輪』。阿難！這些名稱你應當受持。』 阿難對佛說：『世尊！僅僅聽到這部經的名字，尚且應當聽受，更何況是完整地聽聞初、中、后的全部內容。』 佛告訴阿難說：『是的，是的！正如你所說。』 阿難問佛說：『世尊！如果有人能夠聽到這部經的名字，能夠消除多少劫的生死罪呢？』 佛告訴阿難說：『如果有人能夠聽到《廣博嚴凈不退轉輪經》的名字，聽后能夠信解。阿難你要知道！這些眾生，能夠消除百千劫的生死罪。』 阿難問佛說：『世尊！如果有眾生，能夠聽到這部經，能夠信解併發出菩提心，會獲得什麼法呢？』 佛告訴阿難說：『這樣的眾生已經得到授記，將來會證得阿耨多羅三藐三菩提（無上正等正覺）。』 當時，在場的四眾弟子，各自看到自己所坐之處的前方，自然顯現出巨大的蓮花，蓮花盛開，有百千片花瓣，也有百千萬億種光色。

【English Translation】 English version: This sutra is named 『Corresponding to the Six Paramitas』. Why is that? If good men and good women, with faith and understanding, receive, uphold, recite, and even write out this sutra and make offerings, they will have fully cultivated the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna). Ananda asked the Buddha, 『World Honored One! How does one, through faith and understanding of this sutra, receiving and reciting it, fully cultivate the Six Paramitas?』 The Buddha told Ananda, 『If good men and good women, with faith and understanding of this sutra, it is named Dana Paramita (the perfection of giving); without arising doubts, it is named Sila Paramita (the perfection of morality); being capable of this Dharma, it is named Ksanti Paramita (the perfection of patience); with no timidity in mind, it is named Virya Paramita (the perfection of diligence); with no disturbance in mind, it is named Dhyana Paramita (the perfection of meditation); without discriminating all dharmas, it is named Prajna Paramita (the perfection of wisdom). Therefore, Ananda! This sutra is named 『Corresponding to the Six Paramitas』, also named 『The Right Teaching of All Buddhas』, also named 『The Great Non-Retrogressing Wheel』, also named 『The Vast, Pure, and Non-Retrogressing Wheel』. Ananda! You should uphold these names.』 Ananda said to the Buddha, 『World Honored One! Just hearing the name of this sutra, one should listen and receive it, how much more so when hearing the complete teachings from beginning to end.』 The Buddha told Ananda, 『So it is, so it is! Just as you have said.』 Ananda asked the Buddha, 『World Honored One! If there are those who hear the name of this sutra, how many kalpas of the cycle of birth and death can they eliminate?』 The Buddha told Ananda, 『If there are those who hear the name of the 『Vast, Pure, and Non-Retrogressing Wheel Sutra』, and after hearing it, have faith and understanding. Ananda, you should know! These beings can eliminate hundreds of thousands of kalpas of birth and death.』 Ananda asked the Buddha, 『World Honored One! If there are beings who hear this sutra, and having faith and understanding, generate the Bodhi mind, what Dharma will they attain?』 The Buddha told Ananda, 『Such beings have already received the prediction, and in the future, they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 At that time, the four assemblies, each saw a large lotus flower naturally appear in front of where they were sitting. The flower bloomed with hundreds of thousands of petals, and also had hundreds of millions of colors of light.

是時四眾心生歡喜踴躍無量，即取是華以散佛上，作如是言：「愿使我等於未來世宣說是經，猶如世尊等無有異。」

爾時世尊即便微笑。當爾之時，一切音樂不鼓自鳴，一切眾香自然芬熏，百千萬億虛空諸天，于虛空中作大音樂，復有百千萬億諸天，于虛空中雨天細末栴檀種種天香，天阿迦樓香，細末多摩羅香，復雨天閻浮那提金粟銀粟天摩尼寶，復雨曼陀羅華，摩訶曼陀羅華，波樓沙華，摩訶波樓沙華，曼殊沙華，摩訶曼殊沙華，迦迦羅華，摩訶迦迦羅華，樓遮摩那華，摩訶樓遮摩那華，輸婆摩那華，摩訶輸婆摩那華，天優缽羅華，拘物頭華，芬陀利華，如是眾華，而散佛上。種種天香，種種天鬘，乃至諸天所有珍寶皆悉雨之，虛空諸天現身在地，而作音樂以供養佛，世間諸人各各脫身所著上服而散佛上。復有諸人，脫手足瓔珞咽胸瓔珞所著天冠華鬘而散佛上。復有諸人，以金銀天冠，眾寶天冠，眾華天冠，栴檀天冠散佛上者。復有諸人歡喜踴躍稱慶無量。當爾之時，牛馬歡悅出和柔聲，虛空眾鳥出和雅音，地獄畜生離苦獲安，餓鬼充足離飢渴苦，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆悉歡喜踴躍無量。是時眾生皆得慈心，慈心相向無有忿恨。

爾時阿難白佛言

【現代漢語翻譯】 現代漢語譯本：當時，四眾弟子心中充滿歡喜，踴躍無量，他們立即拿起鮮花散在佛陀身上，並說道：『愿我們在未來世也能宣說這部經典，就像世尊一樣，沒有任何差別。』 那時，世尊隨即微笑。就在那時，所有的音樂無需敲擊便自行鳴響，各種香氣自然散發芬芳，百千萬億虛空中的諸天，在虛空中演奏盛大的音樂，又有百千萬億諸天，在虛空中降下細末的栴檀（sandalwood）等各種天香，天阿迦樓香（agaru incense），細末多摩羅香（tamala incense），還降下天上的閻浮那提金粟（jambunada gold granules）、銀粟、天摩尼寶（mani jewels），又降下曼陀羅華（mandarava flowers）、摩訶曼陀羅華（maha-mandarava flowers）、波樓沙華（parusaka flowers）、摩訶波樓沙華（maha-parusaka flowers）、曼殊沙華（manjusaka flowers）、摩訶曼殊沙華（maha-manjusaka flowers）、迦迦羅華（kakkara flowers）、摩訶迦迦羅華（maha-kakkara flowers）、樓遮摩那華（rocamana flowers）、摩訶樓遮摩那華（maha-rocamana flowers）、輸婆摩那華（subhamana flowers）、摩訶輸婆摩那華（maha-subhamana flowers）、天優缽羅華（utpala flowers）、拘物頭華（kumuda flowers）、芬陀利華（pundarika flowers）等各種鮮花，散在佛陀身上。各種天香，各種天鬘（heavenly garlands），乃至諸天所有的珍寶都紛紛降下，虛空中的諸天現身在地上，演奏音樂來供養佛陀，世間的人們各自脫下身上所穿的上等衣服散在佛陀身上。還有一些人，脫下手足上的瓔珞（ornaments）、咽喉胸前的瓔珞、所戴的天冠華鬘散在佛陀身上。還有一些人，將金銀天冠、眾寶天冠、眾華天冠、栴檀天冠散在佛陀身上。還有一些人，歡喜踴躍，稱慶無量。那時，牛馬歡快地發出柔和的聲音，虛空中的鳥兒發出和諧的鳴叫，地獄和畜生道的眾生脫離痛苦獲得安樂，餓鬼道的眾生得到充足，脫離飢渴之苦，天、龍、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、人非人等，都充滿歡喜，踴躍無量。這時，眾生都生起慈悲之心，彼此以慈心相待，沒有忿恨。 這時，阿難對佛陀說：

【English Translation】 English version: At that time, the fourfold assembly, their hearts filled with joy and boundless elation, immediately took those flowers and scattered them upon the Buddha, saying, 'May we in future lives also proclaim this sutra, just like the World-Honored One, without any difference.' Then, the World-Honored One immediately smiled. At that very moment, all music played without being struck, all fragrances naturally emitted their scents, hundreds of thousands of millions of devas in the sky played great music in the void, and hundreds of thousands of millions of other devas rained down fine powdered sandalwood (chandana) and various heavenly fragrances, heavenly agaru incense, fine powdered tamala incense, and also rained down heavenly jambunada gold granules, silver granules, and mani jewels. They also rained down mandarava flowers, maha-mandarava flowers, parusaka flowers, maha-parusaka flowers, manjusaka flowers, maha-manjusaka flowers, kakkara flowers, maha-kakkara flowers, rocamana flowers, maha-rocamana flowers, subhamana flowers, maha-subhamana flowers, heavenly utpala flowers, kumuda flowers, and pundarika flowers, and such various flowers, scattering them upon the Buddha. Various heavenly fragrances, various heavenly garlands, and even all the treasures of the devas were rained down. The devas in the sky manifested themselves on the ground, playing music to make offerings to the Buddha. The people of the world each took off their upper garments and scattered them upon the Buddha. There were also those who took off the ornaments from their hands and feet, the ornaments from their throats and chests, and the heavenly crowns and garlands they wore, and scattered them upon the Buddha. There were also those who scattered golden and silver heavenly crowns, jeweled heavenly crowns, flower heavenly crowns, and sandalwood heavenly crowns upon the Buddha. There were also those who rejoiced and celebrated without measure. At that time, the cows and horses joyfully emitted gentle sounds, the birds in the sky emitted harmonious melodies, the beings in hell and the animal realm were freed from suffering and gained peace, the beings in the hungry ghost realm were satisfied and freed from the suffering of hunger and thirst. Devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, all were filled with joy and boundless elation. At this time, all beings developed compassionate hearts, treating each other with compassion, without any resentment. At that time, Ananda said to the Buddha:

：「世尊！以何因緣世尊微笑？諸佛如來不以無緣而笑。」

爾時世尊告阿難言：「今此四眾比丘、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，今於我前得聞此經，及未來世得聞經者，皆于阿耨多羅三藐三菩提而不退轉，后成佛時宣說是經無有增減，如我今日等無有異。」

佛說是經時，有無量無邊不可思議不可限量百千萬億那由他天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆于阿耨多羅三藐三菩提而不退轉。佛說是經已，文殊師利法王子，無邊無量諸菩薩摩訶薩，尊者阿難諸大聲聞，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，及諸世間聞佛所說，皆大歡喜。

廣博嚴凈經卷第六

【現代漢語翻譯】 現代漢語譯本：'世尊！是什麼因緣讓世尊您微笑？諸佛如來不會無緣無故地微笑。' 那時，世尊告訴阿難說：'現在這四眾弟子，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，今天在我面前聽聞此經，以及未來世能聽聞此經的人，都將不會在阿耨多羅三藐三菩提（無上正等正覺）的道路上退轉，將來成佛時宣說此經也不會有任何增減，就像我今天所說的一樣，沒有任何差別。' 佛陀宣說此經時，有無量無邊不可思議不可計數的天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人和非人等，都在阿耨多羅三藐三菩提的道路上不會退轉。佛陀說完此經后，文殊師利（智慧第一的菩薩）法王子，無邊無量的諸菩薩摩訶薩（大菩薩），尊者阿難（佛陀的侍者）等大聲聞，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，以及所有世間聽聞佛陀所說的人，都非常歡喜。 廣博嚴凈經卷第六

【English Translation】 English version: 'World Honored One! What is the cause and condition for the World Honored One to smile? The Tathagatas (Buddhas) do not smile without a reason.' At that time, the World Honored One said to Ananda: 'Now, these four assemblies, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), 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 type of great serpent), humans and non-humans, who hear this sutra in my presence today, and those who will hear this sutra in the future, will all not regress from Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and when they become Buddhas in the future, they will proclaim this sutra without any additions or subtractions, just as I have spoken it today, without any difference.' When the Buddha finished speaking this sutra, there were immeasurable, boundless, inconceivable, and countless Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, all of whom would not regress from Anuttara-samyak-sambodhi. After the Buddha finished speaking this sutra, Manjushri (Bodhisattva of wisdom) the Dharma Prince, immeasurable and boundless Bodhisattva Mahasattvas (great Bodhisattvas), Venerable Ananda (Buddha's attendant) and other great Shravakas (disciples), as well as the four assemblies of Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, and all in the world who heard what the Buddha said, were all greatly delighted. The Sixth Scroll of the Extensive and Pure Sutra