T09n0271_佛說菩薩行方便境界神通變化經
大正藏第 09 冊 No. 0271 佛說菩薩行方便境界神通變化經
No. 271 [No. 272]
佛說菩薩行方便境界神通變化經卷上
宋天竺三藏法師求那跋陀羅譯
如是我聞：
一時佛在優禪延國，住旃茶缽樹提王園，其中多有諸娑羅樹、多羅樹、迦尼迦羅樹、尼拘羅樹、博叉樹、優曇缽羅樹；復有婆師華、陀膩迦華、阿提目多華、瞻婆華，阿叔迦樹、波吒羅樹，以為莊嚴；又有泉井、池沼、江河、清流莊嚴；又有青、黃、赤、白蓮華遍諸水上；鵝、雁、鴛鴦、拘那羅鳥、缽吒軍陀、鸚鵡、鸜鵒、命命諸鳥出種種音；多諸黑蜂出妙音聲；多軟深草遍佈大林。與大比丘眾十二億俱，大德舍利弗、大目揵連、摩訶迦葉、阿尼揵陀、須菩提、大迦旃延、摩訶劫賓那、離波多、波賓那、難提翅那、那提迦葉、伽耶迦葉、富樓那彌多羅尼子、憍梵波提、那陀翅那、周梨槃特、闥婆摩羅子、呿陀婆林、難陀、摩訶拘絺羅、羅睺羅、大德阿難等，而為上首；十二億俱，一切入一法界處行，進入一切諸法如性行虛空行，無依止處無依止行，離諸一切所起覆蓋障礙結纏，入度如來，無有法界近一法界，向一切智道而不休廢，欲一切智心無退轉，智慧了別得到彼岸，勤進修行方
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在優禪延國（Ujjayini，古印度城市名），住在旃茶缽樹提王園（Chandapota，國王名）的園林中。園中生長著許多娑羅樹（Sal tree）、多羅樹（Tala palm）、迦尼迦羅樹（Kanikara tree）、尼拘羅樹（Nyagrodha tree）、博叉樹（Boksha tree）、優曇缽羅樹（Udumbara tree）；還有婆師華（Vasika flower）、陀膩迦華（Dhanika flower）、阿提目多華（Atimukta flower）、瞻婆華（Champaka flower），阿叔迦樹（Ashoka tree）、波吒羅樹（Patala tree），以此作為莊嚴；又有泉井、池沼、江河、清流作為莊嚴；還有青、黃、赤、白蓮花遍佈在水面上；鵝、雁、鴛鴦、拘那羅鳥（Kunal bird）、缽吒軍陀（Patakunda bird）、鸚鵡、鸜鵒、命命鳥等各種鳥類發出各種聲音；許多黑蜂發出美妙的聲音；柔軟的深草遍佈大森林。與十二億大比丘眾在一起，大德舍利弗（Sariputra）、大目犍連（Maha Moggallana）、摩訶迦葉（Mahakasyapa）、阿尼犍陀（Aniruddha）、須菩提（Subhuti）、大迦旃延（Mahakatyayana）、摩訶劫賓那（Mahakappina）、離波多（Revata）、波賓那（Bakkula）、難提翅那（Nandika）、那提迦葉（Nadi Kasyapa）、伽耶迦葉（Gaya Kasyapa）、富樓那彌多羅尼子（Purna Maitrayaniputra）、憍梵波提（Gavampati）、那陀翅那（Nanda）、周梨槃特（Cullapanthaka）、闥婆摩羅子（Tathagata）、呿陀婆林（Khadiravaniya）、難陀（Nanda）、摩訶拘絺羅（Mahakosthila）、羅睺羅（Rahula）、大德阿難（Ananda）等為上首；十二億人一起，都進入一法界處修行，進入一切諸法如性修行虛空修行，沒有依止處沒有依止修行，遠離一切所生起的覆蓋障礙結縛，進入如來境界，沒有法界接近一法界，向一切智道而不停止，欲求一切智的心沒有退轉，智慧明瞭到達彼岸，勤奮精進修行。
【English Translation】 English version: Thus have I heard: At one time, the Buddha was in the country of Ujjayini, residing in the garden of King Chandapota, which was adorned with many Sal trees, Tala palm trees, Kanikara trees, Nyagrodha trees, Boksha trees, and Udumbara trees; there were also Vasika flowers, Dhanika flowers, Atimukta flowers, Champaka flowers, Ashoka trees, and Patala trees, which served as decorations; there were also springs, ponds, rivers, and clear streams as adornments; there were also blue, yellow, red, and white lotuses covering the waters; geese, swans, mandarin ducks, Kunal birds, Patakunda birds, parrots, mynah birds, and Kalavinka birds emitted various sounds; many black bees produced wonderful sounds; soft, deep grass covered the great forest. He was with a great assembly of twelve billion Bhikkhus, with the great elders Sariputra, Maha Moggallana, Mahakasyapa, Aniruddha, Subhuti, Mahakatyayana, Mahakappina, Revata, Bakkula, Nandika, Nadi Kasyapa, Gaya Kasyapa, Purna Maitrayaniputra, Gavampati, Nanda, Cullapanthaka, Tathagata, Khadiravaniya, Nanda, Mahakosthila, Rahula, and the great elder Ananda as their leaders; the twelve billion were all practicing in the realm of the one Dharma, entering into all dharmas as their nature, practicing in emptiness, without a place to rely on, without relying on practice, free from all arising coverings, obstacles, and entanglements, entering the realm of the Tathagata, without a Dharma realm, approaching the one Dharma realm, heading towards the path of all-knowing wisdom without ceasing, with a mind desiring all-knowing wisdom without regression, with wisdom clearly reaching the other shore, diligently and vigorously practicing.
便境界。
摩訶波阇波提，耶輸陀羅等，與八億比丘尼俱，一切成就白凈之法，皆悉善行，一切智道近一切智，善行進入無有法性，觀一切法無有性相，自解諸法實際無際，得於無礙解脫智慧，隨應眾生，所應調伏，善能示現。
復與七十二億大菩薩眾，其名曰大力菩薩、大力持菩薩、大變化菩薩、大變化王菩薩、大進趣菩薩、大進揵菩薩、大吼菩薩、大吼意菩薩、大眾主菩薩、大香象菩薩、大月菩薩、善月菩薩、功德月菩薩、寶月菩薩、普照月菩薩、法無垢月菩薩、月照菩薩、妙名月菩薩、放光月菩薩、滿月菩薩、梵音菩薩、梵主雷音菩薩、地音菩薩、法界音聲菩薩、降一切魔場音菩薩、妙音聲菩薩、普告音菩薩、無妄想分別音菩薩、地輪音菩薩、一切無障音菩薩、普藏菩薩、無垢普藏菩薩、德藏菩薩、照藏菩薩、寶藏菩薩、月藏菩薩、日藏菩薩、熾藏菩薩、蓮華藏菩薩、蓮華德藏菩薩、大意菩薩、益意菩薩、妙意菩薩、好意菩薩、勝意菩薩、增意菩薩、無邊意菩薩、廣意菩薩、覺意菩薩、無盡意菩薩、須彌燈菩薩、大燈菩薩、法炬燈菩薩、照一切方燈菩薩、普燈菩薩、滅一切闇燈菩薩、照一切道燈菩薩、一照明燈菩薩、月燈菩薩、日燈菩薩、離一切惡道菩薩、魔不降伏菩薩、大魔不降伏菩薩、威德菩
【現代漢語翻譯】 現代漢語譯本 便能領悟真理的境界。
摩訶波阇波提（Mahaprajapati，佛陀的姨母），耶輸陀羅（Yasodhara，佛陀的妻子）等，與八億比丘尼一同，都成就了清凈的修行，都善於修行，一切智慧之道接近一切智慧，善於修行進入無有法性的境界，觀察一切法沒有自性與表象，自己理解諸法實際無有邊際，獲得無礙的解脫智慧，隨應眾生，根據他們應該被調伏的方式，善於示現。
又與七十二億大菩薩眾在一起，他們的名字是：大力菩薩（Mahabala Bodhisattva）、大力持菩薩（Mahabaladhara Bodhisattva）、大變化菩薩（Mahavikurvana Bodhisattva）、大變化王菩薩（Mahavikurvanaraja Bodhisattva）、大進趣菩薩（Mahaprakrama Bodhisattva）、大進揵菩薩（Mahaprakramavat Bodhisattva）、大吼菩薩（Mahaghosha Bodhisattva）、大吼意菩薩（Mahaghoshamati Bodhisattva）、大眾主菩薩（Mahajana-natha Bodhisattva）、大香象菩薩（Mahagandha-hastin Bodhisattva）、大月菩薩（Mahachandra Bodhisattva）、善月菩薩（Suchandra Bodhisattva）、功德月菩薩（Gunachandra Bodhisattva）、寶月菩薩（Ratnachandra Bodhisattva）、普照月菩薩（Samantaprabha-chandra Bodhisattva）、法無垢月菩薩（Dharma-nirmala-chandra Bodhisattva）、月照菩薩（Chandraprabha Bodhisattva）、妙名月菩薩（Suchandra-nama Bodhisattva）、放光月菩薩（Prabhakara-chandra Bodhisattva）、滿月菩薩（Purna-chandra Bodhisattva）、梵音菩薩（Brahma-ghosha Bodhisattva）、梵主雷音菩薩（Brahma-adhipati-megha-ghosha Bodhisattva）、地音菩薩（Bhumi-ghosha Bodhisattva）、法界音聲菩薩（Dharma-dhatu-ghosha Bodhisattva）、降一切魔場音菩薩（Sarva-mara-mandala-vinasaka-ghosha Bodhisattva）、妙音聲菩薩（Suchi-ghosha Bodhisattva）、普告音菩薩（Samanta-praghosha Bodhisattva）、無妄想分別音菩薩（Nirvikalpa-vikalpa-ghosha Bodhisattva）、地輪音菩薩（Bhumi-chakra-ghosha Bodhisattva）、一切無障音菩薩（Sarva-avarana-ghosha Bodhisattva）、普藏菩薩（Samanta-garbha Bodhisattva）、無垢普藏菩薩（Nirmala-samanta-garbha Bodhisattva）、德藏菩薩（Guna-garbha Bodhisattva）、照藏菩薩（Prabha-garbha Bodhisattva）、寶藏菩薩（Ratna-garbha Bodhisattva）、月藏菩薩（Chandra-garbha Bodhisattva）、日藏菩薩（Surya-garbha Bodhisattva）、熾藏菩薩（Tejo-garbha Bodhisattva）、蓮華藏菩薩（Padma-garbha Bodhisattva）、蓮華德藏菩薩（Padma-guna-garbha Bodhisattva）、大意菩薩（Mahamati Bodhisattva）、益意菩薩（Hitamati Bodhisattva）、妙意菩薩（Sumati Bodhisattva）、好意菩薩（Bhadramati Bodhisattva）、勝意菩薩（Uttaramati Bodhisattva）、增意菩薩（Vardhamana-mati Bodhisattva）、無邊意菩薩（Anantamati Bodhisattva）、廣意菩薩（Vipulamati Bodhisattva）、覺意菩薩（Bodhimati Bodhisattva）、無盡意菩薩（Akshayamati Bodhisattva）、須彌燈菩薩（Sumeru-pradipa Bodhisattva）、大燈菩薩（Mahapradipa Bodhisattva）、法炬燈菩薩（Dharma-jyoti-pradipa Bodhisattva）、照一切方燈菩薩（Sarva-dik-pradipa Bodhisattva）、普燈菩薩（Samanta-pradipa Bodhisattva）、滅一切闇燈菩薩（Sarva-tama-vinasaka-pradipa Bodhisattva）、照一切道燈菩薩（Sarva-marga-pradipa Bodhisattva）、一照明燈菩薩（Eka-prabha-pradipa Bodhisattva）、月燈菩薩（Chandra-pradipa Bodhisattva）、日燈菩薩（Surya-pradipa Bodhisattva）、離一切惡道菩薩（Sarva-durgati-vinivartana Bodhisattva）、魔不降伏菩薩（Mara-apratighata Bodhisattva）、大魔不降伏菩薩（Mahamara-apratighata Bodhisattva）、威德菩
【English Translation】 English version then the realm of enlightenment is reached.
Mahaprajapati (Buddha's aunt), Yasodhara (Buddha's wife), and others, along with eight hundred million bhikshunis (nuns), all accomplished pure practices, all were skilled in practice, the path of all wisdom was close to all wisdom, skilled in practice entering the realm of no-dharma-nature, observing all dharmas as having no self-nature or appearance, understanding for themselves that the reality of all dharmas is without limit, attaining unobstructed liberation wisdom, according to the beings, according to how they should be tamed, skilled in manifesting.
Also with seventy-two billion great Bodhisattvas, whose names are: Mahabala Bodhisattva (Great Strength Bodhisattva), Mahabaladhara Bodhisattva (Great Strength Holder Bodhisattva), Mahavikurvana Bodhisattva (Great Transformation Bodhisattva), Mahavikurvanaraja Bodhisattva (Great Transformation King Bodhisattva), Mahaprakrama Bodhisattva (Great Progress Bodhisattva), Mahaprakramavat Bodhisattva (Great Progress Possessor Bodhisattva), Mahaghosha Bodhisattva (Great Sound Bodhisattva), Mahaghoshamati Bodhisattva (Great Sound Mind Bodhisattva), Mahajana-natha Bodhisattva (Great Assembly Lord Bodhisattva), Mahagandha-hastin Bodhisattva (Great Fragrant Elephant Bodhisattva), Mahachandra Bodhisattva (Great Moon Bodhisattva), Suchandra Bodhisattva (Good Moon Bodhisattva), Gunachandra Bodhisattva (Merit Moon Bodhisattva), Ratnachandra Bodhisattva (Jewel Moon Bodhisattva), Samantaprabha-chandra Bodhisattva (Universal Light Moon Bodhisattva), Dharma-nirmala-chandra Bodhisattva (Dharma Pure Moon Bodhisattva), Chandraprabha Bodhisattva (Moon Light Bodhisattva), Suchandra-nama Bodhisattva (Good Moon Name Bodhisattva), Prabhakara-chandra Bodhisattva (Light Maker Moon Bodhisattva), Purna-chandra Bodhisattva (Full Moon Bodhisattva), Brahma-ghosha Bodhisattva (Brahma Sound Bodhisattva), Brahma-adhipati-megha-ghosha Bodhisattva (Brahma Lord Thunder Sound Bodhisattva), Bhumi-ghosha Bodhisattva (Earth Sound Bodhisattva), Dharma-dhatu-ghosha Bodhisattva (Dharma Realm Sound Bodhisattva), Sarva-mara-mandala-vinasaka-ghosha Bodhisattva (All Mara Mandala Destroyer Sound Bodhisattva), Suchi-ghosha Bodhisattva (Pure Sound Bodhisattva), Samanta-praghosha Bodhisattva (Universal Proclamation Sound Bodhisattva), Nirvikalpa-vikalpa-ghosha Bodhisattva (Non-Conceptual Discrimination Sound Bodhisattva), Bhumi-chakra-ghosha Bodhisattva (Earth Wheel Sound Bodhisattva), Sarva-avarana-ghosha Bodhisattva (All Obstruction Sound Bodhisattva), Samanta-garbha Bodhisattva (Universal Treasury Bodhisattva), Nirmala-samanta-garbha Bodhisattva (Pure Universal Treasury Bodhisattva), Guna-garbha Bodhisattva (Merit Treasury Bodhisattva), Prabha-garbha Bodhisattva (Light Treasury Bodhisattva), Ratna-garbha Bodhisattva (Jewel Treasury Bodhisattva), Chandra-garbha Bodhisattva (Moon Treasury Bodhisattva), Surya-garbha Bodhisattva (Sun Treasury Bodhisattva), Tejo-garbha Bodhisattva (Radiance Treasury Bodhisattva), Padma-garbha Bodhisattva (Lotus Treasury Bodhisattva), Padma-guna-garbha Bodhisattva (Lotus Merit Treasury Bodhisattva), Mahamati Bodhisattva (Great Mind Bodhisattva), Hitamati Bodhisattva (Beneficial Mind Bodhisattva), Sumati Bodhisattva (Good Mind Bodhisattva), Bhadramati Bodhisattva (Auspicious Mind Bodhisattva), Uttaramati Bodhisattva (Supreme Mind Bodhisattva), Vardhamana-mati Bodhisattva (Increasing Mind Bodhisattva), Anantamati Bodhisattva (Infinite Mind Bodhisattva), Vipulamati Bodhisattva (Vast Mind Bodhisattva), Bodhimati Bodhisattva (Enlightenment Mind Bodhisattva), Akshayamati Bodhisattva (Inexhaustible Mind Bodhisattva), Sumeru-pradipa Bodhisattva (Mount Sumeru Lamp Bodhisattva), Mahapradipa Bodhisattva (Great Lamp Bodhisattva), Dharma-jyoti-pradipa Bodhisattva (Dharma Light Lamp Bodhisattva), Sarva-dik-pradipa Bodhisattva (All Directions Lamp Bodhisattva), Samanta-pradipa Bodhisattva (Universal Lamp Bodhisattva), Sarva-tama-vinasaka-pradipa Bodhisattva (All Darkness Destroyer Lamp Bodhisattva), Sarva-marga-pradipa Bodhisattva (All Paths Lamp Bodhisattva), Eka-prabha-pradipa Bodhisattva (One Light Lamp Bodhisattva), Chandra-pradipa Bodhisattva (Moon Lamp Bodhisattva), Surya-pradipa Bodhisattva (Sun Lamp Bodhisattva), Sarva-durgati-vinivartana Bodhisattva (All Evil Paths Remover Bodhisattva), Mara-apratighata Bodhisattva (Mara Non-Resistance Bodhisattva), Mahamara-apratighata Bodhisattva (Great Mara Non-Resistance Bodhisattva), and the majestic virtue Bodhi
薩、無降伏菩薩、無能測菩薩、威德覺干惡菩薩、得大勢菩薩、觀世音菩薩、彌勒菩薩、文殊師利童子菩薩摩訶薩等，七十二億俱，皆是一生，得陀羅尼，得諸三昧，得無邊樂說，得無礙無所畏，獲得神通到于彼岸，能過無邊佛之剎土，游于神通身心解脫，諸礙無礙智見成就，無佛世界現佛出世，善轉法輪無有錯謬，隨於一切眾生所解，而為說法說無作法，於法性中無有動發非不動發，其心入度到于彼岸，演說空法吼大師子吼，降伏破壞一切外道，伏魔怨敵，得諸菩薩所行神通，斷離愛瞋其心平等，如地、水、火、風，入於一切如來密處，為一切眾生而作佛事，常為諸佛之所讚歎，受持一切未來世劫，受持一切如來法性，雨於法寶，嘆其所有一切功德，不可窮盡，為世界主本願成就，行於如來解脫之行，先已善修行于大乘，信眼清凈無有垢污，常恒勤進供養給事諸佛如來，能善莊嚴不退莊嚴趣向大悲，其心解性無可比喻，超度疑佛猶豫惑心，為過諸佛之所護持。
復有無量優婆塞、優婆斯，於此三千大千世界威德無喻；諸天、天主，諸龍、龍主，夜叉、夜叉主，乾闥婆、乾闥婆主，阿修羅、阿修羅主，迦樓羅、迦樓羅主，摩睺羅、摩睺羅主，緊那羅、緊那羅主，人非人、人非人主，一切各與百千眷屬皆來會坐。
【現代漢語翻譯】 現代漢語譯本：薩（菩薩名，意為勇猛）、無降伏菩薩（菩薩名，意為不可被降伏）、無能測菩薩（菩薩名，意為無法被測度）、威德覺干惡菩薩（菩薩名，意為以威德覺悟並斷除惡行）、得大勢菩薩（菩薩名，意為獲得大勢力的菩薩）、觀世音菩薩（菩薩名，意為觀察世間聲音的菩薩）、彌勒菩薩（菩薩名，意為未來佛）、文殊師利童子菩薩摩訶薩（菩薩名，意為智慧第一的菩薩）等，共七十二億俱胝，他們都只經歷一生，就獲得了陀羅尼（總持，記憶和理解佛法的能力），獲得了各種三昧（禪定），獲得了無邊的辯才，獲得了無礙的無所畏懼，獲得了神通到達彼岸，能夠超越無邊的佛土，在神通中身心解脫，各種障礙都不能阻礙他們的智慧見解，在沒有佛的世界顯現佛陀出世，善於轉動法輪沒有絲毫錯誤，隨著一切眾生所理解的，而為他們說法，說無為之法，在法性中沒有動搖或不動的概念，他們的心已經進入解脫到達彼岸，演說空性之法，發出大師子吼，降伏破壞一切外道，降伏魔怨，獲得各種菩薩所行的神通，斷除愛慾和嗔恨，他們的心平等如地、水、火、風，進入一切如來的秘密之處，為一切眾生做佛事，常常被諸佛所讚歎，受持一切未來世的劫數，受持一切如來的法性，降下法寶，讚歎他們所有的一切功德，不可窮盡，爲了世界之主本願的成就，修行如來的解脫之行，先前已經善於修行大乘，信眼清凈沒有污垢，常常精進供養侍奉諸佛如來，能夠善於莊嚴不退轉的莊嚴，趨向大悲，他們的心性和解脫無可比擬，超越了對佛的懷疑和猶豫，被諸佛所護持。 又有無量優婆塞（在家男居士）、優婆夷（在家女居士），在這個三千大千世界中威德無比；諸天、天主，諸龍、龍主，夜叉、夜叉主，乾闥婆、乾闥婆主，阿修羅、阿修羅主，迦樓羅、迦樓羅主，摩睺羅、摩睺羅主，緊那羅、緊那羅主，人非人、人非人主，一切都各自帶著百千眷屬前來集會。
【English Translation】 English version: Sā (a Bodhisattva, meaning 'brave'), the Bodhisattva who cannot be subdued, the Bodhisattva who cannot be measured, the Bodhisattva who awakens with majestic virtue and eradicates evil, the Bodhisattva who has attained great power, Avalokiteśvara Bodhisattva (a Bodhisattva who observes the sounds of the world), Maitreya Bodhisattva (a Bodhisattva who will be the future Buddha), Mañjuśrī Kumārabhūta Bodhisattva Mahāsattva (a Bodhisattva who is the foremost in wisdom), and others, totaling seventy-two billion kotis, all of whom, in just one lifetime, attained dhāraṇī (total retention, the ability to remember and understand the Dharma), attained various samādhis (meditative states), attained boundless eloquence, attained unobstructed fearlessness, attained supernatural powers to reach the other shore, able to transcend boundless Buddha lands, in supernatural powers, their bodies and minds are liberated, all obstacles cannot hinder their wisdom and insight, in worlds without Buddhas, they manifest the appearance of a Buddha, skillfully turn the Dharma wheel without any error, according to what all beings understand, they teach the Dharma, teaching the unconditioned Dharma, in the nature of Dharma, there is no concept of moving or not moving, their minds have entered liberation and reached the other shore, expounding the Dharma of emptiness, roaring the great lion's roar, subduing and destroying all external paths, subduing demonic enemies, attaining the supernatural powers practiced by all Bodhisattvas, severing love and hatred, their minds are equal like earth, water, fire, and wind, entering the secret places of all Tathāgatas, performing Buddha deeds for all beings, constantly praised by all Buddhas, upholding all future kalpas, upholding the Dharma nature of all Tathāgatas, raining down Dharma treasures, praising all their merits, which are inexhaustible, for the fulfillment of the original vows of the Lord of the World, practicing the liberation of the Tathāgata, having previously cultivated the Mahāyāna well, their eyes of faith are pure without defilement, constantly diligently making offerings and serving all Buddhas and Tathāgatas, able to skillfully adorn the adornment of non-retrogression, moving towards great compassion, their minds and liberation are incomparable, transcending doubts and hesitations about the Buddha, protected by all Buddhas. Furthermore, there were countless Upāsakas (male lay practitioners) and Upāsikās (female lay practitioners), whose majestic virtue in this three thousand great thousand world was unparalleled; all Devas (gods), Deva Lords, all Nāgas (dragons), Nāga Lords, Yakṣas (nature spirits), Yakṣa Lords, Gandharvas (celestial musicians), Gandharva Lords, Asuras (demigods), Asura Lords, Garuḍas (mythical birds), Garuḍa Lords, Mahoragas (serpents), Mahoraga Lords, Kinnaras (mythical beings), Kinnara Lords, humans and non-humans, human and non-human lords, all came to the assembly, each with hundreds of thousands of attendants.
爾時世尊，無量百千大眾圍繞，坐于德藏師子之座，蔽諸大眾身光猛盛照明無垢。猶如須彌顯于大海映蔽諸山照明挺特；世尊亦爾，坐師子座覆蔽一切諸天世人，殊特猛盛照明無垢。猶十五日月盛滿已，隱蔽眾星照明清凈；世尊亦爾，隱蔽一切諸天世人，照明清凈。猶如虛空清明凈潔無有云翳，日放明網，隱蔽山光螢火闇已極照明凈；世尊亦爾，坐師子座，降伏隱蔽諸天世人極為照明，亦復隱蔽釋梵護世等光。猶如闇夜于高山頂熾然大火照明清凈；世尊亦爾，處師子座，降伏隱蔽諸天世人，光極照明清凈無垢。如師子獸王降伏一切諸小禽獸；世尊亦爾，處師子座，降伏隱蔽一切天人。如毗琉璃如意寶珠八楞無垢放凈光明；世尊亦爾，處師子座，端嚴殊妙明照十方。如轉輪王降伏四域所有眾生；世尊亦爾，處師子座，降伏隱蔽諸天世人。如釋提桓因著釋迦毗楞伽寶瓔珞已，處善法堂降伏隱蔽諸天光明；世尊亦爾，處師子座，降伏隱蔽諸天世人，照明清凈。
爾時文殊師利童子，知大眾心已，見如來身威德隆盛，作是思惟：「是何光瑞，世尊今坐于師子座，極為光明清凈殊特大會甚多？我今當問如來是義。」爾時文殊師利童子即從座起，正於衣服，偏袒右肩，右膝著地，合掌向佛，以偈贊曰：
「十力照
【現代漢語翻譯】 現代漢語譯本 當時，世尊被無量百千的大眾圍繞，坐在名為德藏的獅子座上，他的身光遮蔽了所有大眾，光芒猛烈而明亮，沒有一絲污垢。就像須彌山（Mount Sumeru）顯現在大海之上，遮蔽了群山，光芒挺拔特出；世尊也是這樣，坐在獅子座上，遮蔽了一切諸天和世人，顯得特別猛烈，光芒明亮而沒有污垢。又像十五的滿月，光芒盛大，隱蔽了眾星，照明清凈；世尊也是這樣，隱蔽了一切諸天和世人，照明清凈。又像虛空清明凈潔，沒有云彩遮蔽，太陽放出明亮的光網，隱蔽了山光和螢火蟲的微弱光芒，極其明亮清凈；世尊也是這樣，坐在獅子座上，降伏並隱蔽了諸天和世人，光芒極其明亮，也隱蔽了釋（Shakra）、梵（Brahma）、護世（Lokapala）等的光芒。又像在黑暗的夜晚，在高山頂上燃燒著熊熊大火，照明清凈；世尊也是這樣，坐在獅子座上，降伏並隱蔽了諸天和世人，光芒極其明亮，清凈無垢。就像獅子獸王降伏一切小禽獸；世尊也是這樣，坐在獅子座上，降伏並隱蔽了一切天人和世人。就像毗琉璃（Vaidurya）如意寶珠，八個棱角沒有污垢，放出清凈的光明；世尊也是這樣，坐在獅子座上，端莊殊妙，光明照耀十方。就像轉輪王（Chakravartin）降伏四域所有的眾生；世尊也是這樣，坐在獅子座上，降伏並隱蔽了諸天和世人。就像釋提桓因（Shakra Devanam Indra）佩戴著釋迦毗楞伽（Shakravilangha）寶瓔珞，坐在善法堂，降伏並隱蔽了諸天的光明；世尊也是這樣，坐在獅子座上，降伏並隱蔽了諸天和世人，照明清凈。 當時，文殊師利（Manjushri）童子，知道大眾的心意，看到如來（Tathagata）的身體威德隆盛，心中思惟：『這是什麼祥瑞的光芒？世尊今天坐在獅子座上，如此光明清凈，特別殊勝，大會如此眾多？我今天應當向如來請問這個道理。』當時，文殊師利童子即從座位站起，整理好衣服，袒露右肩，右膝著地，合掌向佛，用偈頌讚嘆道： 『十力照』
【English Translation】 English version At that time, the World Honored One (Bhagavan) was surrounded by countless hundreds of thousands of people, seated on the lion throne named 'Virtue Treasury' (德藏, De Zang), his body's light obscuring all the assembly, its radiance fierce and bright, without any impurity. Just as Mount Sumeru (須彌, Xumi) appears above the great ocean, obscuring the mountains, its light standing out prominently; so too was the World Honored One, seated on the lion throne, obscuring all the gods and humans, appearing especially fierce, his light bright and without impurity. Like the full moon on the fifteenth day, its light abundant, concealing the stars, illuminating purely; so too was the World Honored One, concealing all the gods and humans, illuminating purely. Like the clear and pure sky, without any clouds obscuring it, the sun emitting a bright net of light, concealing the light of the mountains and the faint light of fireflies, extremely bright and pure; so too was the World Honored One, seated on the lion throne, subduing and obscuring the gods and humans, his light extremely bright, also obscuring the light of Shakra (釋, Shi), Brahma (梵, Fan), and the Lokapalas (護世, Hu Shi). Like a great fire blazing on a high mountain peak in the dark night, illuminating purely; so too was the World Honored One, seated on the lion throne, subduing and obscuring the gods and humans, his light extremely bright, pure and without impurity. Just as the lion king subdues all small birds and beasts; so too was the World Honored One, seated on the lion throne, subduing and obscuring all gods, humans, and beings. Like a Vaidurya (毗琉璃, Piluli) wish-fulfilling jewel, with eight facets, without impurity, emitting pure light; so too was the World Honored One, seated on the lion throne, dignified and wondrous, his light illuminating the ten directions. Just as a Chakravartin (轉輪王, Zhuanlun Wang) subdues all beings in the four realms; so too was the World Honored One, seated on the lion throne, subduing and obscuring the gods and humans. Just as Shakra Devanam Indra (釋提桓因, Shiti Huan Yin), wearing a Shakravilangha (釋迦毗楞伽, Shijia Pilengqie) jeweled necklace, sitting in the Good Dharma Hall, subduing and obscuring the light of the gods; so too was the World Honored One, seated on the lion throne, subduing and obscuring the gods and humans, illuminating purely. At that time, the youth Manjushri (文殊師利, Wenshu Shili), knowing the minds of the assembly, seeing the Tathagata's (如來, Rulai) body's majestic virtue flourishing, thought to himself: 'What is this auspicious light? The World Honored One is sitting on the lion throne today, so bright and pure, especially wondrous, and the assembly is so large? I should now ask the Tathagata about this meaning.' At that time, the youth Manjushri immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and praised him with a verse: 'The Ten Powers illuminate'
光明， 降伏天世人， 三有無與等， 眾生無有過。 如須彌天居， 悉照明諸方， 降伏蔽諸山， 勇出照眾山。 佛持德亦爾， 智山勇出世， 降伏蔽諸眾， 常恒凈照明。 如月處虛空， 日月功德照， 盛滿極圓足， 降伏蔽諸宿。 十力亦如是， 弟子星圍繞， 放凈月光明， 能照人天世。 喻如日宮殿， 照明降一切， 人尊主如是， 降伏人天世。 猶如山頂火， 闇夜照諸方， 智光明如是， 調御放妙光。 如師子獸王， 顯威德降獸， 外道眾如是， 顯照明降伏。 人主轉輪王， 威德降伏世， 世調御如是， 降伏照諸世。 三十三天王， 降伏勝諸天， 無等亦如是， 降伏照諸眾。」
爾時文殊師利童子，偈贊佛已，合掌白佛言：「惟愿世尊，今為此眾，說《菩薩行方便境界神通變化經》，若眾生聞趣上行者，當發阿耨多羅三藐三菩提心；向下行者得上勝進；已發無上菩提心者，增益無上菩提境界；懈怠眾生髮大欲樂；退道眾生安菩提道；趣菩提道諸眾生等，具足莊嚴如來智度。」文殊師利如是請已。
佛告文殊師利：「如來、應供、正遍知所說難解，當何緣說？何緣進入？難知
【現代漢語翻譯】 現代漢語譯本 光明普照，降伏天界和人間， 在三界（欲界、色界、無色界）中無與倫比，眾生沒有能超越的。 如同須彌山（佛教宇宙觀中的中心山）高聳，照亮四方， 降伏遮蔽的山巒，勇敢地顯現，照耀群山。 佛陀的功德也是如此，智慧之山勇敢地出現在世間， 降伏遮蔽的眾生，常恒清凈地照耀。 如同月亮在虛空中，日月的光輝照耀， 盛滿圓滿，降伏遮蔽的星宿。 佛陀的十力（如來所具有的十種力量）也是如此，弟子們像星辰一樣圍繞， 放出清凈的月光，能夠照耀人天世界。 譬如太陽的宮殿，照耀並降伏一切， 人中之尊主也是如此，降伏人天世界。 猶如山頂的火焰，在黑暗的夜晚照亮四方， 智慧的光明也是如此，調御者（佛陀）放出微妙的光芒。 如同獅子獸王，顯現威德降伏野獸， 外道（佛教以外的宗教）的眾生也是如此，顯現光明降伏他們。 人主轉輪王（擁有統治世界的理想君主）以威德降伏世界， 世間的調御者（佛陀）也是如此，降伏並照耀世界。 三十三天（欲界六天之一）的天王，降伏並勝過諸天， 無與倫比的佛陀也是如此，降伏並照耀眾生。 這時，文殊師利（智慧第一的菩薩）童子，用偈頌讚嘆佛陀后，合掌對佛說：『唯愿世尊，現在為大眾，宣說《菩薩行方便境界神通變化經》，如果眾生聽聞後向上修行，應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）；向下修行者能夠得到更殊勝的進步；已經發起無上菩提心的人，能夠增益無上菩提的境界；懈怠的眾生能夠發起大的慾望和快樂；退道的眾生能夠安住于菩提道；趣向菩提道的眾生等，能夠具足莊嚴如來的智慧和度量。』文殊師利這樣請求后。 佛陀告訴文殊師利：『如來、應供（值得供養者）、正遍知（完全覺悟者）所說的法難以理解，應當以什麼因緣來說？以什麼因緣進入？難以知曉。』
【English Translation】 English version The light illuminates, subduing the heavens and the world, In the three realms (desire realm, form realm, formless realm), there is no equal, and no sentient being can surpass it. Like Mount Sumeru (the central mountain in Buddhist cosmology) standing tall, illuminating all directions, Subduing the obscuring mountains, bravely appearing, shining upon the mountains. The Buddha's merits are also like this, the mountain of wisdom bravely appears in the world, Subduing the obscuring beings, constantly and purely illuminating. Like the moon in the void, the light of the sun and moon shines, Full and complete, subduing the obscuring stars. The ten powers of the Buddha (the ten powers possessed by the Tathagata) are also like this, with disciples surrounding like stars, Releasing pure moonlight, able to illuminate the world of humans and gods. Like the palace of the sun, illuminating and subduing everything, The honored lord among humans is also like this, subduing the world of humans and gods. Like a fire on a mountaintop, illuminating all directions in the dark night, The light of wisdom is also like this, the tamer (Buddha) releases subtle light. Like the lion king of beasts, displaying power and subduing beasts, The beings of other paths (religions outside of Buddhism) are also like this, displaying light and subduing them. The human lord, the wheel-turning king (the ideal monarch who rules the world), subdues the world with power, The tamer of the world (Buddha) is also like this, subduing and illuminating the world. The king of the Thirty-Three Heavens (one of the six heavens of the desire realm), subdues and surpasses all the heavens, The incomparable Buddha is also like this, subduing and illuminating all beings. At that time, the youth Manjushri (the bodhisattva foremost in wisdom), after praising the Buddha with verses, joined his palms and said to the Buddha: 'May the World Honored One, now for the sake of the assembly, expound the 'Sutra on the Bodhisattva's Practice of Expedient Means, Realms, and Supernatural Transformations.' If sentient beings, upon hearing it, practice upwards, they should generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment); those who practice downwards can attain superior progress; those who have already generated the mind of unsurpassed Bodhi can increase the realm of unsurpassed Bodhi; the lazy beings can generate great desire and joy; the beings who have retreated from the path can settle on the Bodhi path; and the beings who are proceeding on the Bodhi path can fully adorn the wisdom and measure of the Tathagata.' After Manjushri made this request. The Buddha said to Manjushri: 'The Dharma spoken by the Tathagata, the Arhat (worthy of offering), the Samyak-sambuddha (fully enlightened one), is difficult to understand. What causes should be used to speak it? What causes should be used to enter it? It is difficult to know.'
、難覺、難可測量、難教、難度，諸天世人壞威儀者，及破戒者，不能解知；下眾生等所不能解；諸壞心者所不能信；為惡知識之所攝者，所不能入；離善知識者，所不能知；不為諸佛所護持者，不能聽受，況當解趣，無有是處，惟除諸佛所護持者。」
爾時世尊而說偈言：
「文殊！聽我說， 汝所問事義， 下暗不能行， 不知此法性； 于先佛不行， 調御世不護。 若聞此法者， 無有恭敬心， 惡知識所攝， 離善知識人， 若聞如是法， 疾退墮大山。 小心無進行， 無有勝妙心， 下人無信解， 是等聞不喜。 佛悲彼不說， 勿嬈彼眾生， 不信此法故， 長夜無利益。」
爾時文殊師利童子白佛言：「世尊！此所集眾皆悉清凈，先有善行，多供給事過去諸佛，善知識攝，善凈信根，恭敬出世解脫之法，善知凈心，畢竟善解善教，如此等眾皆悉集會，能知能解如此之法。善哉，世尊！愿今演說，攝取利益諸眾生故。」
重說偈言：
「此多眾生求法利， 善知解了此法性； 過去諸佛所修行， 是故說法調御師。 悉皆恭敬合掌住， 瞻視諦觀世調御， 調御為此生悲心， 大覺愿說勝妙法。 我今咸請於法王，
【現代漢語翻譯】 現代漢語譯本： 『難以覺察、難以衡量、難以教導、難以理解，那些天界和人間的行為不端者，以及破戒之人，都不能理解和知曉；下劣的眾生也不能理解；那些心懷惡意的人不能相信；被惡知識所引導的人，不能進入；遠離善知識的人，不能知曉；不被諸佛所護持的人，不能聽聞接受，更何況理解和領悟，這是不可能的，唯有那些被諸佛所護持的人才能。』
那時，世尊說了偈語：
『文殊！聽我說，你所問的道理，下劣昏暗的人不能理解，不瞭解此法的真性；在過去的佛陀那裡，他們不行此道，調御世間者也不護佑他們。如果聽到此法的人，沒有恭敬心，被惡知識所引導，遠離善知識的人，如果聽到這樣的法，會迅速退墮到大山中。小心眼的人沒有進取心，沒有殊勝的心，下劣的人沒有信心和理解，這些人聽了不會歡喜。佛陀悲憫他們而不說，以免擾亂這些眾生，因為不相信此法，他們將長久處於無益的狀態。』
那時，文殊師利童子對佛說：『世尊！這裡聚集的眾人都是清凈的，他們過去有善行，多次供養過去的諸佛，被善知識所引導，有清凈的信心根基，恭敬出世解脫之法，善於瞭解清凈的心，最終善於理解和教導，像這樣的眾人都能知曉和理解這樣的法。太好了，世尊！愿您現在演說，爲了攝取利益一切眾生。』
又說了偈語：
『這裡許多眾生尋求法的利益，善於瞭解此法的真性；這是過去諸佛所修行的，所以請調御師說法。他們都恭敬合掌而住，瞻仰諦觀世間的調御者，調御者為此生起悲心，大覺者愿說殊勝的妙法。我今天都懇請於法王，』
【English Translation】 English version: 'Difficult to perceive, difficult to measure, difficult to teach, difficult to understand, those in the heavens and the world who are of bad conduct, and those who have broken precepts, cannot understand or know; inferior beings cannot understand; those with malicious hearts cannot believe; those who are led by evil teachers cannot enter; those who are far from good teachers cannot know; those who are not protected by all Buddhas cannot hear and accept, let alone understand and realize, this is impossible, only those who are protected by all Buddhas can.'
At that time, the World Honored One spoke in verse:
'Manjushri! Listen to me, the meaning of what you asked, those who are inferior and ignorant cannot understand, they do not understand the true nature of this Dharma; in the past Buddhas, they did not practice this path, and the one who tames the world does not protect them. If those who hear this Dharma do not have a respectful heart, are led by evil teachers, and are far from good teachers, if they hear such a Dharma, they will quickly fall into a great mountain. Those with small minds have no ambition, no superior mind, inferior people have no faith and understanding, these people will not be happy when they hear it. The Buddha is compassionate to them and does not speak, so as not to disturb these beings, because they do not believe in this Dharma, they will be in a state of no benefit for a long time.'
At that time, Manjushri, the youth, said to the Buddha: 'World Honored One! The assembly gathered here are all pure, they have done good deeds in the past, have made offerings to the past Buddhas many times, are led by good teachers, have pure roots of faith, respect the Dharma of liberation from the world, are good at understanding the pure mind, and are ultimately good at understanding and teaching, such an assembly can know and understand such a Dharma. Excellent, World Honored One! May you now expound it, in order to gather the benefits for all beings.'
And spoke in verse again:
'Here many beings seek the benefit of the Dharma, are good at understanding the true nature of this Dharma; this is what the past Buddhas practiced, so please the tamer of the world to speak the Dharma. They all stand with palms together in reverence, gazing attentively at the tamer of the world, the tamer of the world gives rise to compassion for this, the Great Awakened One wishes to speak the supreme and wonderful Dharma. Today I all implore the King of Dharma,'
愿當演說勝妙法， 為利攝取菩薩故， 人尊愿開善法藏。」
文殊師利如是請已，佛即贊言：「善哉，善哉！文殊師利！汝問如來、應供、正遍知如是之義。文殊師利！汝今悉知一切法行，于諸法中無有疑惑，汝已善覺智慧方便。文殊師利！汝多利益諸眾生行。文殊師利！汝為未來諸菩薩等作大光明。文殊師利！汝今諦聽，善思念之，吾今當說《菩薩所行方便境界神通變化經》。」
文殊師利諸菩薩言：「如是，世尊！當至心聽。」
佛言：「善男子！若有成就十二功德法，是善男子、善女人等，能發阿耨多羅三藐三菩提心。何等十二？有妙解性離下解行，有性行悲生於白凈，有心專行堅受無為，有善莊嚴久修善行，有善恭敬供養諸佛善集白凈法，有身業、口業、意業無作離一切惡，有遠惡知識近善知識，有如說如作無有諛諂，有善覺知法不貪于味節量而食，有如來護持離魔所持，有常一切諸眾生中生於悲心，亦不放舍一切眾生，心亦不貪，有因緣力功德莊嚴。善男子！是名成就十二功德法。善男子、善女人，發於阿耨多羅三藐三菩提心，是利益心，能與一切眾生樂故；哀愍心，不作諸惡故；大悲心，堪任荷負諸眾生故；大慈心，消滅一切諸惡道故；白凈心，不求余乘故；無愛心，離於
【現代漢語翻譯】 現代漢語譯本： 『愿您宣說殊勝微妙的佛法，爲了利益和攝受菩薩的緣故，人中尊者，愿您開啟善法的寶藏。』 文殊師利菩薩這樣請求后，佛陀立即讚歎道：『好啊，好啊！文殊師利！你詢問如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）這樣的深奧含義。文殊師利！你現在完全瞭解一切法的修行，對於諸法沒有疑惑，你已經很好地覺悟了智慧和方便。文殊師利！你做了許多利益眾生的事情。文殊師利！你為未來諸菩薩等做了偉大的光明引導。文殊師利！你現在仔細聽，好好思考，我將要宣說《菩薩所行方便境界神通變化經》。』 文殊師利菩薩和諸位菩薩說道：『是的，世尊！我們應當專心聽受。』 佛陀說：『善男子！如果有人成就了十二種功德法，這些善男子、善女人等，就能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。是哪十二種呢？具有微妙的理解能力，遠離低劣的見解和行為；具有慈悲的本性，生起清凈之心；具有專一的心志，堅定地接受無為法；具有善的莊嚴，長期修習善行；具有善的恭敬心，供養諸佛，善於積累清凈的法；具有身業、口業、意業的無作，遠離一切惡行；遠離惡知識，親近善知識；能夠如所說的那樣去做，沒有虛偽和諂媚；能夠善於覺知佛法，不貪著味道，飲食有節制；有如來的護持，遠離魔的控制；常常在一切眾生中生起悲憫之心，也不放棄任何眾生，心中沒有貪戀；具有因緣的力量，功德莊嚴。善男子！這就叫做成就十二種功德法。善男子、善女人，發起阿耨多羅三藐三菩提心，是利益之心，能夠給予一切眾生快樂；是哀憫之心，不做各種惡事；是大悲之心，能夠承擔眾生的重擔；是大慈之心，能夠消滅一切惡道；是清凈之心，不追求其他乘法；是無愛之心，遠離貪愛。』
【English Translation】 English version: 'May you expound the supreme and wonderful Dharma, for the sake of benefiting and embracing Bodhisattvas, O Honored One among humans, may you open the treasury of good Dharma.' After Manjushri Bodhisattva made this request, the Buddha immediately praised him, saying: 'Excellent, excellent! Manjushri! You ask the Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知) about such profound meanings. Manjushri! You now fully understand the practice of all Dharmas, have no doubts about any Dharma, and you have well awakened to wisdom and skillful means. Manjushri! You have done many things that benefit sentient beings. Manjushri! You have provided great light and guidance for future Bodhisattvas and others. Manjushri! Now listen carefully and contemplate well, I will now expound the 'Sutra of the Bodhisattva's Practice of Skillful Means, Realms, Supernatural Powers, and Transformations.' Manjushri Bodhisattva and the other Bodhisattvas said: 'Yes, World Honored One! We should listen attentively.' The Buddha said: 'Good men! If someone achieves the twelve meritorious Dharmas, these good men and good women can generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right, and complete enlightenment). What are the twelve? Having a subtle understanding, being far from inferior views and actions; having a compassionate nature, giving rise to a pure mind; having a focused mind, firmly accepting the unconditioned Dharma; having good adornments, cultivating good deeds for a long time; having good reverence, making offerings to all Buddhas, and being good at accumulating pure Dharma; having no action in body, speech, and mind, being far from all evil deeds; being far from evil friends, and being close to good friends; being able to do as one says, without hypocrisy or flattery; being able to skillfully understand the Dharma, not being attached to flavors, and eating in moderation; having the protection of the Tathagata, being far from the control of demons; constantly giving rise to compassion in all sentient beings, not abandoning any sentient being, and having no greed in the mind; having the power of conditions, and being adorned with merit. Good men! This is called achieving the twelve meritorious Dharmas. Good men and good women, generating the mind of Anuttara-samyak-sambodhi, is a mind of benefit, able to give happiness to all sentient beings; it is a mind of compassion, not doing various evil deeds; it is a mind of great compassion, able to bear the burdens of sentient beings; it is a mind of great kindness, able to eliminate all evil paths; it is a pure mind, not seeking other vehicles; it is a mind without attachment, being far from greed.'
一切結使濁故；是凈心，其性凈故；如幻心，無有物故；無所有心，離所有故；堅固心，不動搖故；不退轉心，達諸法故；度於一切眾生之心，如說作故。」
爾時世尊，而說偈言：
「若有佛子善修行， 清凈之法滿足心， 一切眾生慈悲心， 柔軟之心為菩提。 本先遠離惡知識， 近示菩提善知識， 誓願勤進菩提果， 生於覺知菩提心。 恒常不生疲厭心， 所修行行如本際， 猶如金剛不退心， 如是等生菩提心。 于諸眾生慈悲心， 安諸眾生住樂故； 遠離一切諸惡故， 是等疾生菩提心。 慧者不求于余乘， 思惟菩提勝功德， 凈心無垢亦無愛， 如是等欲菩提心。 離物悲物無有愛， 其性猶如電幻等， 離一切物無有相， 佛說菩提心等是。 離一切使一切惡， 無垢明瞭如虛空， 一切文字不可見， 此說菩提心清凈。 是菩提根勝妙行， 亦陀羅尼諸辯者， 亦是諸根及眾好， 此是得佛諸功德。」
佛告文殊師利：「菩薩安住，見於如是十二功德，勤進修行檀波羅蜜。何等十二？見菩提道安和調適，勤進修行檀波羅蜜；見大富族，勤進修行檀波羅蜜；見生可愛種姓中故，勤進修行檀波羅蜜；見離慳垢，
【現代漢語翻譯】 現代漢語譯本 『一切煩惱的束縛使心不清凈；而凈心，其本性是清凈的；如同幻象的心，因為沒有實體；無所執著的心，因為它脫離了一切執著；堅固的心，因為它不會動搖；不退轉的心，因為它通達一切法；能夠度化一切眾生的心，因為它如所說的那樣去做。』
那時，世尊說了偈語：
『如果有佛的弟子善於修行，以清凈的法充滿內心，對一切眾生懷有慈悲心，以柔軟的心為菩提。最初遠離惡知識（指引人走向邪道的），親近指示菩提的善知識（指引人走向正道的），發誓精進追求菩提的果實，生起覺悟的菩提心。恒常不生疲倦厭煩的心，所修行的行為如同根本的實相，猶如金剛般不退轉的心，像這樣生起菩提心。對於一切眾生懷有慈悲心，爲了讓眾生安住于快樂之中；遠離一切諸惡，這樣的人很快就能生起菩提心。有智慧的人不追求其他的乘（佛教的修行方式），思惟菩提殊勝的功德，以清凈無垢、沒有貪愛的心，像這樣渴望菩提心。遠離對事物的執著，悲憫眾生而沒有貪愛，其本性猶如閃電和幻象等，脫離一切事物而沒有固定的相狀，佛說菩提心就是這樣。脫離一切煩惱和惡行，清凈明亮如虛空，一切文字都無法描述，這說明菩提心是清凈的。這是菩提的根本，殊勝微妙的修行，也是陀羅尼（總持）和善辯者的能力，也是諸根（眼耳鼻舌身意）和美好的品質，這是獲得佛的各種功德。』
佛告訴文殊師利（菩薩名，代表智慧）: 『菩薩安住於此，見到這十二種功德，精進修行檀波羅蜜（佈施的修行）。哪十二種呢？見到菩提道安穩和諧，精進修行檀波羅蜜；見到出生于大富之家，精進修行檀波羅蜜；見到出生于令人喜愛的種姓中，精進修行檀波羅蜜；見到遠離慳吝的污垢，
【English Translation】 English version 'All the defilements of attachments make the mind impure; while the pure mind, its nature is pure; like an illusory mind, because it has no substance; a mind without attachment, because it is detached from all attachments; a firm mind, because it does not waver; a non-retrogressing mind, because it understands all dharmas; a mind that can liberate all sentient beings, because it acts as it is said.'
At that time, the World Honored One spoke in verse:
'If there is a disciple of the Buddha who practices well, filling their mind with pure dharma, having compassion for all sentient beings, with a gentle heart for Bodhi. Initially, stay away from evil teachers (those who lead people astray), draw near to good teachers who point to Bodhi (those who lead people to the right path), vow to diligently pursue the fruit of Bodhi, and give rise to the awakened Bodhi mind. Constantly not giving rise to a weary and tired mind, the practice they cultivate is like the fundamental reality, like a diamond-like non-retrogressing mind, like this, give rise to the Bodhi mind. Having compassion for all sentient beings, in order to let sentient beings dwell in happiness; staying away from all evils, such people can quickly give rise to the Bodhi mind. The wise do not seek other vehicles (Buddhist paths of practice), contemplate the supreme merits of Bodhi, with a pure, undefiled, and non-attached mind, like this, desire the Bodhi mind. Detached from the attachment to things, compassionate to sentient beings without attachment, its nature is like lightning and illusions, detached from all things without a fixed form, the Buddha said the Bodhi mind is like this. Detached from all afflictions and evils, pure and bright like the void, all words cannot describe it, this explains that the Bodhi mind is pure. This is the root of Bodhi, a supreme and subtle practice, also the Dharani (total retention) and the ability of eloquent speakers, also the faculties (eyes, ears, nose, tongue, body, mind) and good qualities, this is to obtain all the merits of the Buddha.'
The Buddha told Manjushri (a Bodhisattva, representing wisdom): 'Bodhisattvas, dwelling in this, seeing these twelve merits, diligently practice Dana Paramita (the practice of giving). What are the twelve? Seeing the path of Bodhi is peaceful and harmonious, diligently practice Dana Paramita; seeing birth into a wealthy family, diligently practice Dana Paramita; seeing birth into a beloved lineage, diligently practice Dana Paramita; seeing detachment from the defilement of stinginess,
勤進修行檀波羅蜜；見施心具足，勤進修行檀波羅蜜；見關閉于餓鬼門故，勤進修行檀波羅蜜；見財多共欲求堅固，勤進修行檀波羅蜜；見諸所須自在具足，勤進修行檀波羅蜜；見修習行一切舍已，勤進修行檀波羅蜜；見離貪惜舍一切物，勤進修行檀波羅蜜；見我當滿檀波羅蜜故，勤進修行檀波羅蜜；見應慎行如來教敕故，勤進修行檀波羅蜜，所有佈施悉皆迴向阿耨多羅三藐三菩提。善男子！是名菩薩見於如是十二功德勤進修行檀波羅蜜。」
爾時世尊，以偈頌曰：
「施求無等一切智， 手足凈目頭骨髓， 不惜內外一切舍， 后無貪惜增益德。 當成妙封生勝家， 后增菩提降貪垢， 得自在滿於檀度， 一切諸佛所贊施； 慧見是諸功德利， 我當修行一切舍。
「複次，諸善男子！若菩薩見如是十二功德事故，勤精進修行屍波羅蜜。何等十二？見我當護持攝成就戒，勤進修行屍波羅蜜；見我當向菩薩道故，勤進修行屍波羅蜜；見我當緩結使縛故，勤進修行屍波羅蜜；見我當離一切惡道，勤進修行屍波羅蜜；見我當凈一切惡道，勤進修行屍波羅蜜；見我當成于身、口、意無作業故，勤進修行屍波羅蜜；見我當爲慧者不訶，勤進修行屍波羅蜜；見我當習不放逸戒，勤進修行屍波
【現代漢語翻譯】 現代漢語譯本 『精進修行佈施波羅蜜（檀波羅蜜，Dānapāramitā，意為到達佈施彼岸），看到佈施的心圓滿具足，精進修行佈施波羅蜜；看到餓鬼道的大門關閉，精進修行佈施波羅蜜；看到財富多卻貪慾堅固，精進修行佈施波羅蜜；看到一切所需自在具足，精進修行佈施波羅蜜；看到修習一切捨棄的行為，精進修行佈施波羅蜜；看到遠離貪婪吝惜，捨棄一切事物，精進修行佈施波羅蜜；看到我應當圓滿佈施波羅蜜的緣故，精進修行佈施波羅蜜；看到應當謹慎奉行如來的教誨，精進修行佈施波羅蜜，所有佈施都回向于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，意為無上正等正覺）。善男子！這名為菩薩見到如此十二種功德而精進修行佈施波羅蜜。』
那時，世尊以偈頌說道：
『爲了求得無上的一切智慧， 手足、清凈的眼睛、頭顱和骨髓， 不吝惜內外一切都捨棄， 之後沒有貪婪吝惜，增長功德。 當成就殊勝的印記，出生于尊貴的家庭， 之後增長菩提，降伏貪慾的污垢， 得到自在，圓滿佈施的度， 一切諸佛所讚歎的佈施； 以智慧見到這些功德利益， 我應當修行一切捨棄。』
『再次，諸位善男子！如果菩薩見到如此十二種功德的緣故，精進修行持戒波羅蜜（尸波羅蜜，Śīlapāramitā，意為到達持戒彼岸）。哪十二種呢？看到我應當護持、攝取、成就戒律，精進修行持戒波羅蜜；看到我應當趨向菩薩道，精進修行持戒波羅蜜；看到我應當緩和煩惱的束縛，精進修行持戒波羅蜜；看到我應當遠離一切惡道，精進修行持戒波羅蜜；看到我應當清凈一切惡道，精進修行持戒波羅蜜；看到我應當成就身、口、意無造作，精進修行持戒波羅蜜；看到我應當不被智者呵責，精進修行持戒波羅蜜；看到我應當修習不放逸的戒律，精進修行持戒波羅蜜；'
【English Translation】 English version 'Diligently practice the Dānapāramitā (Perfection of Giving), seeing that the mind of giving is complete and fulfilled, diligently practice the Dānapāramitā; seeing that the gates of the hungry ghost realm are closed, diligently practice the Dānapāramitā; seeing that wealth is abundant but desire is strong, diligently practice the Dānapāramitā; seeing that all necessities are freely available, diligently practice the Dānapāramitā; seeing the practice of relinquishing everything, diligently practice the Dānapāramitā; seeing the renunciation of greed and miserliness, giving up all things, diligently practice the Dānapāramitā; seeing that I should fulfill the Dānapāramitā, diligently practice the Dānapāramitā; seeing that one should carefully follow the teachings of the Tathāgata, diligently practice the Dānapāramitā, and all giving is dedicated to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Good men! This is called a Bodhisattva diligently practicing the Dānapāramitā upon seeing these twelve merits.'
At that time, the World Honored One spoke in verse:
'To seek the unsurpassed all-knowing wisdom, Hands, feet, pure eyes, head, and marrow, Not begrudgingly giving up everything inside and out, Afterwards, without greed or miserliness, increasing merit. When achieving a wonderful seal, born into a noble family, Afterwards, increasing Bodhi, subduing the defilement of greed, Attaining freedom, fulfilling the perfection of giving, The giving praised by all Buddhas; Seeing these merits and benefits with wisdom, I shall practice giving up everything.'
'Furthermore, good men! If a Bodhisattva sees these twelve merits, he diligently practices the Śīlapāramitā (Perfection of Morality). What are the twelve? Seeing that I should uphold, gather, and accomplish precepts, diligently practice the Śīlapāramitā; seeing that I should move towards the Bodhisattva path, diligently practice the Śīlapāramitā; seeing that I should loosen the bonds of afflictions, diligently practice the Śīlapāramitā; seeing that I should be free from all evil paths, diligently practice the Śīlapāramitā; seeing that I should purify all evil paths, diligently practice the Śīlapāramitā; seeing that I should accomplish non-action of body, speech, and mind, diligently practice the Śīlapāramitā; seeing that I should not be criticized by the wise, diligently practice the Śīlapāramitā; seeing that I should practice the precepts of non-negligence, diligently practice the Śīlapāramitā;'
羅蜜；見我當施一切眾生無所畏故，勤進修行屍波羅蜜；見我當得身、口、意戒，勤進修行屍波羅蜜；見我當於一切法中得自在故，勤進修行屍波羅蜜；見我當學無上如來戒，勤進修行屍波羅蜜。善男子！是名菩薩見於十二功德事故勤進修行屍波羅蜜，是戒迴向於一切智。」
爾時世尊，以偈頌曰：
「我當得緩結使縛， 我當關于惡道門， 我當思量勝妙事， 我當護戒牛愛尾， 我當如佛所教住， 我當慧者所稱讚， 我當護持常不離， 我當有住戒功德， 我當身口得無作， 我當行意無作法， 我當善護身口意， 我當不復行惡道， 若不放逸善逝贊， 是諸一切善業本。 我當常住於是處， 舍離一切諸放逸； 我當行尸波羅蜜， 我當成就於佛法， 我當凈于如來戒， 是一切戒勝無上。 不悕望求此功德， 若菩提薩求勝道， 護戒猶如牦牛尾， 當得一切功德利。
「複次，諸善男子！菩薩念於是十三行，修行于忍。何等十三？一切行空修行于忍；不得我故修行于忍；不得眾生修行于忍；不偏自他修行于忍；究竟無瞋修行于忍；覆蔽結使修行于忍；永斷貪、瞋修行于忍；成就相好修行于忍；欲生梵世修行于忍；離他逼切修行于忍；欲
【現代漢語翻譯】 現代漢語譯本 『羅蜜（Romi，此處指菩薩）看見我應當爲了使一切眾生無所畏懼而佈施，所以精進修行屍波羅蜜（Śīla-pāramitā，戒波羅蜜）；看見我應當獲得身、口、意戒，所以精進修行屍波羅蜜；看見我應當在一切法中獲得自在，所以精進修行屍波羅蜜；看見我應當學習無上如來的戒律，所以精進修行屍波羅蜜。善男子！這被稱為菩薩因為見到這十二種功德的緣故而精進修行屍波羅蜜，這種戒律迴向於一切智慧。』
那時，世尊用偈頌說道：
『我應當解開束縛煩惱的繩索，我應當關閉通向惡道的門，我應當思量殊勝美妙的事，我應當像愛護牛尾一樣守護戒律，我應當像佛所教導的那樣安住，我應當被有智慧的人所稱讚，我應當守護戒律常不離身，我應當擁有安住于戒律的功德，我應當使身口意都達到無作的狀態，我應當修行意念無作之法，我應當善於守護身口意，我應當不再走惡道，如果不放逸，善逝（Sugata，佛的稱號）也會讚歎，這是所有善業的根本。 我應當常住於此，捨棄一切放逸；我應當修行尸波羅蜜，我應當成就佛法，我應當清凈如來的戒律，這是一切戒律中最殊勝無上的。不希望求取這些功德，如果菩薩尋求殊勝之道，守護戒律就像牦牛的尾巴一樣，就能獲得一切功德利益。
『再次，各位善男子！菩薩思念這十三種行為，修行忍辱。哪十三種呢？一切行為都是空性的，修行忍辱；因為沒有『我』而修行忍辱；因為沒有眾生而修行忍辱；不偏袒自己或他人而修行忍辱；究竟沒有嗔恨而修行忍辱；爲了遮蔽煩惱而修行忍辱；爲了永遠斷除貪婪和嗔恨而修行忍辱；爲了成就相好而修行忍辱；爲了希望生到梵天世界而修行忍辱；爲了遠離他人的逼迫而修行忍辱；爲了希望……』
【English Translation】 English version 'Romi (referring to a Bodhisattva) sees that I should give alms so that all beings are without fear, therefore diligently practice Śīla-pāramitā (perfection of morality); sees that I should obtain the precepts of body, speech, and mind, therefore diligently practice Śīla-pāramitā; sees that I should obtain freedom in all dharmas, therefore diligently practice Śīla-pāramitā; sees that I should learn the unsurpassed precepts of the Tathāgata, therefore diligently practice Śīla-pāramitā. Good men! This is called a Bodhisattva diligently practicing Śīla-pāramitā because of seeing these twelve merits, and this precept is dedicated to all wisdom.'
At that time, the World Honored One spoke in verses:
'I should untie the bonds of afflictions, I should close the gates to evil paths, I should contemplate sublime and wonderful things, I should guard the precepts like cherishing a cow's tail, I should abide as the Buddha taught, I should be praised by the wise, I should guard the precepts and never leave them, I should have the merit of abiding in the precepts, I should make body, speech, and mind reach a state of non-action, I should practice the dharma of non-action of the mind, I should be good at guarding body, speech, and mind, I should no longer walk the evil paths, if not negligent, the Sugata (Buddha's title) will also praise, this is the root of all good deeds. I should always abide in this place, abandoning all negligence; I should practice Śīla-pāramitā, I should accomplish the Buddha's dharma, I should purify the Tathāgata's precepts, this is the most supreme of all precepts. Not hoping to seek these merits, if a Bodhisattva seeks the supreme path, guarding the precepts like the tail of a yak, one will obtain all merits and benefits.'
'Furthermore, good men! Bodhisattvas contemplate these thirteen practices, cultivating patience. What are the thirteen? All actions are empty, cultivating patience; because there is no 'self', cultivating patience; because there are no sentient beings, cultivating patience; not being biased towards oneself or others, cultivating patience; ultimately without anger, cultivating patience; to cover up afflictions, cultivating patience; to forever cut off greed and anger, cultivating patience; to achieve the marks and characteristics, cultivating patience; to wish to be born in the Brahma world, cultivating patience; to be free from the oppression of others, cultivating patience; to wish to...'
得盡智無生智故修行于忍；欲降諸魔修行于忍；欲知見如來無量身故修行于忍。以是忍辱，悉用迴向於一切智。善男子！是名菩薩見十三行修行于忍。」
爾時世尊，以偈頌曰：
「此法空無有， 求不得眾生， 解知於此法， 安住忍功德。 俱遠離二邊， 自他無有瞋， 慧者修忍力， 大悲如是示； 究竟無有瞋， 進修忍無憂， 覺知於盡故， 修忍寂結使； 相好色嚴凈， 是生於梵宮， 堅進近忍力， 樂思惟吉忍； 無大忍力等， 令魔力非力， 一切德來歸， 是故修妙忍。
「複次！諸善男子！菩薩有於十二莊嚴，莊嚴修進。何等十二莊嚴？覺了一切佛法，勤修行進莊嚴；往詣一切佛所，勤修行進莊嚴；供給一切如來，勤修行進莊嚴；教化一切眾生，勤修行進莊嚴；安住一切眾生於佛法中，勤修行進莊嚴；滅諸眾生無明，勤修行進莊嚴；施諸眾生佛智，勤修行進莊嚴；凈於一切佛土，勤修行進莊嚴；盡于未來際劫，修菩薩行而不疲厭，勤修行進莊嚴；欲於一彈指頃遍至一切佛之世界，勤修行進莊嚴；一切佛之世界，成無上道轉妙法輪，勤修行進。諸善男子！是名菩薩十二莊嚴勤修行進。」
爾時世尊，以偈頌曰：
「無上勇進無懈
【現代漢語翻譯】 現代漢語譯本 爲了獲得盡智（一切智）和無生智（不生不滅的智慧），所以要修行忍辱；爲了降伏一切魔障，所以要修行忍辱；爲了知見如來無量的法身，所以要修行忍辱。憑藉這樣的忍辱，全部用來回向一切智慧。善男子！這叫做菩薩見到十三種修行忍辱的方法。 這時，世尊用偈頌說道： 『此法本性空無所有，眾生執著求取而不可得，理解並知曉這個道理，就能安住于忍辱的功德之中。既不執著于有，也不執著于無，遠離二邊，自己和他人之間都沒有嗔恨。有智慧的人修習忍辱的力量，以大悲心來展現這種力量；最終達到沒有嗔恨，精進修習忍辱而沒有憂愁。覺悟到一切法終將消盡，所以修習忍辱來寂滅煩惱的束縛。相貌莊嚴美好，是因為生於梵天宮。堅定地精進修習忍辱的力量，樂於思惟吉祥的忍辱。沒有比忍辱更大的力量，能使魔的力量失效，一切功德都歸於忍辱，所以要修習微妙的忍辱。 『再次！各位善男子！菩薩有十二種莊嚴，用以莊嚴自己的精進修行。哪十二種莊嚴呢？覺悟一切佛法，勤奮修行精進，這是莊嚴；前往一切佛的處所，勤奮修行精進，這是莊嚴；供養一切如來，勤奮修行精進，這是莊嚴；教化一切眾生，勤奮修行精進，這是莊嚴；安住一切眾生於佛法之中，勤奮修行精進，這是莊嚴；滅除一切眾生的無明，勤奮修行精進，這是莊嚴；給予一切眾生佛的智慧，勤奮修行精進，這是莊嚴；清凈一切佛的國土，勤奮修行精進，這是莊嚴；盡未來際劫，修菩薩行而不疲倦，勤奮修行精進，這是莊嚴；想要在一彈指間遍至一切佛的世界，勤奮修行精進，這是莊嚴；在一切佛的世界，成就無上道，轉妙法輪，勤奮修行精進，這是莊嚴。各位善男子！這叫做菩薩的十二種莊嚴精進修行。』 這時，世尊用偈頌說道： 『無上勇猛精進，永不懈怠』
【English Translation】 English version To obtain the Exhaustion of Knowledge (Sarvajñāna) and the Knowledge of Non-Origination (Anutpāda-jñāna), one cultivates patience; to subdue all demons, one cultivates patience; to perceive the immeasurable bodies of the Tathāgata, one cultivates patience. With this patience, all is dedicated to all wisdom. Good men! This is called the Bodhisattva seeing thirteen practices of cultivating patience. At that time, the World Honored One spoke in verse: 'This Dharma is empty and without substance, beings seek it but cannot obtain it. Understanding and knowing this Dharma, one dwells in the merit of patience. Being far from both extremes, neither self nor others have hatred. The wise cultivate the power of patience, showing great compassion in this way; ultimately having no hatred, advancing in the cultivation of patience without worry. Realizing that all things come to an end, one cultivates patience to extinguish the bonds of affliction. The adornment of excellent features and appearance is due to being born in the Brahma heaven. Firmly advancing in the power of patience, one delights in contemplating auspicious patience. There is no power greater than patience, which renders the power of demons ineffective. All virtues come to patience, therefore, cultivate the wonderful patience.' 'Furthermore! Good men! Bodhisattvas have twelve adornments, with which they adorn their diligent practice. What are these twelve adornments? Realizing all the Buddha's teachings, diligently practicing advancement, this is an adornment; going to all the places of the Buddhas, diligently practicing advancement, this is an adornment; making offerings to all the Tathāgatas, diligently practicing advancement, this is an adornment; teaching all sentient beings, diligently practicing advancement, this is an adornment; establishing all sentient beings in the Buddha's teachings, diligently practicing advancement, this is an adornment; extinguishing the ignorance of all sentient beings, diligently practicing advancement, this is an adornment; giving all sentient beings the wisdom of the Buddha, diligently practicing advancement, this is an adornment; purifying all the Buddha lands, diligently practicing advancement, this is an adornment; throughout the future kalpas, practicing the Bodhisattva path without weariness, diligently practicing advancement, this is an adornment; desiring to reach all the Buddha's worlds in a snap of the fingers, diligently practicing advancement, this is an adornment; in all the Buddha's worlds, attaining the unsurpassed path and turning the wonderful Dharma wheel, diligently practicing advancement, this is an adornment. Good men! These are called the twelve adornments of a Bodhisattva's diligent practice.' At that time, the World Honored One spoke in verse: 'Unsurpassed courage and diligence, never slacking.'
怠， 是佛子向勝菩提； 往多佛剎猶復斷， 是所行處無疲厭。 為化眾生堅精進， 堪百千億劫苦聚， 常恒勤進無懈怠， 施與眾生滅度樂。 我願修凈諸佛剎， 盡悉覺知一切法， 我諸世界中勝輪， 轉已多億眾生調。 一念心覺勝菩提， 遣化多剎調伏故， 佛子常度進彼岸， 現眾莊嚴為眾生。
「複次，諸善男子！菩薩十二行修于禪定。何等十二？燋結使行，究竟不發故；正心住行，不隨境界故；無依止行，離欲界、色界、無色界故；出過世行，降伏非聖凡夫定故；增益勝行，無我心故；次第定行，分別禪故；無所有行，離有想故；無邊之行，呵責有邊三昧禪故；以是定行，善寂靜故；調心行，無不知故；寂靜之行，護諸根故；方便境界行，菩薩修禪，不捨、不發、非慧、非慢、非見、非愛、非念修故；是故菩薩降伏一切諸修禪者。諸善男子！是名菩薩見十二行修于禪定。」
爾時世尊，以偈頌曰：
「此禪定尊貴， 是彼菩薩行； 燋一切結使， 究竟不復發。 專修寂定禪， 不修逐境界， 若有不住心， 勸令住于定。 修無依止禪， 彼無所依止， 欲色無色界， 思惟無所著。 是禪超出世， 是菩薩所知；
【現代漢語翻譯】 現代漢語譯本 懈怠，是佛子邁向殊勝菩提（覺悟）的障礙； 即使前往眾多佛剎（佛的國土），仍需斷除懈怠，這是菩薩修行之處，不會感到疲憊厭倦。 爲了教化眾生，菩薩堅定精進，能忍受百千億劫的苦難； 他們恒常勤奮精進，沒有絲毫懈怠，將滅度的喜樂施與眾生。 我願修持清凈的諸佛剎土，完全覺知一切法（宇宙真理）； 我所處的世界中，殊勝的法輪（佛法）轉動，已經調伏了無數眾生。 一念之間覺悟殊勝菩提，爲了教化調伏眾生，前往眾多佛剎； 佛子們常常渡過生死彼岸，爲了眾生展現種種莊嚴。
『再者，各位善男子！菩薩通過十二種修行來修習禪定。是哪十二種呢？燒盡煩惱的修行，使其究竟不再生起；正心安住的修行，不隨外境所動；無所依止的修行，遠離欲界、色界、無色界（三界）的執著；超出世間的修行，降伏凡夫的非聖定；增益殊勝的修行，因為沒有我執；次第禪定的修行，分別各種禪定；無所有的修行，遠離有相的執著；無邊的修行，呵責有邊際的三昧禪定；通過這種禪定修行，達到善於寂靜的狀態；調伏內心的修行，沒有不瞭解的；寂靜的修行，守護諸根；方便境界的修行，菩薩修習禪定，不執著、不生起、不以慧為傲、不以慢為傲、不以見為傲、不以愛為傲、不以念為傲。因此，菩薩能夠降伏一切修習禪定的人。各位善男子！這稱為菩薩通過十二種修行來修習禪定。』
這時，世尊以偈頌說道：
『這種禪定是尊貴的，是菩薩的修行； 燒盡一切煩惱，使其究竟不再生起。 專心修習寂靜的禪定，不修隨逐外境的禪定； 如果有人心不安住，勸導他安住于禪定。 修習無所依止的禪定，他沒有任何依止； 對於欲界、色界、無色界，思惟時沒有執著。 這種禪定超出世間，是菩薩所瞭解的；
【English Translation】 English version Sloth, is an obstacle for a Buddha's child towards supreme Bodhi (enlightenment); Even going to many Buddha-lands, one still needs to cut off sloth, this is where a Bodhisattva practices, without feeling tired or weary. To transform sentient beings, Bodhisattvas are firm and diligent, able to endure the suffering of hundreds of thousands of eons; They are constantly diligent and progressive, without any laziness, giving the joy of Nirvana to sentient beings. I wish to cultivate pure Buddha-lands, fully realizing all Dharmas (universal truths); In my world, the supreme Dharma wheel (Buddha's teachings) turns, having already tamed countless sentient beings. In a single thought, realizing supreme Bodhi, to transform and tame sentient beings, going to many Buddha-lands; Buddha's children often cross the shore of birth and death, displaying various adornments for sentient beings.
'Furthermore, good men! Bodhisattvas cultivate Samadhi (meditative concentration) through twelve practices. What are the twelve? The practice of burning away defilements, so that they ultimately do not arise again; the practice of settling the mind, not being moved by external circumstances; the practice of non-reliance, being free from attachments to the desire realm, form realm, and formless realm (the three realms); the practice of transcending the world, subduing the non-holy samadhi of ordinary people; the practice of increasing the supreme, because there is no self-attachment; the practice of sequential samadhi, distinguishing various samadhis; the practice of non-existence, being free from attachments to existence; the practice of boundlessness, criticizing the limited samadhi; through this practice of samadhi, achieving a state of skillful tranquility; the practice of taming the mind, having no lack of understanding; the practice of tranquility, guarding the senses; the practice of expedient realms, Bodhisattvas cultivate samadhi, without attachment, without arising, without pride in wisdom, without pride in arrogance, without pride in views, without pride in love, without pride in thoughts. Therefore, Bodhisattvas are able to subdue all those who cultivate samadhi. Good men! This is called Bodhisattvas cultivating samadhi through twelve practices.'
At that time, the World Honored One spoke in verses:
'This samadhi is noble, it is the practice of Bodhisattvas; Burning away all defilements, so that they ultimately do not arise again. Focusing on cultivating tranquil samadhi, not cultivating samadhi that follows external circumstances; If someone's mind is not settled, encourage them to settle in samadhi. Cultivating samadhi without reliance, they have no reliance; Regarding the desire realm, form realm, and formless realm, there is no attachment in contemplation. This samadhi transcends the world, it is what Bodhisattvas understand;'
是故降一切， 諸非聖定者。 行於次第禪， 欲得自在故； 是故舍禪定， 還生於欲界。 增益勝妙行， 智慧者修禪； 是無我心禪， 為于菩薩說。 無量無邊行， 修行最上禪； 是故少分禪， 照明令降伏。 智慧方便俱， 修禪大名稱； 都無所見得， 一向白凈行。 無所依止故， 亦不住於物； 智慧者修禪， 舍離於物相。 行如是等行， 智慧者修禪； 于緣覺自在， 是故無所行。
「諸善男子！菩薩十二行智入般若波羅蜜。何等十二？明瞭行，不闇蔽故；大炬行，照明一切諸結使故；放智明網行，離無智故；智慧鉤行，拔無明根故；善利槊行，破愛網故；金剛行，破結山故；日宮行，干燋結泥故；火大行，燒生樹故；摩尼寶行，不迷惑故；是空行，無有物故；無相行，無有相故；無願行，過三界故。善男子！是名菩薩十二行智入般若波羅蜜。」
爾時世尊，以偈頌曰：
「此慧勝世間， 作光滅諸闇； 日炬甚清凈， 照諸結使眾。 慧利滅無明， 覺知破壞愛； 破諸結使山， 天主金剛杵。 破壞阿修羅， 所有諸軍眾； 得照明離闇， 慧示現如燈。 猶日干燋泥， 勝慧猶如日
【現代漢語翻譯】 現代漢語譯本 因此，要降伏一切，那些不符合聖者標準的。爲了獲得自在，要按次第修行禪定；因此，捨棄禪定，又回到欲界。爲了增進殊勝的修行，有智慧的人修習禪定；這是無我之心的禪定，是為菩薩所說的。無量無邊的修行，是修行最上乘的禪定；因此，少分的禪定，也能照明並降伏煩惱。智慧和方便兼具，修習禪定的人有大名聲；完全沒有執著，一心行持清凈的修行。因為沒有所依止，也不執著于任何事物；有智慧的人修習禪定，捨棄對事物表象的執著。像這樣修行，有智慧的人修習禪定；對於緣覺來說是自在的，因此沒有固定的修行方式。
『諸位善男子！菩薩以十二種智慧行進入般若波羅蜜（paramita，意為到達彼岸）。哪十二種呢？明瞭行，因為不被矇蔽；大炬行，因為能照亮一切煩惱；放出智慧之網行，因為遠離無知；智慧鉤行，因為能拔除無明的根源；善利之矛行，因為能破除愛慾之網；金剛行，因為能破除煩惱之山；日宮行，因為能曬乾煩惱的泥垢；火大行，因為能燒燬生長的煩惱之樹；摩尼寶行，因為不會迷惑；是空行，因為沒有實物；無相行，因為沒有表象；無願行，因為超越三界。善男子！這稱為菩薩以十二種智慧行進入般若波羅蜜。』
那時，世尊以偈頌說道：
『此智慧勝過世間，能作光明滅除黑暗；如日炬般清凈，照亮一切煩惱。智慧銳利能滅除無明，覺知並破壞愛慾；能破除煩惱之山，如同天主因陀羅的金剛杵。能破壞阿修羅（asura，意為非天）的所有軍隊；獲得光明，遠離黑暗，智慧的顯現如同明燈。如同太陽曬乾泥垢，殊勝的智慧也如同太陽。』
【English Translation】 English version Therefore, subdue all those who are not established in holiness. To attain freedom, practice meditation in stages; therefore, abandoning meditation, one returns to the desire realm. To enhance superior practice, the wise cultivate meditation; this is the meditation of no-self, spoken for Bodhisattvas. Limitless and boundless practice is the cultivation of the highest meditation; therefore, even a small portion of meditation can illuminate and subdue afflictions. With both wisdom and skillful means, those who cultivate meditation have great renown; they have no attachments at all, and single-mindedly practice pure conduct. Because they have no reliance, they do not cling to anything; the wise cultivate meditation, abandoning attachment to the appearance of things. Practicing in this way, the wise cultivate meditation; for Pratyekabuddhas (those who achieve enlightenment on their own), it is freedom, and therefore there is no fixed way of practice.
'Good men! Bodhisattvas enter Prajna Paramita (perfection of wisdom) with twelve kinds of wisdom practices. What are the twelve? The practice of clarity, because they are not obscured; the practice of the great torch, because it illuminates all afflictions; the practice of releasing the net of wisdom, because it is free from ignorance; the practice of the hook of wisdom, because it can uproot the source of ignorance; the practice of the sharp spear, because it can break the net of desire; the practice of the vajra (diamond), because it can break the mountain of afflictions; the practice of the sun palace, because it can dry up the mud of afflictions; the practice of the great fire, because it can burn the growing tree of afflictions; the practice of the mani jewel, because it does not confuse; the practice of emptiness, because there is no substance; the practice of no-form, because there is no appearance; the practice of no-wish, because it transcends the three realms. Good men! These are called the twelve wisdom practices by which Bodhisattvas enter Prajna Paramita.'
At that time, the World Honored One spoke in verses:
'This wisdom surpasses the world, creating light and extinguishing darkness; like a sun torch, it is pure, illuminating all afflictions. The sharpness of wisdom extinguishes ignorance, perceiving and destroying desire; it can break the mountain of afflictions, like the vajra of the lord of gods, Indra. It can destroy all the armies of the Asuras (demigods); obtaining light, free from darkness, the manifestation of wisdom is like a lamp. Just as the sun dries up mud, superior wisdom is also like the sun.'
； 度結海彼岸， 猶如船渡水。 拔斷無知樹， 如刀斬諸樹； 得不迷摩尼， 空無物性相。 常離於覺觀， 不依諸有道； 得破壞疑惑， 能論出言說； 示生死過患， 示現涅槃炬。 此慧調世眼， 現無迷相事， 因慧菩薩健， 離闇行菩提。
「諸善男子！是菩薩知見十二境界示現方便。何等十二？善男子！是菩薩到涅槃境界，方便示現生死境界；到寂靜境界，方便示現在眾鬧中；到禪境界，方便示現後宮婇女；到無作境界，方便示現諸作境界；到無生境界，方便示現生死境界；離四魔境界，方便示現降伏諸魔；到聖人境界，方便示現近非聖境界；離世境界，方便示現世間境界；得智境界，方便示現凡夫境界；現了見於實際境界，方便示現不墮聲聞、緣覺境界；達解得到無相法界，方便示現相好嚴身；為化眾生境界故入佛境界，方便示現諸魔境界。諸善男子！是名菩薩知見十二境界方便示現。」
爾時世尊，以偈頌曰：
「是方便境界， 菩薩凈眾生， 是住于境界， 示一切境界。 得涅槃境界， 方便現有為； 又到是境界， 無二過患污。 得到寂靜處， 方便現眾鬧； 於二俱無著， 無著行如蜂。 示現婇女中，
【現代漢語翻譯】 現代漢語譯本 渡過結縛的彼岸，猶如船隻渡過水麵。 拔除無知的樹木，如同刀斬斷樹木一般。 獲得不迷惑的摩尼寶珠（象徵智慧），領悟到空無自性的真理。 常常遠離覺觀（思維和觀察），不依賴於任何有為之道。 能夠破除疑惑，能夠辯論和闡述真理。 揭示生死的過患，展現涅槃的明燈。 這種智慧調伏世俗的眼光，展現出沒有迷惑的真相。 因為智慧，菩薩變得強健，脫離黑暗，走向菩提之路。
『諸位善男子！這是菩薩了知並展現十二種境界的方便法門。哪十二種呢？善男子！菩薩到達涅槃境界，卻方便地示現生死境界；到達寂靜境界，卻方便地示現在喧鬧的人群中；到達禪定境界，卻方便地示現後宮的嬪妃；到達無作境界，卻方便地示現各種造作的境界；到達無生境界，卻方便地示現生死境界；脫離四魔境界，卻方便地示現降伏各種魔障；到達聖人境界，卻方便地示現接近非聖人的境界；脫離世俗境界，卻方便地示現世俗的境界；獲得智慧境界，卻方便地示現凡夫的境界；現見了實際的境界，卻方便地示現不墮入聲聞、緣覺的境界；通達並理解無相的法界，卻方便地示現莊嚴的相好之身；爲了教化眾生的緣故進入佛的境界，卻方便地示現各種魔的境界。諸位善男子！這稱為菩薩了知並展現十二種境界的方便法門。』
那時，世尊以偈頌說道：
『這是方便的境界，菩薩以此凈化眾生， 安住于這種境界，展現一切境界。 獲得涅槃的境界，方便地示現有為法； 又到達這種境界，沒有二元對立的過患和污染。 到達寂靜的處所，方便地示現喧鬧的人群； 對於兩者都不執著，不執著地行動如同蜜蜂。 在嬪妃中示現，
【English Translation】 English version Crossing to the other shore of the bonds, like a boat crossing water. Uprooting the tree of ignorance, like a sword cutting down trees. Obtaining the non-deluding Mani jewel (symbolizing wisdom), realizing the truth of emptiness and no self-nature. Always being apart from perception and observation, not relying on any conditioned paths. Being able to break through doubts, being able to debate and explain the truth. Revealing the faults of birth and death, showing the lamp of Nirvana. This wisdom tames the eyes of the world, revealing the truth without delusion. Because of wisdom, the Bodhisattva becomes strong, leaving darkness and walking the path of Bodhi.
'Good men! These are the expedient means by which a Bodhisattva knows and manifests twelve realms. What are the twelve? Good men! A Bodhisattva, having reached the realm of Nirvana, expediently manifests the realm of birth and death; having reached the realm of tranquility, expediently manifests being in the midst of crowds; having reached the realm of meditation, expediently manifests palace women; having reached the realm of non-action, expediently manifests the realms of various actions; having reached the realm of non-birth, expediently manifests the realm of birth and death; having left the realm of the four demons, expediently manifests subduing various demons; having reached the realm of the saints, expediently manifests being close to the realm of non-saints; having left the worldly realm, expediently manifests the worldly realm; having obtained the realm of wisdom, expediently manifests the realm of ordinary people; having clearly seen the realm of reality, expediently manifests not falling into the realms of Sravakas and Pratyekabuddhas; having understood and reached the realm of the formless Dharma, expediently manifests a body adorned with excellent marks; for the sake of transforming sentient beings, entering the realm of the Buddha, expediently manifests the realms of various demons. Good men! This is called the expedient means by which a Bodhisattva knows and manifests twelve realms.'
At that time, the World Honored One spoke in verse:
'This is the realm of expedient means, with which the Bodhisattva purifies sentient beings, Abiding in this realm, manifesting all realms. Having obtained the realm of Nirvana, expediently manifesting conditioned phenomena; And having reached this realm, there is no fault or defilement of duality. Having reached the place of tranquility, expediently manifesting the noisy crowds; Not being attached to either, acting without attachment like a bee. Manifesting among palace women,
宮中貪娛樂； 彼得於寂靜， 持德者方便。 不退于禪定， 方便現亂心； 見無諸匆務， 方便智示現。 亦無有恭敬， 無妄相戲論； 非妄妄想界， 方便智示現。 不生亦不死， 不生法豪貴； 示現於生死， 方便智勇健。 出過魔境界， 住威德佛界； 而現魔境界， 是佛子方便。 到聖功德頂， 方便凡夫行； 凈智力眾生， 方便智變化。 一切法無際， 知于本際空； 不求于滅度， 是方便所持。 一切法無相， 是達空無有； 以化眾生故， 示現相好身。 是方便境界， 大威德佛子！ 是佛子安住， 示現百變化。
「諸善男子！汝今當知，如來方便，出生十二功德成就，精練佛土，成於無上正真道已，示現劫濁、見濁、眾生濁、煩惱濁、命濁，現差別乘，示現佛土污穢不凈，現眾生鈍，現說法異，現眾生異，現異道諍訟，現魔魔業，都無過咎，當知一切是如來方便。」
佛說是已，爾時文殊師利童子白佛言：「世尊！愿說十二功德成就精練佛土，諸佛世尊，於是功德精練佛土，成於無上正真之道。」
佛言：「文殊師利！是精練佛土，有精練劫成就具足，不捨精練諸功德故。諸佛世
【現代漢語翻譯】 現代漢語譯本 在宮廷中貪圖享樂； 那些在寂靜之處，持有德行的人善於運用方便法門。 不退轉于禪定，卻能方便地示現散亂的心； 明明沒有各種俗務纏身，卻能方便地示現智慧。 既沒有恭敬的執著，也沒有虛妄的戲論； 並非處於虛妄的妄想境界，卻能方便地示現智慧。 不生也不死，不執著于不生之法的尊貴； 卻能示現於生死之中，這是方便的智慧和勇猛。 超越了魔的境界，安住于威德佛的境界； 卻能示現魔的境界，這是佛子所用的方便法門。 到達了聖功德的頂峰，卻能方便地行凡夫之行； 用清凈的智慧來度化眾生，這是方便的智慧變化。 一切法都沒有邊際，知道其本性是空； 不追求滅度，這是方便法門所持有的。 一切法都沒有自性，這是通達空性的體現； 爲了教化眾生，示現具有相好的身體。 這是方便的境界，具有大威德的佛子啊！ 這是佛子所安住的境界，能示現百般變化。
『各位善男子！你們現在應當知道，如來（Tathagata）的方便法門，能出生十二種功德成就，精進修習佛土，成就無上正真之道后，示現劫濁（kalpa-kasaya，時代污濁）、見濁（drsti-kasaya，見解污濁）、眾生濁（sattva-kasaya，眾生污濁）、煩惱濁（klesa-kasaya，煩惱污濁）、命濁（ayus-kasaya，壽命污濁），示現不同的乘（yana，教法），示現佛土的污穢不凈，示現眾生的愚鈍，示現說法的差異，示現眾生的不同，示現異道的爭論，示現魔的種種行為，這一切都沒有過失，應當知道這一切都是如來的方便法門。』
佛說完這些話后，當時文殊師利（Manjusri）童子對佛說：『世尊！愿您解說這十二種功德成就，如何精進修習佛土，諸佛世尊，通過這些功德精進修習佛土，成就無上正真之道。』
佛說：『文殊師利！這種精進修習佛土，有精進修習劫成就具足，不捨棄精進修習各種功德的緣故。諸佛世尊
【English Translation】 English version In the palace, they indulge in pleasures; Those who dwell in solitude, possessing virtue, skillfully employ expedient means. Not retreating from meditation, yet they expediently manifest a distracted mind; Seeing no worldly affairs, they expediently reveal wisdom. Neither clinging to reverence, nor engaging in vain discussions; Not dwelling in the realm of delusive thoughts, they expediently manifest wisdom. Neither born nor dying, not attached to the nobility of the unborn dharma; Yet they manifest in birth and death, this is the expedient wisdom and courage. Transcending the realm of Mara (demon), abiding in the majestic Buddha realm; Yet they manifest the realm of Mara, this is the expedient means of a Buddha's child. Reaching the peak of holy merits, they expediently practice the ways of ordinary beings; Using pure wisdom to liberate sentient beings, this is the expedient transformation of wisdom. All dharmas are without limit, knowing their fundamental nature is emptiness; Not seeking Nirvana (extinction), this is what expedient means uphold. All dharmas are without characteristics, this is the realization of emptiness; For the sake of transforming sentient beings, they manifest a body with auspicious marks. This is the realm of expedient means, O Buddha's children of great majesty! This is the realm where Buddha's children abide, manifesting a hundred transformations.
'Good men! You should now know that the Tathagata's (如來) expedient means give rise to twelve meritorious accomplishments, diligently purifying the Buddha-land, and after attaining the unsurpassed, true, and right path, they manifest the kalpa-kasaya (劫濁, turbidity of the eon), drsti-kasaya (見濁, turbidity of views), sattva-kasaya (眾生濁, turbidity of beings), klesa-kasaya (煩惱濁, turbidity of afflictions), and ayus-kasaya (命濁, turbidity of life), manifesting different yanas (乘, vehicles), manifesting the defilement and impurity of the Buddha-land, manifesting the dullness of beings, manifesting the differences in teachings, manifesting the differences among beings, manifesting the disputes of different paths, manifesting the works of Mara (魔), all without fault. You should know that all of this is the Tathagata's expedient means.'
After the Buddha spoke these words, Manjusri (文殊師利) Kumara then said to the Buddha: 'World Honored One! May you explain the twelve meritorious accomplishments of diligently purifying the Buddha-land, through which the Buddhas, World Honored Ones, diligently purify the Buddha-land and attain the unsurpassed, true, and right path.'
The Buddha said: 'Manjusri! This diligent purification of the Buddha-land has the accomplishment of diligently purifying the eon, because they do not abandon the diligent purification of all merits. The Buddhas, World Honored Ones,
尊，即於是處，成於無上正真之道。是精練佛土，有精練時成就具足，不違失於行法時故。是精練佛土，有于精練眾產生就，無不知法故。是精練佛土，有于精練福田成就，善妙凈故。是精練佛土，有于精練易解眾產生就具足，不頑鈍故。是精練佛土，有精練乘成就具足，出一乘故。是精練佛土，有于精練妙地成就，無有物故。是精練佛土，有于精練妙地成就，一切不外行道法故。是精練佛土，有于精練功德成就，無諛諂故。是精練佛土，有精練心畢竟成就，是白凈性眾生住故。是精練佛土，有于精練聖人成就，福田不空故。是精練佛土，有于精練道場成就，往古先佛所住處故。文殊師利！是名十二功德成就精練佛土，是處一切諸佛如來，成於無上正真之道。文殊師利！汝今當知！我此都無聲聞、緣覺所安止處。何以故？如來舍離諸異相故。文殊師利！若其如來，或有欲于眾生大乘，或有欲于眾生小乘，則是如來有不凈心，有不等心，有執著過，有小分大悲，有異想咎，我便有于吝惜法咎。文殊師利！我若為眾生有所說法，皆趣菩提，皆趣大乘，入一切智得到一切智，以是義故，無有異乘所止住處。」
文殊師利白佛言：「世尊！若其無有異乘住處，何故如來序說三乘為眾生說法，此是聲聞乘，此是緣覺乘，此
【現代漢語翻譯】 現代漢語譯本：
「尊者，正是在這個地方，成就無上正真之道。這是精煉的佛土，在精煉時成就圓滿，不違背修行佛法的時候。這是精煉的佛土，在精煉眾生方面成就，沒有不瞭解佛法的。這是精煉的佛土，在精煉福田方面成就，因為善妙清凈。這是精煉的佛土，在精煉容易理解的眾生方面成就圓滿，因為不頑固遲鈍。這是精煉的佛土，在精煉乘方面成就圓滿，因為只出一乘。這是精煉的佛土，在精煉妙地方面成就，因為沒有執著之物。這是精煉的佛土，在精煉妙地方面成就，因為一切都不外于修行佛法。這是精煉的佛土，在精煉功德方面成就，因為沒有虛偽諂媚。這是精煉的佛土，在精煉心方面最終成就，因為是清凈本性的眾生所居住的地方。這是精煉的佛土，在精煉聖人方面成就，因為福田不會空虛。這是精煉的佛土，在精煉道場方面成就，因為是過去諸佛所居住的地方。文殊師利（Manjusri）！這被稱為十二種功德成就的精煉佛土，一切諸佛如來都在這裡成就無上正真之道。文殊師利（Manjusri）！你現在應當知道！我這裡完全沒有聲聞（Sravaka）、緣覺（Pratyekabuddha）所安住的地方。為什麼呢？因為如來捨棄了一切不同的相。文殊師利（Manjusri）！如果如來，或者想要引導眾生走向大乘（Mahayana），或者想要引導眾生走向小乘（Hinayana），那麼如來就有不凈的心，有不平等的心，有執著的過失，有小份量的慈悲，有不同的想法的過錯，我就會有吝惜佛法的過錯。文殊師利（Manjusri）！我如果為眾生說法，都是爲了引導他們走向菩提（Bodhi），都是爲了引導他們走向大乘（Mahayana），進入一切智（Sarvajna）而得到一切智（Sarvajna），因為這個緣故，沒有其他乘所停留的地方。」
文殊師利（Manjusri）對佛說：「世尊！如果這裡沒有其他乘所停留的地方，為什麼如來開始時要說三乘法來為眾生說法，說這是聲聞乘（Sravakayana），這是緣覺乘（Pratyekabuddhayana），這是
【English Translation】 English version:
'Venerable one, it is precisely in this place that the unsurpassed, true and correct path is achieved. This is a purified Buddha-land, which is perfected during the purification process, not deviating from the time of practicing the Dharma. This is a purified Buddha-land, which is perfected in the purification of sentient beings, where none are ignorant of the Dharma. This is a purified Buddha-land, which is perfected in the purification of the field of merit, because it is virtuous and pure. This is a purified Buddha-land, which is perfected in the purification of sentient beings who are easy to understand, because they are not stubborn or dull. This is a purified Buddha-land, which is perfected in the purification of the vehicle, because it leads to the One Vehicle. This is a purified Buddha-land, which is perfected in the purification of the wondrous ground, because there is no attachment to things. This is a purified Buddha-land, which is perfected in the purification of the wondrous ground, because everything is within the practice of the Dharma. This is a purified Buddha-land, which is perfected in the purification of merit, because there is no flattery or deceit. This is a purified Buddha-land, which is ultimately perfected in the purification of the mind, because it is the dwelling place of sentient beings with a pure nature. This is a purified Buddha-land, which is perfected in the purification of the noble ones, because the field of merit is not empty. This is a purified Buddha-land, which is perfected in the purification of the Bodhi-mandala (place of enlightenment), because it is the place where past Buddhas resided. Manjusri! This is called the purified Buddha-land perfected by twelve merits, and it is here that all Buddhas, Tathagatas, achieve the unsurpassed, true and correct path. Manjusri! You should now know! In this place, there is absolutely no place for Sravakas (hearers) or Pratyekabuddhas (solitary realizers) to dwell. Why is that? Because the Tathagata has abandoned all different forms. Manjusri! If the Tathagata were to desire to guide sentient beings towards the Mahayana (Great Vehicle), or if the Tathagata were to desire to guide sentient beings towards the Hinayana (Lesser Vehicle), then the Tathagata would have an impure mind, an unequal mind, the fault of attachment, a small amount of compassion, and the fault of different thoughts, and I would have the fault of being stingy with the Dharma. Manjusri! If I were to teach the Dharma to sentient beings, it would all be to guide them towards Bodhi (enlightenment), all to guide them towards the Mahayana (Great Vehicle), to enter into Sarvajna (omniscience) and attain Sarvajna (omniscience), and for this reason, there is no place for other vehicles to dwell.'
Manjusri said to the Buddha, 'World Honored One! If there is no place for other vehicles to dwell, why did the Tathagata initially speak of the three vehicles to teach sentient beings, saying this is the Sravakayana (Hearer Vehicle), this is the Pratyekabuddhayana (Solitary Realizer Vehicle), and this is'
是大乘？」
佛言：「文殊師利！乘止住處，如來為作安止地耳，非乘止處，非法相作安止住處，如來為人作安止處，若少莊嚴無量莊嚴彼安止處，是乘無差法界無別故。文殊師利！如來演說無障礙門，次第到于所住止處。文殊師利！猶工初學，從善巧師，到巧智岸，種種方便，隨於弟子所欲學事，令其巧智，示現種種精勤之事，是巧智一也。文殊師利！如來世尊亦復如是，善法巧師，是一切智，作三種說。文殊師利！猶如少火漸漸增長能燒至劫。文殊師利！是一切智明亦復如是，漸次增長，乃至得到如來大智，智慧之明，燒於一切眾生結使。
「文殊師利！須彌山王無所分別，若有眾生，往到其所，一切同色，謂一金色。文殊師利！是無上如來大智須彌，亦復如是無所分別。若有觀于如來法性，皆同一色，謂一切智。文殊師利！喻如紺青大摩尼寶在所住處，是摩尼寶境界之內，有異色光，謂種種色種種異形。是摩尼寶威德力故，皆為一色，所謂青色。文殊師利！如來無上紺摩尼寶亦復如是，若有眾生觸如來光，一切一色，一切智色。文殊師利！喻如大海，雖種種門眾水流入，入已一味，所謂鹹味，以常住故。文殊師利！大海者，謂如來大智，種種水入，謂諸一切聲聞、緣覺、菩薩法也，入已一味，所謂
【現代漢語翻譯】 現代漢語譯本 『是大乘嗎？』 佛說：『文殊師利（Manjusri，菩薩名）！乘的止住之處，如來只是為它提供一個安止的處所罷了，並非乘本身有止住之處。也不是法相（Dharma-lakshana，佛法的特徵）本身作為安止的處所。如來是為眾生提供安止之處。無論是少許的莊嚴還是無量的莊嚴，那個安止之處，乘都是沒有差別的，因為法界（Dharmadhatu，宇宙萬法存在的界域）沒有分別。文殊師利！如來演說無障礙的法門，次第到達所住的止處。文殊師利！就像工匠初學時，從善巧的老師那裡，到達巧智的彼岸，用種種方便，隨著弟子想要學習的事物，使他們變得巧智，展現種種精勤的事蹟，這是巧智的統一性。文殊師利！如來世尊也是如此，是善法的巧匠，是一切智（Sarvajna，佛陀的智慧），作三種說法。文殊師利！就像小火漸漸增長，能燃燒到劫末。文殊師利！一切智的光明也是如此，逐漸增長，乃至得到如來的大智慧，智慧的光明，燒盡一切眾生的煩惱結使（Klesha，煩惱）。』 『文殊師利！須彌山王（Sumeru，佛教宇宙觀中的中心山）沒有分別，如果有眾生到達那裡，一切都呈現相同的顏色，即金色。文殊師利！這無上的如來大智須彌，也是如此，沒有分別。如果有眾生觀察如來的法性（Dharmata，諸法的本性），都呈現相同的顏色，即一切智。文殊師利！譬如紺青色的大摩尼寶（Mani，寶珠）在它所處的地方，在這個摩尼寶的境界之內，有不同的光芒，即種種顏色和種種不同的形狀。因為摩尼寶的威德力，都變成一種顏色，即青色。文殊師利！如來無上的紺摩尼寶也是如此，如果有眾生接觸到如來的光明，一切都呈現一種顏色，即一切智的顏色。文殊師利！譬如大海，雖然有種種門，眾水流入，流入后都變成一種味道，即鹹味，因為它是常住的。文殊師利！大海，指的是如來的大智，種種水流入，指的是一切聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）、菩薩（Bodhisattva，發願救度眾生的人）的法，流入后都變成一種味道，即一切智味。』
【English Translation】 English version 'Is it the Mahayana?' The Buddha said, 'Manjusri! The place where the vehicle stops is merely a place of rest provided by the Tathagata, not that the vehicle itself has a place to stop. Nor is it that the Dharma-lakshana (characteristics of the Dharma) themselves are the place of rest. The Tathagata provides a place of rest for beings. Whether it is a little adornment or immeasurable adornment, that place of rest is the same for the vehicle, because the Dharmadhatu (realm of all phenomena) has no distinctions. Manjusri! The Tathagata expounds the unobstructed Dharma, gradually reaching the place of rest. Manjusri! It is like a craftsman who, when first learning, goes from a skillful teacher to the shore of skillful wisdom, using various means, according to what the disciple wishes to learn, enabling them to become skillful, demonstrating various diligent actions. This is the unity of skillful wisdom. Manjusri! The Tathagata, the World Honored One, is also like this, a skillful craftsman of the good Dharma, the All-Knowing One (Sarvajna), who speaks in three ways. Manjusri! It is like a small fire that gradually grows and can burn until the end of a kalpa (eon). Manjusri! The light of the All-Knowing One is also like this, gradually increasing, until it attains the great wisdom of the Tathagata, the light of wisdom, burning away all the Kleshas (afflictions) of all beings.' 'Manjusri! Mount Sumeru (the central mountain in Buddhist cosmology) has no distinctions. If beings go there, everything appears the same color, which is gold. Manjusri! The supreme great wisdom of the Tathagata, like Mount Sumeru, is also without distinctions. If beings observe the Dharmata (nature of phenomena) of the Tathagata, everything appears the same color, which is the All-Knowing One. Manjusri! It is like a great Mani jewel (precious gem) of dark blue color. Within the realm of this Mani jewel, there are different lights, that is, various colors and various different shapes. Because of the power of the Mani jewel, everything becomes one color, which is blue. Manjusri! The supreme dark blue Mani jewel of the Tathagata is also like this. If beings touch the light of the Tathagata, everything appears one color, which is the color of the All-Knowing One. Manjusri! It is like the great ocean. Although various waters flow into it through various gates, once they have entered, they become one taste, which is salty, because it is permanent. Manjusri! The great ocean refers to the great wisdom of the Tathagata. The various waters that flow in refer to the Dharma of all Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), and Bodhisattvas (beings who aspire to Buddhahood). Once they have entered, they become one taste, which is the taste of the All-Knowing One.'
一乘無差別故。文殊師利！以是方便，當知如來，安虛妄地，名如來分別引導說作安止，入如來法安住處故，如來示現次第入于佛法中故。令小莊嚴大莊嚴者安住佛法，如來以是方便智辯，種種變化說于出世，是第一義者一乘無二。文殊師利！此佛剎土，若諸外道有出家行，如來是中現方便行如來護持自在引導。何以故？文殊師利！如來善能降伏一切諸怨敵故，如來一切常無怨敵。
佛說菩薩行方便經卷上 大正藏第 09 冊 No. 0271 佛說菩薩行方便境界神通變化經
佛說菩薩行方便境界神通變化經卷中
宋天竺三藏法師求那跋陀羅譯
「文殊師利！如轉輪王小功德成有盡德聚，有貪、有瞋、有癡、有取、有結、有使，是轉輪王，一切無有作怨敵者。所以者何？文殊師利！是轉輪王無有諍惱。文殊師利！豈況如來轉大法輪，無量大智，功德莊嚴具足成就，得無斷大悲，遊行無漏法虛空中，七助菩提法寶成就，以不忘法，轉大法輪，外有諍訟諸怨敵怖，無有是處。文殊師利當知！若見此佛剎土外道出家，汝善男子當知，一切安住一道，所謂佛道。文殊師利！喻諸禽獸無力能住師子王前。如是文殊師利！諸外道出家無能便入如來境界，亦不能與如來諍論，大人師子，持於十力，
【現代漢語翻譯】 現代漢語譯本 因為一乘（Ekayana，唯一之道）沒有差別。文殊師利（Manjusri，菩薩名）！通過這種方便，應當知道如來（Tathagata，佛的稱號），安立在虛妄之地，名為如來分別引導，說為安止，進入如來法安住之處，所以如來示現次第進入佛法之中。使小莊嚴和大莊嚴者安住佛法，如來以這種方便智慧辯才，種種變化說于出世，這第一義諦是一乘，沒有第二。文殊師利！在這個佛剎（Buddha-ksetra，佛的國土）中，如果那些外道（Tirthika，非佛教修行者）有出家修行，如來在其中示現方便行，如來護持自在引導。為什麼呢？文殊師利！如來善於降伏一切怨敵，如來一切時常沒有怨敵。
《佛說菩薩行方便經》捲上 大正藏第 09 冊 No. 0271 《佛說菩薩行方便境界神通變化經》
《佛說菩薩行方便境界神通變化經》卷中
宋天竺三藏法師求那跋陀羅譯
『文殊師利！譬如轉輪王（Cakravartin，統治世界的理想君主）小功德成就，有盡的德聚，有貪（raga，貪慾）、有瞋（dvesa，嗔恨）、有癡（moha，愚癡）、有取（upadana，執取）、有結（samyojana，束縛）、有使（anusaya，潛在的煩惱），是轉輪王，一切沒有作怨敵的人。為什麼呢？文殊師利！是轉輪王沒有諍惱。文殊師利！何況如來轉大法輪（Dharma-cakra，佛陀的教法），無量大智，功德莊嚴具足成就，得到無斷大悲，在無漏法（anasrava-dharma，沒有煩惱的法）虛空中，七助菩提法寶（sapta bodhyanga，七種覺悟的因素）成就，以不忘法，轉大法輪，外面有諍訟諸怨敵的恐怖，沒有這樣的道理。文殊師利，應當知道！如果見到這個佛剎土外道出家，你善男子應當知道，一切安住一道，所謂佛道。文殊師利！譬如各種禽獸沒有力量能站在獅子王面前。這樣，文殊師利！那些外道出家沒有能力進入如來境界，也不能與如來諍論，大人獅子，持有十力（dasabala，佛的十種力量），』
【English Translation】 English version Because the One Vehicle (Ekayana) has no difference. Manjusri! Through this expedient means, it should be known that the Tathagata (Buddha), being established on the ground of illusion, is called the Tathagata's discriminating guidance, said to be the place of rest, entering the place where the Tathagata's Dharma abides, therefore the Tathagata manifests the gradual entry into the Buddha Dharma. Causing those of small adornment and great adornment to abide in the Buddha Dharma, the Tathagata, with this expedient wisdom and eloquence, speaks of transcendence through various transformations, this supreme truth is the One Vehicle, there is no second. Manjusri! In this Buddha-field (Buddha-ksetra), if those non-Buddhists (Tirthika) have left home to practice, the Tathagata manifests expedient practices within them, the Tathagata protects, freely guides. Why is that? Manjusri! The Tathagata is skilled in subduing all enemies, the Tathagata is always without enemies.
The Sutra of the Buddha's Discourse on the Expedient Practices of Bodhisattvas, Volume One Taisho Tripitaka Volume 09 No. 0271 The Sutra of the Buddha's Discourse on the Realm of Expedient Practices, Supernatural Powers, and Transformations of Bodhisattvas
The Sutra of the Buddha's Discourse on the Realm of Expedient Practices, Supernatural Powers, and Transformations of Bodhisattvas, Volume Two
Translated by Tripitaka Master Gunabhadra of Tianzhu (India) of the Song Dynasty
'Manjusri! For example, a Wheel-Turning King (Cakravartin) with small merit achieves a finite accumulation of virtue, has greed (raga), has hatred (dvesa), has delusion (moha), has grasping (upadana), has fetters (samyojana), has latent tendencies (anusaya), this Wheel-Turning King, there are none who act as enemies. Why is that? Manjusri! This Wheel-Turning King has no strife or vexation. Manjusri! How much more so the Tathagata, who turns the Great Dharma Wheel (Dharma-cakra), with immeasurable great wisdom, adorned with merit, fully accomplished, having attained uninterrupted great compassion, in the empty space of the undefiled Dharma (anasrava-dharma), the seven factors of enlightenment (sapta bodhyanga) are accomplished, with unforgetting Dharma, turning the Great Dharma Wheel, that there is fear of external strife and enemies, there is no such reason. Manjusri, you should know! If you see non-Buddhists who have left home in this Buddha-field, you good man should know, all abide in one path, which is called the Buddha path. Manjusri! It is like various birds and beasts that have no power to stand before the lion king. Likewise, Manjusri! Those non-Buddhists who have left home have no ability to enter the realm of the Tathagata, nor can they argue with the Tathagata, the great lion, possessing the ten powers (dasabala),'
得四無畏，在其前吼，無有是處，惟除如來之所加持。文殊師利！喻日宮出放光明網，一切螢火皆悉隱蔽，一切珍寶火光星宿悉無照明。如是文殊師利！無上如來大日宮出時，放大智光明，諸外道出家皆悉隱蔽，無有照明。文殊師利！喻勝鐵王隨其地分所出之處，一切諸鐵無有住者，以諸鐵聚不共相故。如是文殊師利！若有佛土有佛出世，當知一切諸外道等無出家行。何以故？不共相佛出於世故。文殊師利！喻如意寶王隨所出處，不生一切偽摩尼寶。如是文殊師利！如來大智寶所出處，當知是處不出外道。文殊師利！喻如寶性有出閻浮檀金之處，是處不出下賤銅等。如是文殊師利！若有世界有佛出世，是處不出一切外道。文殊師利！當知方便隨佛出處，不應出諸外道出家。文殊師利！汝今當知，如來受持不可思議方便境界，以是緣故，此佛剎土現諸一切外道出家。所以者何？一切外道上首，皆是住于不可思議解脫，從般若波羅蜜出，遊戲方便，亦不捨離唸佛、法、僧，教化眾生到于彼岸，如來受持化眾生故。」
說是法時，八千天子依聲聞乘者，聞說一乘，發於無上正真道心；五百比丘得一乘燈三昧，千二百菩薩，得無生法忍。普此三千大千世界六種震動，天于空中雨天青、黃、赤、白蓮華，雨天末栴檀，于佛
【現代漢語翻譯】 現代漢語譯本： '獲得四種無畏，在眾人面前宣講佛法，這是不可能的，除非是如來佛的加持。文殊師利（Manjusri，菩薩名）！譬如太陽宮殿放出光明，所有的螢火蟲都會隱藏起來，一切珍寶、火光、星宿都失去光芒。同樣，文殊師利！無上的如來佛從大日宮殿出現時，放出大智慧的光明，所有的外道出家者都會隱藏起來，失去光芒。文殊師利！譬如勝鐵王（一種堅硬的鐵）無論在哪個地方出現，所有的其他鐵都會無法存在，因為它們之間性質不同。同樣，文殊師利！如果哪個佛土有佛陀出世，應當知道一切外道等都無法進行出家修行。為什麼呢？因為不共相的佛陀出現在世間。文殊師利！譬如如意寶王（一種能滿足願望的寶物）無論在哪個地方出現，都不會產生任何偽造的摩尼寶（一種珍貴的寶石）。同樣，文殊師利！如來佛的大智慧寶所出現的地方，應當知道那裡不會出現外道。文殊師利！譬如寶性中有出產閻浮檀金（一種純金）的地方，那裡就不會出產銅等。同樣，文殊師利！如果哪個世界有佛陀出世，那裡就不會出現一切外道。文殊師利！應當知道，方便法門隨著佛陀出現的地方而變化，不應該出現外道出家。文殊師利！你現在應當知道，如來佛受持著不可思議的方便境界，因為這個緣故，這個佛剎土才出現各種外道出家。為什麼呢？因為一切外道的首領，都是安住在不可思議的解脫境界中，從般若波羅蜜（Prajnaparamita，智慧的完美）中出來，以遊戲神通的方式，也不捨離唸佛、法、僧，教化眾生到達彼岸，這是如來佛爲了教化眾生而受持的。'
'當宣說此法時，八千位依聲聞乘（Sravakayana，小乘佛教）修行的天子，聽到宣說一乘（Ekayana，唯一佛乘），發起了無上正真道心；五百位比丘獲得了一乘燈三昧（一種禪定），一千二百位菩薩獲得了無生法忍（對無生無滅的真理的領悟）。整個三千大千世界發生了六種震動，天空中降下了青、黃、赤、白色的蓮花，降下了天上的末栴檀（一種香木），在佛陀面前。' English version: 'To obtain the four fearlessnesses and roar before the assembly, there is no such place, except by the blessing of the Tathagata (Buddha). Manjusri! It is like when the sun palace emerges and releases a network of light, all fireflies will be hidden, and all precious jewels, firelight, and stars will have no illumination. Likewise, Manjusri! When the supreme Tathagata emerges from the Great Sun Palace, releasing great wisdom light, all non-Buddhist renunciates will be hidden, having no illumination. Manjusri! It is like when the King of Superior Iron appears in any place, all other iron cannot remain, because the iron aggregates are not alike. Likewise, Manjusri! If there is a Buddha appearing in a Buddha-land, know that all non-Buddhists and others will not have the practice of renunciation. Why? Because a Buddha with unique characteristics appears in the world. Manjusri! It is like when the King of Wish-Fulfilling Jewels appears in any place, no counterfeit Mani jewels (a precious gem) will be produced. Likewise, Manjusri! Where the Tathagata's great wisdom jewel appears, know that no non-Buddhists will appear there. Manjusri! It is like in the nature of jewels, there is a place where Jambudvipa gold (pure gold) is produced, and no copper or other metals will be produced there. Likewise, Manjusri! If there is a world where a Buddha appears, no non-Buddhists will appear there. Manjusri! Know that expedient means follow where the Buddha appears, and non-Buddhist renunciates should not appear. Manjusri! You should now know that the Tathagata upholds inconceivable expedient realms. For this reason, all non-Buddhist renunciates appear in this Buddha-land. Why? Because all the leaders of non-Buddhists are dwelling in inconceivable liberation, emerging from Prajnaparamita (perfection of wisdom), playing with expedient means, and not abandoning mindfulness of the Buddha, Dharma, and Sangha, teaching sentient beings to reach the other shore. This is because the Tathagata upholds the teaching of sentient beings.'
'When this Dharma was spoken, eight thousand devas (celestial beings) who followed the Sravakayana (the vehicle of hearers) heard the teaching of the Ekayana (the one vehicle) and generated the unsurpassed, true, and right mind of enlightenment; five hundred bhikshus (monks) attained the Samadhi of the Lamp of the One Vehicle, and twelve hundred Bodhisattvas attained the forbearance of non-origination. The entire three thousand great thousand worlds shook in six ways, and the heavens rained blue, yellow, red, and white lotuses, and rained heavenly sandalwood powder before the Buddha.'
【English Translation】 'To obtain the four fearlessnesses and roar before the assembly, there is no such place, except by the blessing of the Tathagata (Buddha). Manjusri (a Bodhisattva)! It is like when the sun palace emerges and releases a network of light, all fireflies will be hidden, and all precious jewels, firelight, and stars will have no illumination. Likewise, Manjusri! When the supreme Tathagata emerges from the Great Sun Palace, releasing great wisdom light, all non-Buddhist renunciates will be hidden, having no illumination. Manjusri! It is like when the King of Superior Iron appears in any place, all other iron cannot remain, because the iron aggregates are not alike. Likewise, Manjusri! If there is a Buddha appearing in a Buddha-land, know that all non-Buddhists and others will not have the practice of renunciation. Why? Because a Buddha with unique characteristics appears in the world. Manjusri! It is like when the King of Wish-Fulfilling Jewels appears in any place, no counterfeit Mani jewels (a precious gem) will be produced. Likewise, Manjusri! Where the Tathagata's great wisdom jewel appears, know that no non-Buddhists will appear there. Manjusri! It is like in the nature of jewels, there is a place where Jambudvipa gold (pure gold) is produced, and no copper or other metals will be produced there. Likewise, Manjusri! If there is a world where a Buddha appears, no non-Buddhists will appear there. Manjusri! Know that expedient means follow where the Buddha appears, and non-Buddhist renunciates should not appear. Manjusri! You should now know that the Tathagata upholds inconceivable expedient realms. For this reason, all non-Buddhist renunciates appear in this Buddha-land. Why? Because all the leaders of non-Buddhists are dwelling in inconceivable liberation, emerging from Prajnaparamita (perfection of wisdom), playing with expedient means, and not abandoning mindfulness of the Buddha, Dharma, and Sangha, teaching sentient beings to reach the other shore. This is because the Tathagata upholds the teaching of sentient beings.' 'When this Dharma was spoken, eight thousand devas (celestial beings) who followed the Sravakayana (the vehicle of hearers) heard the teaching of the Ekayana (the one vehicle) and generated the unsurpassed, true, and right mind of enlightenment; five hundred bhikshus (monks) attained the Samadhi of the Lamp of the One Vehicle, and twelve hundred Bodhisattvas attained the forbearance of non-origination. The entire three thousand great thousand worlds shook in six ways, and the heavens rained blue, yellow, red, and white lotuses, and rained heavenly sandalwood powder before the Buddha.'
之前，百千天子，住虛空中，發聲唱呼，天衣空中而自迴轉。諸天作樂說如是言：「本未曾聞是經出世。世尊，令此經典久行於閻浮提，八百比丘、比丘尼，脫優多羅僧以奉上佛。」
爾時世尊，欲重宣此義，而說偈言：
「方便境界不思議， 文殊師利當知我； 我精練時覺菩提， 我又示現如此時， 時節過咎我所無， 常恒有于妙法時， 眾生聞我法過度， 眾生過患我所無。 精練劫殘功德物， 精練福田凈無垢； 我精練時得菩提， 是故知我無有濁。 我已從久多億劫， 成就無量佛智慧， 如我得道命亦爾， 於是中間無滅度。 我方便現示滅度， 有常想故示無常， 我今示現於余殘， 我壽命等未來劫。 我惟一乘一滅度， 我差別乘不可得， 作如是三說三乘， 當知方便之境界。 有懈怠心及小心， 聞即生於驚怖畏， 為是等故示三乘， 惟有一乘無有二。 我隨欲於法者說， 入于佛道法事故， 以是一乘演說三， 然於此乘無傷損。 如巧智度到彼岸， 以是智示現於三， 世尊亦爾知勝法， 以是一乘演說三。 等心調御諸眾生， 我都無有于異想， 我意喜敬于下乘， 我則有于慳吝咎
【現代漢語翻譯】 現代漢語譯本 先前，無數的天子們，居住在虛空中，發出聲音歌唱呼喊，他們的天衣在空中自行迴旋。諸天神奏樂並說道：『我們從未聽說過這樣的經典出世。世尊，請讓這部經典長久地在閻浮提（Jambudvipa，指我們所居住的這個世界）流傳，八百位比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）將脫下他們的優多羅僧（uttarasanga，僧侶的上衣）獻給佛陀。』 那時，世尊想要再次宣說這個道理，就說了以下的偈頌： 『方便的境界不可思議，文殊師利（Manjusri，佛教菩薩名）你應當知道我； 我精進修行時覺悟菩提（bodhi，覺悟），我又示現這樣的時刻， 時節的過失我這裡沒有，我常恒處於微妙的佛法之時， 眾生聽聞我的佛法得以度脫，眾生的過患我這裡沒有。 我精進修行劫后剩餘的功德之物，我精進修行福田清凈無垢； 我精進修行時證得菩提，因此要知道我沒有污濁。 我從久遠的多億劫以來，成就了無量的佛陀智慧， 正如我得道一樣，我的壽命也是如此，在這中間沒有滅度。 我方便示現滅度，因為有常的執著所以示現無常， 我現在示現於其餘的殘餘，我的壽命等同於未來的劫數。 我只有唯一的一乘（ekayana，唯一通向佛果的道路）和唯一的滅度，我所說的差別乘是不可得的， 像這樣說三乘（triyana，聲聞乘、緣覺乘、菩薩乘）是爲了方便，應當知道這是方便的境界。 那些有懈怠心和小心的人，聽聞后就會產生驚恐畏懼， 爲了這些人，我才示現三乘，實際上只有一乘，沒有第二種。 我隨順那些想要修習佛法的人說法，爲了進入佛道的緣故， 用一乘的教義來演說三乘，然而對於這一乘沒有任何損害。 如同有智慧的人巧妙地到達彼岸，用這種智慧示現三乘， 世尊也是如此，知道殊勝的佛法，用一乘的教義來演說三乘。 我以平等心調御一切眾生，我心中沒有任何不同的想法， 如果我喜愛和尊敬下乘，我就會有慳吝的過失。』
【English Translation】 English version Previously, hundreds of thousands of devas (celestial beings), dwelling in the empty space, raised their voices in song and shouts, their celestial garments swirling in the air. The devas made music and said, 'We have never heard of such a sutra appearing in the world. O World Honored One, may this sutra long endure in Jambudvipa (the world we inhabit), and may eight hundred bhikshus (Buddhist monks) and bhikshunis (Buddhist nuns) take off their uttarasangas (upper robes) and offer them to the Buddha.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The realm of expedient means is inconceivable, Manjusri (a Bodhisattva) should know me; When I diligently practiced, I awakened to bodhi (enlightenment), and I also manifest such times, The fault of time is not with me, I am always in the time of the wonderful Dharma, Sentient beings hear my Dharma and are liberated, the faults of sentient beings are not with me. I diligently practice the meritorious things left over from kalpas (eons), I diligently practice the field of merit, pure and without defilement; When I diligently practiced, I attained bodhi, therefore know that I have no turbidity. From countless eons ago, I have achieved immeasurable Buddha wisdom, Just as I attained the Way, so is my life span, and in between there is no extinction. I expediently manifest extinction, because of the attachment to permanence, I manifest impermanence, I now manifest in the remaining residue, my life span is equal to future kalpas. I have only one vehicle (ekayana, the one path to Buddhahood) and one extinction, the differentiated vehicles I speak of are unattainable, Speaking of the three vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) like this is for convenience, you should know this is the realm of expedient means. Those with lax minds and small minds, upon hearing this, will generate fear and terror, For the sake of these people, I manifest the three vehicles, but in reality there is only one vehicle, there is no second. I speak the Dharma according to the desires of those who wish to practice, for the sake of entering the Buddha Way, Using the teachings of the one vehicle to expound the three vehicles, yet there is no harm to this one vehicle. Like a wise person skillfully reaches the other shore, using this wisdom to manifest the three vehicles, The World Honored One is also like this, knowing the supreme Dharma, using the teachings of the one vehicle to expound the three vehicles. I tame all sentient beings with an equal mind, I have no different thoughts in my mind, If I were to favor and respect the lower vehicle, I would have the fault of stinginess.'
。 紺琉璃寶眾寶上， 隨其所在住止處， 一切皆同作一色， 而是紺色無差別。 調御智寶亦如是， 一切佛土普放光， 一切眾生作一色， 菩提心色無差別。 猶如小火之所燒， 漸漸增長成大焰， 聲聞智焰亦如是， 斯亦放佛功德光。 須彌山王歸向者， 以威德故同一色， 歸依十力亦如是， 柔忍者得菩提色。 喻如一切眾蜂口， 採拾種種眾凈妙， 一切眾物共和合， 皆悉作於一蜜相。 知世贊世亦如是， 示現作於三乘已， 一切白凈和合已， 作菩提想無異想。 轉輪人王無憂惱， 無有餘方怨敵故， 我以法界普告敕， 云何當有外道界？ 猶如日宮初出時， 隱蔽螢火諸星宿， 智慧宮出亦如是， 蔽諸外道無明照。 隨有勝鐵所住處， 一切余鐵無能行， 若有國土如來行， 是處無有外道行。 隨有金玉所出處， 是處不出生余銅， 若有剎土證菩提， 是處不雜外道眾。 意珠偽珠不和雜， 過去未來亦不雜， 佛寶外道亦如是， 一剎土中常不雜。 禪定神通忍自在， 一切智門此外道， 慧方便行智慧者， 示現種種諸變化。 聞于方便境界已， 爾時佛子甚歡喜
【現代漢語翻譯】 現代漢語譯本 紺琉璃寶（深藍色琉璃寶）和各種珍寶之上，無論它們處於何處，都呈現出相同的顏色，都是深藍色，沒有差別。 調御智寶（佛的智慧）也是如此，在一切佛土普遍放出光明，一切眾生都呈現出相同的顏色，菩提心（覺悟之心）的顏色沒有差別。 就像小火燃燒一樣，漸漸增長成為大火焰，聲聞（佛陀的弟子）的智慧之火也是如此，也放出佛陀功德的光芒。 須彌山王（佛教中的聖山）歸向它的人，因為它的威德而呈現出相同的顏色，歸依十力（佛陀的十種力量）的人也是如此，柔和忍耐的人會獲得菩提的顏色。 譬如一切蜜蜂的口，採集各種各樣的清凈美好的花蜜，一切採集到的東西混合在一起，都變成一種蜂蜜的形態。 知世（佛陀）贊世（佛陀）也是如此，示現三乘（聲聞乘、緣覺乘、菩薩乘）之後，一切清凈的教義融合在一起，形成菩提的覺悟，沒有其他想法。 轉輪人王（擁有統治世界的理想君主）沒有憂愁煩惱，因為沒有其他地方的怨敵，我以法界（宇宙的真理）普遍告誡，怎麼會有外道（非佛教的教義）的領域呢？ 就像太陽初升的時候，遮蔽了螢火蟲和星星的光芒，智慧之宮（佛陀的智慧）出現也是如此，遮蔽了外道的無明之光。 無論勝鐵（最優質的鐵）處於何處，其他鐵都無法與之相比，如果有國土有如來（佛陀）的教法，那裡就沒有外道的教法。 無論金玉（黃金和玉石）產於何處，那裡就不會產生其他銅，如果有剎土（佛土）證得菩提，那裡就不會混雜外道的人。 意珠（如意寶珠）和偽珠不會混雜在一起，過去和未來也不會混雜在一起，佛寶（佛陀的教法）和外道也是如此，在一個剎土中永遠不會混雜。 禪定、神通、忍辱自在，一切智慧之門都超越外道，擁有智慧和方便的修行者，會示現各種各樣的變化。 聽聞方便的境界之後，佛子們非常歡喜。
【English Translation】 English version On top of the dark blue lapis lazuli treasures and various other treasures, wherever they are located, they all appear the same color, all dark blue, without any difference. The wisdom treasure of the Tamer (Buddha's wisdom) is also like this, universally emitting light in all Buddha lands, all sentient beings appear the same color, the color of the Bodhi mind (the mind of enlightenment) has no difference. Just like a small fire burning, gradually growing into a large flame, the flame of wisdom of the Sravakas (Buddha's disciples) is also like this, also emitting the light of the Buddha's merits. Those who turn towards Mount Sumeru (the sacred mountain in Buddhism), because of its majestic power, appear the same color, those who take refuge in the Ten Powers (the ten powers of the Buddha) are also like this, the gentle and patient will obtain the color of Bodhi. It is like the mouths of all bees, collecting all kinds of pure and wonderful nectar, all the collected things are mixed together, all becoming one form of honey. The Knower of the World (Buddha) and the Praiser of the World (Buddha) are also like this, after demonstrating the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), all the pure teachings are merged together, forming the enlightenment of Bodhi, without other thoughts. The Wheel-Turning King (the ideal monarch who rules the world) has no worries or troubles, because there are no enemies from other places, I universally proclaim with the Dharma realm (the truth of the universe), how can there be a realm of external paths (non-Buddhist teachings)? Just like when the sun first rises, it obscures the light of fireflies and stars, the palace of wisdom (Buddha's wisdom) appearing is also like this, obscuring the light of ignorance of external paths. Wherever the superior iron (the highest quality iron) is located, other iron cannot compare to it, if there is a country with the teachings of the Tathagata (Buddha), there will be no teachings of external paths there. Wherever gold and jade (gold and jade) are produced, other copper will not be produced there, if there is a Buddha land that attains Bodhi, there will be no mixture of people from external paths there. The wish-fulfilling pearl (Cintamani) and fake pearls will not be mixed together, the past and the future will not be mixed together, the Buddha treasure (Buddha's teachings) and external paths are also like this, they will never be mixed in one Buddha land. Meditation, supernatural powers, the freedom of patience, all the doors of wisdom surpass external paths, those who practice with wisdom and skillful means will demonstrate all kinds of transformations. After hearing about the realm of skillful means, the Buddha's disciples are very happy.
， 生於慶樂喜無量， 散華供養于調御， 此地六種大震動， 空中伎樂而鼓作， 億天虛空中合掌， 贊言善哉調御說。」
說此偈時，薩遮尼乾子與八十億諸尼干俱，從南方次第遊行于諸國界，向優禪尼大城之所，百千大眾圍繞莊嚴唱叫喚呼。爾時旃茶缽樹提王，遙見薩遮尼乾子來，於是薩遮，生愛樂心，生清凈心，與諸大臣內宮眷屬，國土人民，子息四兵，大王威德，大王神力，百千滿瓨以用莊嚴；鼓百千伎樂，擎幢幡寶蓋以為莊嚴，即出往迎薩遮尼干。
爾時薩遮尼乾子，遙見旃茶缽樹提王，柔軟愛語：「善來大王！汝國界中無有怨敵相逼切也，無有病患苦惱熱也。是國臣屬諸伎卒，惡不肖之人，守羅關稅，是等不亂壞國土不？大王！汝國沙門諸婆羅門安樂行不？大王！汝常安法治理國不？大王！不應害於眾生獵張魚捕逼諸眾生。何以故？大王當知！一切眾生皆悉愛命。是故大王！應受不殺，不應偷奪，于自國封應生知足，不應邪淫自足妻色，終不妄語真實而言，不應兩舌有異言說，不應惡口常柔軟語，不應綺語隨所念語，於他財封勿生貪心。大王！應當離於瞋恚，以慈莊嚴于身、口、意。大王！不應生於邪見，行聖正見。大王！汝今不應放逸，善觀無常。大王當知！壽命短促速
【現代漢語翻譯】 現代漢語譯本 他們誕生在無量的喜悅和快樂之中，散花供養于調御者（佛陀的稱號）， 此地發生了六種大震動，空中奏響了音樂， 億萬天神在虛空中合掌，讚歎說：『善哉！調御者所說！』
當說此偈時，薩遮尼乾子（Saccaka Nigaṇṭha，外道修行者）與八十億尼乾（Nigaṇṭha，耆那教修行者）一起，從南方依次經過各個國界，前往優禪尼（Ujjeni）大城，百千大眾圍繞著他們，莊嚴地唱叫呼喊。那時，旃茶缽樹提王（Candapajjota，國王名），遙見薩遮尼乾子到來，於是薩遮生起了愛樂之心，生起了清凈之心，與諸位大臣、內宮眷屬、國土人民、子息和四種軍隊，以大王的威德和大王的神力，用百千滿瓨（一種容器）來裝飾；敲響百千種樂器，舉起旗幟、幡和寶蓋作為莊嚴，立即出城迎接薩遮尼乾。
那時，薩遮尼乾子遙見旃茶缽樹提王，用柔和的愛語說：『大王，歡迎您的到來！您的國界中沒有怨敵逼迫，沒有疾病的痛苦和熱惱吧？這個國家的臣屬、士兵、不肖之徒，以及那些看守關稅的人，他們沒有擾亂和破壞國土吧？大王！您國家的沙門（Śramaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）安樂修行嗎？大王！您是否常常依法治理國家？大王！不應該傷害眾生，不應該打獵、張網捕魚，逼迫眾生。為什麼呢？大王應當知道，一切眾生都愛惜自己的生命。所以，大王應該受持不殺生，不應該偷盜，對於自己的國土應該知足，不應該邪淫，滿足於自己的妻子，永遠不說謊話，說真實的話，不應該兩舌，說不同的言語，不應該惡口，常常說柔和的話，不應該綺語，隨心所欲地說，對於他人的財產和封地不要生起貪心。大王！應當遠離嗔恚，用慈悲來莊嚴身、口、意。大王！不應該生起邪見，應該奉行聖正見。大王！您現在不應該放逸，應該善觀無常。大王應當知道，壽命短暫，迅速消逝。』
【English Translation】 English version They were born in immeasurable joy and happiness, scattering flowers in offering to the Tamer (a title for the Buddha), The earth shook in six great ways, and music played in the sky, Billions of gods joined their palms in the void, praising, 'Well done! What the Tamer has spoken!'
When this verse was spoken, Saccaka Nigaṇṭha (a non-Buddhist ascetic) and eighty billion Nigaṇṭhas (Jain ascetics) together, from the south, sequentially passed through various realms, heading towards the great city of Ujjeni, surrounded by hundreds of thousands of people, solemnly chanting and calling out. At that time, King Candapajjota, seeing Saccaka Nigaṇṭha coming from afar, developed a loving and pure heart. With his ministers, inner palace retinue, the people of the kingdom, his children, and the four divisions of his army, with the king's majesty and divine power, he adorned the way with hundreds of thousands of full vessels; he played hundreds of thousands of musical instruments, and held up banners, flags, and jeweled canopies as adornment, and immediately went out to greet Saccaka Nigaṇṭha.
At that time, Saccaka Nigaṇṭha, seeing King Candapajjota from afar, spoke with gentle and loving words: 'Welcome, Great King! Is there no enemy oppressing your kingdom, no suffering from illness or heat? Do the subjects, soldiers, and unworthy people of this country, as well as those who guard the customs duties, not disturb and destroy the kingdom? Great King! Do the Śramaṇas (ascetics) and Brāhmaṇas (priests) of your country practice peacefully? Great King! Do you always govern the country according to the Dharma? Great King! You should not harm living beings, you should not hunt, set nets to catch fish, or oppress living beings. Why? Great King, you should know that all living beings cherish their lives. Therefore, Great King, you should uphold not killing, you should not steal, you should be content with your own kingdom, you should not engage in sexual misconduct, be satisfied with your own wife, never lie, speak truthfully, you should not engage in divisive speech, speaking different words, you should not use harsh language, always speak gently, you should not engage in idle talk, speaking whatever comes to mind, and you should not be greedy for the wealth and land of others. Great King! You should be free from anger, and adorn your body, speech, and mind with loving-kindness. Great King! You should not have wrong views, you should practice the noble right view. Great King! You should not be negligent now, you should contemplate impermanence well. Great King, you should know that life is short and quickly passes away.'
至他世。大王！汝今應怖畏後世，應信業報。」
重說勝偈：
「人主常應不放逸， 護持境土不放逸； 若放逸者墮惡道， 若不放逸生善道。 亦莫抂斷眾生命， 一切眾生愛壽命； 慧者不應害眾生， 愛護眾生如己身。 常應遠離於偷盜， 常不應說于妄語， 常應護持實言誓， 大王當來生善趣。 所說言語耳樂聞， 不應說強粗惡語， 常應愛語柔軟語， 大王不應說兩舌， 人主不應說綺語， 有所言說隨順說； 離於瞋恚過患惡， 如大象王生善道。 王不應行於邪淫， 於他妻女離欲心， 于自妻色常知足， 汝當來生於善道。 大王不應懷于見， 當安住于妙善見； 當修行于如是法， 大王受天娛樂樂。 持戒沙門婆羅門， 及孝順供于父母， 得遠離於惡道已， 當受天中歡喜樂。」
是薩遮尼乾子，以此不放逸法，勸缽樹提王已。爾時栴茶缽樹提王，向薩遮尼乾子，說于愛軟安樂之語，自言：「不作如是之事，汝婆羅門可至我家。何以故？我今請汝及諸眷屬，欲設飯食。」
尼乾子言：「善哉，善哉！當如是作。何以故？大王！我來道遠饑乏所須，大王如是，如汝所請。」
爾時大王，在薩
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遮尼乾子眷屬後行，前入王宮，入已薩遮尼干坐御座，余諸尼干隨次而坐。爾時彼王善心恭敬手自料理，薩遮尼干及其眷屬，食充足已。
爾時此王如是思惟：「我今當少問是薩遮尼乾子，于如來所有信敬不？」王思是已，取小卑床，坐于薩遮尼乾子前，作如是言：「婆羅門！我欲少論，若聽許者，我當問汝，汝為我說。」
薩遮尼干語大王言：「隨汝所欲自恣而問，我當善答悅可汝心。」
王聞聽已，問言：「婆羅門！世眾生中頗有眾生慧者明瞭無亂心智，然有過耶？」
薩遮答言：「實有，大王！」
王又問言：「婆羅門！此是誰也？」
薩遮答言：「跋沙婆羅門是。」
王又問言：「跋沙婆羅門有何過耶？」
薩遮答言：「跋沙婆羅門，善瞻星曆，善知節會，善學唱說，善知月蝕，善知地動，善知豐儉，善知世俗會，善學瞻相，然實邪淫愛他妻婦。大王！慧人不應行於邪淫。何以故？大王！行邪淫者，現世來世得大苦法，乃至天人之所呵責。」
如說偈言：
「貪慾他婦女， 不護惡境界； 不足自妻色， 世所有呵責。」
王言：「婆羅門！世眾生中復有眾生慧者明瞭無亂心智，然有過耶？」
薩遮答言：「實有，大王。」
【現代漢語翻譯】 現代漢語譯本：薩遮尼乾（Saccaniga，一種外道修行者）帶著他的眷屬跟在後面，走在前面進入王宮。進入后，薩遮尼乾坐在御座上，其餘的尼乾依次坐下。這時，國王心懷善意，恭敬地親自安排，讓薩遮尼乾及其眷屬吃飽喝足。 這時，國王心想：『我現在應該問問這位薩遮尼乾子，他對如來（Tathagata，佛陀的稱號）是否有信敬之心？』國王這樣想著，就拿了一張矮床，坐在薩遮尼乾子面前，說道：『婆羅門（Brahman，古印度祭司階層），我有些問題想請教，如果允許的話，我想問你，請你為我解答。』 薩遮尼乾對國王說：『請您隨意發問，我一定好好回答，讓您滿意。』 國王聽了允許后，問道：『婆羅門，世間眾生中，有沒有智慧明瞭、心智不亂，但仍然有缺點的眾生呢？』 薩遮回答說：『確實有，大王！』 國王又問：『婆羅門，這個人是誰呢？』 薩遮回答說：『是跋沙婆羅門（Bhasya Brahman）。』 國王又問：『跋沙婆羅門有什麼缺點呢？』 薩遮回答說：『跋沙婆羅門，精通星象曆法，善於瞭解節氣，擅長吟唱，精通月蝕，瞭解地震，知道豐收和歉收，熟悉世俗的集會，擅長占卜相術，但他實際上邪淫，喜愛別人的妻子。大王，有智慧的人不應該行邪淫。為什麼呢？大王，行邪淫的人，今生來世都會遭受巨大的痛苦，甚至會受到天人的呵責。』 正如偈語所說： 『貪戀他人婦女，不守護惡的邊界；不滿足於自己妻子的美色，世人都會呵責。』 國王說：『婆羅門，世間眾生中，有沒有智慧明瞭、心智不亂，但仍然有缺點的眾生呢？』 薩遮回答說：『確實有，大王。』
【English Translation】 English version: Saccaniga (a type of ascetic) with his retinue followed behind, entering the royal palace ahead. Having entered, Saccaniga sat on the throne, and the other Niganthas sat down in order. At that time, the king, with a kind heart and respect, personally arranged for Saccaniga and his retinue to eat their fill. Then, the king thought: 'I should now ask this Saccaniga son, whether he has faith and respect for the Tathagata (the title of the Buddha)?' Thinking this, the king took a low stool and sat in front of Saccaniga, saying: 'Brahman (a member of the priestly class in ancient India), I have some questions to ask. If you permit, I will ask you, and please answer me.' Saccaniga said to the king: 'Ask whatever you wish, and I will answer well, to please your heart.' Having heard and received permission, the king asked: 'Brahman, among the beings in the world, are there any beings who are wise, clear-minded, and whose minds are not confused, yet still have faults?' Saccaniga replied: 'Indeed there are, O King!' The king then asked: 'Brahman, who is this person?' Saccaniga replied: 'It is Bhasya Brahman.' The king then asked: 'What are the faults of Bhasya Brahman?' Saccaniga replied: 'Bhasya Brahman is proficient in astrology, knows the seasons well, is skilled in chanting, understands lunar eclipses, knows about earthquakes, knows about abundance and scarcity, is familiar with worldly gatherings, and is skilled in divination, but he actually engages in sexual misconduct, loving other men's wives. O King, a wise person should not engage in sexual misconduct. Why? O King, those who engage in sexual misconduct will suffer great pain in this life and the next, and will even be rebuked by gods and humans.' As the verse says: 'Greedy for other women, not guarding against evil boundaries; not satisfied with the beauty of one's own wife, the world will rebuke them.' The king said: 'Brahman, among the beings in the world, are there any beings who are wise, clear-minded, and whose minds are not confused, yet still have faults?' Saccaniga replied: 'Indeed there are, O King.'
王言：「誰是？」
薩遮答言：「此頗羅墮婆羅門是慧者明瞭知時非時，彼有過患。」
王又問言：「有何過耶？」
答言：「大王！此婆羅門多所睡眠。大王！慧者不應多於睡眠。何以故？大王！睡眠退失世出世法若智若斷。」
如說偈言：
「若多樂睡眠， 懈怠所覆蔽， 睡眠放逸覆， 凡夫退諸利。」
王復問言：「婆羅門！世眾生中復有眾產生就如是諸法然有過耶？」
薩遮答言：「實有，大王。」
王言：「誰是？」
答言：「大王，黑王子是。」
王又問言：「是黑王子有何過耶？」
答言：「大王！多於嫉妒。大王！慧者不應多於嫉妒。何以故？大王！若得成就於封邑，行於嫉妒，是人封邑不得堅牢，空手而死，死已便墮于餓鬼界。」
如說偈言：
「嫉妒覆蔽心， 彼人成封邑， 彼有空手死， 墮在餓鬼界。」
王又問言：「復有眾產生就如是上功德法，有過患耶？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！此吉軍王子是。」
王又問言：「吉軍王子有何過耶？」
答言：「大王！是吉軍王子甚嬉殺生。大王！慧者不應好嬉殺生
【現代漢語翻譯】 現代漢語譯本 國王問道：『是誰？』 薩遮回答說：『這位頗羅墮（Bharadvaja）婆羅門是智者，他明瞭知道何時該做何時不該做，但他有過失。』 國王又問：『他有什麼過失呢？』 薩遮回答說：『大王！這位婆羅門非常貪睡。大王！智者不應該貪睡。為什麼呢？大王！睡眠會使人退失世間和出世間的法，無論是智慧還是斷除煩惱。』 正如偈語所說： 『如果貪圖睡眠，被懈怠所覆蓋，睡眠和放逸遮蔽，凡夫就會失去利益。』 國王又問：『婆羅門！世間眾生中，還有其他眾生也成就了這些法，但也有過失嗎？』 薩遮回答說：『確實有，大王。』 國王問道：『是誰？』 薩遮回答說：『大王，是黑王子。』 國王又問：『這位黑王子有什麼過失呢？』 薩遮回答說：『大王！他非常嫉妒。大王！智者不應該嫉妒。為什麼呢？大王！如果一個人獲得了封地，卻心懷嫉妒，那麼他的封地就不能穩固，最終會空手而死，死後就會墮入餓鬼道。』 正如偈語所說： 『嫉妒遮蔽內心，即使擁有封地，也會空手而死，墮入餓鬼界。』 國王又問：『還有其他眾生也成就了這些上等功德，但也有過失嗎？』 薩遮回答說：『確實有，大王！』 國王問道：『是誰？』 薩遮回答說：『大王！是吉軍（Jigisha）王子。』 國王又問：『吉軍王子有什麼過失呢？』 薩遮回答說：『大王！這位吉軍王子非常喜歡殺生。大王！智者不應該喜歡殺生。
【English Translation】 English version The king asked, 'Who is it?' Sacchaka replied, 'This Bharadvaja (a Brahmin name) Brahmin is wise and clearly knows what is the right time and what is not, but he has a fault.' The king asked again, 'What is his fault?' Sacchaka replied, 'Your Majesty! This Brahmin sleeps a lot. Your Majesty! A wise person should not sleep too much. Why? Your Majesty! Sleep causes one to lose both worldly and otherworldly virtues, whether it be wisdom or the cessation of defilements.' As the verse says: 'If one delights in sleep, covered by laziness, obscured by sleep and negligence, an ordinary person loses all benefits.' The king asked again, 'Brahmin! Among the beings in the world, are there other beings who have also achieved these virtues but still have faults?' Sacchaka replied, 'Indeed there are, Your Majesty.' The king asked, 'Who is it?' Sacchaka replied, 'Your Majesty, it is the Black Prince.' The king asked again, 'What is the fault of this Black Prince?' Sacchaka replied, 'Your Majesty! He is very jealous. Your Majesty! A wise person should not be jealous. Why? Your Majesty! If a person obtains a fiefdom but harbors jealousy, then his fiefdom will not be secure, and he will die empty-handed, and after death, he will fall into the realm of hungry ghosts.' As the verse says: 'Jealousy covers the mind, even if one possesses a fiefdom, he will die empty-handed and fall into the realm of hungry ghosts.' The king asked again, 'Are there other beings who have achieved these superior virtues but still have faults?' Sacchaka replied, 'Indeed there are, Your Majesty!' The king asked, 'Who is it?' Sacchaka replied, 'Your Majesty! It is Prince Jigisha (a prince's name).' The king asked again, 'What is the fault of Prince Jigisha?' Sacchaka replied, 'Your Majesty! This Prince Jigisha greatly enjoys killing living beings. Your Majesty! A wise person should not enjoy killing.'
。何以故？殺生短壽，當墮地獄餓鬼畜生。」
如說偈言：
「人王殺生者， 少力及短命， 命終墮地獄， 是故不害生。」
王又問言：「婆羅門復有眾生慧者明瞭無亂心智，有過患耶？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！此即無畏王子是也。」
王又問言：「無畏王子有何過耶？」
答言：「大王！多悲愍他。大王！慧者不應多悲愍他。何以故？大王！多悲愍他，若自在者，是國多賊，難可降伏，多有過患。」
如說偈言：
「多悲愍於他， 若人自在者， 不能降伏是， 不能執短己。」
王又問言：「頗眾生中復有眾生慧者慧贊，有過患耶？」
薩遮答言：「實有，大王。」王言：「誰是？」
答言：「大王！此天力王子是，慧者慧贊，然實有過。」
王言：「婆羅門！天力王子有何過耶？」
答言：「大王！天力王子飲酒放逸。大王！慧者不應多飲酒也。何以故？大王！酒多失念障礙上義，亦失於世及出世義。」
如說偈言：
「常作放逸， 一切王事， 酒放逸蔽， 退出世義。」
王又問言：「婆羅門！復有眾生慧者慧贊，有過患耶？」
【現代漢語翻譯】 「為什麼呢？因為殺生會導致短壽，並且會墮入地獄、餓鬼、畜生道。」
正如偈語所說：
『君王如果殺生，就會體弱且短命， 命終之後會墮入地獄，所以不應該傷害生命。』
國王又問：『婆羅門，是否還有其他眾生，雖然有智慧，心智明瞭且不混亂，但仍然有缺點呢？』
薩遮回答說：『確實有，大王！』
國王問：『是誰呢？』
回答說：『大王！就是無畏王子。』
國王又問：『無畏王子有什麼缺點呢？』
回答說：『大王！他過於悲憫他人。大王！有智慧的人不應該過於悲憫他人。為什麼呢？大王！過於悲憫他人，如果他是統治者，國家就會有很多盜賊，難以制服，會產生很多禍患。』
正如偈語所說：
『如果一個人過於悲憫他人， 如果他是統治者， 就不能夠降伏他們， 也不能夠約束自己。』
國王又問：『在眾生之中，是否還有其他眾生，雖然有智慧且受讚譽，但仍然有缺點呢？』
薩遮回答說：『確實有，大王。』國王問：『是誰呢？』
回答說：『大王！就是天力王子，他有智慧且受讚譽，但實際上有缺點。』
國王問：『婆羅門！天力王子有什麼缺點呢？』
回答說：『大王！天力王子飲酒放縱。大王！有智慧的人不應該多飲酒。為什麼呢？大王！飲酒過多會使人失去理智，障礙對更高意義的理解，也會失去世俗和出世的利益。』
正如偈語所說：
『常常放縱自己， 耽誤一切王事， 被酒的放縱所矇蔽， 會失去出世的意義。』
國王又問：『婆羅門！是否還有其他眾生，雖然有智慧且受讚譽，但仍然有缺點呢？』
【English Translation】 'Why is that? Because killing leads to a short life and causes one to fall into hell, the realm of hungry ghosts, and the animal realm.'
As the verse says:
'A king who kills will be weak and short-lived, And after death, will fall into hell; therefore, one should not harm life.'
The king then asked: 'Brahmin, are there other beings who, although wise, with clear and unconfused minds, still have faults?'
Sacca replied: 'Indeed there are, Great King!'
The king asked: 'Who are they?'
He replied: 'Great King! It is Prince Abhaya (fearless).'
The king then asked: 'What faults does Prince Abhaya have?'
He replied: 'Great King! He is too compassionate towards others. Great King! A wise person should not be too compassionate towards others. Why is that? Great King! If one is too compassionate, and if he is a ruler, the country will have many thieves, difficult to subdue, and many troubles will arise.'
As the verse says:
'If one is too compassionate towards others, And if he is a ruler, He will not be able to subdue them, Nor will he be able to restrain himself.'
The king then asked: 'Among beings, are there other beings who, although wise and praised for their wisdom, still have faults?'
Sacca replied: 'Indeed there are, Great King.' The king asked: 'Who are they?'
He replied: 'Great King! It is Prince Deva-bala (heavenly strength), who is wise and praised for his wisdom, yet he has faults.'
The king asked: 'Brahmin! What faults does Prince Deva-bala have?'
He replied: 'Great King! Prince Deva-bala indulges in drinking. Great King! A wise person should not drink too much. Why is that? Great King! Excessive drinking causes one to lose mindfulness, hinders the understanding of higher meanings, and also loses both worldly and otherworldly benefits.'
As the verse says:
'Constantly indulging in dissipation, Neglecting all royal affairs, Obscured by the dissipation of alcohol, One loses the meaning of the otherworldly.'
The king then asked: 'Brahmin! Are there other beings who, although wise and praised for their wisdom, still have faults?'
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！此天勛王子是，慧者慧贊，然有過患。」
王言：「婆羅門！天勛王子有何過患？」
答言：「大王！天勛王子長思慮過。大王！慧者不應有長思慮。何以故？大王！長思慮者妨廢失利，令重事起不得寂靜。是故，大王！大聰慧者不應長思。」
如說偈言：
「若有長思慮， 事失不吉利， 以是善莊嚴， 妨廢發意事。」
王又問言：「薩遮！復有眾生慧者慧贊，有過患耶？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！此大軍王子是，慧者慧贊，然有過患。」
王又問言：「大軍王子有何過耶？」
答言：「大王！有大慳惡覆蔽之過，劫奪他財。大王！慧者不應有大慳惡。」
如說偈言：
「若人主有慳， 得封不知足， 是所聚集財， 至他世憂愁。」
王又問言：「薩遮！復有慧者慧贊，然有過患？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！波斯匿王，慧者慧贊，然有過患。」
王言：「婆羅門！波斯匿王有何過患？」
答言：「大王！波斯
【現代漢語翻譯】 現代漢語譯本 薩遮回答說：『確實有，大王！』 國王問：『是誰？』 薩遮回答說：『大王！是天勛王子（Tianxun Wangzi），他聰明且受人稱讚，但也有過失。』 國王問：『婆羅門（Poluomen）！天勛王子有什麼過失？』 薩遮回答說：『大王！天勛王子常常思慮過度。大王！聰明的人不應該思慮過度。為什麼呢？大王！思慮過度會妨礙和耽誤事情，使重要的事情無法平靜地進行。因此，大王！非常聰明的人不應該思慮過度。』 正如偈語所說： 『如果有人思慮過度，事情就會失敗不順利，因此，善於莊嚴自身，會妨礙和耽誤發心要做的事情。』 國王又問：『薩遮（Sazhe）！還有其他聰明且受人稱讚，但也有過失的眾生嗎？』 薩遮回答說：『確實有，大王！』 國王問：『是誰？』 薩遮回答說：『大王！是大軍王子（Dajun Wangzi），他聰明且受人稱讚，但也有過失。』 國王又問：『大軍王子有什麼過失？』 薩遮回答說：『大王！他有極大的慳吝和邪惡的遮蔽，會搶奪他人的財物。大王！聰明的人不應該有極大的慳吝和邪惡。』 正如偈語所說： 『如果君主有慳吝，即使得到封地也不知足，這樣聚集的財富，到下一世會帶來憂愁。』 國王又問：『薩遮！還有其他聰明且受人稱讚，但也有過失的人嗎？』 薩遮回答說：『確實有，大王！』 國王問：『是誰？』 薩遮回答說：『大王！是波斯匿王（Bosini Wang），他聰明且受人稱讚，但也有過失。』 國王問：『婆羅門！波斯匿王有什麼過失？』 薩遮回答說：『大王！波斯匿王貪圖女色，沒有節制。大王！聰明的人不應該貪圖女色。』
【English Translation】 English version Sacca replied, 'Indeed there is, Great King!' The king asked, 'Who is it?' Sacca replied, 'Great King! It is Prince Tianxun (Tianxun Wangzi), he is wise and praised, but he also has faults.' The king asked, 'Brahmin (Poluomen)! What faults does Prince Tianxun have?' Sacca replied, 'Great King! Prince Tianxun often overthinks. Great King! A wise person should not overthink. Why is that? Great King! Overthinking hinders and delays matters, preventing important things from being carried out peacefully. Therefore, Great King! A very wise person should not overthink.' As the verse says: 'If one overthinks, things will fail and be unfavorable, therefore, being good at adorning oneself, will hinder and delay the matters one intends to do.' The king asked again, 'Sacca (Sazhe)! Are there other beings who are wise and praised, but also have faults?' Sacca replied, 'Indeed there are, Great King!' The king asked, 'Who is it?' Sacca replied, 'Great King! It is Prince Dajun (Dajun Wangzi), he is wise and praised, but he also has faults.' The king asked again, 'What faults does Prince Dajun have?' Sacca replied, 'Great King! He has great miserliness and evil concealment, and he robs others of their wealth. Great King! A wise person should not have great miserliness and evil.' As the verse says: 'If a ruler is miserly, even if he receives a fief, he is not content, and the wealth he accumulates will bring sorrow in the next life.' The king asked again, 'Sacca! Are there other people who are wise and praised, but also have faults?' Sacca replied, 'Indeed there are, Great King!' The king asked, 'Who is it?' Sacca replied, 'Great King! It is King Bosini (Bosini Wang), he is wise and praised, but he also has faults.' The king asked, 'Brahmin! What faults does King Bosini have?' Sacca replied, 'Great King! King Bosini is greedy for women and has no restraint. Great King! A wise person should not be greedy for women.'
匿王有多食過。大王！夫有慧者不應多食。何以故？大王！若有多食，懶怠身重所食難消。」
如說偈言：
「人主多食， 懶怠身重， 又損覺知， 顏狀不鮮。」
王又問言：「婆羅門！世眾生中復有慧者慧贊，然有過患？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！汝是。世間慧者慧贊，汝亦有過。」
王言：「婆羅門！我有何過？」
答言：「大王！汝多暴虐惡性卒急粗獷無慈。大王！夫有慧者不應粗暴，若慧者粗暴，人不多附，乃至父母亦不適意，況餘眾生。大王！若聰慧者不應粗暴。大王！有慧之人應深長思。」
如說偈言：
「若有粗暴， 不長覺思， 必有呵責， 無人親附。」
爾時栴茶缽樹提王，面聞自過，瞋恚忿惱，不適其意，不能忍耐。語薩遮尼乾子言：「汝應於是大眾之中呵責我耶？」以瞋恚故，敕令斬殺。
爾時薩遮驚怖，向王說如是言：「大王！不應作是卒暴，施我無畏，聽我所白。」
王言：「與汝無畏，汝欲何說？」
「大王！我亦有過，我王面前說王過惡，言多暴虐，惡性卒急，粗獷無慈，如實而說。大王！慧者不應於一切時說他實事。大王！慧者應當
【現代漢語翻譯】 現代漢語譯本： 匿王（匿名之王）吃得太多了嗎？大王！有智慧的人不應該吃太多。為什麼呢？大王！如果吃得太多，就會懶惰、身體沉重，所吃的食物難以消化。 正如偈語所說： 『君主吃得太多， 就會懶惰、身體沉重， 還會損害覺知， 臉色也不好看。』 國王又問：『婆羅門（古印度祭司階層），世間眾生中，有智慧的人受到讚揚，但也有過錯嗎？』 薩遮（人名）回答說：『確實有，大王！』 國王問：『是誰呢？』 薩遮回答說：『大王！就是您。世間有智慧的人受到讚揚，您也有過錯。』 國王說：『婆羅門！我有什麼過錯？』 薩遮回答說：『大王！您常常暴虐、性情惡劣、急躁、粗暴、沒有慈悲。大王！有智慧的人不應該粗暴，如果智慧的人粗暴，人們就不會親近他，甚至父母也會不高興，更何況其他眾生。大王！聰慧的人不應該粗暴。大王！有智慧的人應該深思熟慮。』 正如偈語所說： 『如果粗暴， 不長久思考， 必定會受到呵責， 沒有人會親近。』 當時，栴茶缽樹提王（人名），當面聽到自己的過錯，生氣、憤怒，很不高興，不能忍耐。他對薩遮尼乾子（人名）說：『你竟然在眾人面前呵責我嗎？』因為生氣，就下令要殺了他。 當時，薩遮驚恐，對國王說：『大王！不應該如此暴躁，請您給我無畏，聽我說。』 國王說：『我給你無畏，你想說什麼？』 薩遮說：『大王！我也有過錯，我在大王面前說大王的過錯，說您暴虐、性情惡劣、急躁、粗暴、沒有慈悲，如實而說。大王！有智慧的人不應該在任何時候都說別人的實情。大王！有智慧的人應該……』
【English Translation】 English version: Has King Nika (anonymous king) eaten too much? O King! A wise person should not eat too much. Why is that? O King! If one eats too much, one becomes lazy, the body becomes heavy, and the food consumed is difficult to digest. As the verse says: 'A ruler who eats too much, Becomes lazy and heavy, Also impairs awareness, And their complexion is not fresh.' The king then asked: 'O Brahmin (ancient Indian priestly class), among the beings in the world, are there wise people who are praised for their wisdom, yet have faults?' Sacca (a person's name) replied: 'Indeed there are, O King!' The king asked: 'Who are they?' Sacca replied: 'O King! It is you. The wise in the world are praised for their wisdom, and you also have faults.' The king said: 'O Brahmin! What faults do I have?' Sacca replied: 'O King! You are often tyrannical, of evil nature, impatient, rude, and without compassion. O King! A wise person should not be rude. If a wise person is rude, people will not associate with them, and even their parents will be displeased, let alone other beings. O King! A wise person should not be rude. O King! A wise person should think deeply and for a long time.' As the verse says: 'If one is rude, And does not think for long, They will surely be reproached, And no one will associate with them.' At that time, King Candrabhadra (a person's name), hearing his own faults to his face, became angry, furious, and displeased, and could not bear it. He said to Sacca Nigandha (a person's name): 'Should you rebuke me in front of this crowd?' Because of his anger, he ordered him to be killed. At that time, Sacca was terrified and said to the king: 'O King! You should not be so rash. Grant me fearlessness and listen to what I have to say.' The king said: 'I grant you fearlessness. What do you want to say?' Sacca said: 'O King! I also have faults. I spoke of your faults in front of you, saying that you are tyrannical, of evil nature, impatient, rude, and without compassion, as it is the truth. O King! A wise person should not speak of others' truths at all times. O King! A wise person should...'
知時非時。何以故？大王！如實說他，多不適意，人不親附，無慧者呵。」
如說偈言：
「如實說人王， 凡夫者所毀， 是以智慧者， 思量然後說。」
爾時此王嘆言善說，復重問論：「婆羅門！世眾生中，頗有眾生慧者明瞭，無亂心智，無過咎耶？」
薩遮答言：「實有，大王！」
王言：「誰是？」
答言：「大王！此沙門瞿曇，是釋王種釋種出家，如我等所瞻，彼無過咎。其種貴故無有過咎，生於轉輪王種姓故，無有過咎。不生廝下種姓中故，無有過咎。釋種生故，無有過咎。色貌威德極端嚴故，無有過咎。相好莊嚴故，無有過咎。以是義故，無有過咎。是釋瞿曇若不出家，當作于大轉輪王，七寶成就：所謂輪寶、象寶、馬寶、摩尼寶、女寶、藏臣寶、主兵寶，千子具足勇健端正，能壞他眾，亦皆成就轉輪王相，於四天下統領自在。正法之王，兵仗不用，正法治國。既出家已，苦行六年，日日食於一麻一米，坐菩提樹降伏魔眾。既降伏已，一念心慧，如所知，如所得，如所觸，如所覺，如所證，一切覺知，無有眾生與等等者，何況有勝。是沙門瞿曇無有等者，故無過咎。何以故？大王！是沙門瞿曇家種無等，端正威德無與等者，智慧威德無與等者，是故無過。」
【現代漢語翻譯】 現代漢語譯本：知道何時該說，何時不該說。為什麼呢？大王！如果如實地說出真相，往往會讓人不高興，人們不會親近，沒有智慧的人會責怪。 正如偈語所說： 『如實說人王，凡夫者所毀，是以智慧者，思量然後說。』 這時，國王讚歎說得好，又再次提問：『婆羅門！世間眾生中，有沒有眾生是智慧明瞭，沒有混亂的心智，沒有過錯的呢？』 薩遮回答說：『確實有，大王！』 國王問：『是誰呢？』 回答說：『大王！這位沙門瞿曇（Śākyamuni，釋迦牟尼），是釋迦王族（Śākya）出身的修行人，據我們所見，他沒有過錯。因為他的種族高貴，所以沒有過錯；因為他出生於轉輪王（Cakravartin）的種姓，所以沒有過錯；因為他不是出生在低賤的種姓中，所以沒有過錯；因為他是釋迦族出身，所以沒有過錯；因為他的容貌威嚴端正，所以沒有過錯；因為他相好莊嚴，所以沒有過錯。因為這些原因，他沒有過錯。這位釋迦瞿曇如果不出家，會成為偉大的轉輪王，擁有七寶：輪寶（cakra-ratna）、象寶（hasti-ratna）、馬寶（aśva-ratna）、摩尼寶（maṇi-ratna）、女寶（strī-ratna）、藏臣寶（gṛhapati-ratna）、主兵寶（pariṇāyaka-ratna），有一千個兒子，個個勇猛健壯，能摧毀敵軍，也都具備轉輪王的相貌，統治四天下，自在無礙。他是正法的君王，不用兵器，以正法治理國家。他出家后，苦行六年，每天只吃一麻一米，坐在菩提樹下，降伏魔眾。降伏魔眾后，一念之間，智慧通達，如他所知、所得、所觸、所覺、所證，一切都覺知，沒有眾生能與他相等，更何況超越他。這位沙門瞿曇沒有能與他相等的人，所以沒有過錯。為什麼呢？大王！這位沙門瞿曇的家世種族無人能比，容貌威嚴無人能比，智慧威德無人能比，所以沒有過錯。』
【English Translation】 English version: Knowing when it is the right time and when it is not the right time. Why is that? O King! Speaking the truth as it is often makes people unhappy, they will not draw near, and those without wisdom will criticize. As the verse says: 'Speaking the truth to a king, is often criticized by ordinary people, therefore, the wise should think before speaking.' At that time, the king praised him, saying it was well spoken, and then asked again: 'Brahmin! Among the beings in the world, are there any beings who are wise and clear, without confused minds, and without faults?' Saccaka replied: 'Indeed there are, O King!' The king asked: 'Who is it?' He replied: 'O King! This Śramaṇa Gautama (Śākyamuni), who is a renunciate from the Śākya (釋迦) royal clan, as we have observed, he has no faults. Because his lineage is noble, he has no faults; because he was born into the lineage of a Cakravartin (轉輪王), he has no faults; because he was not born into a low caste, he has no faults; because he is from the Śākya clan, he has no faults; because his appearance is dignified and upright, he has no faults; because he is adorned with auspicious marks, he has no faults. For these reasons, he has no faults. This Śākya Gautama, if he had not renounced the world, would have become a great Cakravartin, possessing the seven treasures: the wheel treasure (cakra-ratna), the elephant treasure (hasti-ratna), the horse treasure (aśva-ratna), the jewel treasure (maṇi-ratna), the woman treasure (strī-ratna), the treasurer treasure (gṛhapati-ratna), and the military leader treasure (pariṇāyaka-ratna), with a thousand sons, all brave and strong, capable of destroying enemy armies, and all possessing the marks of a Cakravartin, ruling the four continents with freedom. He would be a king of righteousness, not using weapons, but governing the country with righteousness. Having renounced the world, he practiced austerities for six years, eating only one sesame seed and one grain of rice each day, and sitting under the Bodhi tree, he subdued the hordes of Mara. Having subdued them, in a single moment of wisdom, as he knew, as he attained, as he touched, as he felt, as he realized, he became all-knowing, and there is no being equal to him, let alone superior. This Śramaṇa Gautama has no equal, therefore he has no faults. Why is that? O King! This Śramaṇa Gautama's family lineage is unparalleled, his dignified appearance is unparalleled, his wisdom and virtue are unparalleled, therefore he has no faults.'
如說偈言：
「持於三十二相好， 出生釋種人師子， 是凈飯王之太子， 世尊一切智無咎。」
薩遮尼乾子如是說已，缽樹提王言：「大婆羅門！汝今當說，何等是如來三十二大丈夫相？」
婆羅門言：「我今當說。」
王言：「何謂也？」
「大王！是沙門瞿曇，善安跱立，足下平滿，輪輻圓足，手足柔軟，指長𦟛䑎，手足網鞔。是沙門瞿曇，足跟𦟛平，足骨鉤鎖。是沙門瞿曇，其𨄔鹿𨄔。是沙門瞿曇，其身端正。是沙門瞿曇，陰藏隱密。是沙門瞿曇，其毛一一右旋。是沙門瞿曇，毛悉上靡。是沙門瞿曇，其發紺青。是沙門瞿曇，面板金色極上細軟。是沙門瞿曇，七處圓滿。是沙門瞿曇，身體𦟛滿。是沙門瞿曇，極好支節。是沙門瞿曇。身不逶迤。是沙門瞿曇，身極長廣。是沙門瞿曇，週身團圓如尼拘陀樹。是沙門瞿曇，身如師子王。是沙門瞿曇，具四十齒。是沙門瞿曇，其齒密緻。是沙門瞿曇，牙齒齊平。是沙門瞿曇，牙齒鮮白。是沙門瞿曇，得上勝味。是沙門瞿曇，其舌廣長。是沙門瞿曇，有梵音聲。是沙門瞿曇，眴則俱眴。是沙門瞿曇，其目紺青。是沙門瞿曇，白毫相具。是沙門瞿曇，其頂有髻。大王！是沙門瞿曇，具三十二大丈夫相，以是義故，無有過咎。
【現代漢語翻譯】 現代漢語譯本： 如偈頌所說： 『具足三十二種殊勝相好，出生于釋迦種族的導師， 是凈飯王（Suddhodana）的太子，世尊，一切智者，毫無過失。』 薩遮尼乾子（Saccaka Nigantha）這樣說完后，缽樹提王（Pasenadi）說：『大婆羅門！你現在應當說說，什麼是如來的三十二大丈夫相？』 婆羅門說：『我現在就說。』 國王說：『是什麼呢？』 『大王！那位沙門瞿曇（Gotama），站立時姿勢端正，腳底平滿，足底輪輻圓滿，手足柔軟，手指纖長，手足有蹼。那位沙門瞿曇，腳跟平整，足踝骨節如鉤鎖般相連。那位沙門瞿曇，小腿如鹿王般纖細。那位沙門瞿曇，身體端正。那位沙門瞿曇，陰部隱藏。那位沙門瞿曇，每一根毛髮都向右旋。那位沙門瞿曇，毛髮都向上生長。那位沙門瞿曇，頭髮呈紺青色。那位沙門瞿曇，面板呈金色，極其細膩柔軟。那位沙門瞿曇，身體七處飽滿。那位沙門瞿曇，身體豐滿。那位沙門瞿曇，肢體關節極好。那位沙門瞿曇，身體不彎曲。那位沙門瞿曇，身體極其高大寬廣。那位沙門瞿曇，週身圓滿如尼拘陀樹（榕樹）。那位沙門瞿曇，身形如獅子王。那位沙門瞿曇，有四十顆牙齒。那位沙門瞿曇，牙齒緊密。那位沙門瞿曇，牙齒平整。那位沙門瞿曇，牙齒潔白。那位沙門瞿曇，能嚐到最上等的美味。那位沙門瞿曇，舌頭廣長。那位沙門瞿曇，有梵天般的聲音。那位沙門瞿曇，眨眼時雙眼同時眨動。那位沙門瞿曇，眼睛呈紺青色。那位沙門瞿曇，具有白毫相。那位沙門瞿曇，頭頂有肉髻。大王！那位沙門瞿曇，具足三十二大丈夫相，因此，他沒有任何過失。』
【English Translation】 English version: As it is said in the verse: 'Possessing the thirty-two excellent marks, born as a lion among the Sakya clan, He is the prince of King Suddhodana, the World Honored One, all-knowing, and without fault.' After Saccaka Nigantha spoke thus, King Pasenadi said, 'Great Brahmin! You should now explain, what are the thirty-two marks of a great man of the Tathagata?' The Brahmin said, 'I will now explain.' The King said, 'What are they?' 'O King! That ascetic Gotama, stands well-balanced, with flat soles, with wheel-like patterns on the soles of his feet, with soft hands and feet, with long fingers and toes, with webbed hands and feet. That ascetic Gotama, has flat heels, with ankle bones like hooked locks. That ascetic Gotama, has calves like a deer. That ascetic Gotama, has an upright body. That ascetic Gotama, has his genitals concealed. That ascetic Gotama, has each hair curling to the right. That ascetic Gotama, has all his hairs growing upwards. That ascetic Gotama, has hair of a dark blue color. That ascetic Gotama, has skin of a golden color, extremely fine and soft. That ascetic Gotama, has seven full places. That ascetic Gotama, has a full body. That ascetic Gotama, has excellent joints. That ascetic Gotama, has a body that is not crooked. That ascetic Gotama, has an extremely tall and broad body. That ascetic Gotama, has a body that is round like a banyan tree (Nigrodha). That ascetic Gotama, has a body like a lion king. That ascetic Gotama, has forty teeth. That ascetic Gotama, has closely set teeth. That ascetic Gotama, has even teeth. That ascetic Gotama, has white teeth. That ascetic Gotama, has the ability to taste the most excellent flavors. That ascetic Gotama, has a broad and long tongue. That ascetic Gotama, has a voice like Brahma. That ascetic Gotama, blinks both eyes simultaneously. That ascetic Gotama, has dark blue eyes. That ascetic Gotama, has the white tuft of hair between his eyebrows. That ascetic Gotama, has a protuberance on the crown of his head. O King! That ascetic Gotama, possesses the thirty-two marks of a great man, and for this reason, he is without any fault.'
」
如說偈言：
「出生釋種頂有髻， 其發紺青而右旋， 目如青蓮牛王眴， 是故世尊無過咎。 迦陵頻伽梵音聲， 其舌長廣凈鮮薄， 人中世尊齒齊密， 含齒四十而白凈， 一切世人及諸天， 瞻睹其美皆歡喜。 佛世尊舌遍覆面， 是故眾生無與等， 一切眾味悉和集， 世尊舌相之所出， 一切眾味作一味， 是故世尊無過咎。 如師子身頻婆唇， 其肩端嚴廣滿好， 世尊身如尼拘樹， 周匝團圓善安住。 世尊莊嚴身端直， 人師子身極長廣， 七處旋滿無與等， 上妙金色善鮮凈。 人師子毛而上靡， 其體面板極細軟， 其髻各各合螺成， 是故眾生無與等。 又師子跱不曲垂， 陰藏隱密如馬王， 髀𦟛圓滿鹿王𨄔， 其誰瞻視不歡喜。 世尊手足有網曼， 其指纖長赤銅爪， 足跟𦟛平鉤鎖骨， 足下平滿無高下。 世尊手足莊柔軟， 纖長指普有輪相， 人尊足安而平跱， 履行地時不傾動。 無與等者如是相， 世燈如是善莊嚴， 處在大眾甚尊妙， 猶如月王處眾星。 是大丈夫色如是， 世尊為世作燈明， 何況其餘無漏法， 以是法故自然覺。
「大王！是
【現代漢語翻譯】 現代漢語譯本 如偈頌所說： 『出生于釋迦種族，頭頂有髮髻，頭髮呈紺青色並向右旋轉，眼睛像青蓮花，如牛王般眨動，因此世尊沒有過失。 聲音如迦陵頻伽（一種鳥）般美妙，舌頭長而寬廣，清凈而薄，人中世尊的牙齒整齊緊密，共有四十顆且潔白，一切世人和諸天，瞻仰他的美貌都感到歡喜。 佛世尊的舌頭可以覆蓋整個面部，因此眾生沒有能與之相比的，一切味道彙集在一起，從世尊的舌頭中發出，一切味道都變成一種味道，因此世尊沒有過失。 身體如獅子，嘴唇如頻婆果（一種紅色水果），肩膀端正莊嚴，寬廣而美好，世尊的身體像尼拘樹（榕樹），周圍圓滿，安穩地住立。 世尊的身體莊嚴端正，如人中獅子般高大寬廣，七處（指手足、肩頸等）飽滿圓潤，無與倫比，呈現上妙的金色，清凈鮮明。 人中獅子的毛髮向上生長，面板極其細膩柔軟，髮髻各自盤旋成螺狀，因此眾生沒有能與之相比的。 又如獅子般站立，不彎曲下垂，陰部隱藏如馬王，大腿圓滿如鹿王般，誰看到不會歡喜呢？ 世尊的手足有網狀紋路，手指纖長，指甲呈赤銅色，腳跟平滿，腳踝如鉤鎖般，腳底平坦沒有高低。 世尊的手足莊嚴柔軟，纖長的手指上都有輪相，人中尊者的腳安穩平放，行走時不會傾斜。 無與倫比的相貌就是這樣，世間的明燈如此莊嚴，處在大眾之中非常尊貴美妙，猶如月亮在眾星之中。 大丈夫的相貌就是這樣，世尊為世間作光明，更何況其餘無漏的法，因為這些法而自然覺悟。 大王！是'
【English Translation】 English version As the verse says: 'Born into the Shakya lineage, with a topknot on his head, his hair is dark blue and curls to the right, his eyes are like blue lotuses, blinking like a bull king, therefore the World Honored One has no faults. His voice is like the Kalavinka bird (a mythical bird), his tongue is long and broad, pure and thin, the World Honored One among men has teeth that are even and close together, forty in number and pure white, all people and gods, beholding his beauty, are filled with joy. The World Honored Buddha's tongue can cover his entire face, therefore no sentient being can compare to him, all flavors gather together, emanating from the World Honored One's tongue, all flavors become one flavor, therefore the World Honored One has no faults. His body is like a lion, his lips like the bimba fruit (a red fruit), his shoulders are upright and dignified, broad and beautiful, the World Honored One's body is like a nyagrodha tree (banyan tree), round and complete, standing firmly. The World Honored One's body is dignified and upright, like a lion among men, tall and broad, seven places (referring to hands, feet, shoulders, neck, etc.) are full and round, incomparable, displaying a supreme golden color, pure and bright. The hair of the lion among men grows upwards, his skin is extremely delicate and soft, his topknot is coiled into a spiral, therefore no sentient being can compare to him. Also, he stands like a lion, not bending or drooping, his private parts are hidden like a king of horses, his thighs are full and round like a king of deer, who would not be delighted to see him? The World Honored One's hands and feet have webbed patterns, his fingers are slender, his nails are copper-red, his heels are flat, his ankles are like hooks and chains, the soles of his feet are flat without any high or low points. The World Honored One's hands and feet are dignified and soft, his slender fingers all have wheel marks, the feet of the honored one among men are placed firmly and evenly, and he does not tilt when walking. Such is the incomparable appearance, the lamp of the world is so dignified, being among the assembly is extremely noble and wonderful, like the moon king among the stars. Such is the appearance of the great man, the World Honored One is the light for the world, let alone the other unconditioned dharmas, because of these dharmas, he naturally awakens. Great King! This is'
沙門瞿曇，其色尊妙，一切眾生無與等者，以是義故無有過咎。大王！是沙門瞿曇大慈力成，于諸眾生其心無礙，常行大慈無礙無著，自然普到一切世界入諸眾生。大王！如摩尼寶能清濁水，寶性凈故，能令一切濁水清凈。大王！沙門瞿曇亦復如是，內清凈故，能凈一切眾生結使濁污淤泥，是故無過。」
如說偈言：
「慈心普遍世， 三世諸世界； 一切眾生心， 一切智普慈。 無處不普至， 是慈無與等； 普覆虛空界， 一切智無過。 善凈摩尼寶， 能凈淤濁水； 世尊凈諸有， 凈眾生結垢。
「大王！是沙門瞿曇，成三十二大悲之行。何等三十二？見世眾生沒愚癡闇，是沙門瞿曇，於是眾生行於大悲。見世眾生在大無明㲉，是沙門瞿曇，於是眾生行於大悲。見世眾生墮在於大生死輪迴，是沙門瞿曇，於是眾生行於大悲。見世眾生常勤行於不善寂法，是沙門瞿曇，於是眾生行於大悲。見世眾生隨於大流順流而去，是沙門瞿曇，於是眾生而起大悲。見世眾生墮于大山大苦逼切，是沙門瞿曇，於是眾生而起大悲。見世眾生離於聖道墮于邪道，是沙門瞿曇，於是眾生而起大悲。見世眾生閉大牢獄自然纏縛，是沙門瞿曇，於是眾生而起大悲。見世眾生貪於色、聲、香、味、
【現代漢語翻譯】 現代漢語譯本： 沙門瞿曇（釋迦牟尼佛），他的容貌尊貴美妙，一切眾生沒有能與他相比的，因此他沒有任何過失。大王！這位沙門瞿曇成就了大慈悲的力量，對於一切眾生他的心沒有障礙，常常施行大慈悲，沒有障礙和執著，自然普遍到達一切世界，進入所有眾生的心中。大王！就像摩尼寶珠（一種能發出光芒的寶珠）能夠凈化渾濁的水，因為寶珠的本性清凈，所以能夠使一切渾濁的水變得清澈。大王！沙門瞿曇也是如此，因為內心清凈，所以能夠凈化一切眾生的煩惱和污垢，因此他沒有任何過失。 正如偈語所說： 『慈悲之心普遍於世間，遍及過去、現在、未來三世的所有世界；對一切眾生的心，一切智慧都普遍慈愛。沒有哪個地方不普遍到達，這種慈悲沒有能與之相比的；普遍覆蓋整個虛空界，一切智慧都沒有過失。善良清凈的摩尼寶珠，能夠凈化渾濁的污水；世尊（佛陀）凈化所有存在，凈化眾生的煩惱垢染。』 大王！這位沙門瞿曇，成就了三十二種大悲的行為。哪三十二種呢？看見世間眾生沉沒在愚癡的黑暗中，這位沙門瞿曇，就對這些眾生施行大悲。看見世間眾生處在大無明的覆蓋下，這位沙門瞿曇，就對這些眾生施行大悲。看見世間眾生墮入巨大的生死輪迴中，這位沙門瞿曇，就對這些眾生施行大悲。看見世間眾生常常勤奮地修行不善的寂滅之法，這位沙門瞿曇，就對這些眾生施行大悲。看見世間眾生隨著巨大的河流順流而下，這位沙門瞿曇，就對這些眾生生起大悲。看見世間眾生墮入大山般的巨大痛苦逼迫中，這位沙門瞿曇，就對這些眾生生起大悲。看見世間眾生離開聖道而墮入邪道，這位沙門瞿曇，就對這些眾生生起大悲。看見世間眾生被關閉在大牢獄中自然地被纏縛，這位沙門瞿曇，就對這些眾生生起大悲。看見世間眾生貪戀於色、聲、香、味、
【English Translation】 English version: The Shramana Gautama (Shakyamuni Buddha), his appearance is noble and exquisite, no living being can compare to him, therefore he has no faults. Great King! This Shramana Gautama has achieved the power of great compassion, towards all living beings his mind has no obstacles, he constantly practices great compassion, without obstacles or attachments, naturally reaching all worlds, entering the hearts of all beings. Great King! Just like a Mani jewel (a jewel that emits light) can purify turbid water, because the jewel's nature is pure, it can make all turbid water clear. Great King! Shramana Gautama is also like this, because his inner mind is pure, he can purify all beings' afflictions and defilements, therefore he has no faults. As the verse says: 'Compassionate heart pervades the world, throughout the three worlds of past, present, and future; towards the hearts of all beings, all wisdom is universally compassionate. There is no place it does not universally reach, this compassion is incomparable; universally covering the entire space, all wisdom has no faults. The virtuous and pure Mani jewel, can purify turbid and muddy water; the World Honored One (Buddha) purifies all existence, purifies the defilements of beings.' Great King! This Shramana Gautama, has achieved thirty-two acts of great compassion. What are the thirty-two? Seeing beings in the world submerged in the darkness of ignorance, this Shramana Gautama, practices great compassion towards these beings. Seeing beings in the world under the cover of great ignorance, this Shramana Gautama, practices great compassion towards these beings. Seeing beings in the world fallen into the great cycle of birth and death, this Shramana Gautama, practices great compassion towards these beings. Seeing beings in the world constantly diligently practicing the unwholesome path of cessation, this Shramana Gautama, practices great compassion towards these beings. Seeing beings in the world following the great current and going with the flow, this Shramana Gautama, arises great compassion towards these beings. Seeing beings in the world fallen into the great mountain of suffering and oppression, this Shramana Gautama, arises great compassion towards these beings. Seeing beings in the world leaving the holy path and falling into the wrong path, this Shramana Gautama, arises great compassion towards these beings. Seeing beings in the world closed in a great prison and naturally bound, this Shramana Gautama, arises great compassion towards these beings. Seeing beings in the world greedy for form, sound, smell, taste,
觸故無厭無滿，是沙門瞿曇，於是眾生而起大悲。見世眾生是愛奴僕常系屬他，是沙門瞿曇，於是眾生而起大悲。見世眾生老死逼切羸劣困悴，是沙門瞿曇，於是眾生而起大悲。見世眾生常病逼切，是沙門瞿曇，於是眾生而起大悲。見世眾生為三火燒常觸燋熾，是沙門瞿曇，於是眾生而起大悲。見世眾生下纏所纏增長生死，是沙門瞿曇，於是眾生而起大悲。見世眾生心常驚怖，是沙門瞿曇，於是眾生而起大悲。見世眾生貪嗜少味不見過患，是沙門瞿曇，於是眾生而起大悲。見世眾生久眠放逸，是沙門瞿曇，於是眾生而起大悲。見世眾生墮大飢餓常互相害，是沙門瞿曇，於是眾生而起大悲。見世眾生常在衰損互相劫奪，是沙門瞿曇，於是眾生而起大悲。見世眾生無明所盲常不明瞭，是沙門瞿曇，於是眾生而起大悲。見世眾生共相鬥諍惱亂不息，是沙門瞿曇，於是眾生而起大悲。見世眾生如芒草滋萁，是沙門瞿曇，於是眾生而起大悲。見世眾生不凈交會離於清凈，是沙門瞿曇，於是眾生而起大悲。見世眾生行於諸難離於無難，是沙門瞿曇，於是眾生而起大悲。見世眾生多於疑惑著諸邪見，是沙門瞿曇，於是眾生而起大悲。見世眾生如兜羅華依種種見，是沙門瞿曇，於是眾生而起大悲。見世眾生想心見倒，無常常想，苦有樂
【現代漢語翻譯】 現代漢語譯本 因為接觸而不知滿足，永無止境，沙門瞿曇（釋迦牟尼佛）因此對眾生生起大悲心。 看到世間眾生如同愛的奴僕，常常被愛束縛，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生衰老、虛弱、困頓、憔悴，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生常常被疾病逼迫，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生被貪、嗔、癡三火焚燒，常常被煎熬，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生被下等煩惱纏縛，增長生死輪迴，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生內心常常驚恐不安，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生貪圖少許滋味，卻看不到其中的過患，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生長期沉睡于放逸之中，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生墮入極度飢餓，常常互相殘害，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生常常處於衰敗和損失之中，互相搶奪，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生被無明（ignorance）所矇蔽，常常不明事理，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生互相爭鬥，惱亂不休，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生如同芒草般滋生蔓延，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生進行不凈的交合，遠離清凈，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生行走在各種艱難困苦之中，遠離安樂，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生充滿疑惑，執著于各種邪見，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生如同兜羅華（一種柔軟的棉花）一樣，依附於各種不同的見解，沙門瞿曇因此對眾生生起大悲心。 看到世間眾生在思想、心念和見解上顛倒，把無常當成常，把苦當成樂，沙門瞿曇因此對眾生生起大悲心。
【English Translation】 English version Because of contact, there is no satiety or fulfillment, and Śramaṇa Gautama (Shakyamuni Buddha) therefore arises great compassion for sentient beings. Seeing sentient beings in the world as slaves of love, constantly bound by it, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world as old, weak, distressed, and weary, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world constantly oppressed by illness, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world burned by the three fires of greed, hatred, and delusion, constantly tormented, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world bound by lower afflictions, increasing the cycle of birth and death, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world with hearts constantly fearful and uneasy, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world craving small tastes but not seeing the faults within them, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world long asleep in negligence, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world fallen into extreme hunger, constantly harming each other, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world constantly in decline and loss, robbing each other, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world blinded by ignorance (avidyā), constantly not understanding the truth, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world fighting each other, constantly disturbing and troubling, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world like the spreading of cogon grass, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world engaging in impure unions, departing from purity, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world walking in various difficulties and sufferings, departing from ease, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world full of doubts, clinging to various wrong views, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world like the kapok flower (a soft cotton-like material), relying on various different views, Śramaṇa Gautama therefore arises great compassion for sentient beings. Seeing sentient beings in the world with inverted thoughts, minds, and views, taking impermanence as permanence, and suffering as happiness, Śramaṇa Gautama therefore arises great compassion for sentient beings.
想，不凈凈想，無我我想，是沙門瞿曇，於是眾生而起大悲。見世眾生擔負重擔常受苦乏，是沙門瞿曇，於是眾生而起大悲。見世眾生依止羸劣不堅牢想，是沙門瞿曇，於是眾生而起大悲。見世眾生常在垢污，是沙門瞿曇，於是眾生而起大悲。見世眾生繫縛欲有而心貪著，是沙門瞿曇，於是眾生而起大悲。見世眾生利養覆蔽常求于利，是沙門瞿曇，於是眾生而起大悲。見世眾生墮在種種病苦，憂悲啼哭愁惱，眾苦大聚，是沙門瞿曇，於是眾生而起大悲。大王！此沙門瞿曇，成就如是三十二種大悲行故，是故無過。」
如說偈言：
「無明愚癡大闇黑， 見無明㲉蔽眾生， 見眾生趣生死獄， 是故人尊生大悲。 眾生常勤造眾行， 正覺見眾生流漂； 恒常隨順此流漂， 十力常生大悲心。 墜墮于極高大山， 見眾生行於邪道， 善安止於聖道中， 安寂靜處無煩惱。 諸邪見者所繫縛， 愛怒境界無滿足， 為生老死之所沒， 是故十力有大悲。 種種眾苦所逼切， 見世三火燒熾然， 驚怖畏之被鹿皮， 以是緣故十力悲。 眾生貪著嗜于味， 放逸貪著于境界， 見其墮于飢餓道， 調御能救于怨害。 見諸眾生互相害， 為無明闇所覆蔽，
【現代漢語翻譯】 現代漢語譯本 認為不凈為凈，認為無我為我，沙門瞿曇（釋迦牟尼佛）因此對眾生生起大悲心。見到世間眾生揹負重擔，常常受苦疲乏，沙門瞿曇因此對眾生生起大悲心。見到世間眾生依附於虛弱不堅固的觀念，沙門瞿曇因此對眾生生起大悲心。見到世間眾生常常處於污垢之中，沙門瞿曇因此對眾生生起大悲心。見到世間眾生被慾望束縛，內心貪戀執著，沙門瞿曇因此對眾生生起大悲心。見到世間眾生被利益所矇蔽，常常追求利益，沙門瞿曇因此對眾生生起大悲心。見到世間眾生墮入種種病苦，憂愁悲傷啼哭煩惱，各種痛苦聚集，沙門瞿曇因此對眾生生起大悲心。大王啊！這位沙門瞿曇，成就了這樣三十二種大悲行，所以是無過失的。 正如偈頌所說： 『無明愚癡，一片黑暗，見到無明遮蔽眾生，見到眾生走向生死牢獄，因此人中尊者生起大悲心。 眾生常常勤奮造作各種行為，正覺者（佛陀）見到眾生漂流不定；恒常順應這漂流，十力（佛的十種力量）常常生起大悲心。 如同墜落於極高的大山，見到眾生行走在邪道上，善於安住于聖道之中，安住在寂靜之處沒有煩惱。 被各種邪見所束縛，對於愛慾和憤怒的境界沒有滿足，被生老病死所淹沒，因此十力具有大悲心。 被種種痛苦所逼迫，見到世間的三火（貪、嗔、癡）燃燒熾盛，驚恐畏懼如同被鹿皮覆蓋，因為這個緣故十力生起悲心。 眾生貪戀執著於美味，放縱貪戀于各種境界，見到他們墮入飢餓的境地，調御者（佛陀）能夠救度怨害。 見到眾生互相殘害，被無明的黑暗所覆蓋，'
【English Translation】 English version Thinking of the impure as pure, thinking of the non-self as self, Śramaṇa Gautama (Shakyamuni Buddha) thus arose great compassion for sentient beings. Seeing sentient beings in the world carrying heavy burdens, often suffering and weary, Śramaṇa Gautama thus arose great compassion for sentient beings. Seeing sentient beings in the world relying on weak and unstable notions, Śramaṇa Gautama thus arose great compassion for sentient beings. Seeing sentient beings in the world constantly in defilement, Śramaṇa Gautama thus arose great compassion for sentient beings. Seeing sentient beings in the world bound by desires, with minds greedy and attached, Śramaṇa Gautama thus arose great compassion for sentient beings. Seeing sentient beings in the world obscured by gain, constantly seeking profit, Śramaṇa Gautama thus arose great compassion for sentient beings. Seeing sentient beings in the world fallen into various sufferings of illness, sorrow, grief, weeping, and distress, a great gathering of all kinds of suffering, Śramaṇa Gautama thus arose great compassion for sentient beings. O Great King! This Śramaṇa Gautama, having accomplished these thirty-two great acts of compassion, is therefore without fault. As the verses say: 'Ignorance and delusion, a great darkness, seeing ignorance obscuring sentient beings, seeing sentient beings going towards the prison of birth and death, therefore the honored one among humans arose great compassion. Sentient beings constantly diligently create various actions, the Perfectly Awakened One (Buddha) sees sentient beings drifting; constantly following this drifting, the Ten Powers (the ten powers of the Buddha) constantly arise great compassion. Like falling from an extremely high mountain, seeing sentient beings walking on wrong paths, well-settled in the holy path, dwelling in a quiet place without afflictions. Bound by various wrong views, with no satisfaction for the realms of love and anger, submerged by birth, old age, sickness, and death, therefore the Ten Powers have great compassion. Pressed by various sufferings, seeing the three fires (greed, hatred, and delusion) of the world burning fiercely, terrified and fearful as if covered by deerskin, for this reason the Ten Powers arise compassion. Sentient beings are greedy and attached to flavors, indulging in attachment to various realms, seeing them falling into the state of hunger, the Tamer (Buddha) is able to save from harm. Seeing sentient beings harming each other, covered by the darkness of ignorance,'
猶如芒草蔓滋萁， 以是緣故十力悲。 淫慾所生諸繫縛， 見諸眾生行難行， 行於邪見稠林中， 以是緣故十力悲。 于不凈中有凈想， 無常有常無我我， 見諸眾生厭重擔， 是故十力生於悲。 見擔負于大重擔， 凡夫常依止羸劣， 常為諸結所污染， 是故十力有大悲。 見為利養所覆蔽， 複次境界無厭足， 墮于欲有之大海， 是故十力有大悲。 多於種種憂愁病， 見諸眾生苦惱已， 為是一切諸苦惱， 是故十力有大悲。 知于非有亦非無， 彼常有于大悲心， 一切眾生普遍心， 是故一切智無過。
「大王！今復略說，是沙門瞿曇成就四念處，四正勤，四如意足，四禪，五根，五力，七助道法，八聖道分。成就具足，是故，大王！是沙門瞿曇，無有過咎。」
如說偈言：
「常勤精進修念處， 大覺善知于正斷， 大仙禪定得自在， 勝出眾生無過咎。 調御世成諸神通， 諸辯自在到彼岸， 如來善知解脫咒， 大覺善通達諸諦。 于梵行處得自在， 修于慈悲及喜舍， 善安止住于定慧， 是故常無眾過咎。 大仙善知助菩提， 如來善知八聖道， 見眾生苦於聖道， 究竟安止
安樂渚。 一切世界無眾生， 有與世調齊等者， 一切智成一切德， 恒常不毀呰於他。
「大王！是沙門瞿曇，成就十力。」
王言：「大婆羅門！何等是名如來十力？」
「大王！是佛如來，是處如實知是處、非處如實知非處；去來現在，作業受業，住處因報如實而知；無量諸界種種世界如實知之；若諸餘人餘眾生等種種所解如實而知；若餘眾生餘人等根，勝非勝根如實而知；一切至道如實而知；若餘眾生餘人諸根諸力，助道諸禪解脫定次第定，一切結使污染白凈，隨各各處如實了知；念于無量種種宿命，若於一生若無量生，如其所行如其所說如實而知；天眼清凈過於人眼，見諸眾生種種生死，乃至生於善道惡道如實而知；諸漏盡無漏心解脫及慧解脫如實而知。大王！是名如來十力成就。具足力故，名持十力，名無降伏，是故無過。」
如說偈言：
「是處非處， 如實而知； 實說大人， 彼無有過， 過去無障， 彼有智慧， 未來現在， 知不失之。 善知業報， 知有因緣， 如實不錯， 世調御知。 知于無量， 種種諸界， 善知諸界， 世人無等。 世種種解， 無量諸佛， 照世明知， 如實不異。 知于鈍根
【現代漢語翻譯】 現代漢語譯本 安樂的彼岸。 一切世界沒有眾生，能與世間調和齊等， 一切智慧成就一切功德，恒常不譭謗他人。
『大王！那位沙門瞿曇（釋迦牟尼佛），成就了十力。』
國王說：『大婆羅門！什麼是如來（佛的稱號）的十力？』
『大王！佛陀如來，對於是處（因果關係中合理的情況）如實知是處，對於非處（因果關係中不合理的情況）如實知非處；對於過去、現在、未來，作業（行為）受業（行為的果報），住處（生命所處的狀態）因報（因果報應）如實而知；對於無量諸界（不同的世界）種種世界如實知之；對於其他人和眾生等種種所理解的如實而知；對於其他眾生和人的根（指眾生的能力），勝根（能力強的）非勝根（能力弱的）如實而知；對於一切至道（通往解脫的道路）如實而知；對於其他眾生和人的諸根（感官能力）、諸力（修行力量），助道（輔助修行的）諸禪（禪定）、解脫（從束縛中解脫）、定（專注的狀態）次第定（禪定的層次），一切結使（煩惱的根源）污染（使心靈不清凈的）白凈（使心靈清凈的），隨各各處如實了知；憶念無量種種宿命（過去世的生命），若於一生若無量生，如其所行如其所說如實而知；天眼（超人的視覺能力）清凈勝過人眼，見到眾生種種生死，乃至生於善道（好的去處）惡道（不好的去處）如實而知；諸漏（煩惱）盡無漏（沒有煩惱）心解脫（心靈的解脫）及慧解脫（智慧的解脫）如實而知。大王！這稱為如來十力成就。因為具足力量，所以稱為持有十力，稱為無降伏，因此沒有過失。』
如偈頌所說：
『是處非處，如實而知；真實說的大人， 他沒有過失，過去沒有障礙，他有智慧， 未來現在，知道不會失去。善於知道業報， 知道有因緣，如實不錯，世間的調御者知道。 知道無量，種種諸界，善於知道諸界， 世人沒有能與之相比的。世間種種理解，無量諸佛， 照耀世間明瞭知曉，如實不異。知道鈍根（能力弱的）
【English Translation】 English version The shore of peace and happiness. In all the worlds, there are no beings who are equal to the one who is in harmony with the world, All wisdom is accomplished, all virtues are attained, and he constantly does not slander others.
'Great King! That Śramaṇa Gautama (Shakyamuni Buddha) has accomplished the ten powers.'
The king said, 'Great Brahmin! What are the ten powers of the Tathāgata (title of the Buddha)?'
'Great King! The Buddha Tathāgata, truly knows what is possible as possible, and what is impossible as impossible; regarding the past, present, and future, actions (karma) and the results of actions, the state of existence, and the karmic retribution, he knows them as they truly are; he truly knows the immeasurable realms (different worlds) and various worlds; he truly knows the various understandings of other people and beings; he truly knows the faculties (abilities) of other beings and people, the superior faculties and the inferior faculties; he truly knows all the paths to liberation; he truly knows the faculties, powers, aids to the path, meditations (dhyana), liberations, states of concentration, the sequential states of concentration, all fetters (sources of affliction), defilements (that make the mind impure), and purities (that make the mind pure), each in their respective places; he remembers immeasurable past lives, whether in one life or countless lives, he knows what he did and what he said as they truly were; his divine eye (superhuman vision) is purer than human eyes, seeing the various births and deaths of beings, even their births in good realms and bad realms, he knows them as they truly are; he truly knows the exhaustion of all outflows (afflictions), the outflow-less (without afflictions), the liberation of the mind, and the liberation of wisdom. Great King! This is called the accomplishment of the ten powers of the Tathāgata. Because he is endowed with power, he is called the holder of the ten powers, he is called unconquerable, therefore he has no faults.'
As the verse says:
'What is possible and what is impossible, he truly knows; the great one who speaks the truth, He has no faults, no obstacles in the past, he has wisdom, The future and the present, he knows without losing it. He is good at knowing the results of actions, He knows the causes and conditions, truly without error, the tamer of the world knows. He knows the immeasurable, various realms, he is good at knowing the realms, No one in the world can compare to him. The various understandings of the world, the immeasurable Buddhas, Shine upon the world, clearly knowing, truly without difference. He knows the dull faculties (weak abilities)
， 亦知中根， 又知熟根， 到于彼岸。 一切至道， 如實而知； 根力助道， 神通解脫， 污染白凈， 各各了知。 無有障礙， 知見無礙， 念于平等， 無量稱實。 自身及他， 如實不異。 天眼清凈， 過於人眼， 生死眾生， 調御悉見。 知諸漏盡， 亦知解脫， 無漏有異， 亦悉知見。 是人尊力， 覺了自在， 是一念有， 心無分別。 動發非發， 自然而有， 始初轉輪， 無分別行。 一心而知 諸眾生思， 及眾生心， 無有二相。 是故無過， 佛得自在， 一切善法， 出諸德事。
「大王！是沙門瞿曇，成就四無畏。」
王又問言：「大婆羅門！何等如來四無畏也？」
「大王！是沙門瞿曇自言：『我得於正遍知。』若有沙門、諸婆羅門、魔梵及世言：『汝于諸法不正遍知，我不見是相，不見相故得安隱行，得無畏行。』自言：『我得最勝處行，在大眾中，正師子吼，能轉梵輪。沙門、婆羅門及余諸世，無有能轉是正法者。』佛自誓言：『我諸漏盡。』若有說言：『汝漏未盡。』佛不見是相，不見相故，如來得於安樂之行，得無畏行，得勝處行，在大眾中，正師子
【現代漢語翻譯】 現代漢語譯本 也知道根器中等的眾生，也知道根器成熟的眾生，都能到達彼岸（涅槃）。 對於一切通往真理的道路，都能如實地瞭解；對於根、力、助道等修行方法， 以及神通、解脫、污染和清凈等狀態，都能一一明瞭。 沒有任何障礙，知見通達無礙，心念平等， 所知所量與實際相符。自身與他人，如實觀察並無差別。 天眼清凈，勝過人眼，對於生死輪迴中的眾生， 都能調伏並悉數看見。知道諸漏已盡，也知道解脫， 無漏和有漏的差別，也都完全知曉。這樣的人具有尊貴的威德力量， 覺悟之後自在無礙，這都是在一念之間發生的，心中沒有任何分別。 動念與非動念，都是自然而然地發生，最初開始轉動法輪， 沒有任何分別的修行。一心就能知道所有眾生的思想， 以及眾生的心念，沒有兩種不同的相狀。因此沒有過失， 佛陀獲得自在，一切善法，都出自於他的德行。
『大王！這位沙門瞿曇（釋迦牟尼佛），成就了四種無所畏懼的境界。』
國王又問：『大婆羅門！什麼是如來的四種無所畏懼呢？』
『大王！這位沙門瞿曇自己說：『我已證得正遍知（完全的覺悟）。』如果有沙門、婆羅門、魔、梵天以及世人說：『你對於諸法沒有完全的覺悟。』我沒有看到這種可能性，因為沒有看到這種可能性，所以能安穩地修行，能無所畏懼地修行。』他自己說：『我已證得最殊勝的境界，在大眾之中，能發出真正的獅子吼，能轉動梵輪（佛法之輪）。沙門、婆羅門以及其他世人，沒有誰能轉動這正法之輪。』佛陀自己發誓說：『我的煩惱已經斷盡。』如果有人說：『你的煩惱還沒有斷盡。』佛陀沒有看到這種可能性，因為沒有看到這種可能性，如來能安樂地修行，能無所畏懼地修行，能以最殊勝的境界修行，在大眾之中，能發出真正的獅子吼。
【English Translation】 English version Also knowing beings of middling faculties, also knowing beings of mature faculties, reaching the other shore (Nirvana). Knowing all paths to truth as they truly are; the roots, powers, and aids to enlightenment, as well as supernatural abilities, liberation, defilement, and purity, each understood distinctly. Without any obstruction, knowledge and insight are unimpeded, thoughts are equal, what is known and measured aligns with reality. Oneself and others, observed truly without difference. The heavenly eye is pure, surpassing human eyes, for beings in the cycle of birth and death, all are subdued and seen completely. Knowing that all outflows are exhausted, also knowing liberation, the difference between outflows and no outflows, all are fully known and seen. Such a person has noble power, awakened and free, all happening in a single thought, without any discrimination in the mind. Movement and non-movement, both occur naturally, initially turning the wheel of Dharma, without any discriminating practice. With one mind, knowing all beings' thoughts, and the minds of beings, without two different aspects. Therefore, there is no fault, the Buddha attains freedom, all good dharmas, arise from his virtues.
'Great King! This Shramana Gautama (Shakyamuni Buddha) has achieved the four kinds of fearlessness.'
The king then asked: 'Great Brahmin! What are the four fearlessnesses of the Tathagata?'
'Great King! This Shramana Gautama himself says: 『I have attained Right and Complete Enlightenment (perfect awakening).』 If any Shramana, Brahmin, Mara, Brahma, or worldly person says: 『You do not have complete enlightenment regarding all dharmas.』 I do not see such a possibility, and because I do not see such a possibility, I can practice peacefully, I can practice fearlessly.』 He himself says: 『I have attained the most supreme state, and in the assembly, I can roar the true lion's roar, I can turn the wheel of Dharma (the wheel of the Buddhist teachings). No Shramana, Brahmin, or other worldly person can turn this wheel of the true Dharma.』 The Buddha himself vows: 『My defilements are exhausted.』 If anyone says: 『Your defilements are not exhausted.』 The Buddha does not see such a possibility, and because he does not see such a possibility, the Tathagata can practice peacefully, can practice fearlessly, can practice in the most supreme state, and in the assembly, can roar the true lion's roar.
吼，能轉梵輪。沙門、婆羅門及余諸世，無有能轉是正法者。佛說障道法。若有說言：『親近是法無有障礙。』佛不見是相，不見相故得安樂行，得無畏行，得勝處行。在大眾中，正師子吼，轉于梵輪。沙門婆羅門及余諸世，無有能轉是正法者。我說聖出道。若有說言：『親近是者不能出世。』佛不見是相，不見相故，得安樂行，得無畏行，得勝處行，在大眾中，正師子吼，能轉梵輪。沙門婆羅門及余諸世，無有能轉是正法輪。大王！此是如來四無所畏，如來成就是四無畏，在大眾中，正師子吼，是故無過。」
如說偈言：
「眾中師子吼， 人調無所畏； 更無與我等， 況眾生有過。 若我所覺法， 是真實不虛， 是正遍知見， 鹿王師子吼。 若有違逆者， 不見有彼相； 以不見相故， 人調無所畏。 我一切漏盡， 我身是無漏， 無有似等者， 諸天及世人， 有是障礙法， 世調御所說； 是真實空虛， 無有可變異。 我說出道法， 自覺已演說； 修行此法者， 無有于障礙。 大健知是已， 如來得安樂； 得於無畏樂， 勝大丈夫行。 轉于梵法輪， 余無有能轉； 世間所不轉， 惟除兩足尊。
佛說菩
【現代漢語翻譯】 現代漢語譯本 『吼』，能轉動梵輪（指佛陀的教法）。沙門（指佛教出家修行者）、婆羅門（指古印度祭司階層）以及其他世間的人，沒有誰能轉動這正法。佛陀宣說會障礙修道的法。如果有人說：『親近這個法不會有障礙。』佛陀看不到這種現象，因為看不到這種現象，所以能安樂地修行，能無畏地修行，能以殊勝的姿態修行。在大眾之中，發出真正的獅子吼，轉動梵輪。沙門、婆羅門以及其他世間的人，沒有誰能轉動這正法。我說的是通往解脫的道路。如果有人說：『親近這個法不能出離世間。』佛陀看不到這種現象，因為看不到這種現象，所以能安樂地修行，能無畏地修行，能以殊勝的姿態修行，在大眾之中，發出真正的獅子吼，能轉動梵輪。沙門、婆羅門以及其他世間的人，沒有誰能轉動這正法輪。大王！這就是如來的四無所畏，如來成就了這四無所畏，在大眾之中，發出真正的獅子吼，所以沒有過失。
正如偈頌所說：
『在眾人中發出獅子吼，調御眾生而無所畏懼； 再也沒有誰能與我相比，更何況眾生會有過失。 如果我所覺悟的法，是真實不虛的， 是正等覺的見解，就像鹿王發出獅子吼一樣。 如果有誰違逆我的教法，我看不到他有任何道理； 因為看不到任何道理，所以調御眾生而無所畏懼。 我的一切煩惱都已斷盡，我的身體是無漏的， 沒有誰能與我相似，無論是諸天還是世人。 如果說有障礙修道的法，是世間調御者所說的； 那一定是虛妄不實的，沒有任何可改變的。 我所說的出世之道，是自己覺悟后才宣說的； 修行這個法的人，不會有任何障礙。 大智大勇者知道這些后，如來才能獲得安樂； 獲得無畏的快樂，以殊勝大丈夫的姿態修行。 轉動梵法輪，沒有誰能轉動； 世間所不能轉動的，唯有兩足尊（指佛陀）才能轉動。
佛陀如是說。
【English Translation】 English version 'Roaring', able to turn the Brahma wheel (referring to the Buddha's teachings). Neither Shramanas (Buddhist renunciates), Brahmins (ancient Indian priestly class), nor any other beings in the world can turn this righteous Dharma. The Buddha speaks of the Dharma that obstructs the path. If someone says, 'Being close to this Dharma has no obstacles,' the Buddha does not see such a phenomenon. Because he does not see such a phenomenon, he can practice peacefully, practice fearlessly, and practice with a superior demeanor. In the midst of the assembly, he roars the true lion's roar, turning the Brahma wheel. Neither Shramanas, Brahmins, nor any other beings in the world can turn this righteous Dharma. I speak of the path to liberation. If someone says, 'Being close to this cannot lead to liberation,' the Buddha does not see such a phenomenon. Because he does not see such a phenomenon, he can practice peacefully, practice fearlessly, and practice with a superior demeanor. In the midst of the assembly, he roars the true lion's roar, able to turn the Brahma wheel. Neither Shramanas, Brahmins, nor any other beings in the world can turn this righteous Dharma wheel. Great King! These are the four fearlessnesses of the Tathagata. The Tathagata has achieved these four fearlessnesses. In the midst of the assembly, he roars the true lion's roar, therefore there is no fault.
As the verse says:
'In the midst of the assembly, he roars the lion's roar, taming beings without fear; There is no one equal to me, let alone that beings have faults. If the Dharma I have awakened to is true and not false, It is the view of perfect enlightenment, like the lion's roar of the deer king. If anyone opposes my teachings, I see no reason for it; Because I see no reason, I tame beings without fear. All my afflictions are exhausted, my body is without outflows, There is no one similar to me, whether among gods or humans. If it is said that there is a Dharma that obstructs the path, spoken by the world's tamer; That must be false and unreal, with nothing that can be changed. The path to liberation I speak of, is proclaimed after my own awakening; Those who practice this Dharma will have no obstacles. The great wise and courageous one knows this, and the Tathagata attains peace; Attains the joy of fearlessness, practicing with the demeanor of a superior great man. Turning the Brahma wheel, no one else can turn it; What the world cannot turn, only the two-legged honored one (referring to the Buddha) can turn.
Thus spoke the Buddha.
薩行方便經卷中 大正藏第 09 冊 No. 0271 佛說菩薩行方便境界神通變化經
佛說菩薩行方便境界神通變化經卷下
宋天竺三藏法師求那跋陀羅譯
「複次，大王！是沙門瞿曇，成就十八不共佛法。大王！何等十八不共佛法？大王！是佛如來，無有錯亂，口無言說，無有失念，無有異想，無不定心，無不知己，舍欲無退減，進無退減，念無退減，慧無退減，解脫無退減，解脫知見亦無退減，一切身業以智為首隨於智行，一切口業以智為首隨於智行，一切意業以智為首隨於智行，知於過去無礙知見，知于未來無礙知見，知于現在無礙知見。大王！是名如來十八不共佛法成就，是故無過。」
如說偈曰：
「世尊無錯亂， 口無有言說， 其念無有失， 是故彼無過。 無有于異想， 正智心不亂； 隨時不生舍， 一切智無過。 欲無有退減， 善誓進無減； 其念無有失， 彼無能毀者。 慧無損退減， 解無有退減， 解知見無減， 彼智無有惱。 一切諸身業， 口業及意業， 以智力自在， 智亦無有失。 知於過去世， 彼智無有礙； 未來亦無礙， 現在世無礙。 有如是功德， 是沙門瞿曇； 復
【現代漢語翻譯】 現代漢語譯本 『再者，大王！這位沙門瞿曇（釋迦牟尼佛），成就了十八種不共佛法。大王！什麼是十八種不共佛法呢？大王！佛如來，沒有錯亂，口沒有妄語，沒有失念，沒有異想，沒有不定心，沒有不知己，捨棄慾望沒有退減，精進沒有退減，正念沒有退減，智慧沒有退減，解脫沒有退減，解脫知見也沒有退減，一切身業以智慧為首，隨順智慧而行，一切口業以智慧為首，隨順智慧而行，一切意業以智慧為首，隨順智慧而行，了知過去沒有障礙的知見，了知未來沒有障礙的知見，了知現在沒有障礙的知見。大王！這稱為如來成就的十八種不共佛法，因此沒有過失。』 如偈頌所說： 『世尊沒有錯亂，口沒有妄語，他的正念沒有缺失，因此他沒有過失。 沒有異想，正智之心不散亂；隨時不生捨棄，一切智慧沒有過失。 慾望沒有退減，善誓精進沒有退減；他的正念沒有缺失，沒有人能毀壞他。 智慧沒有損減，解脫沒有退減，解脫知見沒有退減，他的智慧沒有煩惱。 一切身業，口業和意業，以智慧的力量自在，智慧也沒有缺失。 了知過去世，他的智慧沒有障礙；未來也沒有障礙，現在世也沒有障礙。 有這樣的功德，這位沙門瞿曇；』
【English Translation】 English version 'Furthermore, great king! This Shramana Gautama (Shakyamuni Buddha) has accomplished the eighteen unique qualities of a Buddha. Great king! What are these eighteen unique qualities of a Buddha? Great king! The Tathagata Buddha has no confusion, no false speech, no loss of mindfulness, no different thoughts, no unsteadiness of mind, no lack of self-knowledge, no decrease in abandoning desires, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, and no decrease in the knowledge and vision of liberation. All bodily actions are led by wisdom and follow wisdom, all verbal actions are led by wisdom and follow wisdom, all mental actions are led by wisdom and follow wisdom. He knows the past with unobstructed knowledge and vision, knows the future with unobstructed knowledge and vision, and knows the present with unobstructed knowledge and vision. Great king! These are called the eighteen unique qualities of a Buddha accomplished by the Tathagata, therefore he has no faults.' As the verse says: 'The World Honored One has no confusion, his mouth has no false speech, his mindfulness has no loss, therefore he has no faults. He has no different thoughts, his mind of right wisdom is not scattered; he does not give up at any time, all his wisdom has no faults. His desires do not decrease, his good vows and diligence do not decrease; his mindfulness has no loss, no one can destroy him. His wisdom has no decrease, his liberation has no decrease, his knowledge and vision of liberation has no decrease, his wisdom has no afflictions. All bodily actions, verbal actions, and mental actions, are free with the power of wisdom, and his wisdom has no loss. He knows the past, his wisdom has no obstruction; the future also has no obstruction, and the present has no obstruction. Having such merits, this Shramana Gautama;'
過是無量， 非我說能盡。」
爾時栴茶缽樹提王，聞如來如是不可思議諸功德已，甚適其意，歡喜踴躍生於愛樂。於是薩遮尼乾子所，得無量歡喜，得不可思議想，得世尊想，得善知識想，得示菩提想，得度到彼一切智想，得啟請想，得於念想，又得菩薩不可思議解脫之想。得於如是諸想心已，以價直百千真珠瓔珞，又復以上無價之衣，供養薩遮尼乾子已。如是贊言：「善哉，善哉！薩遮尼乾子，善說次第方便之法。」又言：「薩遮！汝所說法順一切智，汝所說法到一切智，汝所說法出於生死，汝所說法滅結使垢，汝所說法破嫉妒門，汝所說法擊大施鼓，汝所說法能破壞魔大憍慢山，汝所說法能幹愛海，汝所說法照愚癡林，汝所說法，教化眾生不過失時。」
王說是已，薩遮尼乾子語大王言：「如是，大王！菩薩威儀無不調伏諸眾生者，無有說法逆大乘者，若不能增益一切智，若不能盡一切結使，若不能示生死過患，若其不能到于涅槃，若不能近菩薩之行，若不能到自利利他及俱利者，無有是處。大王！若有一切初發意時，便到自利利他俱利。」
薩遮尼干說是事時，栴茶缽樹提王，得斷疑信，得不壞信；十六王子，得於歡喜信行之界；八千天子獲得三昧，名莊嚴佛行。是王宮中所坐尼干有萬
【現代漢語翻譯】 現代漢語譯本：過去的數量是無量的，不是我所能說盡的。
當時，栴茶缽樹提王（Chandapotthika，人名，國王），聽聞如來如此不可思議的諸功德后，心中非常滿意，歡喜雀躍，生起了愛慕之情。於是，他對薩遮尼乾子（Saccaka Nigantha，人名，外道修行者）產生了無量的歡喜，生起了不可思議的想法，生起了世尊的想法，生起了善知識的想法，生起了指示菩提的想法，生起了度到一切智的想法，生起了啟請的想法，生起了對於唸的想法，又生起了菩薩不可思議解脫的想法。在心中生起這些想法后，他用價值百千的真珠瓔珞，又用無價的衣服，供養薩遮尼乾子。如此讚歎道：『善哉，善哉！薩遮尼乾子，你善於宣說次第方便之法。』又說：『薩遮！你所說的法順應一切智，你所說的法能達到一切智，你所說的法能脫離生死，你所說的法能滅除煩惱垢染，你所說的法能破除嫉妒之門，你所說的法能敲響大布施的鼓聲，你所說的法能摧毀魔的大驕慢山，你所說的法能使愛慾之海乾涸，你所說的法能照亮愚癡的森林，你所說的法，教化眾生不會錯過時機。』
國王說完這些話后，薩遮尼乾子對大王說：『是的，大王！菩薩的威儀沒有不能調伏眾生的，沒有說法是違背大乘的，如果不能增益一切智，如果不能斷盡一切煩惱，如果不能揭示生死的過患，如果不能到達涅槃，如果不能接近菩薩的修行，如果不能達到自利利他以及兩者兼顧，這是不可能的。大王！如果有人在最初發心時，就能達到自利利他以及兩者兼顧。』
薩遮尼乾子說這些事的時候，栴茶缽樹提王，得到了斷除疑惑的信心，得到了不可動搖的信心；十六位王子，得到了歡喜信行的境界；八千位天子獲得了三昧，名為莊嚴佛行。在王宮中就坐的尼乾子有一萬多人。
【English Translation】 English version: The past is immeasurable; it is not something I can fully describe.』
At that time, King Chandapotthika, having heard the Tathagata』s inconceivable merits, was greatly pleased, overjoyed, and filled with admiration. Then, he developed immeasurable joy towards Saccaka Nigantha, conceived inconceivable thoughts, thought of him as the World Honored One, thought of him as a good teacher, thought of him as one who shows the path to Bodhi, thought of him as one who has reached omniscience, thought of him as one to be asked, thought of him as one to be mindful of, and also conceived the thought of the inconceivable liberation of a Bodhisattva. Having conceived these thoughts in his mind, he offered Saccaka Nigantha a necklace of pearls worth a hundred thousand, and also priceless garments. He praised him thus: 『Excellent, excellent! Saccaka Nigantha, you skillfully expound the Dharma of gradual practice.』 He also said: 『Saccaka! Your Dharma is in accordance with omniscience, your Dharma leads to omniscience, your Dharma transcends birth and death, your Dharma extinguishes the defilements of afflictions, your Dharma breaks down the gate of jealousy, your Dharma beats the drum of great giving, your Dharma can destroy the great mountain of the demon』s arrogance, your Dharma can dry up the ocean of desire, your Dharma illuminates the forest of ignorance, your Dharma teaches sentient beings without missing the opportune time.』
After the king had spoken these words, Saccaka Nigantha said to the great king: 『Indeed, great king! There is no demeanor of a Bodhisattva that cannot subdue sentient beings, no Dharma that goes against the Mahayana, if it cannot increase omniscience, if it cannot exhaust all afflictions, if it cannot reveal the faults of birth and death, if it cannot reach Nirvana, if it cannot approach the practice of a Bodhisattva, if it cannot achieve self-benefit, benefit to others, and benefit to both, such a thing is impossible. Great king! If one has the initial intention, one can achieve self-benefit, benefit to others, and benefit to both.』
When Saccaka Nigantha spoke these words, King Chandapotthika gained unwavering faith, and the sixteen princes attained the realm of joyful faith; eight thousand devas attained samadhi, named the Adornment of Buddha』s Practice. There were ten thousand Niganthas sitting in the royal palace.
三千，發於無上正真道心，各各脫衣供養薩遮尼乾子已，作如是言：「我等今者得於善利，見是薩遮大善男子，又聞演說是隨順法。」復言：「薩遮！可與俱往，欲見世尊，是佛如來今在我園。」
薩遮答言：「一切悉來和合共往。」
爾時大王與其眷屬大臣人民設大莊嚴，爾時大王遍城行令唱如是言：「若不至於如來所者，當斬殺之。」舉城一切男子、女人、童男、童女，聞王令已，各各持諸華鬘、涂香、末香、種種伎樂，出於優禪大城外已，向園而住待于大王。
爾時缽樹提王，與薩遮尼乾子，諸大臣等，王子兵眾，內宮婇女，國土人民，騎乘圍繞，大王威德，王大神力，王大變化，王大遊戲，擎幢幡蓋，百千音樂，歌舞唱伎，簫笛擊節出種種妙音；象馬槃戲百千吉瓨，在前行列，以金鎖莊挍象車、馬車，九十八億人眾圍繞，趣向自園詣世尊所。到已，頂禮佛足右繞三匝卻住一面。薩遮尼干及其眷屬，頂禮佛足右繞無量百千匝已，住立合掌觀佛不眴。
爾時大德舍利弗，見薩遮尼乾子佛前觀佛目不暫眴，見是事已作是思惟：「薩遮尼乾子何緣來此？」如是思已，語薩遮尼乾子言：「薩遮！汝何緣故詣如來所，欲見如來為欲聽法？」
薩遮尼乾子言：「大德舍利弗！我不見佛、不為
【現代漢語翻譯】 現代漢語譯本：三千人，發起了無上正真道心，各自脫下衣服供養薩遮尼乾子（Saccaka Nigaṇṭha-putta，一位苦行者），然後說道：『我們今天真是得到了善利，見到了這位薩遮大善男子，又聽聞他演說隨順正法的道理。』又說：『薩遮！可以一起去，想去見世尊，那位佛陀如來現在就在我的園林里。』 薩遮回答說：『大家都來，一起去。』 當時，國王和他的眷屬、大臣、人民都做了盛大的裝飾。國王在全城發佈命令，說道：『如果不去如來那裡的人，都要被斬殺。』全城所有的男子、女人、童男、童女，聽到國王的命令后，各自拿著各種花鬘、涂香、末香、各種樂器，出了優禪大城，在城外等候國王，面向園林而住。 當時，缽樹提王（Pasenadi，波斯匿王），和薩遮尼乾子、各位大臣、王子、士兵、後宮的妃嬪、國土的人民，騎著各種坐騎，被眾人圍繞著。國王威風凜凜，擁有大神力，展現大變化，進行大遊戲，舉著旗幟、幡蓋，奏響百千種音樂，歌舞表演，簫笛齊鳴，發出各種美妙的聲音；象馬嬉戲，百千個吉祥的瓶子在隊伍前列。用金鎖裝飾的象車、馬車，九十八億人眾圍繞著，前往自己的園林，去見世尊。到達后，頂禮佛足，右繞三圈，然後退到一旁站立。薩遮尼乾子和他的眷屬，頂禮佛足，右繞無數百千圈后，站立合掌，目不轉睛地看著佛陀。 當時，大德舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱），看到薩遮尼乾子在佛前目不轉睛地看著佛陀，看到這種情況后，心想：『薩遮尼乾子為何來到這裡？』這樣想后，對薩遮尼乾子說：『薩遮！你為何來到如來這裡，是想見如來，還是想聽法？』 薩遮尼乾子說：『大德舍利弗！我不是爲了見佛，也不是爲了聽法而來。』
【English Translation】 English version: Three thousand people, having generated the supreme and true aspiration for enlightenment, each took off their clothes to offer to Saccaka Nigaṇṭha-putta (a Jain ascetic), and then said, 'We have today obtained great benefit, having seen this great and virtuous man, Saccaka, and having heard him expound the Dharma that accords with the truth.' They further said, 'Saccaka! Let us go together, we wish to see the World Honored One, the Buddha Tathagata, who is now in my garden.' Saccaka replied, 'Let everyone come, and we will go together.' At that time, the king, along with his retinue, ministers, and people, made grand preparations. The king issued a decree throughout the city, saying, 'Those who do not go to the Tathagata will be executed.' All the men, women, boys, and girls in the city, upon hearing the king's decree, each took various flower garlands, scented powders, incense, and various musical instruments, and went outside the city of Ujjeni, waiting for the king, facing the garden. At that time, King Pasenadi (King of Kosala), along with Saccaka Nigaṇṭha-putta, the ministers, princes, soldiers, palace women, and the people of the kingdom, surrounded by various mounts, proceeded. The king was majestic, possessed great divine power, displayed great transformations, and engaged in great displays. Holding banners and canopies, with hundreds and thousands of musical instruments playing, singing and dancing, with flutes and pipes, emitting various wonderful sounds; elephants and horses frolicked, and hundreds and thousands of auspicious jars were in the front of the procession. Elephant carts and horse carts adorned with golden chains, surrounded by ninety-eight million people, proceeded towards their own garden to see the World Honored One. Upon arriving, they bowed at the Buddha's feet, circumambulated him three times, and then stood to one side. Saccaka Nigaṇṭha and his retinue, having bowed at the Buddha's feet and circumambulated him countless hundreds and thousands of times, stood with their palms together, gazing at the Buddha without blinking. At that time, the venerable Sariputta (one of the Buddha's ten great disciples, known for his wisdom), seeing Saccaka Nigaṇṭha-putta gazing at the Buddha without blinking, thought, 'Why has Saccaka Nigaṇṭha-putta come here?' Having thought this, he said to Saccaka Nigaṇṭha-putta, 'Saccaka! Why have you come to the Tathagata, is it to see the Tathagata, or to hear the Dharma?' Saccaka Nigaṇṭha-putta said, 'Venerable Sariputta! I have not come to see the Buddha, nor to hear the Dharma.'
聽法。大德舍利弗！我今不用一切法故詣如來所。何以故？大德舍利弗！見色不名見於如來，見受相、行、識，亦不名為見於如來。不見地大、水、火、風大名見如來，不見於我名見如來，不見眾生、不見壽命、不見養育名見如來，不見丈夫名見如來，不見我勝、我所勝名見如來，不見於想名見如來。大德舍利弗！不見一切相者名見如來，不見執著名見如來，見無有物名見如來，見於性故名見如來，見本際故名見如來，見眼色離欲名見如來，見耳聲無教名見如來，見鼻香不和合名見如來，見舌味無知名見如來，見身觸無覺名見如來，見意法無分別名見如來。」
舍利弗言：「薩遮！以如是相見如來者，云何見如來耶？」
薩遮答言：「大德舍利弗！非以種故見於如來，不以性故見於如來，非相非無相，非法非無法，非實非不實，非境界非不境界，非思惟非不思惟，非分別非不分別，非有為非無為，非物非不物，非聚非散，非色、非受、非想、非行、非識，非取非不取，名見如來。」
舍利弗言：「薩遮！以如是相見如來者，汝善丈夫，云何得見於如來耶？」
薩遮答言：「大德舍利弗！我非到色見於如來，亦不離色見於如來，亦不壞色見於如來；如是受、想、行、識，非到于識見於如來，不
{ "translations": [ "現代漢語譯本：", "聽法。大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我如今不執著于任何法，所以來到如來（Tathāgata，佛陀的稱號之一）這裡。為什麼呢？大德舍利弗！見到色（rūpa，物質現象）不稱為見到如來，見到受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），也不稱為見到如來。不見地大（pṛthivī-dhātu，地元素）、水大（āpas-dhātu，水元素）、火大（tejas-dhātu，火元素）、風大（vāyu-dhātu，風元素）稱為見到如來，不見『我』稱為見到如來，不見眾生（sattva，有情）、不見壽命（āyus，生命）、不見養育稱為見到如來，不見丈夫稱為見到如來，不見我勝、我所勝稱為見到如來，不見於想稱為見到如來。大德舍利弗！不見一切相（lakṣaṇa，特徵）者稱為見到如來，不見執著（abhiniveśa，固執）稱為見到如來，見到無有物稱為見到如來，見到性（prakṛti，本性）故稱為見到如來，見到本際（bhūta-koṭi，實相的終極）故稱為見到如來，見到眼（cakṣus，視覺器官）色（rūpa，視覺對像）離欲（virāga，無貪）稱為見到如來，見到耳（śrotra，聽覺器官）聲（śabda，聲音）無教（aśikṣita，未受教）稱為見到如來，見到鼻（ghrāṇa，嗅覺器官）香（gandha，氣味）不和合（asaṃyoga，不結合）稱為見到如來，見到舌（jihvā，味覺器官）味（rasa，味道）無知（ajñāna，無知）稱為見到如來，見到身（kāya，觸覺器官）觸（spraṣṭavya，觸覺對像）無覺（asaṃvedana，無感覺）稱為見到如來，見到意（manas，意識）法（dharma，概念）無分別（avikalpa，無分別）稱為見到如來。」， "舍利弗問：「薩遮（Satyaka，論師名）！以這樣的方式見如來，那如何才能見到如來呢？」", "薩遮答道：「大德舍利弗！不是以種姓（gotra，出身）的緣故見到如來，不是以自性（svabhāva，固有性質）的緣故見到如來，非相（lakṣaṇa，特徵）非無相（alakṣaṇa，無特徵），非法（dharma，法）非無法（adharma，非法），非實（satya，真實）非不實（asatya，不真實），非境界（viṣaya，對像）非不境界（aviṣaya，非對像），非思惟（cintana，思考）非不思惟（acintana，非思考），非分別（vikalpa，分別）非不分別（avikalpa，無分別），非有為（saṃskṛta，有為法）非無為（asaṃskṛta，無為法），非物（vastu，事物）非不物（avastu，非事物），非聚（saṃghāta，聚集）非散（visaṃghāta，分散），非色（rūpa，物質現象）、非受（vedanā，感受）、非想（saṃjñā，知覺）、非行（saṃskāra，意志）、非識（vijñāna，意識），非取（upādāna，執取）非不取（anupādāna，不執取），這稱為見到如來。」", "舍利弗問：「薩遮！以這樣的方式見如來，你這位善男子，是如何見到如來的呢？」", "薩遮答道：「大德舍利弗！我不是到達色（rūpa，物質現象）而見到如來，也不是離開色而見到如來，也不是破壞色而見到如來；同樣的，受、想、行、識，也不是到達識而見到如來，也不是離開識而見到如來，也不是破壞識而見到如來。" ], "english_translations": [ "English version:", "Listening to the Dharma. Great Śāriputra! I now do not rely on any dharma, therefore I come to the Tathāgata. Why is that? Great Śāriputra! Seeing form (rūpa) is not called seeing the Tathāgata, seeing feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) is also not called seeing the Tathāgata. Not seeing the earth element (pṛthivī-dhātu), water element (āpas-dhātu), fire element (tejas-dhātu), and wind element (vāyu-dhātu) is called seeing the Tathāgata, not seeing 『I』 is called seeing the Tathāgata, not seeing sentient beings (sattva), not seeing lifespan (āyus), not seeing nurturing is called seeing the Tathāgata, not seeing a man is called seeing the Tathāgata, not seeing 『I am superior』 or 『what is mine is superior』 is called seeing the Tathāgata, not seeing perception is called seeing the Tathāgata. Great Śāriputra! Not seeing any characteristics (lakṣaṇa) is called seeing the Tathāgata, not seeing attachment (abhiniveśa) is called seeing the Tathāgata, seeing that there is nothing is called seeing the Tathāgata, seeing the nature (prakṛti) is called seeing the Tathāgata, seeing the ultimate reality (bhūta-koṭi) is called seeing the Tathāgata, seeing the eye (cakṣus) and form (rūpa) free from desire (virāga) is called seeing the Tathāgata, seeing the ear (śrotra) and sound (śabda) without instruction (aśikṣita) is called seeing the Tathāgata, seeing the nose (ghrāṇa) and smell (gandha) not combined (asaṃyoga) is called seeing the Tathāgata, seeing the tongue (jihvā) and taste (rasa) without knowledge (ajñāna) is called seeing the Tathāgata, seeing the body (kāya) and touch (spraṣṭavya) without sensation (asaṃvedana) is called seeing the Tathāgata, seeing the mind (manas) and concepts (dharma) without discrimination (avikalpa) is called seeing the Tathāgata.」", "Śāriputra said: 「Satyaka! If one sees the Tathāgata in this way, then how does one see the Tathāgata?」", "Satyaka replied: 「Great Śāriputra! It is not by lineage (gotra) that one sees the Tathāgata, it is not by inherent nature (svabhāva) that one sees the Tathāgata, neither with characteristics (lakṣaṇa) nor without characteristics (alakṣaṇa), neither with dharma (dharma) nor without dharma (adharma), neither with reality (satya) nor without reality (asatya), neither with object (viṣaya) nor without object (aviṣaya), neither with thought (cintana) nor without thought (acintana), neither with discrimination (vikalpa) nor without discrimination (avikalpa), neither with conditioned (saṃskṛta) nor unconditioned (asaṃskṛta), neither with thing (vastu) nor without thing (avastu), neither with aggregation (saṃghāta) nor dispersion (visaṃghāta), neither with form (rūpa), nor feeling (vedanā), nor perception (saṃjñā), nor mental formations (saṃskāra), nor consciousness (vijñāna), neither with grasping (upādāna) nor without grasping (anupādāna), this is called seeing the Tathāgata.」", "Śāriputra said: 「Satyaka! If one sees the Tathāgata in this way, then how have you, a good man, seen the Tathāgata?」", "Satyaka replied: 「Great Śāriputra! I do not see the Tathāgata by reaching form (rūpa), nor do I see the Tathāgata by leaving form, nor do I see the Tathāgata by destroying form; likewise with feeling, perception, mental formations, and consciousness, I do not see the Tathāgata by reaching consciousness, nor do I see the Tathāgata by leaving consciousness, nor do I see the Tathāgata by destroying consciousness." ] }
離於識見於如來，亦不壞識見於如來。非現世分見於如來，非過世分見於如來；非以陰分見於如來，非以界分見於如來；我以如是見於如來。我見一切言說非言說，名見如來。我非見非不見，非有非不有，非分別非不分別，非憶想、非諍、非惱、非起、非取、非舍、非戲論，非作想非不作想，非作物非不作物，非動發非不動發，非作見非無作見，非境界見非不境界見，非言語非不言語，見於如來。離於一切所有言語、談論、音聲，名見如來，亦無所見。大德舍利弗！菩薩如是見於如來，我亦如是見於如來。」
舍利弗言：「汝以如是見於如來，汝復云何聞說法耶？」
薩遮答言：「大德舍利弗！若我聽於如來說法，若生法想非是法想。何以故？大德舍利弗！菩薩一切所有言說皆出於法，然不執著，亦不生想。何以故？離法想故。」
舍利弗言：「汝今薩遮，不求聽法詣如來耶？」
薩遮答言：「大德舍利弗！我非求法、非不求法詣如來耶？何以故。大德舍利弗！夫求法者，名不求於一切諸法。大德舍利弗！夫求法者，不著佛求，不著法求，不著僧求，不知苦求，非斷集求，非修道求，非證滅求，非過欲界，非過色界、無色界求，非生死求，非涅槃求。大德舍利弗！汝當知，我都不求於一切法
【現代漢語翻譯】 現代漢語譯本：
『不執著于通過意識來認知如來，也不否定通過意識來認知如來。不是在現世中認知如來，也不是在過去世中認知如來；不是通過五蘊（陰，指色、受、想、行、識）來認知如來，也不是通過十八界（界，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）來認知如來；我是這樣認知如來的。我認知一切言說都非言說，這叫做認知如來。我既不是認知也不是不認知，既不是存在也不是不存在，既不是分別也不是不分別，既不是憶想，也不是爭論，也不是惱怒，也不是生起，也不是執取，也不是捨棄，也不是戲論，既不是作想也不是不作想，既不是造作也不是不造作，既不是動發也不是不動發，既不是有見也不是無見，既不是境界見也不是非境界見，既不是言語也不是非言語，這樣認知如來。脫離一切所有言語、談論、音聲，這叫做認知如來，也無所認知。大德舍利弗（舍利弗，佛陀十大弟子之一，以智慧著稱）！菩薩是這樣認知如來的，我也是這樣認知如來的。』 舍利弗問：『你這樣認知如來，那你又是如何聽聞佛陀說法的呢？』 薩遮回答說：『大德舍利弗！如果我聽聞如來說法，如果生起對法的執著，那就不是真正的法想。為什麼呢？大德舍利弗！菩薩一切的言說都出自於法，然而不執著於法，也不生起對法的執著。為什麼呢？因為已經脫離了對法的執著。』 舍利弗問：『你現在薩遮，不尋求聽法而前往如來那裡嗎？』 薩遮回答說：『大德舍利弗！我既不是爲了求法也不是不爲了求法而前往如來那裡。為什麼呢？大德舍利弗！尋求法的人，實際上是不尋求一切諸法。大德舍利弗！尋求法的人，不執著于佛陀而求，不執著於法而求，不執著于僧伽（僧，佛教僧團）而求，不執著于苦而求，不執著于斷滅集諦（集，苦的根源）而求，不執著于修道而求，不執著于證得滅諦（滅，苦的止息）而求，不執著于超越欲界（欲界，眾生有情慾的境界），不執著于超越色界（色界，有物質形體的境界）、無色界（無色界，沒有物質形體的境界）而求，不執著于生死而求，不執著于涅槃（涅槃，解脫）而求。大德舍利弗！你應該知道，我根本不尋求一切法。』
【English Translation】 English version:
'Not clinging to perceiving the Tathagata (Tathagata, an epithet of the Buddha) through consciousness, nor denying perceiving the Tathagata through consciousness. Not perceiving the Tathagata in the present life, nor in the past life; not perceiving the Tathagata through the skandhas (skandhas, the five aggregates of form, feeling, perception, mental formations, and consciousness), nor through the eighteen dhatus (dhatus, the eighteen elements of the six sense organs, six sense objects, and six consciousnesses); I perceive the Tathagata in this way. I perceive all speech as non-speech, this is called perceiving the Tathagata. I am neither perceiving nor not perceiving, neither existing nor not existing, neither distinguishing nor not distinguishing, neither recollecting, nor contending, nor being annoyed, nor arising, nor grasping, nor abandoning, nor engaging in idle talk, neither thinking nor not thinking, neither creating nor not creating, neither initiating nor not initiating, neither having views nor not having views, neither having boundary views nor not having boundary views, neither speaking nor not speaking, thus perceiving the Tathagata. Being detached from all speech, discussion, and sound, this is called perceiving the Tathagata, and there is nothing to perceive. Great Venerable Shariputra (Shariputra, one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva perceives the Tathagata in this way, and I also perceive the Tathagata in this way.' Shariputra asked: 'If you perceive the Tathagata in this way, then how do you hear the Dharma (Dharma, the teachings of the Buddha) being taught?' Satyaka replied: 'Great Venerable Shariputra! If I hear the Tathagata teaching the Dharma, and if I develop an attachment to the Dharma, then that is not the true thought of the Dharma. Why is that? Great Venerable Shariputra! All the speech of a Bodhisattva comes from the Dharma, yet they do not cling to the Dharma, nor do they develop an attachment to the Dharma. Why is that? Because they have detached from the attachment to the Dharma.' Shariputra asked: 'Now, Satyaka, do you not seek to hear the Dharma and go to the Tathagata?' Satyaka replied: 'Great Venerable Shariputra! I go to the Tathagata neither seeking the Dharma nor not seeking the Dharma. Why is that? Great Venerable Shariputra! One who seeks the Dharma, in reality, does not seek all dharmas. Great Venerable Shariputra! One who seeks the Dharma does not seek by clinging to the Buddha, does not seek by clinging to the Dharma, does not seek by clinging to the Sangha (Sangha, the Buddhist monastic community), does not seek by clinging to suffering, does not seek by clinging to the cessation of the origin of suffering (samudaya, the origin of suffering), does not seek by clinging to the path, does not seek by clinging to the attainment of the cessation of suffering (nirodha, the cessation of suffering), does not seek by clinging to transcending the desire realm (kama-dhatu, the realm of desire), does not seek by clinging to transcending the form realm (rupa-dhatu, the realm of form) and the formless realm (arupa-dhatu, the formless realm), does not seek by clinging to birth and death, does not seek by clinging to Nirvana (Nirvana, liberation). Great Venerable Shariputra! You should know that I do not seek any dharma at all.'
故，詣如來所。」
舍利弗言：「以何緣故作如是說？」
薩遮答言：「大德舍利弗！一切諸法無因緣故，我如是說。又法界性，無有因緣、非無因緣，俱不可得故。」
舍利弗言：「汝今流轉于諸道耶？」
薩遮答言：「大德舍利弗！若有道者我則流轉，若有生者我則有生，若有去者我則有死。大德舍利弗！一切諸法無去無生死。」
舍利弗言：「薩遮！如佛所說，汝等比丘生、老、病、死。」
薩遮答言：「大德舍利弗！一切眾生依止有道及憍慢故，為壞依止。如來世尊作如是說：『佛法如性，無有如是生老病死。』」
舍利弗言：「善哉，善哉！薩遮！汝說大乘知分別義。」
薩遮答言：「大德舍利弗！汝今能知云何是義？云何分別？」
舍利弗言：「善男子！我非說者，我今欲聽。善男子！汝當演說，云何是義？云何分別？」
薩遮答言：「大德舍利弗！義者謂無言說，若有言說名為分別。又復義者，謂不可說，若有言說名為分別。又復義者，名謂默然，若有言說名為分別。又復義者，謂無動搖無諸戲論，無有分別無有莊嚴，非有非物，無有我想。非勇，不可取不可見，無有居止，離於一切居止言說。又分別者，謂思量數觀往至他心。又復義
【現代漢語翻譯】 現代漢語譯本：所以，（我）去到如來（Tathagata，佛的稱號）那裡。 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說：『你因為什麼緣故這樣說？』 薩遮（Satyaka，一位辯論家）回答說：『大德舍利弗！一切諸法（dharma，宇宙間一切事物和現象）沒有因緣，所以我這樣說。而且法界（dharmadhatu，一切法的總稱）的本性，既不是有因緣，也不是沒有因緣，兩者都不可得。』 舍利弗說：『你現在還在諸道（gati，輪迴的六道）中流轉嗎？』 薩遮回答說：『大德舍利弗！如果存在道，我就會流轉；如果存在生，我就會有生；如果存在去，我就會有死。大德舍利弗！一切諸法沒有去，也沒有生死。』 舍利弗說：『薩遮！如佛所說，你們這些比丘（bhikkhu，佛教出家男眾）有生、老、病、死。』 薩遮回答說：『大德舍利弗！一切眾生因為執著于有道和憍慢（mana，傲慢）的緣故，爲了破除這種執著。如來世尊（Bhagavan，佛的尊稱）是這樣說的：『佛法（Buddha-dharma，佛教的教義）的本性，沒有這樣的生老病死。』 舍利弗說：『善哉，善哉！薩遮！你說的大乘（Mahayana，佛教的一個主要流派）的分別義理。』 薩遮回答說：『大德舍利弗！你現在能知道什麼是義理嗎？什麼是分別嗎？』 舍利弗說：『善男子！我不是說者，我現在想聽。善男子！你應當演說，什麼是義理？什麼是分別？』 薩遮回答說：『大德舍利弗！義理是指沒有言說，如果有言說就叫做分別。而且義理是指不可說，如果有言說就叫做分別。而且義理是指默然，如果有言說就叫做分別。而且義理是指沒有動搖，沒有各種戲論，沒有分別，沒有莊嚴，非有非無，沒有我相（atman，自我意識）。不是勇猛，不可取，不可見，沒有居止，遠離一切居止言說。而分別是指思量、數觀、前往、到達他心。而且義理
【English Translation】 English version: Therefore, (I) went to the Tathagata (the title of the Buddha).' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'For what reason do you say this?' Satyaka (a debater) replied, 'Great virtuous Sariputra! All dharmas (all things and phenomena in the universe) have no cause, therefore I say this. Moreover, the nature of the dharmadhatu (the totality of all dharmas) is neither with cause nor without cause, both are unattainable.' Sariputra said, 'Are you still transmigrating in the various paths (gati, the six realms of reincarnation)?' Satyaka replied, 'Great virtuous Sariputra! If there were a path, I would transmigrate; if there were birth, I would have birth; if there were going, I would have death. Great virtuous Sariputra! All dharmas have no going, nor birth and death.' Sariputra said, 'Satyaka! As the Buddha said, you bhikkhus (Buddhist monks) have birth, old age, sickness, and death.' Satyaka replied, 'Great virtuous Sariputra! All sentient beings, because of their attachment to the existence of paths and their arrogance (mana), in order to break this attachment. The Bhagavan (the Blessed One, an epithet of the Buddha) said this: 『The nature of the Buddha-dharma (the teachings of Buddhism) does not have such birth, old age, sickness, and death.』' Sariputra said, 'Excellent, excellent! Satyaka! You speak of the meaning of the distinctions of the Mahayana (a major branch of Buddhism).' Satyaka replied, 'Great virtuous Sariputra! Can you now know what is meaning? What is distinction?' Sariputra said, 'Good man! I am not the speaker, I want to listen now. Good man! You should explain, what is meaning? What is distinction?' Satyaka replied, 'Great virtuous Sariputra! Meaning refers to that which has no speech, if there is speech it is called distinction. Moreover, meaning refers to that which is unspeakable, if there is speech it is called distinction. Moreover, meaning refers to silence, if there is speech it is called distinction. Moreover, meaning refers to that which is without movement, without various plays, without distinction, without adornment, neither existent nor non-existent, without the notion of self (atman, self-consciousness). It is not courageous, cannot be grasped, cannot be seen, has no dwelling, is apart from all dwelling and speech. And distinction refers to thinking, counting, observing, going, reaching the minds of others. Moreover, meaning
者，名謂義辯。分別者，謂法辯、辭辯、樂說之辯。大德舍利弗！是名略說義及分別。」
爾時世尊贊薩遮尼乾子：「善哉，善哉！善男子！如汝所說。」說此法時三千天子，得無生法忍，二萬衆生聞此大辯，發於無上正真道心。
爾時大德目連白佛言：「世尊！是薩遮善男子，作是外道尼乾子服，化幾衆生？」
佛告目連：「若聞此事，一切天人皆當迷惑，唯除菩薩摩訶薩等。目連諦聽，我今演說，薩遮尼乾子種種形服色像威儀，教化眾生少分之事。目連！是薩遮善男子，作外道服，教化須彌塵數眾生，令發無上正真道心。作遮勒形服，化四天下塵數眾生，發於無上正真道心。作余異道出家之像，化八十四恒河沙等眾生，發於無上正真道心。現聲聞形，化十恒河沙等眾生；示聲聞乘已，然後復化，令發無上正真道心。作緣覺像，教化眾生復過是數。菩薩形服，教化眾生復過是數。復作釋像，復作梵像，復作轉輪大王之像，復作護世像，復作緊那羅像，復作阿修羅像，復作迦樓羅像，復作摩睺羅像，復作人像，復作非人像，復作男子像，復作女人像，復作童子像，復作童女像，復作地天像，復作即化生天像，復作仙人像，復作年少婆羅門像，復作比丘像，復作比丘尼像，復作優婆塞像，復作優婆斯
【現代漢語翻譯】 現代漢語譯本：『義』指的是對意義的辨析。『分別』指的是對法義的辨析、對言辭的辨析以及對樂說（善於辯論）的辨析。大德舍利弗！這簡略地說明了『義』和『分別』的含義。 當時，世尊讚歎薩遮尼乾子（Saccaka Nigaṇṭha-putta，一位外道修行者）說：『好啊，好啊！善男子！正如你所說。』當佛陀宣說此法時，三千天子證得了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟），兩萬眾生聽聞了這偉大的辯論，發起了無上正等正覺之心。 當時，大德目連（Mahāmaudgalyāyana，佛陀的弟子）問佛陀說：『世尊！這位薩遮善男子，以這樣的外道尼乾子裝束，教化了多少眾生呢？』 佛陀告訴目連：『如果聽到這件事，一切天人都將感到迷惑，唯有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）等不會。目連，仔細聽著，我現在為你講述薩遮尼乾子以各種不同的形貌、服飾、顏色、儀態教化眾生的一小部分事蹟。目連！這位薩遮善男子，以作外道裝束，教化了須彌山微塵數般的眾生，使他們發起了無上正等正覺之心。以遮勒（celaka，一種苦行者）的裝束，教化了四天下微塵數般的眾生，使他們發起了無上正等正覺之心。以其他不同外道的出家形象，教化了八十四恒河沙數般的眾生，使他們發起了無上正等正覺之心。示現聲聞（śrāvaka，佛陀的弟子）的形象，教化了十恒河沙數般的眾生；在示現聲聞乘（śrāvakayāna，聲聞的修行道）之後，又再次教化他們，使他們發起了無上正等正覺之心。以緣覺（pratyekabuddha，獨自覺悟者）的形象，教化的眾生數量超過了以上所說。以菩薩的形象和服飾，教化的眾生數量也超過了以上所說。他又示現帝釋（Śakra，天神之王）的形象，又示現梵天（Brahmā，創造之神）的形象，又示現轉輪聖王（cakravartin，統治世界的君主）的形象，又示現護世天王（lokapāla，守護世界的諸神）的形象，又示現緊那羅（kiṃnara，一種半人半獸的天神）的形象，又示現阿修羅（asura，好戰的神）的形象，又示現迦樓羅（garuḍa，一種大鵬鳥）的形象，又示現摩睺羅伽（mahoraga，一種大蟒蛇）的形象，又示現人的形象，又示現非人的形象，又示現男子的形象，又示現女子的形象，又示現童子的形象，又示現童女的形象，又示現地天（bhūmadevatā，土地神）的形象，又示現即化生天（upapāduka-deva，化生天神）的形象，又示現仙人的形象，又示現年輕婆羅門（brāhmaṇa，印度教祭司）的形象，又示現比丘（bhikṣu，佛教僧侶）的形象，又示現比丘尼（bhikṣuṇī，佛教女僧侶）的形象，又示現優婆塞（upāsaka，在家男居士）的形象，又示現優婆夷（upāsikā，在家女居士）的形象。』
【English Translation】 English version: 『Meaning』 refers to the analysis of meaning. 『Distinction』 refers to the analysis of the meaning of the Dharma, the analysis of words, and the analysis of skillful eloquence. Great Śāriputra! This is a brief explanation of 『meaning』 and 『distinction.』 At that time, the World Honored One praised Saccaka Nigaṇṭha-putta, saying: 『Excellent, excellent! Good man! It is as you have said.』 When the Buddha spoke this Dharma, three thousand devas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti), and twenty thousand beings, hearing this great debate, generated the mind of unsurpassed, true, and complete enlightenment. At that time, the great Maudgalyāyana said to the Buddha: 『World Honored One! This good man Saccaka, in the guise of a Nigaṇṭha-putta, how many beings has he converted?』 The Buddha told Maudgalyāyana: 『If they were to hear of this, all devas and humans would be confused, except for bodhisattva-mahāsattvas and the like. Maudgalyāyana, listen carefully, I will now explain how Saccaka Nigaṇṭha-putta, in various forms, clothing, colors, and manners, has converted a small portion of beings. Maudgalyāyana! This good man Saccaka, in the guise of an ascetic, has converted beings as numerous as the dust of Mount Sumeru, causing them to generate the mind of unsurpassed, true, and complete enlightenment. In the guise of a celaka, he has converted beings as numerous as the dust of the four continents, causing them to generate the mind of unsurpassed, true, and complete enlightenment. In the guise of other different ascetics, he has converted beings as numerous as eighty-four Ganges rivers of sand, causing them to generate the mind of unsurpassed, true, and complete enlightenment. Appearing in the form of a śrāvaka, he has converted beings as numerous as ten Ganges rivers of sand; after showing the śrāvakayāna, he then converted them again, causing them to generate the mind of unsurpassed, true, and complete enlightenment. In the form of a pratyekabuddha, he has converted even more beings than that. In the form and clothing of a bodhisattva, he has converted even more beings than that. He has also appeared in the form of Śakra, in the form of Brahmā, in the form of a cakravartin, in the form of a lokapāla, in the form of a kiṃnara, in the form of an asura, in the form of a garuḍa, in the form of a mahoraga, in the form of a human, in the form of a non-human, in the form of a man, in the form of a woman, in the form of a boy, in the form of a girl, in the form of a bhūmadevatā, in the form of an upapāduka-deva, in the form of a sage, in the form of a young brāhmaṇa, in the form of a bhikṣu, in the form of a bhikṣuṇī, in the form of an upāsaka, and in the form of an upāsikā.』
像。目連！薩遮善男子，教化眾生如是甚多。」
爾時目連白佛言：「世尊！是薩遮尼乾子，奉事供養幾如來耶？」
佛告目連：「假量虛空可得其邊，無有能得薩遮善男子以種種形供養奉事諸佛如來得其邊者。目連！假令能得地界、水界、火界、風界、眾生界邊，無有能得是薩遮善男子奉事供養諸佛如來得其邊者。」
爾時大德大迦葉，語薩遮善男子言：「善男子！汝多奉事供養諸佛，汝之功德具足成就，何故不成無上正真道？」
薩遮答言：「大德迦葉！若有菩提，有覺菩提者，我當覺于無上正道。」
大德迦葉，語薩遮言：「恒河沙等菩薩摩訶薩發菩提愿，覺于無上正真之道，已覺、今覺、當覺。」
薩遮答言：「大德迦葉！為憍慢眾生作如是數，第一義中，無有菩提，無覺菩提者。何以故？大德迦葉！菩提是無為，離一切數，菩提非色，不可見故。菩提非青、非黃、非赤、非白、非紫、非頗梨色，無有形像，無貌、無相，過一切相；無有居止，斷一切居止；非有，離一切有；非相，離一切相；無有言說，口業不及故；非見、非聚、亦非有物，非闇、非明、無形、無體，不可言說非不可說，非觸、非知、非聞、非聲、非句，非系、非縛、非解、非染，非瞋、非癡、非一切
【現代漢語翻譯】 現代漢語譯本：佛陀說：『就像這樣，目連！薩遮（Sacca，人名）善男子教化眾生非常之多。』 當時，目連問佛說：『世尊！這位薩遮尼乾子（Sacca Nigantha，人名，外道修行者），他供養奉事過多少如來呢？』 佛告訴目連：『即使可以測量虛空的邊際，也沒有人能夠測出薩遮善男子以各種形式供養奉事諸佛如來的邊際。目連！即使可以測出地界、水界、火界、風界、眾生界的邊際，也沒有人能夠測出這位薩遮善男子供養奉事諸佛如來的邊際。』 當時，大德大迦葉（Mahakasyapa，佛陀十大弟子之一）對薩遮善男子說：『善男子！你供養奉事過很多佛，你的功德已經具足成就，為什麼還沒有成就無上正等正覺的佛道呢？』 薩遮回答說：『大德迦葉！如果存在菩提（bodhi，覺悟），存在覺悟菩提的人，我就會覺悟無上正道。』 大德迦葉對薩遮說：『像恒河沙一樣多的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）發菩提愿，覺悟無上正等正覺的佛道，已經覺悟、正在覺悟、將要覺悟。』 薩遮回答說：『大德迦葉！這是為那些驕慢的眾生而說的數量。在第一義諦中，沒有菩提，也沒有覺悟菩提的人。為什麼呢？大德迦葉！菩提是無為的，超越一切數量，菩提不是色，因為不可見。菩提不是青色、黃色、紅色、白色、紫色、琉璃色，沒有形狀，沒有容貌，沒有相，超越一切相；沒有居所，斷絕一切居所；不是有，超越一切有；不是相，超越一切相；沒有言說，因為口業無法觸及；不是見、不是聚集、也不是有物，不是黑暗、不是光明，沒有形狀、沒有實體，不可說也不是不可說，不是觸、不是知、不是聞、不是聲、不是句，不是繫縛、不是解脫、不是污染，不是嗔恨、不是愚癡，不是一切』
【English Translation】 English version: The Buddha said, 'Like that, Maudgalyayana! The good man Sacca (a proper name) has taught and converted a great many beings.' At that time, Maudgalyayana asked the Buddha, 'World Honored One! How many Tathagatas has this Sacca Nigantha (a proper name, a non-Buddhist ascetic) served and made offerings to?' The Buddha told Maudgalyayana, 'Even if the edge of space could be measured, no one could measure the extent to which the good man Sacca has made offerings and served the Buddhas, the Tathagatas, in various forms. Maudgalyayana! Even if the edges of the earth element, water element, fire element, wind element, and the realm of beings could be measured, no one could measure the extent to which this good man Sacca has served and made offerings to the Buddhas, the Tathagatas.' At that time, the great elder Mahakasyapa (one of the Buddha's ten great disciples) said to the good man Sacca, 'Good man! You have served and made offerings to many Buddhas, your merits are complete and accomplished, why have you not yet attained the unsurpassed, true, and perfect enlightenment?' Sacca replied, 'Great elder Kasyapa! If there is Bodhi (enlightenment), if there is one who attains Bodhi, then I shall awaken to the unsurpassed true path.' The great elder Kasyapa said to Sacca, 'Bodhisattva-mahasattvas (great bodhisattvas) as numerous as the sands of the Ganges River have made the vow for Bodhi, awakening to the unsurpassed, true, and perfect path; they have awakened, are awakening, and will awaken.' Sacca replied, 'Great elder Kasyapa! Such numbers are for those arrogant beings. In the ultimate truth, there is no Bodhi, nor is there one who attains Bodhi. Why is that? Great elder Kasyapa! Bodhi is unconditioned, beyond all numbers. Bodhi is not form, because it is invisible. Bodhi is not blue, yellow, red, white, purple, or crystal-colored; it has no shape, no appearance, no form, it transcends all forms; it has no dwelling place, it has cut off all dwelling places; it is not existence, it transcends all existence; it is not form, it transcends all forms; it has no speech, because the karma of the mouth cannot reach it; it is not seeing, not gathering, nor is it a thing, not darkness, not light, without shape, without substance, it cannot be spoken of nor can it be not spoken of, not touch, not knowing, not hearing, not sound, not phrase, not bound, not liberated, not defiled, not anger, not ignorance, not all.'
事，非假名非不假名。大德迦葉！菩提性爾。又菩提者，非身所覺。又菩提者，非心所覺。何以故？大德迦葉！身癡無智，猶如草木，墻壁，土塊，是故不能覺。于菩提心者非色，又不可見；是亦不能覺于菩提，亦無眾生可覺菩提。大德迦葉！一切法性皆悉如是。汝云何言：『汝何不成無上正道？』」
爾時菩薩，大聲聞眾，優婆塞、優婆斯，及釋梵護世，如是思惟：「世尊！如實知眾生心，如所解知。如來當斷我等疑惑、猶豫之心，當說薩遮善男子記，幾時當成無上正道？世界何名？得菩提已，名號何等？住壽幾何？大眾有幾？」
爾時世尊，知諸菩薩、聲聞、優婆塞、優婆斯、釋梵護世心之所念，即告文殊師利：「是薩遮善男子，此賢劫過已，然後復過於算數劫，當得作佛，號實意相王如來、應供、正遍知，其佛世界名善觀稱，劫名滅刺。文殊師利！是善觀稱世界，端嚴甚可愛樂，七寶莊嚴周匝百千，七寶垣墻以為莊嚴，有百千塹，七種香水充滿其中。復有百千高大臺觀，七種琉璃大寶所成。有百千萬閻浮檀金網，以為莊嚴而遍覆之。有百千萬摩尼之寶間錯臺，有百千萬過師子摩尼寶，莊嚴牖響。有百千萬師子幢摩尼寶莊嚴寶座；有百千萬大幢摩尼寶，照明一切。百千萬鈴網，出於和適軟妙音聲，遍
【現代漢語翻譯】 現代漢語譯本 事物，既不是假名也不是非假名。大德迦葉（Mahākāśyapa）！菩提（bodhi，覺悟）的本性就是如此。而且，菩提不是身體所能覺知的。而且，菩提也不是心所能覺知的。為什麼呢？大德迦葉！身體愚癡沒有智慧，就像草木、墻壁、土塊一樣，所以不能覺知。對於菩提心來說，它不是色（rūpa，物質），而且不可見；因此也不能覺知菩提，也沒有眾生可以覺知菩提。大德迦葉！一切法的本性都是如此。你為什麼說：『你為什麼不能成就無上正道（anuttarā-samyak-saṃbodhi，無上正等正覺）？』 當時，菩薩（bodhisattva）、大聲聞眾（mahāśrāvaka）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），以及釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世（lokapāla，護世神）等，這樣思惟：『世尊！您如實地知道眾生的心，如您所理解的那樣。如來（tathāgata）應當斷除我們疑惑、猶豫的心，應當說薩遮（Satyaka）善男子何時能成就無上正道？他的世界叫什麼名字？得菩提后，名號是什麼？壽命有多長？大眾有多少？』 當時，世尊（bhagavat）知道諸菩薩、聲聞、優婆塞、優婆夷、釋梵護世心中所想，就告訴文殊師利（Mañjuśrī）：『這位薩遮善男子，在度過這個賢劫（bhadrakalpa）之後，還要再經過無數劫，才能成佛，號為實意相王如來、應供（arhat）、正遍知（samyaksaṃbuddha）。他的佛世界名為善觀稱，劫名為滅刺。文殊師利！這個善觀稱世界，端正莊嚴，非常可愛，用七寶莊嚴，周圍有百千重，用七寶墻壁作為莊嚴，有百千條護城河，其中充滿七種香水。還有百千高大的樓臺，用七種琉璃大寶構成。有百千萬閻浮檀金網，作為莊嚴而遍佈覆蓋。有百千萬摩尼寶鑲嵌的臺座，有百千萬勝過獅子摩尼寶的，莊嚴窗戶和響聲。有百千萬獅子幢摩尼寶莊嚴的寶座；有百千萬大幢摩尼寶，照明一切。百千萬鈴網，發出和諧柔軟美妙的聲音，遍佈各處。
【English Translation】 English version Things are neither nominal nor non-nominal. Great Kashyapa (Mahākāśyapa)! Such is the nature of Bodhi (bodhi, enlightenment). Moreover, Bodhi is not perceived by the body. Furthermore, Bodhi is not perceived by the mind. Why is that? Great Kashyapa! The body is foolish and without wisdom, like grass, trees, walls, and clods of earth, therefore it cannot perceive. As for the Bodhi mind, it is not form (rūpa, material), nor is it visible; therefore, it cannot perceive Bodhi, nor is there any sentient being that can perceive Bodhi. Great Kashyapa! The nature of all dharmas is like this. Why do you say: 『Why can you not achieve the unsurpassed right path (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?』 At that time, the Bodhisattvas (bodhisattva), the great assembly of Śrāvakas (mahāśrāvaka), the Upāsakas (upāsaka, male lay devotees), the Upāsikās (upāsikā, female lay devotees), and Śakra (Śakra, Indra), Brahmā (Brahmā, Brahma), and the world protectors (lokapāla, guardians of the world), thought thus: 『World Honored One! You truly know the minds of sentient beings, as you understand them. The Tathāgata (tathāgata) should dispel our doubts and hesitations, and should tell when this Satyaka (Satyaka) good man will achieve the unsurpassed right path? What is the name of his world? After attaining Bodhi, what will his name be? How long will his lifespan be? How many will be in his assembly?』 At that time, the World Honored One (bhagavat), knowing the thoughts in the minds of the Bodhisattvas, Śrāvakas, Upāsakas, Upāsikās, Śakra, Brahmā, and the world protectors, then said to Mañjuśrī (Mañjuśrī): 『This Satyaka good man, after passing this Bhadrakalpa (bhadrakalpa), will then pass countless kalpas before becoming a Buddha, named Real Meaning King Tathāgata, Arhat (arhat), Samyaksaṃbuddha (samyaksaṃbuddha). His Buddha world will be named Good Observation Praise, and the kalpa will be named Extinguishing Thorns. Mañjuśrī! This Good Observation Praise world is upright and adorned, very lovely, adorned with seven treasures, surrounded by hundreds of thousands, with seven-treasure walls as adornment, with hundreds of thousands of moats, filled with seven kinds of fragrant water. There are also hundreds of thousands of tall pavilions, made of seven kinds of great lapis lazuli treasures. There are hundreds of millions of Jambudvipa gold nets, used as adornment and covering all over. There are hundreds of millions of platforms inlaid with Mani jewels, and hundreds of millions of Mani jewels surpassing lion jewels, adorning the windows and sounds. There are hundreds of millions of lion banner Mani jewels adorning the precious thrones; there are hundreds of millions of great banner Mani jewels, illuminating everything. Hundreds of millions of bell nets, emitting harmonious, soft, and wonderful sounds, pervading everywhere.』
滿其中。懸百千萬珠寶金網，豎立百千萬種相幢。文殊師利！是善觀稱世界，地平如掌，寶樹遍覆，生柔軟草，其草右旋，如難提跋旦孔雀項色，觸如天衣，是草普遍善觀稱界。有百千萬園以為莊嚴，其一一園，復以百千萬園圍繞莊嚴。有百千萬池周遍莊嚴，是一一池，以八楞摩尼寶而間錯之。閻浮檀金以為梯橙，底布金沙，滿八味水，寶華遍佈，有鵝雁鴛鴦相和而鳴。文殊師利！善觀稱世界，百千萬國及城邑、村落周遍莊嚴，其一一大城，復有百千萬城，周匝莊嚴，諸村邑聚落，亦復如是；是一切國城邑村落男女充滿。文殊師利！是善觀稱世界之中有四天下，名適意見，甚為殊特，極妙端嚴極盛豐樂，男女甚多，彼實意相王如來、應供、正遍知，當生其中。文殊師利！是實意相王如來出婆羅門種，母名勇猛，如今我母名曰摩耶；父名梵摩婆秀，如我父王名曰凈飯；彼當有子名曰遍聲，如今我子名羅睺羅；有妻勝后名曰大意，如今我妻瞿婆伽釋種童女；當有乳母名曰大稱，如我乳母名摩訶波阇波提瞿曇彌。彼佛世尊當有侍使名常順行，如我侍使名曰闡陀；彼佛如來，有大馬王名曰大力，實意相王當乘出家，如今我馬王名建持迦；彼佛如來當有道場，名曰法勇，彼佛如來於是場上，當成無上正真之道，當有八十億菩提樹
周匝莊嚴。文殊師利！彼佛爾時，無魔、無魔天眾。
「文殊師利！彼當來世，實意相王，成於無上正真道時，彼佛世界所有眾生，悉以一切諸華香鬘、種種伎樂，作眾伎樂。當共往詣法勇道場，上至阿迦膩吒天眾一切來集，龍眾、夜叉眾、乾闥婆眾、阿修羅眾、迦樓羅眾、緊那羅眾、摩睺羅伽眾，皆當來集，東西南北諸大菩薩皆當來集。文殊師利！是實意相王，初覺菩提已，在大眾中，說此《菩薩行方便境界神通變化經》，無量百千億經而圍繞之。文殊師利！彼實意相王如來說此經時，恒河沙等眾生，于阿耨多羅三藐三菩提得不退轉。文殊師利！是實意相王如來，不說於三乘法，彼佛世界，無聲聞、緣覺，惟皆一乘妙解眾生，生彼世界。文殊師利！彼實意相王如來世尊，初會說法，當有恒河沙等菩薩得不退轉。第二大會，有八十那由他菩薩當得一生。第三大會，當有六十頻婆羅數菩薩。自是以後，當有過於算數菩薩，安住不退無上正真道。文殊師利！彼實意相王佛，得成道已，壽六十中劫。佛涅槃后，正法住世八十億百千那由他歲，當廣流佈佛之舍利，所調眾生其數如先。文殊師利！彼佛臨欲入滅度時，授于大相菩薩記已，后乃滅度。此大相菩薩，次於我后，當得成於無上正真道，號大莊嚴如來、應供、正遍
【現代漢語翻譯】 現代漢語譯本： 周匝莊嚴。文殊師利（Manjusri，菩薩名）！彼佛（指實意相王佛）爾時，沒有魔，也沒有魔天眾。 文殊師利！當未來世，實意相王（Satya-samjna-raja，佛名），成就無上正等正覺時，彼佛世界的所有眾生，都將以一切鮮花、香鬘、各種樂器，演奏各種音樂。他們將一同前往法勇道場，上至阿迦膩吒天（Akanistha，色界頂層天）的諸天眾都將聚集，龍眾、夜叉眾（Yaksa，一種鬼神）、乾闥婆眾（Gandharva，天樂神）、阿修羅眾（Asura，一種好戰的神）、迦樓羅眾（Garuda，一種金翅鳥神）、緊那羅眾（Kinnara，一種歌神）、摩睺羅伽眾（Mahoraga，一種大蟒神），都將前來聚集，東西南北的各大菩薩也將前來聚集。文殊師利！這位實意相王，初證菩提后，在大眾之中，宣說這部《菩薩行方便境界神通變化經》，有無量百千億部經圍繞著他。文殊師利！當實意相王如來說這部經時，有如恒河沙數般的眾生，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中獲得不退轉。文殊師利！這位實意相王如來，不宣說三乘法，他的佛世界裡，沒有聲聞、緣覺，只有一乘妙解的眾生，誕生於那個世界。文殊師利！實意相王如來世尊，初次說法時，將有如恒河沙數般的菩薩獲得不退轉。第二次法會，將有八十那由他（Nayuta，數量單位）菩薩獲得一生補處。第三次法會，將有六十頻婆羅（Vimvara，數量單位）數的菩薩。自此之後，將有超過算數的菩薩，安住于不退轉的無上正等正覺之道。文殊師利！實意相王佛，成道后，壽命為六十中劫。佛涅槃后，正法住世八十億百千那由他歲，將廣泛流佈佛的舍利，所調伏的眾生數量如先前一樣。文殊師利！當佛臨近入滅時，將為大相菩薩授記，之後才入滅。這位大相菩薩，將在我之後，成就無上正等正覺，號為大莊嚴如來、應供、正遍知。
【English Translation】 English version: Completely adorned all around. Manjusri! At that time, that Buddha (referring to Satya-samjna-raja Buddha) had no demons, nor any demonic heavenly beings. Manjusri! In the future, when Satya-samjna-raja (the King of True Intention, name of a Buddha) attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), all beings in that Buddha-world will use all kinds of flowers, fragrant garlands, and various musical instruments to make music. They will all go together to the Dharma-valour Bodhimanda (place of enlightenment), and all the heavenly beings up to Akanistha (the highest heaven in the realm of form) will gather. The dragon-devas, Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (a type of celestial musician), and Mahoragas (a type of great serpent god) will all gather, and the great Bodhisattvas from the east, west, south, and north will also gather. Manjusri! This Satya-samjna-raja, after first awakening to Bodhi, will, in the midst of the assembly, preach this 'Sutra of the Bodhisattva's Practice of Expedient Means, Realm, Supernatural Powers, and Transformations,' surrounded by countless hundreds of thousands of millions of sutras. Manjusri! When Satya-samjna-raja Tathagata preaches this sutra, beings as numerous as the sands of the Ganges River will attain non-retrogression in Anuttara-samyak-sambodhi. Manjusri! This Satya-samjna-raja Tathagata does not preach the three vehicles; in his Buddha-world, there are no Sravakas or Pratyekabuddhas, only beings of the one vehicle of wondrous understanding are born in that world. Manjusri! When Satya-samjna-raja Tathagata, the World Honored One, first preaches the Dharma, there will be Bodhisattvas as numerous as the sands of the Ganges River who will attain non-retrogression. At the second assembly, there will be eighty Nayutas (a unit of number) of Bodhisattvas who will attain the stage of being one birth away from Buddhahood. At the third assembly, there will be sixty Vimvaras (a unit of number) of Bodhisattvas. From then on, there will be more Bodhisattvas than can be counted, who will abide in the non-retrogressive path of Unsurpassed Perfect Enlightenment. Manjusri! After Satya-samjna-raja Buddha attains Buddhahood, his lifespan will be sixty intermediate kalpas. After the Buddha's Nirvana, the True Dharma will remain in the world for eighty billion hundred thousand Nayutas of years, and the Buddha's relics will be widely distributed, and the number of beings tamed will be as before. Manjusri! When that Buddha is about to enter Nirvana, he will give a prophecy to the Great Appearance Bodhisattva, and then enter Nirvana. This Great Appearance Bodhisattva, after me, will attain Anuttara-samyak-sambodhi, and will be named the Great Adornment Tathagata, Arhat, Samyaksambuddha.
知。」
時此大眾，心生驚疑：「誰是爾時大相菩薩，次彼世尊當成無上正真之道，號大莊嚴如來、應供、正遍知？」
爾時世尊，知大眾心，即告文殊師利童子：「是薩遮善男子前坐外道小童子者，名實歡喜，得勝一切諸餘童子，彼當成佛，號大莊嚴如來、應供、正遍知，彼佛世界所莊嚴事如彼實意相王如來等無有異。」
此眾聞彼佛剎功德莊嚴威德，會中六十億百千那由他諸菩薩等，發心愿生彼佛世界，白佛言：「世尊！是實意相王，得成佛時，我等當生彼佛世界。」世尊即記當生彼國。
有八十億諸尼乾等，同聲唱言：「世尊！我等亦當生彼佛土。」佛一切記當生彼國。
于上空中，有九十億百千那由他諸天子等，說如是言：「世尊！彼實意相王佛得菩提時，我等當生彼善觀稱世界之中，當見如是功德莊嚴。」
佛即記言：「汝等天子亦當生彼善觀稱界奉事彼佛。汝諸天子，亦當于彼善觀稱界成於無上正真之道，各有異名等同壽命。」
即時三千大千世界六種震動，其地自然勇出無量百千億那由他大寶蓮華，閻浮檀金為葉，天紺琉璃摩尼為臺，車𤦲為須，琉璃為莖，諸蓮華中有菩薩現，結加趺坐相好嚴身恭敬禮佛，以于種種瓔珞雲網，供佛世尊，皆言：「我等各各
【現代漢語翻譯】 現代漢語譯本 知。」
當時在場的大眾，心中產生了疑惑：『誰是那時的大相菩薩？接下來，世尊將成就無上正真之道，號為大莊嚴如來、應供、正遍知？』
這時，世尊知道大眾的心思，就告訴文殊師利童子：『坐在薩遮善男子前面的那個外道小童子，名叫實歡喜，他勝過所有其他童子。他將成佛，號為大莊嚴如來、應供、正遍知。他的佛世界所莊嚴的事物，與實意相王如來等沒有差別。』
在場的大眾聽到那個佛剎的功德莊嚴和威德后，會中有六十億百千那由他的菩薩等，發願要往生到那個佛世界，他們對佛說：『世尊！當實意相王成佛時，我們也要往生到那個佛世界。』世尊就為他們授記，說他們將往生到那個佛國。
有八十億的尼干（外道）等，一同說道：『世尊！我們也應當往生到那個佛土。』佛都為他們授記，說他們將往生到那個佛國。
在空中，有九十億百千那由他的天子等，這樣說道：『世尊！當實意相王佛得菩提時，我們應當往生到那個善觀稱世界中，親眼見到那樣的功德莊嚴。』
佛就為他們授記說：『你們這些天子也應當往生到那個善觀稱世界，侍奉那尊佛。你們這些天子，也應當在那個善觀稱世界成就無上正真之道，各自有不同的名字，壽命也相同。』
當時，三千大千世界發生了六種震動，地面自然涌現出無量百千億那由他的大寶蓮花，花葉是閻浮檀金（一種金色），花臺是天紺琉璃摩尼（一種寶石），花須是車𤦲（一種寶石），花莖是琉璃。每朵蓮花中都有一位菩薩顯現，他們結跏趺坐，相貌莊嚴，恭敬地禮拜佛陀，用各種瓔珞雲網供養佛陀，都說：『我們各自』
【English Translation】 English version know.』
At that time, the assembly was filled with doubt: 『Who was the Bodhisattva Mahasattva at that time? Next, when the World Honored One attains the unsurpassed, true, and perfect enlightenment, what will his name be? Will he be called the Tathagata, Arhat, Samyaksaṃbuddha, Great Adornment?』
Then, the World Honored One, knowing the thoughts of the assembly, said to the youth Mañjuśrī: 『That young boy, an ascetic, sitting in front of the virtuous man Satya, is named Real Joy. He surpasses all other youths. He will become a Buddha, named the Tathagata, Arhat, Samyaksaṃbuddha, Great Adornment. The adornments of his Buddha-field will be no different from those of the Tathagata Real Meaning King.』
Upon hearing of the meritorious adornments and majestic power of that Buddha-field, sixty billion hundred thousand nayutas of Bodhisattvas in the assembly resolved to be reborn in that Buddha-field. They said to the Buddha: 『World Honored One! When the Real Meaning King attains Buddhahood, we will be reborn in that Buddha-field.』 The World Honored One then prophesied that they would be reborn in that land.
Eighty billion Nirgranthas (ascetics) and others, said in unison: 『World Honored One! We also shall be reborn in that Buddha-land.』 The Buddha prophesied that they would all be reborn in that land.
In the sky above, ninety billion hundred thousand nayutas of devas (gods) and others, said: 『World Honored One! When the Buddha Real Meaning King attains Bodhi, we shall be reborn in that world of Good Observation, and witness such meritorious adornments.』
The Buddha then prophesied: 『You devas shall also be reborn in that world of Good Observation, and serve that Buddha. You devas shall also attain the unsurpassed, true, and perfect enlightenment in that world of Good Observation, each with different names and equal lifespans.』
At that moment, the three thousand great thousand worlds shook in six ways. From the earth, countless hundreds of thousands of billions of nayutas of great jeweled lotuses spontaneously emerged. Their leaves were of Jāmbūnada gold (a type of gold), their platforms were of lapis lazuli mani (a type of gem), their stamens were of carnelian (a type of gem), and their stems were of lapis lazuli. In each lotus, a Bodhisattva appeared, sitting in the lotus posture, with dignified features, respectfully bowing to the Buddha, and offering various jeweled nets to the World Honored One, all saying: 『We each』
在於異佛世界，遙聞《說此不可思議菩薩功德經》，故來至此，見佛世尊禮敬右繞，亦為見薩遮善男子及諸大眾。」又言：「世尊！有不可思議諸佛剎土無數眾生，聞此經已，皆得不退無上正道。」
爾時世尊，欲重宣此義，而說偈言：
「聽我說此義， 一心勿亂念； 如來語無虛， 調御無異說。 薩遮佛出世， 過算數億劫， 號實意相王， 劫凈無垢刺， 無有淫慾刺， 無有多過咎， 亦無愚癡刺， 彼劫無有刺， 世界善觀稱， 雜色妙莊嚴。 人天喜樂觀， 調御世當有， 游寶高臺觀， 當有普嚴凈。 閻浮金網覆， 妙軟聲適意， 豎師子寶幢， 懸珍寶金網， 珍寶高墻壁， 當有天宮殿， 當有江池井， 當一切莊嚴。 青白蓮遍佈， 八味水溢滿， 當中四天下， 名曰適意見。 善逝所生城， 出婆羅門種， 母名曰勇猛， 父梵摩婆秀， 子曰遍名聲， 如我子羅睺。 彼善逝勝后， 其名曰大意， 如我后瞿婆， 乳母名大稱， 如今我乳母， 名曰瞿曇彌。 侍使名順行， 當爲調御使， 供給於善逝， 如我使闡陀。 二足尊馬王， 當名曰大力， 負善逝出家，
【現代漢語翻譯】 現代漢語譯本 『我從其他佛世界，遙遠地聽聞《說此不可思議菩薩功德經》，所以來到這裡，瞻仰佛世尊，行右繞禮，也是爲了見薩遮（Satyaka）善男子和各位大眾。』又說：『世尊！有不可思議的諸佛剎土中無數眾生，聽聞此經后，都將獲得不退轉的無上正道。』 當時，世尊爲了重申這個道理，說了以下偈頌： 『聽我說這個道理，一心不要胡思亂想；如來說的話真實不虛，調御者（佛的稱號）不會有不同的說法。 薩遮佛（Satyaka Buddha）出世，經過無數億劫，他的名號是實意相王（Satyābhisamaya-rāja），他所處的劫是清凈無垢的，沒有淫慾的煩惱，沒有過失，也沒有愚癡的煩惱，那個劫中沒有這些煩惱。 那個世界被稱為善觀（Sudarsana），以各種色彩巧妙裝飾。人天都喜歡觀看，調御者（佛的稱號）將會在那裡出現，他將遊覽寶貴的高臺，那裡將是普遍莊嚴清凈的。 閻浮提（Jambudvipa）被金網覆蓋，美妙柔和的聲音令人舒適，豎立著獅子寶幢，懸掛著珍寶金網，有珍寶高墻，將會有天宮殿，將會有江河池塘，一切都將是莊嚴的。 青蓮花和白蓮花遍佈，充滿八種味道的水，中間有四大洲，名為適意見（Manorama）。 善逝（佛的稱號）所出生的城市，出自婆羅門種姓，母親名為勇猛（Vīryavatī），父親是梵摩婆秀（Brahmavāsu），兒子名為遍名聲（Prathita-yaśas），就像我的兒子羅睺羅（Rāhula）一樣。 那位善逝的勝后，她的名字叫大意（Mahāmati），就像我的妻子瞿波（Gopā）一樣，乳母名為大稱（Mahākīrti），就像我現在的乳母，名為瞿曇彌（Gautamī）一樣。 侍者名為順行（Anuvartaka），將成為調御者的使者，供養善逝，就像我的侍者闡陀（Chanda）一樣。 二足尊（佛的稱號）的馬王，將名為大力（Mahābala），它將馱著善逝出家，
【English Translation】 English version 'From other Buddha worlds, having heard from afar the 'Sutra of the Inconceivable Merits of the Bodhisattva,' I have come here to see the World Honored One, to pay homage by circumambulating to the right, and also to see the virtuous man Satyaka and all the assembly.' Furthermore, he said, 'World Honored One! There are countless beings in the inconceivable Buddha lands who, having heard this sutra, will all attain the irreversible supreme path of enlightenment.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Listen to me explain this meaning, with one mind, do not let your thoughts wander; the words of the Tathagata are true and not false, the Controller (epithet of Buddha) has no different teachings. The Buddha Satyaka will appear in the world, after countless eons, his name will be Satyābhisamaya-rāja (King of True Understanding), the eon in which he appears will be pure and without defilement, without the defilement of lust, without faults, and without the defilement of ignorance, that eon will be without these defilements. That world will be called Sudarsana (Good View), adorned with various colors in a marvelous way. Gods and humans will delight in seeing it, the Controller (epithet of Buddha) will appear there, he will travel on precious high platforms, and it will be universally adorned and pure. Jambudvipa will be covered with golden nets, the wonderful and soft sounds will be pleasing, lion banners of jewels will be erected, precious golden nets will be hung, there will be precious high walls, there will be heavenly palaces, there will be rivers and ponds, and everything will be adorned. Blue and white lotuses will be everywhere, filled with water of eight flavors, in the middle will be the four continents, named Manorama (Pleasing View). The city where the Sugata (epithet of Buddha) is born will be of the Brahmin caste, his mother will be named Vīryavatī (Courageous), his father will be Brahmavāsu, his son will be named Prathita-yaśas (Renowned), just like my son Rāhula. The Sugata's chief consort will be named Mahāmati (Great Mind), just like my wife Gopā, the wet nurse will be named Mahākīrti (Great Fame), just like my current wet nurse, named Gautamī. The attendant will be named Anuvartaka (Follower), he will become the Controller's messenger, serving the Sugata, just like my attendant Chanda. The king of horses of the Two-Legged Honored One (epithet of Buddha), will be named Mahābala (Great Strength), it will carry the Sugata when he leaves home,
如我健持迦。 彼如來道場， 當名曰法勇， 八十億百千， 樹周匝圍繞。 人尊坐此已， 實意自無等， 無上無憂道， 道樹下善覺。 無魔無魔眾， 終無有魔業。 善逝土無刺， 有無等丈夫。 彼界有眾生， 作人天功德， 華鬘諸伎樂， 出詣世尊所。 調御知眾集， 知畢竟心凈， 當說此經王， 有億經圍繞。 聞於此勝經， 二足尊說時， 多億恒沙眾， 有不退佛智。 終不聞下乘， 亦無緣覺乘， 慧健諸菩薩， 彼佛世界有。 二足尊初會， 當有恒河沙， 功德海不退， 菩薩大名稱， 二會八十那由他， 悉皆得住於一生， 三會六十頻婆羅， 諸善菩薩多利益。 滿六十中劫， 善逝所壽命， 人調御滅已， 正法廣流佈。 八十億千歲， 法住那由他， 舍利廣流佈， 亦多調眾生。 世調滅度時， 記大相菩薩， 汝當調御世， 號名大莊嚴， 彼莊嚴亦爾， 利眾生亦等， 當作調世覺， 無上無塵道。 我知見無上， 知當無量劫； 何況現在前， 一切智無礙。 信我語無量， 如來語無空； 諦住於我教， 取我所說語。 聞善
【現代漢語翻譯】 現代漢語譯本： 就像我，健持迦（Jianchi Jia）， 那位如來的道場，應當名為法勇（Fa Yong）， 有八十億百千棵樹木周匝圍繞。 人中尊者坐於此處后，以真實的意念達到無與倫比的境界， 在無上無憂的菩提樹下，獲得圓滿的覺悟。 沒有魔，也沒有魔眾，終究不會有魔的干擾。 善逝的國土沒有荊棘，有無數的丈夫（指修行者）。 那個世界裡的眾生，行持人天功德， 手持花鬘，演奏各種樂器，前往世尊所在之處。 調御者（指佛陀）知道大眾聚集，知道他們最終心清凈， 將宣說這部經王，有億萬部經典圍繞。 當聽聞這部殊勝的經典，二足尊（指佛陀）宣說時， 多億恒河沙數的眾生，將獲得不退轉的佛智。 他們終究不會聽聞小乘法，也不會有緣覺乘， 智慧健強的菩薩，在那佛陀的世界裡存在。 二足尊初次集會時，將有恒河沙數， 功德如海般不退轉，具有大名聲的菩薩。 第二次集會有八十那由他（Nayuta），他們都將安住於一生補處（指下一生必定成佛）。 第三次集會有六十頻婆羅（Pimbala），這些善良的菩薩將利益眾多眾生。 善逝的壽命長達六十中劫， 人中調御者（指佛陀）滅度后，正法將廣為流佈。 正法住世八十億千歲， 舍利廣為流佈，也調伏了許多眾生。 世間調御者（指佛陀）滅度時，將為大相菩薩授記， 『你將調御世間，號名為大莊嚴（Da Zhuangyan）』。 那位大莊嚴也同樣，利益眾生也相同， 將成為調御世間的覺者，證得無上無塵的道。 我知道並見到無上之境，知道將經歷無量劫； 更何況是現在眼前，一切智慧無有障礙。 相信我的話語是無量的，如來的話語不會落空； 真實安住於我的教導，接受我所說的話語。 聽聞善法。
【English Translation】 English version: Like me, Jianchi Jia, That Tathagata's (如來) Bodhimanda (道場, place of enlightenment) should be named Fa Yong (法勇, Dharma Courage), With eighty billion hundred thousand trees surrounding it. The Honored One among humans, having sat here, with true intention, reaches the unparalleled state, Under the supreme, worry-free Bodhi tree, attains perfect enlightenment. There are no demons, nor demon hordes, and ultimately no demonic interference. The Sugata's (善逝, one who has gone to bliss) land has no thorns, and has countless heroes (referring to practitioners). The beings in that world, practice the merits of humans and gods, Holding flower garlands and playing various musical instruments, they go to where the World Honored One is. The Tamer (referring to the Buddha) knows the assembly has gathered, knows their minds are ultimately pure, Will proclaim this King of Sutras, surrounded by billions of sutras. When hearing this supreme sutra, when the Two-Footed Honored One (referring to the Buddha) speaks, Many billions of Ganges-sand-like beings will attain non-retrogressing Buddha wisdom. They will never hear the Hinayana (小乘, lesser vehicle), nor will there be Pratyekabuddha (緣覺, solitary realizer) vehicle, Wise and strong Bodhisattvas exist in that Buddha's world. At the first gathering of the Two-Footed Honored One, there will be as many as the sands of the Ganges, Merits like the ocean, non-retrogressing, Bodhisattvas of great renown. At the second gathering, there will be eighty Nayutas (那由他), all of whom will dwell in the stage of one more life (meaning they will become Buddhas in their next life). At the third gathering, there will be sixty Pimbalas (頻婆羅), these virtuous Bodhisattvas will benefit many beings. The Sugata's lifespan is sixty intermediate kalpas (中劫), After the Tamer of humans (referring to the Buddha) passes away, the Dharma will spread widely. The Dharma will remain for eighty billion thousand years, The relics will spread widely, and many beings will be tamed. When the World Tamer (referring to the Buddha) passes away, he will give a prophecy to the Bodhisattva of Great Marks, 'You will tame the world, and be named Da Zhuangyan (大莊嚴, Great Adornment)'. That Da Zhuangyan will also be the same, benefiting beings equally, Will become the Awakened One who tames the world, attaining the supreme, dust-free path. I know and see the supreme state, know that I will experience countless kalpas; How much more so now, in the present, all wisdom is without obstruction. Believe that my words are immeasurable, the Tathagata's words will not be in vain; Truly abide in my teachings, accept the words I have spoken. Hear the good Dharma.
逝說已， 大眾生喜勇； 發願彼世界， 我等當生彼。 世調御說記， 生彼無垢剎； 汝當覺勝道， 廣利來眾生。 說此經王時， 大地六種動； 華中出菩薩， 合掌禮調御， 善哉覺丈夫， 善說法不斷； 佛說法我聞， 遠來此為法。」
當於爾時，一切大眾甚適其意，歡喜踴躍，愛樂受持，唯留一衣，余衣悉以奉上供佛。說如是言：「世尊出世再轉法輪，于波羅㮈初轉法輪，今復更轉最大法輪。」咸言：「世尊！愿令我等常不離於如此法寶，亦常不離此善丈夫。」
時上空中作種種天樂，雨大青、黃、赤、白蓮華于佛足前，諸天天衣于虛空中而自迴轉，唱如是言：「是善丈夫，于當來世成就不可思議功德，所謂若有受持此經，讀誦通利，為他廣說。」
說是語已，文殊師利白佛言：「世尊！是善男子善女人等，書寫此經，受持讀誦令通利已，為他廣說得幾所功德？」
如是問已，佛言：「文殊師利！若有一善男子、善女人，三千大千世界之中，所有眾生，有色、無色、有想、無想，有眾生界，唯佛能知諸有一切，未得人身悉得人身，成於無上正真道已，是一善男子、善女人，恭敬供養尊重禮拜，是一切佛，施諸所安，壽命一劫。文殊師利！于
【現代漢語翻譯】 現代漢語譯本 佛陀說完這些話后，大眾都感到歡喜和振奮； 他們發願要往生到那個世界，說：『我們將來一定要往生到那裡。』 世間的調御者（佛陀的稱號）為他們授記，說：『你們將往生到那個清凈的剎土；』 『你們將證悟殊勝的道，廣泛利益未來的眾生。』 當佛陀宣說這部經王時，大地發生了六種震動； 蓮花中出現了菩薩，他們合掌向調御者（佛陀）致敬， 讚歎道：『善哉，覺悟的丈夫（佛陀），善於說法，永不停歇；』 『我們聽聞佛陀說法，從遙遠的地方來到這裡是爲了求法。』
當時，所有的大眾都感到非常滿意，歡喜雀躍，愛樂受持佛法，他們只留下一件衣服，其餘的衣服都用來供養佛陀。他們說道：『世尊出世后再次轉動法輪，在波羅㮈（地名）初次轉動法輪，現在又再次轉動最大的法輪。』他們都說：『世尊！愿我們永遠不離開這樣的法寶，也永遠不離開這位善丈夫（佛陀）。』
這時，上空中奏響各種天樂，從空中降下青、黃、赤、白四種蓮花，落在佛陀的腳前，諸天的天衣在虛空中自行迴旋，並唱道：『這位善丈夫（佛陀），在未來世將成就不可思議的功德，如果有人受持此經，讀誦通利，併爲他人廣說。』
說完這些話后，文殊師利（菩薩名）問佛陀：『世尊！這些善男子、善女人等，書寫此經，受持讀誦並通達理解后，為他人廣說，能獲得多少功德？』
佛陀回答說：『文殊師利！如果有一位善男子或善女人，在三千大千世界中，所有有色、無色、有想、無想的眾生，所有眾生界，只有佛陀才能知道這一切，他們都還沒有得到人身，如果他們都得到人身，並且成就無上正真之道后，這位善男子或善女人，恭敬供養、尊重禮拜這些佛陀，給予他們一切安樂，壽命長達一劫。文殊師利！』
【English Translation】 English version After the Buddha finished speaking, the great assembly felt joy and courage; They made a vow to be reborn in that world, saying, 'We will surely be reborn there in the future.' The World Honored One (a title for the Buddha) gave them a prediction, saying, 'You will be reborn in that pure land;' 'You will awaken to the supreme path and extensively benefit future sentient beings.' When the Buddha was expounding this King of Sutras, the earth shook in six ways; Bodhisattvas emerged from the lotuses, and they joined their palms in reverence to the World Honored One (the Buddha), Praising, 'Well done, awakened one (the Buddha), you are skilled in teaching the Dharma without ceasing;' 'We have come from afar to hear the Buddha's teachings, seeking the Dharma.'
At that time, all the great assembly felt very satisfied, joyful, and eager to receive and uphold the Dharma. They kept only one piece of clothing, offering the rest to the Buddha. They said, 'The World Honored One has turned the Dharma wheel again after his appearance in the world. He first turned the Dharma wheel in Varanasi (a place name), and now he has turned the greatest Dharma wheel again.' They all said, 'World Honored One! May we never be separated from such a Dharma treasure, nor from this virtuous one (the Buddha).'
At this time, various heavenly music played in the sky, and blue, yellow, red, and white lotuses rained down from the sky before the Buddha's feet. Heavenly garments of the devas revolved in the void, and they sang, 'This virtuous one (the Buddha) will achieve inconceivable merits in the future, if anyone upholds this sutra, recites it fluently, and widely explains it to others.'
After these words were spoken, Manjushri (a Bodhisattva name) asked the Buddha, 'World Honored One! How much merit will these virtuous men and women gain if they write this sutra, uphold it, recite it fluently, and then widely explain it to others?'
The Buddha replied, 'Manjushri! If there is a virtuous man or woman, in the three thousand great thousand worlds, all sentient beings with form, without form, with thought, without thought, all realms of sentient beings, which only the Buddha can know, if they have not yet obtained a human body, and if they all obtain a human body and achieve the unsurpassed, true, and right path, then this virtuous man or woman, who respectfully makes offerings, honors, and pays homage to these Buddhas, giving them all peace and happiness, for a lifespan of one kalpa. Manjushri!'
汝意云何？是善男子、善女人，以是因緣得福多不？」
文殊師利答言：「甚多，世尊！甚多，善逝！無有能數無有計量。」
佛言：「文殊師利！是善男子、善女人，書寫受持讀誦通利為他廣說，福多於彼善男子、善女人供諸佛者。」
文殊師利言：「世尊！未曾有也，世尊利益一切世間，說此經典。世尊！此經當於閻浮提中流佈幾時？」
佛言：「文殊師利！我涅槃后，我之舍利，當廣流佈。爾時八王，當以寶箱分我舍利，作八分已，各各自國造作大塔，阿阇世王，取我舍利第八之分，盛寶香奩，王舍城外穿鑿于地，而藏隱之，安置種種眾妙雜香，豎立種種幢幡寶蓋，散眾寶華然百歲燈，藏舍利箱。待阿叔迦王，于金葉上書此經王，並藏去之。文殊師利！我涅槃后百歲，當有阿叔迦王，是王當出於莫剎利種，王閻浮提，得自在住四渚轉輪，彼王爾時修念我行，于佛法中得清凈心。
「爾時有比丘名因陀舍摩，得大神通有大威德，攝持《正法持方等經》，是王種出家，出入阿叔迦大王宮中。文殊師利！阿叔迦王，為廣流佈我舍利故，大多將從諸貴人等，大王威德而自莊嚴，持諸華鬘、末香、涂香、種種伎樂，到王舍城大設供養，墾掘其地取捨利箱，七日之中設種種供養，以一切華、
【現代漢語翻譯】 現代漢語譯本 『你的意思如何？』『這位善男子、善女人，因為這個因緣得到的福報多不多呢？』 文殊師利回答說：『非常多，世尊！非常多，善逝！多到無法計數，無法衡量。』 佛說：『文殊師利！這位善男子、善女人，如果書寫、受持、讀誦、通曉併爲他人廣泛解說，他們所獲得的福報，比那些供養諸佛的善男子、善女人還要多。』 文殊師利說：『世尊！真是前所未有啊，世尊利益一切世間，宣說這部經典。世尊！這部經典將在閻浮提（Jambudvipa，指我們所居住的這個世界）流傳多久呢？』 佛說：『文殊師利！我涅槃（Nirvana，指佛陀的圓寂）之後，我的舍利（Sarira，指佛陀的遺骨）將會廣泛流傳。那時，八位國王將會用寶箱分我的舍利，分成八份后，各自在自己的國家建造大塔。阿阇世王（Ajatasatru，古印度摩揭陀國王）將取走我舍利的第八份，盛放在寶香匣中，在王舍城（Rajgir，古印度摩揭陀國都城）外挖掘地穴，將其藏匿，安置各種珍奇的香料，豎立各種幢幡寶蓋，散佈各種寶花，點燃百歲燈，藏好舍利箱。等待阿叔迦王（Ashoka，孔雀王朝的第三代君主），在金葉上書寫這部經王，並一起藏起來。文殊師利！我涅槃后一百年，將會有阿叔迦王出現，這位國王將出自剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）種姓，統治閻浮提，自在地統治四大洲，成為轉輪王（Chakravartin，指統治世界的理想君主）。那時，這位國王將修習憶念我的修行，在佛法中獲得清凈的心。 『那時，有一位比丘名叫因陀舍摩（Indrasarma），他擁有大神通和強大的威德，掌握《正法持方等經》（Sad-dharma-dharana-vaipulya-sutra，大乘佛教經典），這位國王的後裔出家，可以自由出入阿叔迦大王的宮殿。文殊師利！阿叔迦王爲了廣泛流傳我的舍利，將帶領眾多貴族，以大王的威儀來莊嚴自己，手持各種花鬘、末香、涂香、各種樂器，前往王舍城大設供養，挖掘地面取出舍利箱，在七天之中設定各種供養，用一切鮮花、』
【English Translation】 English version 'What do you think? Will this good man or good woman gain much merit from this cause and condition?' Manjushri replied, 'Very much, World Honored One! Very much, Sugata! It is beyond counting and measuring.' The Buddha said, 'Manjushri! If this good man or good woman writes, receives, upholds, recites, understands, and widely explains it to others, the merit they gain will be greater than that of those good men and good women who make offerings to all the Buddhas.' Manjushri said, 'World Honored One! It is unprecedented, World Honored One, that you benefit all the world by speaking this sutra. World Honored One! How long will this sutra circulate in Jambudvipa (the world we live in)?' The Buddha said, 'Manjushri! After my Nirvana (the passing away of the Buddha), my relics (Sarira, the remains of the Buddha) will be widely distributed. At that time, eight kings will divide my relics into eight parts using jeweled boxes. After dividing them into eight parts, each will build a great stupa in their own country. King Ajatasatru (an ancient Indian king) will take the eighth portion of my relics, place them in a jeweled incense box, dig a hole outside Rajgir (the capital of ancient Magadha), and hide it there, placing various precious fragrances, erecting various banners and jeweled canopies, scattering various precious flowers, and lighting hundred-year lamps, and hide the relic box. He will wait for King Ashoka (the third ruler of the Mauryan Empire) to write this Sutra King on golden leaves and hide it together. Manjushri! One hundred years after my Nirvana, King Ashoka will appear. This king will be born from the Kshatriya (the warrior and ruling class) caste, rule Jambudvipa, freely govern the four continents, and become a Chakravartin (an ideal universal ruler). At that time, this king will practice mindfulness of my practice and attain a pure mind in the Dharma.' 'At that time, there will be a Bhikkhu named Indrasarma, who will possess great supernatural powers and great virtue, and will uphold the Sad-dharma-dharana-vaipulya-sutra (a Mahayana Buddhist scripture). This descendant of the king will leave home and freely enter and exit the palace of King Ashoka. Manjushri! King Ashoka, in order to widely spread my relics, will lead many nobles, adorn himself with the majesty of the king, hold various flower garlands, powdered incense, scented ointments, and various musical instruments, go to Rajgir to make great offerings, dig up the ground to retrieve the relic box, and for seven days, make various offerings, using all kinds of flowers,'
一切鬘、一切末香、一切涂香、一切伎樂，作于如是大供養已。然後隨於種種多人所居止處，一日一時安起八萬四千大塔。爾時因陀舍摩法師，從於寶箱出此經已，安置北方多人住處，此經又無多人識知，無多人解，無多人受，少人受持讀誦此經。文殊師利！此經多隱在箱篋中。何以故？無人受故，非真器故。文殊師利！當知此經，難解難信，難得其底，非是常人所能信受，非凡下人能讀能入。文殊師利！后五十歲時，若復有人，聞此經典信解恭敬。文殊師利！不應作疑，當知是人供養多佛，善行於此大乘經典，有真實器。若有書寫、受持此經，讀誦通利，是眾生等應當自知，我等已見恒河沙等諸佛如來，奉事、供養、右繞禮拜，亦見於我在此園中，說是經時及見大眾。」
爾時佛告阿難：「汝受此經讀誦通利，汝慎勿于廝下人前說此經典，不知根故。何以故？阿難！是如來功德，是如來蜜處，是如來說，純無雜法。是如來印，是如來堅法，是如來勝財。阿難！汝當堅持勿妄與人，唯除我長子，持我法藏，護我法藏與是等人。」
阿難白言：「我持此經已。世尊！此經何名？云何受持？」
佛言：「阿難！此經名曰『說菩薩行方便境界神通變化經』，亦名『如來密處』，亦名『如來說純無雜法』，
{ "translations": [ "現代漢語譯本", "用各種花鬘（mān，花環）、各種末香（mò xiāng，磨成粉末的香料）、各種涂香（tú xiāng，塗抹身體的香料）、各種伎樂（jì yuè，音樂舞蹈），做完這樣盛大的供養之後。然後，在各種各樣多人居住的地方，一天之中，在同一時間安立八萬四千座大塔。那時，因陀舍摩（Yīn tuó shè mó）法師，從寶箱中取出這部經后，安置在北方多人居住的地方。這部經又沒有很多人認識，沒有很多人理解，沒有很多人接受，很少有人受持讀誦這部經。文殊師利（Wén shū shī lì）！這部經大多隱藏在箱子和櫃子里。為什麼呢？因為沒有人接受，不是真正的法器。文殊師利！應當知道這部經，難以理解，難以相信，難以探究其底蘊，不是普通人所能信受的，不是凡夫俗子能夠讀誦和深入的。文殊師利！在後五十年的時候，如果再有人，聽到這部經典能夠信解恭敬。文殊師利！不應該懷疑，應當知道這個人供養過很多佛，善於修行這部大乘經典，是真正的法器。如果有書寫、受持這部經，讀誦通利的人，這些眾生應當自己知道，我們已經見過恒河沙數那麼多的諸佛如來，奉事、供養、右繞禮拜，也見到我在這園中，說這部經的時候以及見到大眾。」 , "那時，佛告訴阿難（Ā nán）說：『你接受這部經，讀誦通利，你千萬不要在卑賤的人面前說這部經典，因為他們不瞭解它的根基。為什麼呢？阿難！這是如來的功德，是如來的秘密之處，是如來說的，純粹沒有雜染的法。這是如來的印記，是如來的堅固之法，是如來的殊勝財富。阿難！你應當堅持，不要隨便給別人，除非我的長子，持有我的法藏，護持我的法藏，才可以給這些人。』", "阿難回答說：『我已經受持這部經了。世尊！這部經叫什麼名字？應該如何受持？』", "佛說：『阿難！這部經名叫《說菩薩行方便境界神通變化經》，也叫《如來密處》，也叫《如來說純無雜法》。』" ], "english_translations": [ "English version", "Having made such great offerings with all kinds of garlands (mālana), all kinds of powdered incense (mò xiāng), all kinds of fragrant ointments (tú xiāng), and all kinds of music, then, in various places where many people dwell, at one time of one day, establish eighty-four thousand great stupas. At that time, Dharma Master Indrasama (Yīn tuó shè mó), having taken this sutra from the treasure box, placed it in the northern dwelling place of many people. This sutra was not known by many, not understood by many, not accepted by many, and few people received, upheld, and recited this sutra. Manjushri (Wén shū shī lì)! This sutra is mostly hidden in boxes and chests. Why? Because no one accepts it, it is not a true vessel. Manjushri! You should know that this sutra is difficult to understand, difficult to believe, difficult to fathom its depths, it is not something that ordinary people can believe and accept, not something that ordinary people can read and penetrate. Manjushri! In the last fifty years, if there is someone who hears this sutra and can believe, understand, and respect it. Manjushri! You should not doubt, you should know that this person has made offerings to many Buddhas, is skilled in practicing this Mahayana sutra, and is a true vessel. If there are those who write, receive, uphold, recite, and understand this sutra, these beings should know for themselves that we have seen as many Buddhas and Tathagatas as the sands of the Ganges River, served, made offerings, circumambulated, and bowed to them, and also seen me in this garden, speaking this sutra and seeing the assembly.』", "At that time, the Buddha said to Ananda (Ā nán): 『You receive this sutra, recite it fluently, and you must not speak of this sutra in front of lowly people, because they do not understand its roots. Why? Ananda! This is the merit of the Tathagata, it is the secret place of the Tathagata, it is the pure and unmixed Dharma spoken by the Tathagata. This is the seal of the Tathagata, the firm Dharma of the Tathagata, the supreme wealth of the Tathagata. Ananda! You should uphold it and not give it to others casually, except for my eldest son, who holds my Dharma treasury, protects my Dharma treasury, you may give it to such people.』", "Ananda replied: 『I have received this sutra. World Honored One! What is the name of this sutra? How should it be upheld?』", "The Buddha said: 『Ananda! This sutra is named 『The Sutra of the Bodhisattva's Practice of Expedient Means, Realm, Supernatural Powers, and Transformations,』 also named 『The Secret Place of the Tathagata,』 also named 『The Pure and Unmixed Dharma Spoken by the Tathagata.』』" ] }
亦名『如來說出一乘』，亦名『文殊師利所問』，亦名『薩遮受記』，亦名『薩遮品』，如是受持。」
如來演說此經法時，有三十那由他諸眾生等，本未曾發無上道心，今悉發心；六萬菩薩得無生法忍；無量眾生必定無上正真之道。
佛說是經已，大德阿難歡喜適意；文殊師利童子，一切菩薩，比丘、比丘尼、優婆塞、優婆斯，釋梵護世天及世人，聞佛說已，歡喜信受。
佛說菩薩行方便經卷下
【現代漢語翻譯】 現代漢語譯本：也名為『如來說出一乘』（如來宣說唯一成佛之道），也名為『文殊師利所問』（文殊師利菩薩所請問的法義），也名為『薩遮受記』（薩遮菩薩得到的授記），也名為『薩遮品』（關於薩遮菩薩的章節），應當這樣受持。 當如來演說這部經法時，有三十那由他（數量單位，表示極大的數目）的眾生，原本沒有發起無上菩提之心，現在都發起了；六萬菩薩得到了無生法忍（證悟真理，不再受生死輪迴之苦）；無數眾生必定能夠證得無上正真之道。 佛陀說完這部經后，大德阿難（佛陀的十大弟子之一）感到歡喜和滿足；文殊師利童子（文殊師利菩薩的童子形象），一切菩薩，比丘、比丘尼、優婆塞、優婆夷（佛教的四眾弟子），釋梵護世天（帝釋天、梵天等護持佛法的諸天神）以及世間的人們，聽聞佛陀所說后，都歡喜信受。 《佛說菩薩行方便經》卷下
【English Translation】 English version: It is also named 『The Tathagata's Exposition of the One Vehicle』 (the Tathagata's teaching of the only path to Buddhahood), also named 『Manjushri's Questions』 (the Dharma asked by Bodhisattva Manjushri), also named 『Satyaka's Prediction』 (the prediction received by Bodhisattva Satyaka), also named 『The Satyaka Chapter』 (the chapter about Bodhisattva Satyaka), thus should it be upheld. When the Tathagata expounded this sutra, thirty nayutas (a unit of number, indicating a very large number) of beings, who had not previously generated the aspiration for unsurpassed enlightenment, now all generated it; sixty thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (realization of the truth, no longer suffering from the cycle of birth and death); countless beings are certain to attain the unsurpassed, true, and correct path. After the Buddha finished speaking this sutra, the great Arhat Ananda (one of the Buddha's ten great disciples) felt joy and contentment; the youth Manjushri (the youthful form of Bodhisattva Manjushri), all Bodhisattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas (the fourfold assembly of Buddhist disciples), the Shakra, Brahma, and the guardian deities of the world (deities such as Indra and Brahma who protect the Dharma), and the people of the world, having heard what the Buddha said, all joyfully accepted and believed. The Sutra of the Buddha's Discourse on the Expedient Practices of Bodhisattvas, Volume Two