T09n0272_大薩遮尼乾子所說經
大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
No. 272 [No. 271]
大薩遮尼乾子所說經卷第一
元魏天竺三藏菩提留支譯
序品第一
歸命大智海毗盧遮那佛(外國本一切經首皆有此句)。
如是我聞：
一時婆伽婆在郁阇延城，王名嚴熾，住王園中，其園所有殊勝莊嚴不可稱計，所謂：娑羅樹、多羅樹、多摩羅樹、迦尼迦羅樹、尼拘律樹、波羅叉樹、郁曇缽華樹、婆師迦華樹、陀㝹尼迦華樹、阿提目多伽華樹、瞻卜華樹、阿輸迦華樹、波吒羅華樹，如是無量百千眾妙樹林莊嚴。復有種種異相之水，所謂：泉水海水、直流水、曲流水、多羅迦水、池水、從上注下水、從下涌上水，如是無量百千妙相眾水莊嚴。復有種種眾妙雜華，所謂：優波羅華、缽頭摩華、拘牟頭華、分陀利華、他羅華、摩訶他羅華、盧遮華、摩訶盧遮華，如是無量百千妙華以為莊嚴。復有種種妙音聲鳥，所謂：鵝鳥、崑崙遮鳥、拘只羅鳥、鉤那羅鳥、具多鳥、崛多鳥、鸚鵡鳥、鸜鵒鳥、耆婆耆婆鳥、迦陵頻伽鳥，有如是等無量百千眾妙聲鳥以為莊嚴。復有種種妙色眾蜂，飛在虛空，迭相連線，猶如羅網遍覆于上以為莊嚴。復有種種眾雜色草，柔軟香潔，無量
【現代漢語翻譯】 現代漢語譯本 歸命于大智慧之海毗盧遮那佛（毗盧遮那佛：意為光明遍照，是佛教中重要的佛陀之一）。 如是我聞： 一時，婆伽婆（婆伽婆：佛的尊稱）在郁阇延城（郁阇延城：古印度城市名），國王名為嚴熾，住在王園中。那園林具有種種殊勝莊嚴，難以計數，例如：娑羅樹（娑羅樹：一種高大喬木）、多羅樹（多羅樹：棕櫚科植物）、多摩羅樹（多摩羅樹：一種樹木）、迦尼迦羅樹（迦尼迦羅樹：一種開黃花的樹）、尼拘律樹（尼拘律樹：榕樹）、波羅叉樹（波羅叉樹：一種樹木）、郁曇缽華樹（郁曇缽華樹：傳說中開花極稀少的樹）、婆師迦華樹（婆師迦華樹：一種開白花的樹）、陀㝹尼迦華樹（陀㝹尼迦華樹：一種樹木）、阿提目多伽華樹（阿提目多伽華樹：一種樹木）、瞻卜華樹（瞻卜華樹：一種香花樹）、阿輸迦華樹（阿輸迦華樹：一種開紅花的樹）、波吒羅華樹（波吒羅華樹：一種開粉紅色花的樹），像這樣無量百千種美妙的樹林莊嚴著園林。又有種種不同形態的水，例如：泉水、海水、直流的水、彎曲的水、多羅迦水（多羅迦水：一種水名）、池水、從上往下流的水、從下往上涌的水，像這樣無量百千種美妙形態的水莊嚴著園林。又有種種美妙的雜色花，例如：優波羅華（優波羅華：青蓮花）、缽頭摩華（缽頭摩華：紅蓮花）、拘牟頭華（拘牟頭華：白蓮花）、分陀利華（分陀利華：白蓮花）、他羅華（他羅華：一種花）、摩訶他羅華（摩訶他羅華：大他羅花）、盧遮華（盧遮華：一種花）、摩訶盧遮華（摩訶盧遮華：大盧遮花），像這樣無量百千種美妙的花朵莊嚴著園林。又有種種美妙聲音的鳥，例如：鵝鳥、崑崙遮鳥（崑崙遮鳥：一種鳥）、拘只羅鳥（拘只羅鳥：杜鵑）、鉤那羅鳥（鉤那羅鳥：一種鳥）、具多鳥（具多鳥：一種鳥）、崛多鳥（崛多鳥：一種鳥）、鸚鵡鳥、鸜鵒鳥（鸜鵒鳥：八哥）、耆婆耆婆鳥（耆婆耆婆鳥：一種鳥）、迦陵頻伽鳥（迦陵頻伽鳥：傳說中的美妙鳥），有像這樣無量百千種美妙聲音的鳥莊嚴著園林。又有種種美妙顏色的蜜蜂，在空中飛舞，彼此連線，像羅網一樣覆蓋在上方，莊嚴著園林。又有種種雜色的草，柔軟芬芳，無量無邊。
【English Translation】 English version Homage to the great wisdom ocean, Vairocana Buddha (Vairocana Buddha: meaning 'the one who illuminates everywhere,' a significant Buddha in Buddhism). Thus have I heard: At one time, the Bhagavan (Bhagavan: an honorific title for the Buddha) was in the city of Ujjayani (Ujjayani: an ancient Indian city), where the king was named Yamachita, residing in the royal garden. That garden possessed various magnificent adornments, beyond measure, such as: Sala trees (Sala tree: a tall tree), Tala trees (Tala tree: a palm tree), Tamala trees (Tamala tree: a type of tree), Kanikara trees (Kanikara tree: a tree with yellow flowers), Nigrodha trees (Nigrodha tree: a banyan tree), Palasha trees (Palasha tree: a type of tree), Udumbara flower trees (Udumbara flower tree: a tree said to bloom very rarely), Vasika flower trees (Vasika flower tree: a tree with white flowers), Daronika flower trees (Daronika flower tree: a type of tree), Atimuktaka flower trees (Atimuktaka flower tree: a type of tree), Champaka flower trees (Champaka flower tree: a fragrant flowering tree), Ashoka flower trees (Ashoka flower tree: a tree with red flowers), Patala flower trees (Patala flower tree: a tree with pink flowers), and countless other beautiful groves of trees adorned the garden. There were also various forms of water, such as: spring water, seawater, straight-flowing water, meandering water, Talaka water (Talaka water: a type of water), pond water, water flowing from above, and water welling up from below, and countless other beautiful forms of water adorned the garden. There were also various beautiful and colorful flowers, such as: Utpala flowers (Utpala flower: blue lotus), Padma flowers (Padma flower: red lotus), Kumuda flowers (Kumuda flower: white lotus), Pundarika flowers (Pundarika flower: white lotus), Tala flowers (Tala flower: a type of flower), Maha Tala flowers (Maha Tala flower: large Tala flower), Rucaka flowers (Rucaka flower: a type of flower), and Maha Rucaka flowers (Maha Rucaka flower: large Rucaka flower), and countless other beautiful flowers adorned the garden. There were also various birds with beautiful voices, such as: geese, Kunlunjaka birds (Kunlunjaka bird: a type of bird), Kokila birds (Kokila bird: cuckoo), Kunara birds (Kunara bird: a type of bird), Bhrita birds (Bhrita bird: a type of bird), Ghrita birds (Ghrita bird: a type of bird), parrots, mynah birds, Jivajiva birds (Jivajiva bird: a type of bird), and Kalavinka birds (Kalavinka bird: a mythical bird with a beautiful voice), and countless other birds with beautiful voices adorned the garden. There were also various bees of beautiful colors, flying in the sky, connected to each other, like a net covering the top, adorning the garden. There were also various kinds of colorful grasses, soft and fragrant, boundless and limitless.
百千異種文色莊嚴其地。
如是眾妙莊嚴園中，與大比丘眾七十二百千萬等諸大眾俱，其名曰：慧命舍利弗、大目揵連、摩訶迦葉、阿㝹樓陀、須菩提、摩訶迦栴延、摩訶劫賓那、離波多、難陀、那提迦葉、伽耶迦葉、富樓那彌多羅尼子、憍范波提、般他迦、周羅般他迦、陀𩦠摩羅子、佉陀林純陀、摩訶拘絺羅、羅睺羅、慧命阿難等，七十二百千萬億諸大眾中而為上首。一切皆修如實法界境界諸行，一切皆入法界實性，一切皆得無障無礙虛空境界殊勝妙行，一切皆得無所著行，一切皆離煩惱諸垢一切結使，一切皆入如來法性光明照處，一切皆證同一法性平等大慧，一切皆得現諸如來一切智門，一切皆得常不休息大菩提道，一切皆得轉不退轉大菩提道，一切皆得證不退轉大菩提心，一切皆到第一彼岸般若智見，一切皆得究竟彼岸方便智慧。
復有摩訶波阇波提比丘尼、耶輸陀羅比丘尼等八千比丘尼，于百千萬億比丘尼中而為上首。一切皆悉具足善集諸妙白法，一切善入一切智道，一切皆近一切智智，一切皆入無所有性，一切能觀諸法無相，一切善信法際無際，一切皆得無障解脫，一切皆得隨諸有緣，可化眾生示佛色身。
諸菩薩摩訶薩七十二百千萬億諸大眾俱，其名曰：大速行菩薩、大速行住持菩薩
【現代漢語翻譯】 現代漢語譯本： 以百千種不同的色彩和紋飾莊嚴著這片土地。 在這樣以各種奇妙之物莊嚴的園林中，與七十二百千萬等眾多大比丘眾在一起，他們的名字是：慧命舍利弗（智慧第一的佛陀弟子）、大目犍連（神通第一的佛陀弟子）、摩訶迦葉（頭陀第一的佛陀弟子）、阿㝹樓陀（天眼第一的佛陀弟子）、須菩提（解空第一的佛陀弟子）、摩訶迦旃延（論議第一的佛陀弟子）、摩訶劫賓那（知星宿第一的佛陀弟子）、離波多（持戒第一的佛陀弟子）、難陀（佛陀的堂弟）、那提迦葉（迦葉三兄弟之一）、伽耶迦葉（迦葉三兄弟之一）、富樓那彌多羅尼子（說法第一的佛陀弟子）、憍梵波提（受天人供養的佛陀弟子）、般他迦（佛陀弟子）、周利般他迦（佛陀弟子）、陀𩦠摩羅子（佛陀弟子）、佉陀林純陀（佛陀弟子）、摩訶拘絺羅（佛陀弟子）、羅睺羅（佛陀的兒子）、慧命阿難（多聞第一的佛陀弟子）等，在七十二百千萬億的大眾中作為首領。他們一切都修習如實法界境界的各種修行，一切都進入法界實性，一切都獲得無障礙的虛空境界殊勝妙行，一切都獲得無所執著的修行，一切都遠離煩惱的各種污垢和一切束縛，一切都進入如來法性光明照耀之處，一切都證得同一法性的平等大智慧，一切都獲得顯現諸如來一切智的門徑，一切都獲得永不休息的大菩提道，一切都獲得轉入不退轉的大菩提道，一切都獲得證入不退轉的大菩提心，一切都到達第一彼岸的般若智慧見解，一切都獲得究竟彼岸的方便智慧。 又有摩訶波阇波提比丘尼（佛陀的姨母，也是第一位比丘尼）、耶輸陀羅比丘尼（佛陀的妻子）等八千比丘尼，在百千萬億比丘尼中作為首領。她們一切都完全具備善集各種奇妙的清凈之法，一切都善於進入一切智之道，一切都接近一切智智，一切都進入無所有性，一切都能觀察諸法無相，一切都深信法際無際，一切都獲得無障礙的解脫，一切都獲得隨順各種有緣、可教化的眾生示現佛的色身。 還有七十二百千萬億諸菩薩摩訶薩（大菩薩）的大眾，他們的名字是：大速行菩薩、大速行住持菩薩。
【English Translation】 English version: The land was adorned with hundreds of thousands of different colors and patterns. In this garden adorned with such marvelous things, there were seventy-two hundred million great Bhikshus (monks) and other great assemblies. Their names were: Wise Life Shariputra (foremost in wisdom among the Buddha's disciples), Great Maudgalyayana (foremost in supernatural powers among the Buddha's disciples), Mahakashyapa (foremost in ascetic practices among the Buddha's disciples), Aniruddha (foremost in divine eye among the Buddha's disciples), Subhuti (foremost in understanding emptiness among the Buddha's disciples), Mahakatyayana (foremost in debate among the Buddha's disciples), Mahakappina (foremost in knowing the stars among the Buddha's disciples), Revata (foremost in keeping precepts among the Buddha's disciples), Nanda (the Buddha's cousin), Nadi Kashyapa (one of the three Kashyapa brothers), Gaya Kashyapa (one of the three Kashyapa brothers), Purna Maitrayaniputra (foremost in preaching among the Buddha's disciples), Gavampati (a Buddha's disciple who received offerings from the gods), Panthaka (a Buddha's disciple), Chula Panthaka (a Buddha's disciple), Dhatamala's son (a Buddha's disciple), Khadiravaniya Chunda (a Buddha's disciple), Mahakausthila (a Buddha's disciple), Rahula (the Buddha's son), Wise Life Ananda (foremost in hearing the Buddha's teachings among the Buddha's disciples), and others, who were the leaders of the seventy-two hundred million assemblies. All of them cultivated the practices of the true realm of Dharma, all entered the true nature of the Dharma realm, all attained the wondrous practices of the unobstructed realm of space, all attained the practice of non-attachment, all were free from the defilements of afflictions and all fetters, all entered the place illuminated by the light of the Tathagata's (Buddha's) Dharma nature, all realized the great wisdom of equality of the same Dharma nature, all attained the gates of all-knowing wisdom of all Tathagatas, all attained the great Bodhi path of constant non-rest, all attained the great Bodhi path of non-regression, all attained the Bodhi mind of non-regression, all reached the other shore of Prajna (wisdom) insight, and all attained the wisdom of skillful means of the ultimate shore. There were also eight thousand Bhikshunis (nuns), such as Mahaprajapati Gautami (the Buddha's aunt and the first Bhikshuni) and Yashodhara (the Buddha's wife), who were the leaders of the hundreds of millions of Bhikshunis. All of them were fully endowed with the collection of wonderful pure Dharmas, all were skilled in entering the path of all-knowing wisdom, all were close to the wisdom of all-knowing, all entered the nature of non-existence, all could observe the non-form of all Dharmas, all deeply believed in the boundlessness of the Dharma realm, all attained unobstructed liberation, and all attained the ability to manifest the Buddha's physical form to sentient beings who were ready to be taught. There were also seventy-two hundred million Bodhisattva Mahasattvas (great Bodhisattvas) in the assembly. Their names were: Great Swift Practice Bodhisattva, Great Swift Practice Abiding Bodhisattva.
、大奮迅菩薩、大奮迅王菩薩、大精進奮迅菩薩、大勇奮迅菩薩、現大勇勢奮迅菩薩、大力奮迅菩薩、大眾自在菩薩、大香象菩薩、大月菩薩、善月菩薩、月功德菩薩、寶月菩薩、月光普照菩薩、法無垢月菩薩、月普照菩薩、月名稱菩薩、放月光明菩薩、滿月菩薩、范聲菩薩、范自在吼聲菩薩、地吼聲菩薩、法界吼聲菩薩、驚怖一切魔宮吼聲菩薩、出法鼓聲菩薩、普識聲菩薩、無分別離分別聲菩薩、師子吼地勇聲菩薩、閉塞一切聲菩薩、普藏菩薩、功德藏菩薩、普照藏菩薩、寶藏菩薩、月藏菩薩、日藏菩薩、日光藏菩薩、波頭摩藏菩薩、福德藏菩薩、智勝藏菩薩、大慧菩薩、勝慧菩薩、名稱慧菩薩、快慧菩薩、上慧菩薩、增長慧菩薩、無邊慧菩薩、廣慧菩薩、佛慧菩薩、無盡慧菩薩、彌留山燈明菩薩、燃大燈明菩薩、法燈明菩薩、遍十方燈明菩薩、普照菩薩、普滅一切闇燈明菩薩、普照諸趣燈明菩薩、常放大光燈明菩薩、月光燈明菩薩、日光燈明菩薩、離惡道菩薩、降魔菩薩、大降魔菩薩、希生菩薩、難降菩薩、難量菩薩、難知智菩薩、竭惡道菩薩、大勢至菩薩、觀世自在菩薩、彌勒菩薩、文殊師利法王子菩薩等，七十二百千萬眾而為上首。如是諸菩薩摩訶薩等，一切皆得一生補處，一切皆得諸陀羅尼，一切皆得諸三
昧海，一切皆得無邊樂說無礙辯才，一切皆得無畏說法，一切皆到第一彼岸功德叢林如意自在，一切皆得大神通道奮迅自在到諸佛國，一切皆得無礙自在身心解脫，一切皆得無障無礙畢竟知見，一切皆得普現佛身游諸十方無佛國土，一切皆得如實正智轉大法輪無過無謬，一切皆得隨順十方堪聞眾生而為說法，一切皆得陀羅尼門說無非法，一切皆得無取無舍如實法界，一切皆得能說諸法空義無礙，一切皆能師子吼吼，一切皆能降伏外道，一切皆能摧魔怨敵，一切皆得菩薩神通諸勝妙行，一切皆得離諸怨憎，一切皆得地水火風平等大心，一切皆得入諸如來深密之處，一切皆得為諸眾生住持佛事，一切皆得諸佛如來所共讚歎稱譽隨喜說其勝行，一切皆能具足住持無邊際劫，一切皆能住持如來所說法輪，一切皆得放大法寶勝妙光明，一切皆得說不可盡勝行功德，一切皆得於諸世間具足自在，一切皆得具足成就過去諸愿，一切皆得諸佛如來信行境界，一切皆得過去所修善行具足，一切皆得具足清凈佛無垢智，一切皆得常不休息勇猛精進供養一切諸佛如來，一切皆得勇猛發起畢定取于不退轉地，一切皆得大悲現前，一切皆得自性清凈深心解脫，一切皆得離諸疑悔戒取煩惱，一切皆得過去諸佛神力所加。
復有無量諸優婆塞、
【現代漢語翻譯】 現代漢語譯本：『昧海』（指深奧的智慧），一切眾生都能獲得無邊無礙的辯才，能夠隨心所欲地宣說佛法；一切眾生都能獲得無畏的說法能力，毫無畏懼地闡述真理；一切眾生都能到達功德圓滿的彼岸，如同進入如意自在的叢林；一切眾生都能獲得強大的神通，迅速自在地到達諸佛的國度；一切眾生都能獲得無礙自在的身心解脫，身心都得到徹底的自由；一切眾生都能獲得無障礙、無遮蔽的究竟智慧和見解；一切眾生都能普遍顯現佛身，遊歷十方沒有佛陀教化的國土；一切眾生都能獲得如實的正智，轉動法輪，所說之法毫無過失和謬誤；一切眾生都能隨順十方世界堪聞佛法的眾生，為他們宣說佛法；一切眾生都能獲得陀羅尼（總持）之門，所說之法皆符合真理；一切眾生都能獲得無取無舍的如實法界，不執著于任何事物；一切眾生都能無礙地宣說諸法皆空的真義；一切眾生都能發出獅子吼般的威猛聲音；一切眾生都能降伏外道邪說；一切眾生都能摧毀魔障和怨敵；一切眾生都能獲得菩薩的神通和殊勝的修行；一切眾生都能遠離一切怨恨和憎惡；一切眾生都能獲得地、水、火、風四大元素平等的大心；一切眾生都能進入諸佛如來深奧秘密的境界；一切眾生都能為一切眾生住持佛法，弘揚佛事；一切眾生都能得到諸佛如來的共同讚歎、稱譽，並隨喜他們的殊勝修行；一切眾生都能具足住持無邊際的劫數；一切眾生都能住持如來所說的法輪；一切眾生都能放出大法寶殊勝的光明；一切眾生都能宣說不可窮盡的殊勝修行和功德；一切眾生都能在世間具足自在；一切眾生都能具足成就過去所發的誓願；一切眾生都能獲得諸佛如來的信行境界；一切眾生都能具足過去所修的善行；一切眾生都能具足清凈無垢的佛智；一切眾生都能常不休息，勇猛精進地供養一切諸佛如來；一切眾生都能勇猛發起，必定證得不退轉的果位；一切眾生都能大悲心現前；一切眾生都能獲得自性清凈的深心解脫；一切眾生都能遠離一切疑惑、後悔、戒律執著和煩惱；一切眾生都能得到過去諸佛的神力加持。 還有無量無數的優婆塞（在家男居士）
【English Translation】 English version: 'Meihai' (referring to profound wisdom), all beings can obtain boundless and unobstructed eloquence, able to preach the Dharma at will; all beings can obtain the fearless ability to preach, expounding the truth without fear; all beings can reach the shore of perfect merit, as if entering a forest of wish-fulfilling freedom; all beings can obtain great supernatural powers, swiftly and freely reaching the Buddha's lands; all beings can obtain unobstructed and free liberation of body and mind, with both body and mind completely free; all beings can obtain unobstructed and unhindered ultimate wisdom and insight; all beings can universally manifest the Buddha's body, traveling to the lands in the ten directions where there is no Buddha's teaching; all beings can obtain true and correct wisdom, turning the Dharma wheel, with no errors or mistakes in what is preached; all beings can accord with the sentient beings in the ten directions who are capable of hearing the Dharma, preaching the Dharma for them; all beings can obtain the Dharani (total retention) gate, with all that is preached in accordance with the truth; all beings can obtain the true Dharma realm of non-grasping and non-abandoning, not attached to anything; all beings can preach the true meaning of emptiness of all dharmas without obstruction; all beings can roar with the mighty sound of a lion's roar; all beings can subdue heretical teachings; all beings can destroy demonic obstacles and enemies; all beings can obtain the supernatural powers and supreme practices of Bodhisattvas; all beings can be free from all hatred and resentment; all beings can obtain the great mind of equality of the four elements of earth, water, fire, and wind; all beings can enter the profound and secret realms of the Buddhas; all beings can uphold the Dharma and promote Buddhist affairs for all beings; all beings can receive the common praise and commendation of the Buddhas, and rejoice in their supreme practices; all beings can fully uphold the Dharma for boundless kalpas; all beings can uphold the Dharma wheel preached by the Tathagata; all beings can emit the supreme light of the great Dharma treasure; all beings can preach the inexhaustible supreme practices and merits; all beings can be fully free in the world; all beings can fully accomplish the vows made in the past; all beings can obtain the realm of faith and practice of the Buddhas; all beings can fully possess the good deeds cultivated in the past; all beings can fully possess the pure and immaculate wisdom of the Buddha; all beings can constantly and tirelessly, with courageous diligence, make offerings to all the Buddhas; all beings can courageously initiate and certainly attain the stage of non-retrogression; all beings can have great compassion manifest; all beings can obtain the liberation of a deep mind that is pure in nature; all beings can be free from all doubts, regrets, adherence to precepts, and afflictions; all beings can receive the divine power of the Buddhas of the past. And there are also countless Upasakas (male lay practitioners).
諸優婆夷。復有三千大千世界具大威德、具大威德上下殊勝諸天天王、諸龍龍王、諸夜叉夜叉王、諸乾闥婆乾闥婆王、諸阿修羅阿修羅王、諸迦樓羅迦樓羅王、諸緊那羅緊那羅王、諸摩睺羅伽摩睺羅伽王、人及人王，彼時一切諸大眾等，各有百千萬億眷屬俱集會坐。
爾時世尊為諸無量百千萬億諸大眾等恭敬圍繞，處在百千萬福莊嚴功德勝藏師子座上結加趺坐。如來妙色身光威德，其相殊特，照曜顯現，蓋諸一切天龍八部。譬如須彌山王涌出大海，威光殊勝，照曜顯現，蓋諸小山；如來世尊大須彌王處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，蓋諸大眾，亦復如是。譬如初月，光輪漸長至月滿足，其光殊勝，照曜顯現，映奪一切星宿諸光；如來、世尊處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，映諸一切天人大眾，亦復如是。譬如虛空清凈無垢，離諸一切雲翳塵染，其中日輪放大光明，其光殊勝，照曜顯現，映奪一切諸蟲螢火所有光明皆悉不現；如來日輪處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，映蔽一切釋提桓因、諸梵天王、四天王等光明不現，亦復如是。譬如闇夜在大山頂然大火輪，光明殊勝，照曜顯現，一切皆見；如來山火處在百千萬福莊嚴師子妙座，光明殊特，照曜顯現，有緣皆
【現代漢語翻譯】 現代漢語譯本：各位優婆夷（在家女居士），還有三千大千世界中，具有大威德、上下殊勝的諸天天王（天界之王）、諸龍龍王（龍族之王）、諸夜叉夜叉王（夜叉族之王）、諸乾闥婆乾闥婆王（香神之王）、諸阿修羅阿修羅王（非天之王）、諸迦樓羅迦樓羅王（金翅鳥之王）、諸緊那羅緊那羅王（歌神之王）、諸摩睺羅伽摩睺羅伽王（大蟒神之王），以及人類和人類的國王，那時所有的大眾，各自都帶著百千萬億的眷屬一起坐著。 那時，世尊被無量百千萬億的大眾恭敬地圍繞著，坐在由百千萬福德莊嚴的功德殊勝的獅子座上，結跏趺坐。如來美妙的色身光芒和威德，其相貌特別殊勝，照耀顯現，覆蓋了一切天龍八部（天眾、龍眾等八類護法神）。譬如須彌山王（佛教中的聖山）從大海中涌出，威光殊勝，照耀顯現，覆蓋了所有的小山；如來世尊，如同大須彌山王，坐在由百千萬福德莊嚴的獅子妙座上，威光特別殊勝，照耀顯現，覆蓋了所有的大眾，也是這樣。譬如初生的月亮，光輪逐漸增長直到滿月，其光芒殊勝，照耀顯現，掩蓋了所有星宿的光芒；如來、世尊坐在由百千萬福德莊嚴的獅子妙座上，威光特別殊勝，照耀顯現，掩蓋了一切天人大眾，也是這樣。譬如虛空清凈無垢，遠離一切雲彩和塵埃的污染，其中的太陽放出巨大的光明，其光芒殊勝，照耀顯現，掩蓋了一切蟲子和螢火蟲的所有光明，使它們都無法顯現；如來日輪坐在由百千萬福德莊嚴的獅子妙座上，威光特別殊勝，照耀顯現，掩蓋了一切釋提桓因（帝釋天）、諸梵天王（色界天之王）、四天王（欲界天之王）等的光明，使它們都無法顯現，也是這樣。譬如在黑暗的夜晚，在大山頂上點燃巨大的火輪，光明殊勝，照耀顯現，一切都能看見；如來山火坐在由百千萬福德莊嚴的獅子妙座上，光明特別殊勝，照耀顯現，有緣的眾生都能看見。
【English Translation】 English version: O virtuous laywomen, furthermore, in the three thousand great thousand worlds, there are great majestic and virtuous, superior heavenly kings, dragon kings, yaksha kings, gandharva kings, asura kings, garuda kings, kinnara kings, mahoraga kings, humans, and human kings. At that time, all the great assemblies, each with hundreds of thousands of millions of retinues, were sitting together. At that time, the World Honored One, respectfully surrounded by countless hundreds of thousands of millions of great assemblies, was sitting in the lotus position on a lion throne adorned with hundreds of thousands of merits and virtues. The Tathagata's (Buddha's) wondrous form, light, and majesty were extraordinarily unique, shining and manifesting, covering all the eight classes of gods and dragons. It was like Mount Sumeru (a sacred mountain in Buddhism) rising from the great ocean, its majestic light shining and manifesting, covering all the small mountains; the Tathagata, the World Honored One, like the great Mount Sumeru, sitting on a wondrous lion throne adorned with hundreds of thousands of merits, his majestic light extraordinarily unique, shining and manifesting, covering all the great assemblies, was also like this. It was like the new moon, its light gradually growing until the full moon, its light superior, shining and manifesting, eclipsing the light of all the stars; the Tathagata, the World Honored One, sitting on a lion throne adorned with hundreds of thousands of merits, his majestic light extraordinarily unique, shining and manifesting, eclipsing all the heavenly and human assemblies, was also like this. It was like the pure and immaculate void, free from all clouds and dust, where the sun emits great light, its light superior, shining and manifesting, eclipsing all the light of insects and fireflies, making them all invisible; the Tathagata's sun, sitting on a lion throne adorned with hundreds of thousands of merits, his majestic light extraordinarily unique, shining and manifesting, obscuring the light of all Sakra (Indra), Brahma kings, and the Four Heavenly Kings, making them all invisible, was also like this. It was like a great wheel of fire lit on the top of a mountain in the dark night, its light superior, shining and manifesting, so that all could see; the Tathagata's mountain fire, sitting on a lion throne adorned with hundreds of thousands of merits, its light extraordinarily unique, shining and manifesting, so that all with karmic connections could see.
見，亦復如是。譬如師子諸獸之王在於深山，威力殊勝，照曜顯現，降伏一切諸蟲獸等；如來師子諸法之王處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，降伏一切外道、異見諸眾生等，亦復如是。譬如離垢八楞摩尼如意寶珠置在高幢，放大光明，隨眾生愿，雨令滿足，其光殊勝，照曜顯現，遍照十方；如來摩尼處在百千萬福莊嚴師子妙座，大智慧明，威光殊特，照曜顯現，遍照十方，滿眾生愿，亦復如是。譬如自在轉輪聖王威德殊勝，照曜顯現，悉能降伏遍四天下，一切無有能敵對者；如來世尊轉法輪王處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，降伏一切諸魔怨敵，亦復如是。譬如釋提桓因以帝釋寶摩尼瓔珞繫在頸上，處善法堂諸天眾中，威德殊勝，照曜顯現，降伏一切諸天大眾；如來帝釋處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，蓋諸天人，亦復如是。
大薩遮尼乾子所說經問疑品第二
爾時，聖者文殊師利法王子菩薩見諸無量大眾雲集，見佛、世尊現大勝妙希有之相，作是思惟：「今者世尊為何事故先現此相？我有疑事今應當問。何以故？如來、世尊處在百千萬福莊嚴師子妙座，威光殊特，照曜顯現，如是無量大眾集會，難可值遇。」作是念已，即從坐起，偏袒右肩，右膝著
【現代漢語翻譯】 現代漢語譯本 同樣，（佛陀的顯現）也是如此。譬如，獅子，百獸之王，身處深山，威力殊勝，光芒照耀顯現，降伏一切蟲獸；如來（Tathagata，佛的稱號）——諸法之王，安處於百千萬福德莊嚴的獅子寶座上，威光殊特，照耀顯現，降伏一切外道、異見等眾生，也是如此。譬如，離垢的八棱摩尼如意寶珠，被放置在高高的旗桿上，放出大光明，隨著眾生的願望，降下甘霖令其滿足，其光芒殊勝，照耀顯現，遍照十方；如來摩尼（佛陀的智慧）安處於百千萬福德莊嚴的獅子寶座上，以大智慧光明，威光殊特，照耀顯現，遍照十方，滿足眾生的願望，也是如此。譬如，自在的轉輪聖王（Chakravartin，擁有統治世界的理想君主）威德殊勝，光芒照耀顯現，能夠降伏遍佈四大洲的一切，沒有誰能與之對抗；如來世尊（Bhagavan，佛的稱號）——轉法輪之王，安處於百千萬福德莊嚴的獅子寶座上，威光殊特，照耀顯現，降伏一切魔怨敵，也是如此。譬如，釋提桓因（Śakra devānām indra，忉利天之主）將帝釋寶摩尼瓔珞繫在頸上，處於善法堂諸天眾中，威德殊勝，光芒照耀顯現，降伏一切諸天大眾；如來帝釋（佛陀的尊稱）安處於百千萬福德莊嚴的獅子寶座上，威光殊特，照耀顯現，覆蓋諸天人，也是如此。
大薩遮尼乾子所說經問疑品第二
爾時，聖者文殊師利（Mañjuśrī，智慧的象徵）法王子菩薩，見到無量大眾雲集，見到佛、世尊顯現大勝妙希有之相，心中思惟：『如今世尊為何先顯現此相？我心中有疑問，現在應當請問。為何如此？如來、世尊安處於百千萬福德莊嚴的獅子寶座上，威光殊特，照耀顯現，如此無量的大眾聚集，實屬難得一見。』 如此思惟后，即從座位起身，偏袒右肩，右膝著地。
【English Translation】 English version Likewise, it is also thus. For example, a lion, the king of beasts, dwells in the deep mountains, its power is supreme, its radiance shines forth, subduing all insects and beasts; the Tathagata (the Buddha), the king of all dharmas, is seated on a lion's throne adorned with hundreds of thousands of blessings, his majestic light shines forth, subduing all heretics and beings with different views, it is also thus. For example, a flawless eight-faceted Mani wish-fulfilling jewel is placed on a high banner, emitting great light, fulfilling the wishes of beings, its light is supreme, shining forth, illuminating all directions; the Tathagata Mani (Buddha's wisdom) is seated on a lion's throne adorned with hundreds of thousands of blessings, with great wisdom light, his majestic light shines forth, illuminating all directions, fulfilling the wishes of beings, it is also thus. For example, the sovereign Chakravartin (ideal universal ruler) possesses supreme power and virtue, his radiance shines forth, able to subdue all throughout the four continents, no one can oppose him; the Bhagavan (the Buddha), the king who turns the Dharma wheel, is seated on a lion's throne adorned with hundreds of thousands of blessings, his majestic light shines forth, subduing all demonic enemies, it is also thus. For example, Śakra devānām indra (the lord of the Trāyastriṃśa heaven) wears the Śakra Mani necklace around his neck, in the assembly of gods in the Good Dharma Hall, his power and virtue are supreme, his radiance shines forth, subduing all the great assembly of gods; the Tathagata Śakra (a title for the Buddha) is seated on a lion's throne adorned with hundreds of thousands of blessings, his majestic light shines forth, covering all gods and humans, it is also thus.
The Second Chapter: Questions and Doubts from the Sātyaka Nirgrantha Sutra
At that time, the holy Mañjuśrī (Bodhisattva of wisdom), the Dharma Prince Bodhisattva, seeing the immeasurable assembly gathered, seeing the Buddha, the Bhagavan, manifesting great, supreme, and rare signs, thought to himself: 'Why does the Bhagavan manifest these signs first? I have doubts and should ask now. Why is this so? The Tathagata, the Bhagavan, is seated on a lion's throne adorned with hundreds of thousands of blessings, his majestic light shines forth, such an immeasurable assembly is truly rare to encounter.' Having thought thus, he immediately rose from his seat, bared his right shoulder, and knelt on his right knee.
地，合掌向佛，即以偈頌讚嘆如來而說偈言：
「世尊十力雄， 天人諸世間， 三界無與等， 何有能過者。 譬如須彌王， 出大海小山， 深固不傾動， 諸天蒙安隱； 如來須彌王， 過聖生死海， 諸功德住持， 安住不可動， 功德須彌身， 顯出諸世間， 一切依如來， 安隱住涅槃。 譬如空無障， 滿月獨明照， 一切星宿光， 隱沒不能現； 如來十力凈， 智慧月明朗， 神通弟子眾， 亦如星宿光。 譬如日光輪， 照曜諸世間， 除滅一切闇， 諸小光不現； 如來智日輪， 照除世間闇， 諸梵王等光， 隱沒不能現。 譬如夜然火， 置在高山頂， 以體明凈故， 十方闇皆見； 如來大明火， 智慧山高顯， 照煩惱闇界， 法性令開現。 譬如師子王， 雄猛蓋諸獸， 不現威怒相， 一切獸降伏； 如來師子王， 無畏力具足， 慈心諸外道， 自然皆降伏。 譬如摩尼珠， 放光照世間， 隨諸眾生愿， 一切雨滿足； 如來摩尼珠， 智慧幢照遠， 能雨大法雨， 滿足眾生愿。 譬如轉輪王， 具足七寶福， 游諸四天下， 怨對生親友
【現代漢語翻譯】 現代漢語譯本 地神合掌向佛，用偈頌讚嘆如來說： 『世尊您有十種力量，雄偉無比，在天界、人間等所有世間，三界之中沒有誰能與您相比，又有誰能超越您呢？ 譬如須彌山王（Mount Sumeru，佛教宇宙觀中的中心山），從大海中顯露出來，如同小山一般，它深固不可動搖，諸天因此得到安穩； 如來您如同須彌山王，超越了聖者和生死的苦海，以諸種功德為支撐，安住不動搖。 您功德如須彌山般高大，顯現在所有世間，一切眾生都依靠如來，安穩地住在涅槃（Nirvana，佛教的最高境界）之中。 譬如虛空沒有阻礙，滿月獨自明亮照耀，一切星宿的光芒都隱沒而不能顯現； 如來您有清凈的十力，智慧如明月般朗照，神通廣大的弟子們，也如同星宿的光芒。 譬如太陽的光輪，照耀著所有世間，消除一切黑暗，其他微小的光芒都不能顯現； 如來您的智慧如同太陽的光輪，照耀並消除世間的黑暗，諸如梵天王（Brahma，印度教和佛教中的創造神）等的光芒，都隱沒而不能顯現。 譬如夜晚點燃的火，放置在高山頂上，因為火體明亮清凈，十方黑暗都能被照見； 如來您如同大明火，智慧之山高聳顯赫，照耀煩惱的黑暗世界，使法性（Dharmata，事物的真實本性）得以顯現。 譬如獅子王，雄猛威武，壓倒所有野獸，即使不顯現威怒之相，一切野獸也會降伏； 如來您如同獅子王，具備無畏的力量，以慈悲之心對待外道，他們自然都會降伏。 譬如摩尼寶珠（Mani Jewel，傳說中能滿足願望的寶珠），放出光芒照耀世間，隨著眾生的願望，降下一切滿足需求的雨； 如來您如同摩尼寶珠，智慧之幢照耀遠方，能降下大法雨，滿足眾生的願望。 譬如轉輪王（Chakravartin，傳說中統治世界的理想君主），具備七寶的福德，巡遊四天下（Jambudvipa，佛教宇宙觀中的人類居住地），使怨敵變為親友』
【English Translation】 English version Then the Earth deity, with palms together, praised the Tathagata with verses, saying: 'World Honored One, with ten powers, majestic and strong, among gods, humans, and all realms, in the three realms, none can compare to you, and who can surpass you? Like Mount Sumeru (the central mountain in Buddhist cosmology), emerging from the great ocean, like a small hill, it is deep, firm, and unshakeable, providing peace for the gods; The Tathagata is like Mount Sumeru, having transcended the sea of suffering of saints and birth and death, supported by all merits, abiding unmovable. Your merits are as vast as Mount Sumeru, manifested in all realms, all beings rely on the Tathagata, dwelling peacefully in Nirvana (the ultimate state of liberation). Like the unobstructed void, the full moon shines brightly alone, the light of all stars is hidden and cannot appear; The Tathagata has the pure ten powers, wisdom as bright as the moon, and the disciples with great supernatural powers are like the light of the stars. Like the sun's disc, illuminating all realms, eliminating all darkness, other small lights cannot appear; The Tathagata's wisdom is like the sun's disc, illuminating and eliminating the darkness of the world, the light of Brahma (the creator god in Hinduism and Buddhism) and others is hidden and cannot appear. Like a fire lit at night, placed on a high mountain peak, because the fire is bright and pure, the darkness of the ten directions can be seen; The Tathagata is like a great bright fire, the mountain of wisdom is high and prominent, illuminating the dark world of afflictions, allowing Dharmata (the true nature of things) to be revealed. Like the lion king, fierce and majestic, overpowering all beasts, even without showing anger, all beasts will submit; The Tathagata is like the lion king, possessing fearless power, with a compassionate heart towards the heretics, they will naturally submit. Like the Mani Jewel (a legendary wish-fulfilling jewel), emitting light to illuminate the world, according to the wishes of beings, it rains down everything needed to fulfill their desires; The Tathagata is like the Mani Jewel, the banner of wisdom shines afar, able to rain down the great Dharma rain, fulfilling the wishes of beings. Like the Chakravartin (the ideal universal ruler), possessing the merit of the seven treasures, traveling through the four continents (Jambudvipa, the human realm in Buddhist cosmology), turning enemies into friends.'
； 如來轉輪王， 具足十力寶， 攝諸四魔眾， 皆歸如來道。 譬如帝釋王， 三十三天主， 布正善法堂， 諸天歡喜受； 如來天帝釋， 三界大法王， 慈心觀諸趣， 坐涅槃法堂， 興大慈悲云， 雨甘露法雨， 天人歡喜受， 修行無上道。」
爾時聖者文殊師利法王子菩薩說諸偈頌讚嘆佛已，合掌白佛言：「世尊！如來乃能為諸大眾說菩薩行方便境界奮迅法門，以聞此經，諸有信樂無上大乘善根眾生皆發阿耨多羅三藐三菩提心，及信小乘狹劣眾生亦發無上菩提之心，已發無上大心眾生而能增長菩提之念，諸狹劣行小見眾生能發大行，退道眾生而能進取大菩提道，以取菩提勝道眾生能入如來智慧莊嚴深密法中。」
爾時世尊告文殊師利法王子菩薩言：「文殊師利！諸佛、如來、應、正遍知所有難信、難知、難覺、難識、難量、難入深密之法，一切天、人不知如來依何意說。文殊師利！如此甚深微妙之法，若有眾生行惡行者，不知此法、不識此法；諸破戒者，不知此法、不識此法；樂小行者，不信此法；破壞心者，不信此法；為惡知識所攝持者，不入此法；諸善知識所不攝者，不入此法；不為諸佛住持眾生，不聞此法——除諸如來加力持者，能聞此法、能
【現代漢語翻譯】 現代漢語譯本：
如來如同轉輪聖王，具備十種力量的珍寶，能夠攝伏所有四種魔眾（煩惱魔、五蘊魔、死魔、天魔），使他們都歸向如來的道。
譬如帝釋天王（忉利天之主），是三十三天的主宰，他設立正善的法堂，諸天都歡喜接受他的教誨；
如來如同天帝釋，是三界（欲界、色界、無色界）的大法王，他以慈悲心觀察一切眾生，安坐于涅槃的法堂，
興起大慈悲的云，降下甘露般的法雨，天人和眾生都歡喜接受，修行無上的菩提之道。
當時，聖者文殊師利法王子菩薩說完這些偈頌讚嘆佛陀后，合掌對佛說：『世尊！如來能夠為大眾宣說菩薩行方便的境界和奮迅的法門，聽聞此經后，所有信樂無上大乘善根的眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），以及信奉小乘狹劣的眾生也發起了無上菩提之心，已經發起無上大心的眾生能夠增長菩提的念頭，那些行持狹劣、見解狹小的眾生能夠發起大行，退失道心的眾生能夠進取大菩提道，那些已經進入菩提勝道的眾生能夠進入如來智慧莊嚴的深密法中。』
當時，世尊告訴文殊師利法王子菩薩說：『文殊師利！諸佛、如來、應、正遍知（佛的十號之一）所擁有的難以置信、難以知曉、難以覺悟、難以認識、難以衡量、難以進入的深密之法，一切天人和眾生都不知道如來是依據什麼意旨而說的。文殊師利！如此甚深微妙的法，如果有的眾生行惡行，他們就不知道此法、不認識此法；那些破戒的人，不知道此法、不認識此法；那些樂於小乘修行的人，不相信此法；那些破壞心的人，不相信此法；那些被惡知識所攝持的人，不進入此法；那些不被善知識所攝持的人，不進入此法；那些不為諸佛所住持的眾生，不聽聞此法——除非那些被如來加持的人，才能聽聞此法、才能
【English Translation】 English version:
The Tathagata (Buddha), like a Chakravartin King (universal monarch), possesses the treasure of ten powers, capable of subduing all four Maras (demons: the Mara of defilements, the Mara of aggregates, the Mara of death, and the Mara of the gods), causing them to all return to the path of the Tathagata.
Like the King of Devas, Shakra (Indra), the lord of the Thirty-three Heavens, who establishes a hall of righteous Dharma, where all the devas joyfully receive his teachings;
The Tathagata, like the Deva Shakra, is the great Dharma King of the three realms (desire realm, form realm, formless realm), observing all beings with a compassionate heart, seated in the hall of Nirvana,
Raising the clouds of great compassion, raining down the Dharma rain of nectar, where devas and humans joyfully receive, cultivating the supreme path of Bodhi.
At that time, the holy Manjushri, the Dharma Prince Bodhisattva, having praised the Buddha with these verses, joined his palms and said to the Buddha: 'World Honored One! The Tathagata is able to explain to the assembly the expedient realms and swift Dharma gates of the Bodhisattva's practice. Upon hearing this sutra, all beings who believe in and rejoice in the supreme Mahayana roots of goodness will generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), and those beings who believe in the inferior and narrow Hinayana will also generate the supreme Bodhi mind. Those beings who have already generated the supreme great mind will be able to increase their thoughts of Bodhi. Those beings who practice inferior and narrow views will be able to generate great practice. Those beings who have retreated from the path will be able to advance on the great Bodhi path. Those beings who have entered the superior path of Bodhi will be able to enter the profound and secret Dharma of the Tathagata's wisdom and adornment.'
At that time, the World Honored One said to Manjushri, the Dharma Prince Bodhisattva: 'Manjushri! The profound and secret Dharma of all Buddhas, Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of the Buddha), which is difficult to believe, difficult to know, difficult to realize, difficult to recognize, difficult to measure, and difficult to enter, all devas and humans do not know according to what intention the Tathagata speaks. Manjushri! Such a profound and subtle Dharma, if there are beings who practice evil deeds, they will not know this Dharma, nor recognize this Dharma; those who break the precepts, will not know this Dharma, nor recognize this Dharma; those who delight in Hinayana practice, will not believe this Dharma; those who have a broken mind, will not believe this Dharma; those who are held by evil teachers, will not enter this Dharma; those who are not held by good teachers, will not enter this Dharma; those who are not upheld by the Buddhas, will not hear this Dharma—except for those who are empowered by the Tathagata, they can hear this Dharma, they can'
信此法，無有是處。」
爾時世尊重宣此義而說偈言：
「美妙聲法子， 能問我此事， 汝今至心聽， 我當爲汝說。 眾生無明覆， 唯有信小心， 聞此大乘法， 不信故不說。 若於無量世， 過去諸佛所， 修行諸善行， 善根具成熟， 如是諸眾生， 常被如來加， 聞說生歡喜， 乃能諦信受。 若為惡知識， 毒蛇之所螫， 離於善知識， 不聞甘露法， 于諸勝法中， 起于放逸心， 墮大邪見坑， 聞說不生信。 眾生心狹劣， 不堪受大法， 聞退生不信， 起于誹謗心， 長夜墮惡道， 永不聞佛法， 為彼起悲心， 故我不速說。」
爾時聖者文殊師利法王子菩薩白佛言：「世尊！此會大眾皆善清凈，善行諸行，善能供養諸佛、如來，善能將護諸善知識，善能修集清凈信眼，善入大智信諸境界，善具清凈深心、直心。此會大眾一切善能觀諸境界，能知此法、能識此法。善哉，世尊！唯愿為我及時會大眾樂聞之心善說此法。」而說偈言：
「此會諸眾生， 已於無量劫， 一切諸佛所， 種善根滿足。 如是眾生等， 能入佛境界， 為滿法器故， 愿佛今速說。 一切皆瞻仰， 天
【現代漢語翻譯】 現代漢語譯本 『相信這種法，是不可能的。』
那時，世尊爲了闡明這個道理，說了偈語：
『美妙的法子啊， 你能問我這個問題， 你現在專心聽， 我將為你解說。 眾生被無明覆蓋， 只有微小的信心， 聽到這大乘佛法， 因為不信所以不說。 如果於無量世， 在過去諸佛那裡， 修行各種善行， 善根已經成熟， 這樣的眾生， 常常被如來加持， 聽聞佛法會生歡喜， 才能真正地信受。 如果被惡知識， 像毒蛇一樣咬傷， 遠離善知識， 聽不到甘露妙法， 在各種殊勝的佛法中， 產生放逸的心， 墮入大邪見的深坑， 聽聞佛法不會生起信心。 眾生的心胸狹隘， 不能承受大法， 聽聞後退縮不信， 產生誹謗之心， 長久地墮入惡道， 永遠聽不到佛法， 為他們生起悲憫之心， 所以我不急於宣說。』
那時，聖者文殊師利（Manjusri）法王子菩薩（Bodhisattva）對佛說：『世尊！此會大眾都非常清凈，善於修行各種善行，善於供養諸佛、如來，善於護持各種善知識，善於修集清凈的信眼，善於進入大智慧，相信各種境界，善於具備清凈的深心、直心。此會大眾都能觀察各種境界，能理解此法、能認識此法。太好了，世尊！希望您爲了我和在場大眾樂於聽聞的心，善說此法。』並說了偈語：
『此會的所有眾生， 已經在無量劫中， 在一切諸佛那裡， 種下圓滿的善根。 這樣的眾生等， 能夠進入佛的境界， 爲了滿足法器的條件， 希望佛陀現在儘快宣說。 一切都在瞻仰， 天
【English Translation】 English version 'To believe in this Dharma, there is no such possibility.'
At that time, the World Honored One, to further explain this meaning, spoke in verse:
'Oh, son of the wonderful Dharma, you are able to ask me this question, now listen attentively, and I will explain it to you. Beings are covered by ignorance, and only have small faith, upon hearing this Mahayana Dharma, they do not believe, therefore it is not spoken. If in countless lifetimes, in the presence of past Buddhas, they have cultivated various good deeds, and their roots of goodness are mature, Such beings, are often blessed by the Tathagata, upon hearing the Dharma they will rejoice, and then they can truly believe and accept it. If they are bitten by evil teachers, like a poisonous snake, and are far from good teachers, they cannot hear the sweet nectar of the Dharma, In all the supreme Dharmas, they develop a careless mind, fall into the pit of great wrong views, and upon hearing the Dharma, they do not generate faith. The minds of beings are narrow and inferior, unable to receive the great Dharma, upon hearing it, they retreat in disbelief, and generate a mind of slander, They fall into evil paths for a long time, and will never hear the Buddha's Dharma, for them I feel compassion, therefore I do not rush to speak.'
At that time, the holy Manjusri (Manjusri) Dharma Prince Bodhisattva (Bodhisattva) said to the Buddha: 'World Honored One! The assembly here is very pure, good at cultivating various good deeds, good at making offerings to all Buddhas and Tathagatas, good at protecting all good teachers, good at cultivating pure eyes of faith, good at entering great wisdom, believing in all realms, and good at possessing pure deep minds and straightforward minds. The assembly here can observe all realms, can understand this Dharma, and can recognize this Dharma. Excellent, World Honored One! I hope that for me and the assembly's desire to hear, you will kindly explain this Dharma.' And he spoke in verse:
'All beings in this assembly, have already in countless kalpas, in the presence of all Buddhas, planted complete roots of goodness. Such beings, are able to enter the realm of the Buddha, in order to fulfill the conditions of a vessel of Dharma, I hope the Buddha will now quickly explain it. All are looking up, the heavens
人師面門， 恭敬合掌觀， 渴仰目不捨。 愿世尊愍此， 渴仰眾生心， 雨大妙法雨， 令生善法牙。 我今請如來， 無上大法王， 愿開甘露門， 轉最勝法輪。 是諸眾生等， 若聞佛所說， 能行無上道， 究竟涅槃法。」
大薩遮尼乾子所說經一乘品第三之一
爾時聖者文殊師利法王子菩薩如是問已，佛告文殊師利：「善哉，善哉！法王子！善哉，文殊師利！汝今善能問于如來、應、正遍知菩薩所行甚深法門。何以故？文殊師利！汝見諸法實義現前無有疑惑，究竟到于智波羅蜜第一彼岸，為欲利益無量眾生，令入菩薩無上道故，問如是法。文殊師利！汝能復為未來眾生然大明燈滅諸闇故，問如是法。善哉，善哉！文殊師利！汝今諦聽，我當爲汝說菩薩行方便境界奮迅法門。」
文殊師利白佛言：「善哉，世尊！愿樂欲聞。」時諸一切菩薩大眾一心同聲俱白佛言：「善哉，世尊！愿樂欲聞。」
爾時世尊欲說此法，告諸大眾：「諸善男子！若有善男子、善女人等，畢竟成就十二法者，乃能發於阿耨多羅三藐三菩提心。何等十二？一者、自性信大乘法，為離小乘狹劣心故，發菩提心；二者、自性成就大悲，為欲具足諸白法故，發菩提心；三者、直心
【現代漢語翻譯】 現代漢語譯本 面對人師（指佛陀）， 恭敬合掌注視， 如飢似渴，目光不離。 愿世尊憐憫， 憐憫眾生渴求真理的心， 降下偉大的妙法之雨， 使善法的種子生根發芽。 我今懇請如來（Tathagata）， 無上的大法王， 愿開啟甘露之門， 轉動最殊勝的法輪（Dharmacakra）。 這些眾生等， 如果聽聞佛所說， 能夠修行無上之道， 最終達到涅槃（Nirvana）的境界。」
《大薩遮尼乾子所說經》一乘品第三之一
當時，聖者文殊師利（Manjusri）法王子菩薩這樣問過之後，佛告訴文殊師利：『好啊，好啊！法王子！好啊，文殊師利！你現在善於詢問如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）菩薩所修行的甚深法門。為什麼呢？文殊師利！你見到諸法實義，現前沒有疑惑，最終到達智慧波羅蜜（Prajnaparamita）的第一彼岸，爲了利益無量眾生，讓他們進入菩薩無上道，所以問這樣的法。文殊師利！你又能為未來眾生點燃大明燈，滅除一切黑暗，所以問這樣的法。好啊，好啊！文殊師利！你現在仔細聽，我將為你講述菩薩修行方便境界的奮迅法門。』
文殊師利對佛說：『好啊，世尊！我非常樂意聽聞。』當時，所有一切菩薩大眾一心同聲對佛說：『好啊，世尊！我們非常樂意聽聞。』
當時，世尊想要宣說此法，告訴大眾：『各位善男子！如果有善男子、善女人等，最終成就十二種法，才能發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）心。是哪十二種呢？第一，自性相信大乘法，爲了遠離小乘的狹隘心，發起菩提心；第二，自性成就大悲心，爲了具足各種善法，發起菩提心；第三，直心
【English Translation】 English version Facing the Teacher of Humans (referring to the Buddha), With respectful palms joined, they gaze, With thirst and longing, their eyes do not stray. May the World Honored One have compassion, Compassion for the hearts of beings thirsting for truth, May He rain down the great and wondrous Dharma rain, Causing the seeds of good Dharma to sprout. I now beseech the Tathagata (Thus Gone One), The supreme King of the Great Dharma, May He open the gate of nectar, And turn the most excellent Wheel of Dharma (Dharmacakra). These beings, If they hear what the Buddha speaks, Will be able to practice the unsurpassed path, And ultimately reach the state of Nirvana.」
The Sutra Spoken by the Great Satya Nigantha, Chapter Three on the One Vehicle, Part One
At that time, after the holy Manjusri (Manjusri), the Dharma Prince Bodhisattva, had asked this, the Buddha said to Manjusri: 『Excellent, excellent! Dharma Prince! Excellent, Manjusri! You are now skilled in asking the Tathagata (Thus Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) about the profound Dharma practices of Bodhisattvas. Why is that? Manjusri! You see the true meaning of all dharmas, without any doubt, and have ultimately reached the first shore of the Prajnaparamita (Perfection of Wisdom), and in order to benefit immeasurable beings, to lead them onto the unsurpassed path of Bodhisattvas, you ask about such Dharma. Manjusri! You are also able to light a great lamp for future beings, extinguishing all darkness, and therefore you ask about such Dharma. Excellent, excellent! Manjusri! Now listen carefully, I will explain to you the swift Dharma gate of the Bodhisattva's practice in the realm of skillful means.』
Manjusri said to the Buddha: 『Excellent, World Honored One! I am very eager to hear.』 At that time, all the Bodhisattva assemblies, with one mind and voice, said to the Buddha: 『Excellent, World Honored One! We are very eager to hear.』
At that time, the World Honored One, wishing to expound this Dharma, said to the assembly: 『Good men! If there are good men or good women who ultimately accomplish twelve dharmas, they will be able to generate the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). What are these twelve? First, by nature, believing in the Mahayana Dharma, in order to depart from the narrow mind of the Hinayana, they generate the Bodhi mind; second, by nature, accomplishing great compassion, in order to fulfill all good dharmas, they generate the Bodhi mind; third, with a straightforward mind
本行堅固，為厭生死向彼岸故，發菩提心；四者、善集一切功德，為欲修滿諸願行故，發菩提心；五者、能善供養諸佛，為欲善起諸白法故，發菩提心；六者、身口意業清凈，為離一切諸惡行故，發菩提心；七者、遠離諸惡知識，為欲親近善知識故，發菩提心；八者、聞法如說修行，為不虛妄誑眾生故，發菩提心；九者、為欲利益一切，畜諸資生，不貪不慳故，發菩提心；十者、以得諸佛加護，為離一切諸魔加故，發菩提心；十一者、于諸眾生常起大悲，能捨內外一切諸物，為離慳嫉故，發菩提心；十二者、具法行力，為能成就諸功德故，發菩提心。善男子！是名十二妙法。若善男子、善女人成就此十二法者，乃能發於阿耨多羅三藐三菩提心。」
「善男子！復有十二種勝法菩薩成就，名發阿耨多羅三藐三菩提心。何等十二？一者、安隱心——為與一切眾生樂故，發菩提心；二者、愍念心——他惡來加，能忍將護，不生異相故，發菩提心；三者、大悲心——為荷眾生大重擔故，發菩提心；四者、大慈心——為拔一切惡道苦故，發菩提心；五者、清凈心——能于余乘不生愿樂故，發菩提心；六者、無染心——為離一切煩惱濁故，發菩提心；七者、光明心——為求無上自性清凈光明照故，發菩提心；八者、幻心——
【現代漢語翻譯】 現代漢語譯本 『本行堅固』，爲了厭離生死，趨向彼岸，所以發起菩提心；『善集一切功德』，爲了修滿各種願行，所以發起菩提心；『能善供養諸佛』，爲了善於生起各種清凈的善法，所以發起菩提心；『身口意業清凈』，爲了遠離一切惡行，所以發起菩提心；『遠離諸惡知識』，爲了親近善知識，所以發起菩提心；『聞法如說修行』，爲了不虛妄欺騙眾生，所以發起菩提心；『爲了利益一切眾生』，積蓄各種生活必需品，不貪婪不吝嗇，所以發起菩提心；『以得到諸佛的加持』，爲了遠離一切魔的干擾，所以發起菩提心；『對於一切眾生常起大悲心』，能夠捨棄內外一切事物，爲了遠離慳吝和嫉妒，所以發起菩提心；『具備修行佛法的力量』，爲了能夠成就各種功德，所以發起菩提心。善男子！這稱為十二種微妙的法。如果善男子、善女人成就這十二種法，才能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。 『善男子！』還有十二種殊勝的法，菩薩成就這些法，就稱為發起阿耨多羅三藐三菩提心。是哪十二種呢？第一，『安隱心』——爲了給予一切眾生安樂，所以發起菩提心；第二，『愍念心』——當他人以惡行相加時，能夠忍耐包容，不生異樣的想法，所以發起菩提心；第三，『大悲心』——爲了承擔眾生巨大的重擔，所以發起菩提心；第四，『大慈心』——爲了拔除一切惡道眾生的痛苦，所以發起菩提心；第五，『清凈心』——能夠對於其他乘（聲聞乘、緣覺乘）不生起願望和喜樂，所以發起菩提心；第六，『無染心』——爲了遠離一切煩惱的污染，所以發起菩提心；第七，『光明心』——爲了尋求無上自性清凈的光明照耀，所以發起菩提心；第八，『幻心』——
【English Translation】 English version 'Firm in practice,' to renounce birth and death and go to the other shore, therefore, the Bodhi mind is awakened; 'Well accumulating all merits,' to fulfill all vows and practices, therefore, the Bodhi mind is awakened; 'Able to make offerings to all Buddhas,' to skillfully generate all pure good dharmas, therefore, the Bodhi mind is awakened; 'Purity of body, speech, and mind,' to be free from all evil actions, therefore, the Bodhi mind is awakened; 'Staying away from evil companions,' to be close to good companions, therefore, the Bodhi mind is awakened; 'Hearing the Dharma and practicing as taught,' not to falsely deceive sentient beings, therefore, the Bodhi mind is awakened; 'To benefit all beings,' accumulating all necessities of life, without greed or stinginess, therefore, the Bodhi mind is awakened; 'Having received the protection of all Buddhas,' to be free from all demonic interference, therefore, the Bodhi mind is awakened; 'Always having great compassion for all beings,' able to give up all things, internal and external, to be free from stinginess and jealousy, therefore, the Bodhi mind is awakened; 'Possessing the power of Dharma practice,' to be able to achieve all merits, therefore, the Bodhi mind is awakened. Good man! These are called the twelve wonderful dharmas. If a good man or good woman achieves these twelve dharmas, then they can awaken the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment). 'Good man!' There are also twelve superior dharmas that a Bodhisattva achieves, which are called awakening the Anuttara-samyak-sambodhi mind. What are the twelve? First, 'Peaceful mind'—to give happiness to all beings, therefore, the Bodhi mind is awakened; second, 'Compassionate mind'—when others inflict evil, being able to endure and protect, without generating different thoughts, therefore, the Bodhi mind is awakened; third, 'Great compassionate mind'—to bear the great burden of sentient beings, therefore, the Bodhi mind is awakened; fourth, 'Great loving-kindness mind'—to remove the suffering of all beings in evil realms, therefore, the Bodhi mind is awakened; fifth, 'Pure mind'—being able to not generate desires or joy for other vehicles (Shravakayana, Pratyekabuddhayana), therefore, the Bodhi mind is awakened; sixth, 'Undefiled mind'—to be free from the defilement of all afflictions, therefore, the Bodhi mind is awakened; seventh, 'Luminous mind'—to seek the light of unsurpassed, self-nature purity, therefore, the Bodhi mind is awakened; eighth, 'Illusory mind'—
能知諸法究竟無物故，發菩提心；九者、無物心——能知一切無所有故，發菩提心；十者、堅固心——于諸法中不可動故，發菩提心；十一者、不退心——能證諸法究竟盡故，發菩提心；十二者、度諸眾生不生厭心——如說修行故，發菩提心。」
爾時世尊重說偈言：
「諸善男子等， 若有諸眾生， 欲修諸白法， 成就無垢法， 能于怨親中， 悲潤心平等， 如是諸菩薩， 名發菩提心。 若有眾生等， 已於無量劫， 將護惡知識， 供養善知識， 護持菩提門， 起諸大願行， 如是諸菩薩， 名發菩提心。 若有諸眾生， 憶念過去世， 無量億劫事， 堅固如山王， 精進心無惓， 常行不休息， 如是諸菩薩， 名發菩提心。 若有眾生等， 舍離諸惡法， 具足悲愍心， 安隱心成就， 念示諸眾生， 一切善業道， 如是諸菩薩， 名發菩提心。 若有眾生等， 見諸勝智者， 念于大菩提， 無上勝功德， 欲于余乘中， 心凈無點穢， 如是諸菩薩， 名發菩提心。 菩薩得凈心， 離虛妄分別， 觀世間涅槃， 平等無差別， 雖行化眾生， 如見鏡中像， 如是發心者，
【現代漢語翻譯】 現代漢語譯本 『八、能知諸法究竟無物故，發菩提心』：因為能夠了知一切法最終都是空無自性的，所以發起菩提心；『九、無物心』：因為能夠了知一切都是空無所有的，所以發起菩提心；『十、堅固心』：因為在一切法中不可動搖，所以發起菩提心；『十一、不退心』：因為能夠證悟一切法最終的寂滅，所以發起菩提心；『十二、度諸眾生不生厭心』：因為如所說的那樣修行，所以發起菩提心。
這時，世尊又說了偈語：
『諸位善男子等，若有眾生，想要修習各種清凈的法，成就無垢的法，能夠在怨恨和親愛的人中，以慈悲滋潤內心，平等對待，這樣的菩薩，名為發起菩提心。 若有眾生等，已經在無量劫中，守護惡知識，供養善知識，護持菩提之門，發起各種大願行，這樣的菩薩，名為發起菩提心。 若有眾生，憶念過去世，無量億劫的事情，堅定如山王，精進的心不疲倦，常常修行不休息，這樣的菩薩，名為發起菩提心。 若有眾生等，舍離各種惡法，具足悲憫之心，成就安穩的心，想著向眾生展示一切善業之道，這樣的菩薩，名為發起菩提心。 若有眾生等，見到各種具有殊勝智慧的人，想著偉大的菩提（覺悟），無上殊勝的功德，想要在其他乘（教法）中，內心清凈沒有污垢，這樣的菩薩，名為發起菩提心。 菩薩得到清凈的心，遠離虛妄的分別，觀察世間的涅槃（寂滅），平等沒有差別，雖然在度化眾生，如同看到鏡子中的影像，這樣發心的人，名為發起菩提心。』
【English Translation】 English version 'Eighth, the mind that knows all dharmas (phenomena, teachings) are ultimately without substance, thus generating Bodhicitta (the aspiration for enlightenment); ninth, the mind of non-substance - knowing that all is without any existence, thus generating Bodhicitta; tenth, the steadfast mind - being unshakeable among all dharmas, thus generating Bodhicitta; eleventh, the non-retreating mind - being able to realize the ultimate cessation of all dharmas, thus generating Bodhicitta; twelfth, the mind that does not tire of liberating all sentient beings - practicing as taught, thus generating Bodhicitta.'
At that time, the World Honored One spoke these verses:
'All good men and women, if there are sentient beings who wish to cultivate all pure dharmas, achieve undefiled dharmas, and can, with compassion, nurture their hearts equally towards both enemies and loved ones, such Bodhisattvas are called those who have generated Bodhicitta. If there are sentient beings who, for countless kalpas (eons), have protected evil teachers, made offerings to good teachers, upheld the gate of Bodhi (enlightenment), and initiated great vows and practices, such Bodhisattvas are called those who have generated Bodhicitta. If there are sentient beings who remember past lives, events of countless billions of kalpas, steadfast as a mountain king, with tireless diligence, constantly practicing without rest, such Bodhisattvas are called those who have generated Bodhicitta. If there are sentient beings who abandon all evil dharmas, possess a compassionate heart, achieve a peaceful mind, and think of showing all sentient beings the path of all good karma, such Bodhisattvas are called those who have generated Bodhicitta. If there are sentient beings who see those with superior wisdom, think of the great Bodhi (enlightenment), the unsurpassed and superior merits, and wish to be pure and without defilement in other vehicles (teachings), such Bodhisattvas are called those who have generated Bodhicitta. Bodhisattvas who attain a pure mind, free from false discriminations, observe the Nirvana (cessation) of the world as equal and without difference, and though they are engaged in liberating sentient beings, it is like seeing an image in a mirror, those who generate such a mind are called those who have generated Bodhicitta.'
是實菩提心。 已離煩惱過， 一切諸塵勞， 清凈如虛空， 不為垢所染， 諸相永寂滅， 出離言語道， 是名滿足修， 清凈菩提心。 如是諸菩薩， 不久坐道場， 得大陀羅尼， 無上勝辯才， 具足三十二， 八十相好身， 能住一切佛， 本性功德中。
「複次，文殊師利！菩薩摩訶薩能住如是勝功德中，有十二種佈施妙行，能大利益，疾到菩提，菩薩應行檀波羅蜜。何等十二？一者、佈施能速增長無上菩提功德利故，菩薩應行檀波羅蜜；二者、佈施生處富足，手中常出無盡寶故，菩薩應行檀波羅蜜；三者、佈施隨愿得生釋梵天王、諸大家故，菩薩應行檀波羅蜜；四者、佈施能離一切慳貪心過，棄捨諸有不生愿樂故，菩薩應行檀波羅蜜；五者、佈施能捨世間貪染縛故，菩薩應行檀波羅蜜；六者、佈施出餓鬼門、離諸惡趣故，菩薩應行檀波羅蜜；七者、佈施離諸世間多人共物，能得菩提不共物故，菩薩應行檀波羅蜜；八者、佈施能稱眾生歡喜心故，菩薩應行檀波羅蜜；九者、佈施能捨內外、行佛行故，菩薩應行檀波羅蜜；十者、佈施于諸一切所愛事中，能離縛著垢害心故，菩薩應行檀波羅蜜；十一者、佈施行能滿足無上檀波羅蜜故，菩薩應行檀波羅蜜；十二者、
【現代漢語翻譯】 現代漢語譯本 這才是真正的菩提心（Bodhi-citta，覺悟之心）。 已經遠離了煩惱的過患，一切的塵世勞苦， 清凈得如同虛空一般，不被任何污垢所染， 一切的表象都永遠寂滅，超脫了言語所能表達的範疇， 這被稱為圓滿的修行，清凈的菩提心。 像這樣的菩薩，不久就能坐在菩提道場（Bodhi-mandala，覺悟的場所）， 獲得大陀羅尼（Dharani，總持，記憶和理解佛法的能力），無上的殊勝辯才， 具足三十二種大丈夫相（Lakshana，佛陀的身體特徵）和八十種隨形好（Anuvyanjana，佛陀次要的身體特徵）， 能夠安住於一切佛的本性功德之中。
『再者，文殊師利（Manjusri，智慧的菩薩）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）能夠安住于如此殊勝的功德之中，有十二種佈施的微妙行為，能夠帶來巨大的利益，迅速到達菩提，菩薩應當修行檀波羅蜜（Dana-paramita，佈施的完美）。哪十二種呢？第一，佈施能夠迅速增長無上菩提的功德利益，所以菩薩應當修行檀波羅蜜；第二，佈施能使所生之處富足，手中常常涌現出無盡的寶藏，所以菩薩應當修行檀波羅蜜；第三，佈施能隨心願往生到釋梵天王（Sakra devanam Indra，帝釋天）等諸大家族，所以菩薩應當修行檀波羅蜜；第四，佈施能夠遠離一切慳吝貪婪的過失，捨棄一切有為的慾望而不生貪戀，所以菩薩應當修行檀波羅蜜；第五，佈施能夠捨棄世間的貪慾束縛，所以菩薩應當修行檀波羅蜜；第六，佈施能夠脫離餓鬼道，遠離各種惡趣，所以菩薩應當修行檀波羅蜜；第七，佈施能夠脫離世間眾人共有的財物，能夠獲得菩提不共有的功德，所以菩薩應當修行檀波羅蜜；第八，佈施能夠使眾生心生歡喜，所以菩薩應當修行檀波羅蜜；第九，佈施能夠捨棄內外一切，實踐佛陀的行持，所以菩薩應當修行檀波羅蜜；第十，佈施在一切所愛的事物中，能夠遠離束縛和污垢的危害，所以菩薩應當修行檀波羅蜜；第十一，佈施的行為能夠圓滿無上的檀波羅蜜，所以菩薩應當修行檀波羅蜜；第十二，
【English Translation】 English version This is the true Bodhi-citta (mind of enlightenment). Having already departed from the faults of afflictions, all worldly labors, Pure like the empty space, not stained by any defilement, All forms are eternally extinguished, transcending the path of language, This is called the fulfillment of practice, the pure Bodhi-citta. Such Bodhisattvas will soon sit at the Bodhi-mandala (place of enlightenment), Obtain the great Dharani (mantra, power of memory and understanding of Dharma), unsurpassed and excellent eloquence, Possessing the thirty-two major marks (Lakshana, physical characteristics of the Buddha) and eighty minor marks (Anuvyanjana, secondary physical characteristics of the Buddha), Able to abide in the inherent merits of all Buddhas.
『Furthermore, Manjusri (Bodhisattva of wisdom)! Bodhisattva-mahasattvas (great Bodhisattvas) who can abide in such excellent merits have twelve kinds of wonderful practices of giving, which can bring great benefits and quickly reach Bodhi. Bodhisattvas should practice Dana-paramita (perfection of giving). What are the twelve? First, giving can quickly increase the merits and benefits of unsurpassed Bodhi, therefore Bodhisattvas should practice Dana-paramita; second, giving can make the place of birth prosperous, with endless treasures constantly emerging from their hands, therefore Bodhisattvas should practice Dana-paramita; third, giving can enable one to be reborn in accordance with their wishes as Sakra devanam Indra (king of the gods) and in other great families, therefore Bodhisattvas should practice Dana-paramita; fourth, giving can eliminate all faults of stinginess and greed, abandoning all conditioned desires without attachment, therefore Bodhisattvas should practice Dana-paramita; fifth, giving can abandon the bonds of worldly desires, therefore Bodhisattvas should practice Dana-paramita; sixth, giving can liberate one from the realm of hungry ghosts and all evil realms, therefore Bodhisattvas should practice Dana-paramita; seventh, giving can liberate one from worldly possessions shared by many, and enable one to obtain the unique merits of Bodhi, therefore Bodhisattvas should practice Dana-paramita; eighth, giving can make sentient beings happy, therefore Bodhisattvas should practice Dana-paramita; ninth, giving can abandon all internal and external attachments and practice the conduct of the Buddha, therefore Bodhisattvas should practice Dana-paramita; tenth, giving can, in all beloved things, eliminate the harm of bondage and defilement, therefore Bodhisattvas should practice Dana-paramita; eleventh, the act of giving can fulfill the unsurpassed Dana-paramita, therefore Bodhisattvas should practice Dana-paramita; twelfth,
佈施行能隨如來教、所愿成就故，菩薩應行檀波羅蜜。善男子！是名菩薩摩訶薩十二種修行檀波羅蜜得大利益，迴向阿耨多羅三藐三菩提。」
爾時世尊即以偈頌讚嘆檀波羅蜜，重說偈言：
「欲求無上道， 修行諸功德， 破于慳貪心， 佈施最第一。 佛子行舍心， 見來乞求者， 能生歡喜心， 一切無吝惜。 國城及妻子， 乃至天王位， 身肉及手足， 頭目諸髓腦， 清凈無垢眼， 施已心歡喜， 如是行舍心， 名檀波羅蜜。 一切諸如來， 滿足諸功德， 具勝涅槃道， 皆由佈施故。 是故諸佛子， 欲求無上道， 常當修舍心， 行檀波羅蜜。 施能得菩提， 不住於世間， 是故諸菩薩， 常當行舍心。 施能斷貧窮， 富足七凈財， 慳嫉妒心盡， 清凈佛菩提。 佈施能滿足， 成就十自在， 是故諸如來， 讚歎行施福。 菩薩見是利， 為成波羅蜜， 是故修舍心， 常施一切物。
「善男子！菩薩復有十二種持戒得大利益，菩薩應行屍波羅蜜。何等十二？一者、持戒能攝一切諸善根故，菩薩應行屍波羅蜜；二者、持戒入菩薩道故，菩薩應行屍波羅蜜；三者、持戒解脫一切煩惱縛故
【現代漢語翻譯】 現代漢語譯本 佈施行如果能遵循如來的教導，就能實現所愿，所以菩薩應當修行檀波羅蜜（佈施的完美）。善男子！這被稱為菩薩摩訶薩（偉大的菩薩）通過十二種修行檀波羅蜜而獲得大利益，並將功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。
那時，世尊即以偈頌讚嘆檀波羅蜜，再次說偈言：
『想要追求無上道，修行各種功德，就要破除慳貪之心，佈施是最重要的。佛子修行舍心，見到前來乞求的人，能夠生起歡喜心，一切都毫無吝惜。包括國城、妻子，乃至天王的地位，身體、肉、手足，頭、眼睛、髓腦，清凈無垢的眼睛，施捨之後內心歡喜，像這樣修行舍心，就叫做檀波羅蜜。一切諸如來，圓滿各種功德，具備殊勝的涅槃之道，都是因為佈施的緣故。所以各位佛子，想要追求無上道，應當常常修習舍心，修行檀波羅蜜。佈施能夠獲得菩提（覺悟），不執著於世間，所以各位菩薩，應當常常修行舍心。佈施能夠斷除貧窮，使人富足，擁有七種清凈的財富，慳吝嫉妒之心消盡，獲得清凈的佛菩提。佈施能夠滿足願望，成就十種自在，所以諸如來都讚歎佈施的福德。菩薩見到這些利益，爲了成就波羅蜜（完美），所以修行舍心，常常佈施一切事物。』
『善男子！菩薩還有十二種持戒能獲得大利益，菩薩應當修行尸波羅蜜（持戒的完美）。是哪十二種呢？第一，持戒能夠攝取一切善根，所以菩薩應當修行尸波羅蜜；第二，持戒能夠進入菩薩道，所以菩薩應當修行尸波羅蜜；第三，持戒能夠解脫一切煩惱的束縛，所以菩薩應當修行尸波羅蜜；
【English Translation】 English version If the act of giving follows the teachings of the Tathagata, one's wishes will be fulfilled; therefore, Bodhisattvas should practice Dāna Pāramitā (the perfection of giving). Good man! This is called the great benefit that Bodhisattva Mahāsattvas (great Bodhisattvas) obtain through twelve practices of Dāna Pāramitā, and they dedicate the merit to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).
At that time, the World Honored One praised Dāna Pāramitā with verses, and spoke the verses again:
'Those who seek the unsurpassed path, and cultivate various merits, must break the heart of stinginess; giving is the most important. When a Buddha's child practices the heart of giving, upon seeing those who come to beg, they can generate a joyful heart, and are not stingy with anything. Including countries, cities, wives, and even the position of a heavenly king, the body, flesh, hands, and feet, the head, eyes, marrow, and brain, pure and undefiled eyes, after giving, the heart is joyful. Practicing the heart of giving like this is called Dāna Pāramitā. All the Tathagatas, who have fulfilled all merits, and possess the supreme path of Nirvana, are all due to giving. Therefore, all Buddha's children, who seek the unsurpassed path, should always cultivate the heart of giving, and practice Dāna Pāramitā. Giving can attain Bodhi (enlightenment), without attachment to the world, therefore, all Bodhisattvas should always practice the heart of giving. Giving can cut off poverty, make people wealthy, possess seven pure treasures, and eliminate the heart of stinginess and jealousy, attaining pure Buddha Bodhi. Giving can fulfill wishes, and achieve ten kinds of freedom, therefore, all Tathagatas praise the merit of giving. Bodhisattvas, seeing these benefits, in order to achieve Pāramitā (perfection), therefore cultivate the heart of giving, and always give all things.'
'Good man! Bodhisattvas also have twelve great benefits from upholding precepts, and Bodhisattvas should practice Śīla Pāramitā (the perfection of morality). What are the twelve? First, upholding precepts can gather all good roots, therefore, Bodhisattvas should practice Śīla Pāramitā; second, upholding precepts can enter the Bodhisattva path, therefore, Bodhisattvas should practice Śīla Pāramitā; third, upholding precepts can liberate from all the bonds of afflictions, therefore, Bodhisattvas should practice Śīla Pāramitā;
，菩薩應行屍波羅蜜；四者、持戒能過一切諸惡道故，菩薩應行屍波羅蜜；五者、持戒能拔惡道苦眾生故，菩薩應行屍波羅蜜；六者、持戒身口意業不為諸佛如來訶故，菩薩應行屍波羅蜜；七者、持戒諸佛如來常讚歎故，菩薩應行屍波羅蜜；八者、持戒能入諸有不放逸故，菩薩應行屍波羅蜜；九者、持戒即施眾生無怖畏故，菩薩應行屍波羅蜜；十者、持戒成就身口意業善故，菩薩應行屍波羅蜜；十一者、持戒能得於諸法中隨順自在故，菩薩應行屍波羅蜜；十二者、持戒成就第一彼岸功德波羅蜜業故，菩薩應行屍波羅蜜。善男子！是名菩薩摩訶薩十二種修行尸波羅蜜，得大利益，迴向阿耨多羅三藐三菩提。」
爾時世尊即以偈頌讚嘆尸波羅蜜，重說偈言：
「欲離諸生死， 安隱到涅槃， 一切如來說， 持戒最第一。 戒如清涼池， 能生諸善花， 亦如猛熾火， 能燒諸惡草。 戒善持行者， 如鳥飛虛空， 不懼墮生死， 諸趣惡道中。 惡道大毒龍， 無明諸羅剎， 見持凈戒者， 恭敬舍害心。 一切諸如來， 安隱住涅槃， 斷諸惡趣道， 皆由持戒故。 是故諸佛子， 欲求無上道， 堅固諸善本， 持戒波羅蜜。 菩薩應思惟， 善住戒
【現代漢語翻譯】 現代漢語譯本 『菩薩應當修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）：四者，因為持戒能夠超越一切惡道，菩薩應當修行尸波羅蜜；五者，因為持戒能夠拔除惡道中受苦的眾生，菩薩應當修行尸波羅蜜；六者，因為持戒能使身口意業不被諸佛如來呵責，菩薩應當修行尸波羅蜜；七者，因為持戒能使諸佛如來常常讚歎，菩薩應當修行尸波羅蜜；八者，因為持戒能夠進入諸有而不放逸，菩薩應當修行尸波羅蜜；九者，因為持戒即是給予眾生無畏的佈施，菩薩應當修行尸波羅蜜；十者，因為持戒能夠成就身口意業的善行，菩薩應當修行尸波羅蜜；十一者，因為持戒能夠在諸法中隨順自在，菩薩應當修行尸波羅蜜；十二者，因為持戒能夠成就第一彼岸功德波羅蜜的修行，菩薩應當修行尸波羅蜜。善男子！這名為菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的十二種修行尸波羅蜜，能夠獲得大利益，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
當時，世尊即以偈頌讚嘆尸波羅蜜，再次說偈言：
『想要脫離諸生死，安穩到達涅槃，一切如來說，持戒最第一。 戒如清涼池，能生諸善花，亦如猛熾火，能燒諸惡草。 戒善持行者，如鳥飛虛空，不懼墮生死，諸趣惡道中。 惡道大毒龍，無明諸羅剎，見持凈戒者，恭敬舍害心。 一切諸如來，安穩住涅槃，斷諸惡趣道，皆由持戒故。 是故諸佛子，欲求無上道，堅固諸善本，持戒波羅蜜。 菩薩應思惟，善住戒』
【English Translation】 English version 'A Bodhisattva should practice Śīla-pāramitā (perfection of morality): Fourth, because upholding precepts can transcend all evil paths, a Bodhisattva should practice Śīla-pāramitā; Fifth, because upholding precepts can liberate sentient beings suffering in evil paths, a Bodhisattva should practice Śīla-pāramitā; Sixth, because upholding precepts ensures that the actions of body, speech, and mind are not criticized by all Buddhas and Tathāgatas, a Bodhisattva should practice Śīla-pāramitā; Seventh, because upholding precepts is constantly praised by all Buddhas and Tathāgatas, a Bodhisattva should practice Śīla-pāramitā; Eighth, because upholding precepts enables one to enter all existences without negligence, a Bodhisattva should practice Śīla-pāramitā; Ninth, because upholding precepts is giving fearlessness to sentient beings, a Bodhisattva should practice Śīla-pāramitā; Tenth, because upholding precepts can perfect the virtuous actions of body, speech, and mind, a Bodhisattva should practice Śīla-pāramitā; Eleventh, because upholding precepts enables one to be at ease and in accordance with all dharmas, a Bodhisattva should practice Śīla-pāramitā; Twelfth, because upholding precepts can accomplish the first shore of meritorious pāramitā, a Bodhisattva should practice Śīla-pāramitā. Good man! These are the twelve ways a Bodhisattva-mahāsattva (great Bodhisattva) practices Śīla-pāramitā, which brings great benefits and is dedicated to anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'
At that time, the World Honored One praised Śīla-pāramitā with verses, and spoke the verses again:
'Those who wish to leave all births and deaths, and peacefully reach Nirvana, all Tathāgatas say, upholding precepts is the most supreme. Precepts are like a cool pond, able to grow all good flowers, also like a fierce fire, able to burn all evil weeds. Those who uphold precepts well, are like birds flying in the sky, not fearing falling into birth and death, in all evil paths. The great poisonous dragons of evil paths, the Rakshasas of ignorance, seeing those who uphold pure precepts, respectfully abandon their harmful intentions. All Tathāgatas, peacefully dwell in Nirvana, cutting off all evil paths, all because of upholding precepts. Therefore, all sons of the Buddha, wishing to seek the unsurpassed path, firmly establish all good roots, and practice the pāramitā of upholding precepts. Bodhisattvas should contemplate, and dwell well in precepts.'
品中， 解脫煩惱縛， 閉諸惡趣門。 若欲持凈戒， 應當如牦牛， 為護一毛故， 守死不惜命。 如是護諸業， 是名持戒人， 如來常讚歎， 所求皆成就。 能持凈戒者， 有如是功德， 是故諸菩薩， 常當持凈戒。 身口意業凈， 諸惡皆不行， 是能到菩提， 一切智現前。 持戒不放逸， 諸善皆堅固， 法中得自在， 能凈諸佛戒。 菩薩持凈戒， 視物無怨親， 等心諸群生， 見者無怖心。 我住于彼處， 常修不放逸， 是故今得離， 一切諸惡趣。 到第一彼岸， 如實功德地， 是故諸菩薩， 常當持凈戒。 菩薩若欲求， 菩提佛功德， 持戒如牦牛， 常念不放逸。 如是諸菩薩， 是名為智者， 能速到彼岸， 住佛果菩提。
「善男子！菩薩如是修行諸法已，復有十三種觀修行羼提波羅蜜得大利益，菩薩應行忍波羅蜜。何等十三？一者、忍行堪忍諸惱，能證一切諸法空故，菩薩應行忍波羅蜜；二者、忍行不見有我為他害故，菩薩應行忍波羅蜜；三者、忍行不見眾生有怨親故，菩薩應行忍波羅蜜；四者、忍行不見自他身可損故，菩薩應行忍波羅蜜；五者、忍行聞毀讚歎心常不動
【現代漢語翻譯】 現代漢語譯本 在（持戒）品中， （持戒）能解脫煩惱的束縛，關閉通往惡道的門。 如果想要持守清凈的戒律，應當像牦牛一樣， 爲了保護一根毛髮，寧願守死也不吝惜生命。 像這樣守護自己的行為，這叫做持戒的人， 如來佛總是讚歎他們，他們所求的都能成就。 能夠持守清凈戒律的人，有這樣的功德， 所以各位菩薩，應當經常持守清凈的戒律。 身、口、意三業清凈，各種惡行都不做， 這樣就能到達菩提（覺悟），一切智慧都會顯現。 持戒不放縱懈怠，各種善行都會堅固， 在佛法中得到自在，能夠清凈諸佛的戒律。 菩薩持守清凈的戒律，看待事物沒有怨恨和親近的分別， 以平等心對待一切眾生，見到的人不會感到恐懼。 我住在那個地方，經常修習不放縱懈怠， 所以現在能夠脫離一切惡道。 到達第一彼岸（涅槃），真實功德的境地， 所以各位菩薩，應當經常持守清凈的戒律。 菩薩如果想要追求菩提（覺悟）和佛的功德， 持戒應當像牦牛一樣，經常想著不放縱懈怠。 像這樣的菩薩，才被稱為有智慧的人， 能夠快速到達彼岸（涅槃），安住于佛的果位菩提（覺悟）。
『善男子！菩薩像這樣修行各種法門后，還有十三種觀想修行羼提波羅蜜（忍辱波羅蜜）能獲得大利益，菩薩應當修行忍波羅蜜。哪十三種呢？第一，忍辱修行能堪忍各種煩惱，因為能證悟一切諸法皆空，菩薩應當修行忍波羅蜜；第二，忍辱修行不見有我被他人傷害，菩薩應當修行忍波羅蜜；第三，忍辱修行不見眾生有怨恨和親近的分別，菩薩應當修行忍波羅蜜；第四，忍辱修行不見自己和他人的身體可以被損害，菩薩應當修行忍波羅蜜；第五，忍辱修行聽到譭謗或讚歎時內心保持不動搖，
【English Translation】 English version In the Chapter on (Precepts), (Observing precepts) liberates from the bonds of afflictions and closes the doors to evil realms. If one wishes to uphold pure precepts, one should be like a yak, Protecting even a single hair, willing to die rather than lose it. Guarding one's actions in this way, this is called a person who upholds precepts, The Tathagata (Buddha) always praises them, and all their wishes are fulfilled. Those who can uphold pure precepts have such merits, Therefore, all Bodhisattvas should always uphold pure precepts. With purity in body, speech, and mind, not engaging in any evil deeds, One can thus reach Bodhi (enlightenment), and all wisdom will manifest. Upholding precepts without negligence, all good deeds will be strengthened, Attaining freedom in the Dharma, one can purify the precepts of all Buddhas. Bodhisattvas who uphold pure precepts view things without resentment or attachment, Treating all beings with equanimity, those who see them feel no fear. I dwell in that place, constantly practicing without negligence, Therefore, I am now able to escape all evil realms. Reaching the first shore (Nirvana), the realm of true merit, Therefore, all Bodhisattvas should always uphold pure precepts. If Bodhisattvas wish to seek Bodhi (enlightenment) and the merits of the Buddha, They should uphold precepts like a yak, always mindful and not negligent. Bodhisattvas like these are called wise, Able to quickly reach the other shore (Nirvana), and abide in the Bodhi (enlightenment) of the Buddha's fruition.
'Good man! After Bodhisattvas have cultivated these various Dharmas, there are also thirteen ways of contemplating and practicing Kshanti Paramita (Patience Paramita) that bring great benefits. Bodhisattvas should practice Patience Paramita. What are the thirteen? First, the practice of patience is to endure all afflictions, because one can realize that all Dharmas are empty. Bodhisattvas should practice Patience Paramita; second, the practice of patience is to not see oneself as being harmed by others. Bodhisattvas should practice Patience Paramita; third, the practice of patience is to not see beings as having resentment or attachment. Bodhisattvas should practice Patience Paramita; fourth, the practice of patience is to not see one's own body or the bodies of others as being able to be harmed. Bodhisattvas should practice Patience Paramita; fifth, the practice of patience is to keep the mind unmoved when hearing slander or praise,
故，菩薩應行忍波羅蜜；六者、忍行能斷煩惱諸結使故，菩薩應行忍波羅蜜；七者、忍行能斷瞋恨諸結使故，菩薩應行忍波羅蜜；八者、忍行能成三十二相、八十種好故，菩薩應行忍波羅蜜；九者、忍行能離惡道生梵天故，菩薩應行忍波羅蜜；十者、忍行能過一切損害境界故，菩薩應行忍波羅蜜；十一者、忍行能得盡智、無生智故，菩薩應行忍波羅蜜；十二者、忍行能降一切惡魔諸境界故，菩薩應行忍波羅蜜；十三者、忍行能見如來無量功德莊嚴身故，菩薩應行忍波羅蜜。善男子！是名菩薩十三種觀修羼提波羅蜜得大利益，迴向阿耨多羅三藐三菩提。」
爾時世尊即以偈頌讚嘆忍辱波羅蜜，重說偈言：
「若欲為眾生， 作諸歸依處， 令生無畏心， 忍辱最第一。 能行忍辱者， 見者皆歡喜， 怨家舍毒心， 皆生親友想。 一切諸如來， 成就平等心， 眾生所歸依， 皆由行忍故。 是故諸佛子， 欲求無上道， 為物作依止， 當堅固忍辱。 菩薩若欲住， 一切佛菩提， 當觀諸法空， 眾生不可得， 如是行忍行， 能具佛功德， 是故諸菩薩， 常應修忍辱。 菩薩若修忍， 當遠離二邊， 不見自他身， 能有損益者。 如來
【現代漢語翻譯】 現代漢語譯本 因此，菩薩應當修行忍辱波羅蜜（Kṣānti pāramitā，忍耐的完美）；第六，因為忍辱的修行能夠斷除煩惱和各種束縛，所以菩薩應當修行忍辱波羅蜜；第七，因為忍辱的修行能夠斷除嗔恨和各種束縛，所以菩薩應當修行忍辱波羅蜜；第八，因為忍辱的修行能夠成就三十二相（Mahāpuruṣa lakṣaṇa，佛陀的三十二種殊勝的身體特徵）和八十種好（Anuvyañjana，佛陀的八十種次要特徵），所以菩薩應當修行忍辱波羅蜜；第九，因為忍辱的修行能夠使人脫離惡道而生於梵天（Brahmaloka，色界天），所以菩薩應當修行忍辱波羅蜜；第十，因為忍辱的修行能夠超越一切損害的境界，所以菩薩應當修行忍辱波羅蜜；第十一，因為忍辱的修行能夠獲得盡智（Kṣaya-jñāna，知曉煩惱已盡的智慧）和無生智（Anutpāda-jñāna，知曉諸法不生的智慧），所以菩薩應當修行忍辱波羅蜜；第十二，因為忍辱的修行能夠降伏一切惡魔的境界，所以菩薩應當修行忍辱波羅蜜；第十三，因為忍辱的修行能夠見到如來無量功德莊嚴的身相，所以菩薩應當修行忍辱波羅蜜。善男子！這被稱為菩薩通過十三種觀修羼提波羅蜜（Kṣānti pāramitā）獲得大利益，並將此功德迴向于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 那時，世尊即以偈頌讚嘆忍辱波羅蜜，再次說偈言： 『如果想要為眾生， 作為一切歸依之處， 令眾生生起無畏之心， 忍辱是最為第一的。 能夠修行忍辱的人， 見到的人都會歡喜， 怨敵也會捨棄毒害之心， 都生起親友的想法。 一切諸如來， 成就平等之心， 是眾生所歸依之處， 都是因為修行忍辱的緣故。 因此，諸佛子， 如果想要追求無上之道， 為眾生作為依靠， 應當堅定地修行忍辱。 菩薩如果想要安住于， 一切佛的菩提（Bodhi，覺悟）， 應當觀察諸法皆空， 眾生是不可得的， 像這樣修行忍辱， 能夠具足佛的功德， 因此，諸菩薩， 應當常常修行忍辱。 菩薩如果修行忍辱， 應當遠離二邊， 不見自己和他人的身體， 能夠有損害或利益的。 如來』
【English Translation】 English version Therefore, Bodhisattvas should practice the perfection of patience (Kṣānti pāramitā); sixth, because the practice of patience can cut off afflictions and all fetters, Bodhisattvas should practice the perfection of patience; seventh, because the practice of patience can cut off anger and all fetters, Bodhisattvas should practice the perfection of patience; eighth, because the practice of patience can accomplish the thirty-two marks (Mahāpuruṣa lakṣaṇa, the thirty-two auspicious bodily characteristics of a Buddha) and eighty minor marks (Anuvyañjana, the eighty secondary characteristics of a Buddha), Bodhisattvas should practice the perfection of patience; ninth, because the practice of patience can lead one to be reborn in the Brahma heaven (Brahmaloka, the realm of form in the heavens) instead of evil paths, Bodhisattvas should practice the perfection of patience; tenth, because the practice of patience can transcend all harmful states, Bodhisattvas should practice the perfection of patience; eleventh, because the practice of patience can attain the knowledge of the exhaustion of defilements (Kṣaya-jñāna) and the knowledge of non-arising (Anutpāda-jñāna), Bodhisattvas should practice the perfection of patience; twelfth, because the practice of patience can subdue all the realms of evil demons, Bodhisattvas should practice the perfection of patience; thirteenth, because the practice of patience can enable one to see the immeasurable meritorious and adorned body of the Tathāgata, Bodhisattvas should practice the perfection of patience. Good men! This is called the great benefit that Bodhisattvas obtain through thirteen kinds of contemplation and practice of Kṣānti pāramitā, and they dedicate this merit to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). At that time, the World Honored One praised the perfection of patience with verses, and spoke the verses again: 'If one wishes to be for all beings, A place of refuge, To give rise to fearlessness, Patience is the foremost. Those who can practice patience, All who see them will rejoice, Enemies will abandon their poisonous hearts, And all will think of them as friends. All the Tathāgatas, Accomplish the mind of equality, Are the refuge of all beings, All because of the practice of patience. Therefore, all sons of the Buddha, If you wish to seek the unsurpassed path, To be a support for all beings, You should firmly practice patience. If Bodhisattvas wish to abide in, All the Bodhi (enlightenment) of the Buddhas, You should observe that all dharmas are empty, And that beings are unattainable, Practicing patience in this way, One can possess the merits of the Buddha, Therefore, all Bodhisattvas, Should always practice patience. If Bodhisattvas practice patience, They should stay away from the two extremes, Not seeing that one's own or others' bodies, Can cause harm or benefit. The Tathāgata'
大慈悲， 讚歎如是觀， 是故諸菩薩， 常應修忍辱。 若欲得盡智， 滅諸使煩惱， 不怯弱修忍， 常無分別心， 如是觀諸法， 成忍波羅蜜， 是故諸菩薩， 常應修忍辱。 菩薩欲莊嚴， 如來相好身， 復生梵世界， 出離諸魔道， 樂行忍辱行， 一切皆成就， 是故諸菩薩， 應堅固忍辱。 忍辱力最上， 諸行無過者， 一切諸功德， 住在忍行中。 四魔力難敵， 忍力能除滅， 是故諸菩薩， 常應修忍辱。
大薩遮尼乾子所說經卷第一 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第二
元魏天竺三藏菩提留支譯
一乘品第三之二
「善男子！菩薩復有十二種發勇猛心，修行毗梨耶波羅蜜得大利益，菩薩應行精進波羅蜜。何等十二？一者、精進能速覺知諸佛法海故，菩薩應發大勇猛心修行精進波羅蜜；二者、精進能速往詣諸佛所故，菩薩應發大勇猛心修行精進波羅蜜；三者、精進能遍十方供養恭敬一切佛故，菩薩應發大勇猛心修行精進波羅蜜；四者、精進所作之業能稱一切諸佛意故，菩薩應發大勇猛心修行精進波羅蜜；五者、精進能勤化度一切眾生不
【現代漢語翻譯】 現代漢語譯本 以大慈悲之心，讚歎如此的觀行， 因此，各位菩薩，應當經常修習忍辱。 如果想要獲得一切智慧，滅除各種煩惱， 不畏懼退縮地修習忍辱，心中常無分別， 如此觀照諸法，成就忍辱波羅蜜（paramita，意為到達彼岸）， 因此，各位菩薩，應當經常修習忍辱。 菩薩想要莊嚴如來（Tathagata，佛的稱號）的相好之身， 並且再生於梵世界（Brahma-loka，色界天），脫離各種魔道， 樂於修行忍辱之行，一切都能成就， 因此，各位菩薩，應當堅定地修習忍辱。 忍辱的力量最為殊勝，各種修行沒有能超過它的， 一切的功德，都安住在忍辱的修行之中。 四魔（四種障礙修行的魔）的力量難以匹敵，忍辱的力量能夠消除滅盡， 因此，各位菩薩，應當經常修習忍辱。
《大薩遮尼乾子所說經》卷第一 《大正藏》第09冊 No. 0272 《大薩遮尼乾子所說經》
《大薩遮尼乾子所說經》卷第二
元魏天竺三藏菩提留支譯
一乘品第三之二
『善男子！菩薩又有十二種發勇猛心，修行毗梨耶波羅蜜（virya-paramita，精進波羅蜜）獲得大利益，菩薩應當修行精進波羅蜜。哪十二種呢？第一，精進能夠迅速覺知諸佛的法海，所以菩薩應當發大勇猛心修行精進波羅蜜；第二，精進能夠迅速前往諸佛所在之處，所以菩薩應當發大勇猛心修行精進波羅蜜；第三，精進能夠遍及十方供養恭敬一切佛，所以菩薩應當發大勇猛心修行精進波羅蜜；第四，精進所作的業能夠符合一切諸佛的心意，所以菩薩應當發大勇猛心修行精進波羅蜜；第五，精進能夠勤奮教化度脫一切眾生，不
【English Translation】 English version With great compassion, praise such contemplation, Therefore, all Bodhisattvas should always cultivate patience. If one wishes to attain complete wisdom, and extinguish all afflictions, Without fear or weakness, cultivate patience, and always be without discrimination in mind, Contemplate all dharmas in this way, and accomplish the perfection of patience (paramita), Therefore, all Bodhisattvas should always cultivate patience. If a Bodhisattva wishes to adorn the physical marks and characteristics of a Tathagata (Buddha), And be reborn in the Brahma-loka (the world of Brahma), escaping all demonic paths, Joyfully practice the conduct of patience, and all will be accomplished, Therefore, all Bodhisattvas should firmly cultivate patience. The power of patience is the most supreme, and no other practice surpasses it, All merits reside within the practice of patience. The power of the four maras (demons) is difficult to oppose, but the power of patience can eliminate them, Therefore, all Bodhisattvas should always cultivate patience.
The Sutra Spoken by the Great Satya Nigantha, Volume 1 Taisho Tripitaka Volume 09, No. 0272, The Sutra Spoken by the Great Satya Nigantha
The Sutra Spoken by the Great Satya Nigantha, Volume 2
Translated by Tripitaka Bodhiruci of Tianzhu (India) during the Yuan Wei Dynasty
Chapter Three, Part Two: The One Vehicle
'Good men! Bodhisattvas also have twelve kinds of courageous minds, cultivating the virya-paramita (perfection of vigor) and obtaining great benefits. Bodhisattvas should practice the perfection of vigor. What are the twelve? First, vigor enables one to quickly realize the ocean of the Buddhas' teachings, therefore Bodhisattvas should generate great courageous minds to practice the perfection of vigor; second, vigor enables one to quickly go to the places where the Buddhas are, therefore Bodhisattvas should generate great courageous minds to practice the perfection of vigor; third, vigor enables one to universally offer and respect all Buddhas in the ten directions, therefore Bodhisattvas should generate great courageous minds to practice the perfection of vigor; fourth, the actions done with vigor can accord with the intentions of all Buddhas, therefore Bodhisattvas should generate great courageous minds to practice the perfection of vigor; fifth, vigor enables one to diligently teach and liberate all sentient beings, without
生厭足故，菩薩應發大勇猛心修行精進波羅蜜；六者、精進能置眾生諸佛法中趣解脫門故，菩薩應發大勇猛心修行精進波羅蜜；七者、精進速能令諸一切眾生離諸愚癡故，菩薩應發大勇猛心修行精進波羅蜜；八者、精進速能悉與一切眾生諸佛智慧故，菩薩應發大勇猛心修行精進波羅蜜；九者、精進速能清凈諸佛國土故，菩薩應發大勇猛心修行精進波羅蜜；十者、精進行能建立盡未來際一切劫數，為諸眾生行菩薩行不生疲惓心故，菩薩應發大勇猛心修行精進波羅蜜；十一者、精進行能於一念中遍諸佛國種諸善根故，菩薩應發大勇猛心修行精進波羅蜜；十二者、精進行能遍詣一切諸佛國土成無上道、轉大法輪故，菩薩應發大勇猛心修行精進波羅蜜。善男子！是名菩薩十二種發勇猛心，修行毗梨耶波羅蜜得大利益，迴向阿耨多羅三藐三菩提。」
爾時世尊即以偈頌讚嘆精進波羅蜜，重說偈言：
「若欲為眾生， 修行菩薩行， 速成無上道， 精進最第一。 如來無量劫， 所行諸苦行， 一切皆能忍， 不生怯弱故。 是故諸佛子， 欲速成佛道， 常當勤修行， 精進波羅蜜。 菩薩行精進， 能速到勝處， 過諸百千國， 供養觀諸佛。 菩薩求大樂， 為拔眾生苦，
【現代漢語翻譯】 現代漢語譯本 因為厭倦和滿足，菩薩應當發起大勇猛心修行精進波羅蜜（Vīrya pāramitā，精進的完美）；六者，精進能夠使眾生在諸佛法中趨向解脫之門，所以菩薩應當發起大勇猛心修行精進波羅蜜；七者，精進能夠迅速使一切眾生遠離愚癡，所以菩薩應當發起大勇猛心修行精進波羅蜜；八者，精進能夠迅速地給予一切眾生諸佛的智慧，所以菩薩應當發起大勇猛心修行精進波羅蜜；九者，精進能夠迅速清凈諸佛的國土，所以菩薩應當發起大勇猛心修行精進波羅蜜；十者，精進能夠建立直至未來一切劫數，為眾生行菩薩道而不生疲倦之心，所以菩薩應當發起大勇猛心修行精進波羅蜜；十一者，精進能夠在一念之間遍及諸佛國土種下各種善根，所以菩薩應當發起大勇猛心修行精進波羅蜜；十二者，精進能夠遍訪一切諸佛國土成就無上道、轉大法輪，所以菩薩應當發起大勇猛心修行精進波羅蜜。善男子！這稱為菩薩發起十二種勇猛心，修行毗梨耶波羅蜜（Vīrya pāramitā）獲得大利益，迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 那時，世尊即以偈頌讚嘆精進波羅蜜，重說偈言： 『如果想要爲了眾生，修行菩薩行，迅速成就無上道，精進是最重要的。如來在無量劫中，所修行的各種苦行，一切都能忍受，不生怯弱之心。因此，諸佛的弟子們，想要迅速成就佛道，應當常常勤奮修行，精進波羅蜜。菩薩修行精進，能夠迅速到達殊勝之處，超越百千國土，供養和觀見諸佛。菩薩追求大樂，爲了拔除眾生的痛苦，'
【English Translation】 English version Because of being weary and content, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor (Vīrya pāramitā); sixth, because vigor can place sentient beings in the Dharma of all Buddhas, leading them to the gate of liberation, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; seventh, because vigor can quickly enable all sentient beings to be free from ignorance, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; eighth, because vigor can quickly bestow the wisdom of all Buddhas upon all sentient beings, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; ninth, because vigor can quickly purify the lands of all Buddhas, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; tenth, because vigor can establish the practice of the Bodhisattva path for all sentient beings throughout all future kalpas without generating a weary mind, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; eleventh, because vigor can, in a single thought, pervade all Buddha lands and plant various roots of goodness, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor; twelfth, because vigor can visit all Buddha lands, achieve unsurpassed enlightenment, and turn the great Dharma wheel, Bodhisattvas should generate great courageous minds to practice the Perfection of Vigor. Good men! This is called the twelve kinds of courageous minds generated by Bodhisattvas, practicing the Vīrya pāramitā and obtaining great benefits, dedicating them to Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). At that time, the World Honored One immediately praised the Perfection of Vigor with verses, repeating the verses: 'If one wishes to, for the sake of sentient beings, practice the Bodhisattva path, to quickly achieve unsurpassed enlightenment, vigor is the most important. The Tathagata, in countless kalpas, has practiced various ascetic practices, all of which he could endure, without generating a timid mind. Therefore, all disciples of the Buddhas, wishing to quickly achieve Buddhahood, should always diligently practice, the Perfection of Vigor. Bodhisattvas practicing vigor, can quickly reach the superior place, surpassing hundreds of thousands of lands, making offerings and seeing all Buddhas. Bodhisattvas seek great joy, in order to remove the suffering of sentient beings,'
修行菩薩道， 堅固不轉退， 能為諸眾生， 無量百千劫， 受苦無懈怠， 皆由精進故。 愿我常精進， 清凈佛國土， 次愿能覺知， 一切諸佛法， 能遍諸佛國， 轉大妙法輪。 愿諸眾生類， 一切皆覺知， 悉入大乘中， 離余乘魔界， 滿足諸大愿， 速到無畏地， 菩薩精進故， 能於一念時， 覺大菩提法， 開示涅槃門， 化作無量身， 遍滿十方國。 為利益眾生， 示如是勝事。
「善男子！菩薩復有十二種觀，行禪波羅蜜得大利益，菩薩應修禪波羅蜜。何等十二？一者、禪定能滅一切諸煩惱染，菩薩應修禪波羅蜜，常無分別心故；二者、禪定心住寂靜，念不散亂，菩薩應修禪波羅蜜，不取諸境界故；三者、禪定心無所著能滿諸行，菩薩應修禪波羅蜜，能過三界故；四者、禪定能出世間不著諸有，菩薩應修禪波羅蜜，過世間故；五者、禪定能觀勝法心無疲惓，菩薩應修禪波羅蜜，不以為足故；六者、禪定柔軟自在，不隨禪生，菩薩應修禪波羅蜜，自在轉諸禪故；七者、禪定得無相心不見諸物，菩薩應修禪波羅蜜，以離諸相故；八者、禪定心凈能照無量境界，菩薩應修禪波羅蜜，以過有量諸三昧等呵責過故；九者、禪定能滅觀
【現代漢語翻譯】 現代漢語譯本 修行菩薩道，堅定不移不退轉， 能為一切眾生，經歷無量百千劫， 承受苦難不懈怠，都是因為精進的緣故。 愿我常保精進，清凈莊嚴佛的國土， 其次愿能覺悟，一切諸佛的教法， 能遍佈諸佛國土，轉動殊勝的法輪。 愿一切眾生，都能覺悟真理， 全部進入大乘佛法中，脫離其他乘的魔境， 圓滿各種宏大誓願，迅速到達無畏的境地， 菩薩因為精進的緣故，能在一念之間， 覺悟偉大的菩提法，開啟涅槃之門， 化現無量化身，遍滿十方世界。 爲了利益眾生，示現如此殊勝的事蹟。
『善男子！菩薩還有十二種觀想，修行禪定波羅蜜（Dhyana Paramita，意為禪定到彼岸）能獲得大利益，菩薩應當修習禪定波羅蜜。是哪十二種呢？一者，禪定能滅除一切煩惱染污，菩薩應當修習禪定波羅蜜，因為常無分別心的緣故；二者，禪定使心安住寂靜，念頭不散亂，菩薩應當修習禪定波羅蜜，因為不執取各種境界的緣故；三者，禪定使心無所執著，能圓滿各種修行，菩薩應當修習禪定波羅蜜，因為能超越三界的緣故；四者，禪定能出離世間，不執著于各種存在，菩薩應當修習禪定波羅蜜，因為超越世間的緣故；五者，禪定能觀察殊勝的佛法，心不疲倦，菩薩應當修習禪定波羅蜜，因為不以此為滿足的緣故；六者，禪定柔軟自在，不被禪定所束縛，菩薩應當修習禪定波羅蜜，因為能自在地轉變各種禪定的緣故；七者，禪定能獲得無相之心，不見各種事物，菩薩應當修習禪定波羅蜜，因為遠離各種相的緣故；八者，禪定使心清凈，能照見無量境界，菩薩應當修習禪定波羅蜜，因為超越有限量的各種三昧（Samadhi，意為禪定）等，呵責其過失的緣故；九者，禪定能滅除觀想
【English Translation】 English version Practicing the Bodhisattva path, steadfast and unretreating, Able to endure for all sentient beings, through immeasurable hundreds of thousands of kalpas (aeons), Bearing suffering without laziness, all due to diligence. May I always be diligent, purifying the Buddha's land, Next, may I be able to realize, all the teachings of the Buddhas, Able to pervade all Buddha lands, turning the great and wondrous Dharma wheel. May all sentient beings, all awaken to the truth, All enter the Mahayana (Great Vehicle) teachings, departing from the demonic realms of other vehicles, Fulfilling all great vows, quickly reaching the fearless ground, Because of the Bodhisattva's diligence, able in a single thought, To awaken to the great Bodhi (enlightenment) Dharma, opening the gate of Nirvana, Transforming into immeasurable bodies, pervading the ten directions. For the benefit of sentient beings, demonstrating such supreme deeds.
'Good man! The Bodhisattva also has twelve kinds of contemplation, practicing Dhyana Paramita (Perfection of Meditation) obtains great benefits, the Bodhisattva should cultivate Dhyana Paramita. What are the twelve? First, meditation can extinguish all defilements of afflictions, the Bodhisattva should cultivate Dhyana Paramita, because the mind is always without discrimination; second, meditation makes the mind abide in stillness, thoughts are not scattered, the Bodhisattva should cultivate Dhyana Paramita, because not grasping at various realms; third, meditation makes the mind without attachment, able to fulfill all practices, the Bodhisattva should cultivate Dhyana Paramita, because able to transcend the three realms; fourth, meditation can transcend the world, not attached to various existences, the Bodhisattva should cultivate Dhyana Paramita, because transcending the world; fifth, meditation can observe the supreme Dharma, the mind is not weary, the Bodhisattva should cultivate Dhyana Paramita, because not considering it sufficient; sixth, meditation is soft and free, not bound by meditation, the Bodhisattva should cultivate Dhyana Paramita, because able to freely transform various meditations; seventh, meditation obtains a formless mind, not seeing various things, the Bodhisattva should cultivate Dhyana Paramita, because of being apart from various forms; eighth, meditation makes the mind pure, able to illuminate immeasurable realms, the Bodhisattva should cultivate Dhyana Paramita, because transcending the limited Samadhi (meditative absorption) and other states, criticizing their faults; ninth, meditation can extinguish the contemplation
心、不見能觀，菩薩應修禪波羅蜜，以得寂靜心故；十者、禪定證柔軟心、滅諸覺觀，菩薩應修禪波羅蜜，以得調伏心故；十一者、禪定心能寂滅一觀諸根不動，菩薩應修禪波羅蜜，以得降伏不善根故；十二者、禪定心能于諸法中有大方便，菩薩應修禪波羅蜜，以能不捨大菩提心故。何以故？以諸菩薩住禪波羅蜜故，不起憍慢心；住禪波羅蜜故，不起邪見心；住禪波羅蜜故，不起憎愛心。是故諸菩薩能降一切學諸禪定聲聞、辟支佛、外道、梵行入禪三昧者。善男子！是名菩薩十二種修行禪波羅蜜得大利益，迴向阿耨多羅三藐三菩提。」
爾時世尊即以偈頌讚嘆禪波羅蜜，而說偈言：
「欲修無漏智， 出離欲淤泥， 滅除諸業障， 禪定最第一。 禪定難思議， 是諸佛境界， 二乘諸凡夫， 三昧不能知。 大地諸山海， 劫火能燒除， 若心住禪定， 安隱無損害。 如來智慧日， 無漏摩尼珠， 不從余處生， 禪定海中出， 是故諸佛子， 求佛大智寶， 當除散亂心， 念禪波羅蜜。 諸菩薩禪定， 寂滅諸煩惱， 是故智者說， 勝修余禪者。 深心常寂滅， 不樂諸境界， 能攝諸亂心， 住勝涅槃處。 菩薩修禪定， 三界無
【現代漢語翻譯】 現代漢語譯本 十、禪定使心柔軟，滅除各種覺觀（覺：最初的念頭，觀：對念頭的進一步觀察），菩薩應當修習禪波羅蜜（禪定到達彼岸），以調伏自己的心。 十一、禪定能使心寂靜，專注於一境，使諸根（眼、耳、鼻、舌、身、意）不動搖，菩薩應當修習禪波羅蜜，以降伏不善的根源。 十二、禪定能使心在一切法中擁有大方便（善巧的方法），菩薩應當修習禪波羅蜜，以不捨棄大菩提心（追求覺悟的心）。 為什麼呢？因為諸菩薩安住于禪波羅蜜的緣故，不會生起驕慢心；安住于禪波羅蜜的緣故，不會生起邪見心；安住于禪波羅蜜的緣故，不會生起憎恨和愛戀的心。 因此，諸菩薩能夠降伏一切學習禪定的聲聞（聽聞佛法而覺悟的人）、辟支佛（獨自覺悟的人）、外道（佛教以外的修行者）、以及梵行（清凈的修行）入禪三昧（禪定狀態）的人。 善男子！這稱為菩薩修行禪波羅蜜所獲得的十二種大利益，並將這些功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。 這時，世尊即以偈頌讚嘆禪波羅蜜，而說偈言： 『想要修習無漏的智慧， 出離慾望的泥潭， 滅除各種業障， 禪定是最重要的。 禪定難以思議， 是諸佛的境界， 二乘（聲聞、緣覺）和凡夫， 無法瞭解三昧（禪定）。 大地、山海， 會被劫火燒燬， 如果心安住于禪定， 就能安穩無損。 如來的智慧如同太陽， 無漏的摩尼寶珠， 不是從其他地方產生， 而是從禪定之海中涌現。 因此，諸佛的弟子， 爲了求得佛的大智慧寶藏， 應當去除散亂的心， 憶念禪波羅蜜。 諸菩薩的禪定， 能寂滅各種煩惱， 因此智者說， 勝過其他禪定修行者。 深心常處於寂滅， 不貪戀各種境界， 能夠攝持各種散亂的心， 安住于殊勝的涅槃之處。 菩薩修習禪定， 在三界（欲界、色界、無色界）中無所畏懼。』
【English Translation】 English version Tenth, meditative concentration cultivates a gentle heart, extinguishing all perceptions and observations (perceptions: initial thoughts, observations: further examination of thoughts). Bodhisattvas should practice Dhyana Paramita (perfection of meditation) to tame their minds. Eleventh, meditative concentration stills the mind, focusing it on one point, making the senses (eyes, ears, nose, tongue, body, mind) unwavering. Bodhisattvas should practice Dhyana Paramita to subdue the roots of unwholesomeness. Twelfth, meditative concentration enables the mind to have great skillful means in all dharmas (teachings). Bodhisattvas should practice Dhyana Paramita to not abandon the great Bodhi mind (the mind seeking enlightenment). Why is this so? Because Bodhisattvas, abiding in Dhyana Paramita, do not give rise to arrogance; abiding in Dhyana Paramita, they do not give rise to wrong views; abiding in Dhyana Paramita, they do not give rise to hatred or attachment. Therefore, Bodhisattvas can subdue all those who study meditation, including Sravakas (those who awaken by hearing the Dharma), Pratyekabuddhas (those who awaken independently), non-Buddhist practitioners, and those who enter Samadhi (meditative state) through pure conduct. Good men! These are the twelve great benefits that Bodhisattvas gain from practicing Dhyana Paramita, and they dedicate these merits towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One praised Dhyana Paramita with verses, saying: 'To cultivate undefiled wisdom, To escape the mire of desire, To eliminate all karmic obstacles, Meditation is the foremost. Meditation is inconceivable, It is the realm of all Buddhas, The two vehicles (Sravakas and Pratyekabuddhas) and ordinary beings, Cannot understand Samadhi (meditation). The earth, mountains, and seas, Can be burned by the fire of the kalpa, If the mind abides in meditation, It will be safe and unharmed. The Tathagata's wisdom is like the sun, The undefiled Mani jewel, Does not arise from elsewhere, But emerges from the sea of meditation. Therefore, disciples of the Buddhas, Seeking the great treasure of Buddha's wisdom, Should remove the scattered mind, And contemplate Dhyana Paramita. The meditation of Bodhisattvas, Extinguishes all afflictions, Therefore, the wise say, It surpasses other meditation practices. The profound mind is always in stillness, Not attached to any realms, Able to gather all scattered minds, And abide in the supreme Nirvana. Bodhisattvas practicing meditation, Are fearless in the three realms (desire realm, form realm, formless realm).'
所住， 是故不依止， 彼非依止處。 菩薩禪能過， 世間出世間， 是故三昧勝， 勝世間二乘。 菩薩禪柔軟， 隨意無掛礙， 是故能迴轉， 生於欲界中。 菩薩所修禪， 勝餘一切觀， 諸禪非究竟， 故佛說勝者。 菩薩禪無量， 從於勝境生， 離諸眾生相， 及離諸垢法， 是故諸菩薩， 所修禪定勝， 降修余禪者， 及諸少分禪。 菩薩一向觀， 清凈諸境界， 如是所修禪， 從慧方便生， 正智為根本， 不起邪見心， 是故菩薩禪， 無有可譏嫌。 菩薩入禪定， 不住有無中， 以觀實境故， 能離有無相， 如是勝智禪， 不同余境界， 羅漢辟支佛， 智慧悉迷悶。
「善男子！菩薩復有十二種觀，修行般若波羅蜜得大利益，菩薩應修慧波羅蜜。何等十二？一者、般若遠離諸垢能發光明，菩薩應修慧波羅蜜，以能離諸黑闇法故；二者、般若悉能覺了諸闇障礙，菩薩應修慧波羅蜜，以能照除煩惱稠林故；三者、般若能放一切智慧光明，菩薩應修慧波羅蜜，以離一切諸無智故；四者、般若如犁耕地除諸草穢，菩薩應修慧波羅蜜，以能拔諸無明根本故；五者、般若如利鐵鉤隨意琢斫，菩薩應修慧
【現代漢語翻譯】 現代漢語譯本 所安住之處，因此不應執著于任何地方，因為那些都不是真正的安住之處。 菩薩的禪定能夠超越世間和出世間，因此這種三昧（samadhi，禪定）是殊勝的，勝過世間的二乘（聲聞乘和緣覺乘）。 菩薩的禪定是柔軟的，能夠隨心所欲，沒有障礙，因此能夠迴轉，在欲界中化生。 菩薩所修的禪定，勝過其他一切的觀想，因為其他的禪定並非究竟，所以佛陀說菩薩的禪定是殊勝的。 菩薩的禪定是無量的，從殊勝的境界中產生，遠離一切眾生的表象，也遠離一切污垢的法， 因此，諸菩薩所修的禪定是殊勝的，能夠降伏那些修習其他禪定的人，以及那些只修習少分禪定的人。 菩薩始終觀察，清凈一切境界，這樣所修的禪定，是從智慧和方便中產生的， 以正智為根本，不起邪見之心，因此菩薩的禪定，沒有任何可以被指責的地方。 菩薩進入禪定，不住在有和無的中間，因為觀察實相的緣故，能夠遠離有和無的表象， 這樣殊勝的智慧禪定，不同於其他的境界，羅漢（arhat）和辟支佛（pratyekabuddha）的智慧都感到迷惑。 『善男子！菩薩還有十二種觀想，修行般若波羅蜜（prajnaparamita，智慧的完美）能夠獲得大利益，菩薩應當修習慧波羅蜜（智慧的完美）。哪十二種呢？ 第一，般若能夠遠離一切污垢，發出光明，菩薩應當修習慧波羅蜜，因為它能夠遠離一切黑暗的法； 第二，般若能夠覺察一切黑暗的障礙，菩薩應當修習慧波羅蜜，因為它能夠照除煩惱的稠林； 第三，般若能夠放出一切智慧的光明，菩薩應當修習慧波羅蜜，因為它能夠遠離一切無智； 第四，般若如同犁地一樣，能夠除去一切雜草，菩薩應當修習慧波羅蜜，因為它能夠拔除無明的根本； 第五，般若如同鋒利的鐵鉤，能夠隨意雕琢，菩薩應當修習慧
【English Translation】 English version Where one dwells, therefore, one should not cling, for those are not places of true dwelling. The Bodhisattva's meditation surpasses both the mundane and the supramundane; therefore, this samadhi (meditative absorption) is superior, surpassing the two vehicles (Sravakayana and Pratyekabuddhayana) of the world. The Bodhisattva's meditation is soft and pliable, able to move at will without hindrance; therefore, it can transform and be born in the desire realm. The meditation practiced by the Bodhisattva surpasses all other contemplations, for other meditations are not ultimate; hence, the Buddha says the Bodhisattva's meditation is superior. The Bodhisattva's meditation is immeasurable, arising from superior states, free from the appearance of all beings, and free from all defiled dharmas (teachings). Therefore, the meditation practiced by the Bodhisattvas is superior, able to subdue those who practice other meditations, and those who practice only a small portion of meditation. The Bodhisattva always observes, purifying all realms; thus, the meditation practiced arises from wisdom and skillful means. With right knowledge as the foundation, not giving rise to wrong views, therefore, the Bodhisattva's meditation has nothing to be criticized. The Bodhisattva enters meditation, not dwelling in the middle of existence and non-existence, because by observing the true nature, one can be free from the appearance of existence and non-existence. Such superior wisdom meditation is different from other states; the wisdom of Arhats and Pratyekabuddhas is confused. 'Good man! The Bodhisattva also has twelve kinds of contemplation; practicing Prajnaparamita (perfection of wisdom) brings great benefit. The Bodhisattva should practice the wisdom paramita. What are the twelve? First, Prajna is able to be free from all defilements and emit light. The Bodhisattva should practice the wisdom paramita because it can be free from all dark dharmas; Second, Prajna is able to perceive all dark obstacles. The Bodhisattva should practice the wisdom paramita because it can illuminate and remove the dense forest of afflictions; Third, Prajna is able to emit the light of all wisdom. The Bodhisattva should practice the wisdom paramita because it can be free from all ignorance; Fourth, Prajna is like plowing the land, able to remove all weeds. The Bodhisattva should practice the wisdom paramita because it can uproot the root of ignorance; Fifth, Prajna is like a sharp iron hook, able to carve at will. The Bodhisattva should practice the wisdom
波羅蜜，以能鉤斷諸愛網故；六者、般若如金剛杵不為一切諸物所壞，菩薩應修慧波羅蜜，以能破碎煩惱山故；七者、般若如大日輪離諸雲翳，菩薩應修慧波羅蜜，以能幹竭一切煩惱諸淤泥故；八者、般若如大火聚燒諸穢草，菩薩應修慧波羅蜜，以能焚燒業煩惱樹故；九者、般若如摩尼珠能照一切，菩薩應修慧波羅蜜，以無闇心不迷諸法故；十者、般若能住寂滅究竟實際，菩薩應修慧波羅蜜，以無所有故；十一者、般若能滅有相心無分別，菩薩應修慧波羅蜜，以無相故；十二者、般若能成無願心無求樂，菩薩應修慧波羅蜜，以過三界故。善男子！是名菩薩十二種修行般若波羅蜜得大利益。」
爾時世尊即以偈頌讚嘆般若波羅蜜，而說偈言：
「究竟斷有種， 安隱入涅槃， 諸波羅蜜中， 智慧最第一。 譬如世間燈， 能破一切闇， 亦如高幢火， 世間最勝觀。 一切諸如來， 出離諸有流， 降伏四魔眾， 智慧為猛將。 諸佛子若欲， 自利利眾生， 常當勤修行， 般若波羅蜜。 譬如犁耕地， 能除諸荒穢， 智滅疑愛草， 如犁耕凈地。 帝釋金剛杵， 滅惡阿修羅， 智碎煩惱山， 能壞亦如是。 一切諸如來， 說于智慧力， 猶
【現代漢語翻譯】 現代漢語譯本 『般若波羅蜜』（Prajnaparamita，智慧的完美）能夠像鉤子一樣斬斷所有的愛慾之網；第六，『般若』（Prajna，智慧）如同金剛杵（Vajra，一種堅不可摧的武器），不會被任何事物摧毀，菩薩應該修習『慧波羅蜜』（wisdom-perfection），因為它能夠粉碎煩惱之山；第七，『般若』如同巨大的太陽，遠離一切雲霧遮蔽，菩薩應該修習『慧波羅蜜』，因為它能夠使一切煩惱的淤泥乾涸；第八，『般若』如同巨大的火焰，焚燒一切污穢的雜草，菩薩應該修習『慧波羅蜜』，因為它能夠焚燒業力煩惱之樹；第九，『般若』如同摩尼寶珠（Mani，如意寶珠），能夠照亮一切，菩薩應該修習『慧波羅蜜』，因為它沒有黑暗之心，不會迷惑于諸法；第十，『般若』能夠安住于寂滅的究竟實際，菩薩應該修習『慧波羅蜜』，因為它無所執著；第十一，『般若』能夠滅除有相之心，沒有分別，菩薩應該修習『慧波羅蜜』，因為它無相；第十二，『般若』能夠成就無愿之心，沒有對快樂的追求，菩薩應該修習『慧波羅蜜』，因為它超越了三界。善男子！這被稱為菩薩修習十二種『般若波羅蜜』所獲得的大利益。 那時，世尊即以偈頌讚嘆『般若波羅蜜』，並說偈言： 『究竟斷除有之種子，安穩地進入涅槃（Nirvana，解脫）；在所有波羅蜜中，智慧最為第一。譬如世間的燈，能夠破除一切黑暗，也像高聳的火炬，是世間最殊勝的景象。一切諸如來（Tathagata，佛的稱號），都從有漏的輪迴中解脫出來，降伏四魔（Mara，佛教中的魔障）的軍隊，智慧是他們最勇猛的將領。諸佛子如果想要自利利他，應當勤奮修行『般若波羅蜜』。譬如犁耕地，能夠除去一切荒蕪的雜草，智慧滅除疑惑和愛慾的雜草，如同犁耕乾淨的土地。帝釋（Indra，天神之王）的金剛杵，能夠消滅惡劣的阿修羅（Asura，一種好戰的神），智慧粉碎煩惱之山，也能像這樣摧毀它們。一切諸如來，都宣說了智慧的力量，』
【English Translation】 English version 『Prajnaparamita』 (Perfection of Wisdom) is like a hook that can cut through all nets of desire; sixth, 『Prajna』 (Wisdom) is like a Vajra (a diamond scepter, an indestructible weapon), which cannot be destroyed by anything, Bodhisattvas should cultivate 『wisdom-perfection』 because it can shatter the mountains of afflictions; seventh, 『Prajna』 is like the great sun, free from all cloud cover, Bodhisattvas should cultivate 『wisdom-perfection』 because it can dry up all the mud of afflictions; eighth, 『Prajna』 is like a great fire, burning all the filthy weeds, Bodhisattvas should cultivate 『wisdom-perfection』 because it can burn the tree of karmic afflictions; ninth, 『Prajna』 is like a Mani jewel (wish-fulfilling jewel), which can illuminate everything, Bodhisattvas should cultivate 『wisdom-perfection』 because it has no dark heart and is not confused by all dharmas; tenth, 『Prajna』 can abide in the ultimate reality of stillness and extinction, Bodhisattvas should cultivate 『wisdom-perfection』 because it is without attachment; eleventh, 『Prajna』 can extinguish the mind of form and has no discrimination, Bodhisattvas should cultivate 『wisdom-perfection』 because it is formless; twelfth, 『Prajna』 can achieve a mind without desires and no pursuit of pleasure, Bodhisattvas should cultivate 『wisdom-perfection』 because it transcends the three realms. Good men! This is called the great benefit that Bodhisattvas obtain by cultivating the twelve kinds of 『Prajnaparamita』. At that time, the World Honored One immediately praised 『Prajnaparamita』 with verses, and spoke the verses: 『Ultimately cutting off the seeds of existence, peacefully entering Nirvana (liberation); among all the paramitas, wisdom is the foremost. Like a lamp in the world, it can break all darkness, and like a tall torch, it is the most excellent sight in the world. All Tathagatas (Buddhas), have liberated themselves from the flow of existence, and subdued the armies of the four Maras (demons), wisdom is their most valiant general. If the Buddha's disciples wish to benefit themselves and others, they should diligently cultivate 『Prajnaparamita』. Like a plow tilling the land, it can remove all the barren weeds, wisdom eliminates the weeds of doubt and desire, like a plow tilling clean land. Indra's (king of gods) Vajra can destroy the evil Asuras (a type of warring god), wisdom shatters the mountains of afflictions, and can destroy them in the same way. All Tathagatas have spoken of the power of wisdom,』
如夏中日， 亦如世間燈， 能竭煩惱海， 照除無明闇， 以體出世間， 無漏火明故。 智慧能割截， 無明癡闇樹， 猶如快利刀， 剪除諸細草。 智如摩尼珠， 平等照世間， 如空無分別， 不住有涅槃。 智慧心自在， 決定於一切， 能斷諸疑悔， 及斷所有問， 說世間惡報， 及顯涅槃果， 普示諸眾生， 如闇示明燈。 諸佛明月眼， 現見諸法相， 諸菩薩同彼， 無垢智修行。 如人夜執燈， 去處皆明瞭， 生死黑闇中， 慧明能度彼。
「善男子！菩薩復有十二種境界，修方便行得大利益，是故菩薩應修方便波羅蜜。何等十二？一者、方便不離涅槃清凈境界，而現世間垢濁境界故，菩薩應修方便波羅蜜；二者、方便不離一處寂靜境界，而現世間憒鬧境界故，菩薩應修方便波羅蜜；三者、方便不離禪定甚深境界，而現世間王宮境界故，菩薩應修方便波羅蜜；四者、方便不離清凈無功用境界，而現世間功用境界故，菩薩應修方便波羅蜜；五者、方便不離無生真實境界，而現世間生此退彼、退此生彼諸境界故，菩薩應修方便波羅蜜；六者、方便能過一切四魔境界，而現世間降魔境界故，菩薩應修方便波羅蜜；七者、方便
【現代漢語翻譯】 現代漢語譯本 如同夏日正午的陽光，也像世間的明燈， 能夠竭盡煩惱的海洋，照亮並消除無明的黑暗， 以其出世間的本質，無漏的智慧之光。 智慧能夠割斷，無明愚癡的黑暗之樹， 猶如鋒利的快刀，剪除一切細小的雜草。 智慧如同摩尼寶珠（如意寶珠），平等地照耀世間， 如同虛空般無分別，不住于有為和涅槃。 智慧之心自在無礙，對一切事物都有決斷， 能夠斷除一切疑惑和後悔，以及解答所有疑問， 闡述世間的惡報，並揭示涅槃的果實， 普遍地指示所有眾生，如同在黑暗中點亮明燈。 諸佛如同明亮的月亮之眼，顯現一切諸法的實相， 諸菩薩也如同他們一樣，以無垢的智慧修行。 如同人在夜晚執持燈火，所去之處都明亮清晰， 在生死輪迴的黑暗中，智慧之光能夠度脫他們。
『善男子！菩薩還有十二種境界，通過修習方便法門獲得大利益，因此菩薩應當修習方便波羅蜜（到達彼岸的智慧）。是哪十二種呢？第一，方便不離涅槃清凈的境界，卻顯現世間垢濁的境界，所以菩薩應當修習方便波羅蜜；第二，方便不離一處寂靜的境界，卻顯現世間喧鬧的境界，所以菩薩應當修習方便波羅蜜；第三，方便不離禪定甚深的境界，卻顯現世間王宮的境界，所以菩薩應當修習方便波羅蜜；第四，方便不離清凈無功用的境界，卻顯現世間有功用的境界，所以菩薩應當修習方便波羅蜜；第五，方便不離無生真實的境界，卻顯現世間生此退彼、退此生彼的各種境界，所以菩薩應當修習方便波羅蜜；第六，方便能夠超越一切四魔（煩惱魔、五蘊魔、死魔、天魔）的境界，卻顯現世間降伏魔的境界，所以菩薩應當修習方便波羅蜜；第七，方便
【English Translation】 English version Like the midday sun in summer, also like a lamp in the world, Able to exhaust the sea of afflictions, illuminating and dispelling the darkness of ignorance, With its transcendental essence, the light of undefiled wisdom. Wisdom can sever the tree of ignorance and delusion, Like a sharp, swift knife, cutting away all the fine grasses. Wisdom is like a Mani jewel (wish-fulfilling jewel), equally illuminating the world, Like the void, without discrimination, not dwelling in existence or Nirvana. The mind of wisdom is free and unhindered, decisive in all matters, Able to cut off all doubts and regrets, and answer all questions, Explaining the evil retributions of the world, and revealing the fruit of Nirvana, Universally showing all sentient beings, like lighting a lamp in the darkness. The Buddhas, like bright moon eyes, manifest the true nature of all dharmas, The Bodhisattvas are also like them, cultivating with undefiled wisdom. Like a person holding a lamp at night, all places they go are clear and bright, In the darkness of birth and death, the light of wisdom can deliver them.
'Good man! Bodhisattvas also have twelve realms, through cultivating skillful means, they obtain great benefits, therefore Bodhisattvas should cultivate the Paramita (perfection) of skillful means. What are the twelve? First, skillful means do not depart from the pure realm of Nirvana, yet manifest the defiled realms of the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; second, skillful means do not depart from the quiet realm of solitude, yet manifest the noisy realms of the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; third, skillful means do not depart from the profound realm of Samadhi (meditative absorption), yet manifest the realms of royal palaces in the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; fourth, skillful means do not depart from the pure realm of non-effort, yet manifest the realms of effort in the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; fifth, skillful means do not depart from the true realm of non-birth, yet manifest the various realms of birth here and death there, death here and birth there in the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; sixth, skillful means can transcend all the realms of the four Maras (affliction Mara, skandha Mara, death Mara, deva Mara), yet manifest the realms of subduing Mara in the world, therefore Bodhisattvas should cultivate the Paramita of skillful means; seventh, skillful means
不離一切聖人境界，而現世間凡夫境界故，菩薩應修方便波羅蜜；八者、方便不離能出世間境界，而住世間諸有境界故，菩薩應修方便波羅蜜；九者、方便不離一切智慧境界，而現世間無智境界故，菩薩應修方便波羅蜜；十者、方便不離菩薩實際境界，而現聲聞、緣覺境界故，菩薩應修方便波羅蜜；十一者、方便力能善知一切諸法無相，而能示現三十二相、八十種好，教化眾生故，菩薩應修方便波羅蜜；十二者、方便力能入諸一切平等境界，而能示現諸魔境界故，菩薩應住方便波羅蜜。善男子！是名菩薩十二種住方便波羅蜜得大利益。」
爾時世尊即以偈頌讚嘆方便波羅蜜，而說偈言：
「一切諸菩薩， 行諸波羅蜜， 若無方便者， 不能到彼岸。 自利亦利他， 住世間涅槃， 如是無凈染， 皆由方便故。 一切諸如來， 所行諸境界， 二乘不思議， 斯由方便力。 是故諸佛子， 欲行如來事， 常當勤修行， 方便波羅蜜。 菩薩常清凈， 方便利眾生， 實無諸欲垢， 示現行染行。 涅槃池中浴， 方便現諸有， 是名諸菩薩， 不住於二邊。 身口意常住， 第一義寂靜， 為利益眾生， 方便同世間。 如蜂入華林， 不
【現代漢語翻譯】 現代漢語譯本 菩薩不離一切聖人的境界，卻顯現世間凡夫的境界，因此，菩薩應當修習方便波羅蜜（Upaya Paramita，意為善巧方便的到達彼岸）；第八，方便不離能夠出離世間境界的能力，卻安住於世間各種存在的境界，因此，菩薩應當修習方便波羅蜜；第九，方便不離一切智慧的境界，卻顯現世間沒有智慧的境界，因此，菩薩應當修習方便波羅蜜；第十，方便不離菩薩真實的境界，卻顯現聲聞（Sravaka，意為聽聞佛法而修行的人）、緣覺（Pratyekabuddha，意為獨自覺悟的人）的境界，因此，菩薩應當修習方便波羅蜜；第十一，方便的力量能夠善巧地了知一切諸法無相，卻能夠示現三十二相、八十種好，教化眾生，因此，菩薩應當修習方便波羅蜜；第十二，方便的力量能夠進入一切平等境界，卻能夠示現各種魔的境界，因此，菩薩應當安住于方便波羅蜜。善男子！這稱為菩薩安住於十二種方便波羅蜜所獲得的大利益。 那時，世尊即以偈頌讚嘆方便波羅蜜，而說偈言： 『一切諸菩薩，修行各種波羅蜜，如果沒有方便，就不能到達彼岸。自利也利他，安住於世間涅槃，這樣沒有清凈與染污的分別，都是由於方便的緣故。一切諸如來，所修行的各種境界，是聲聞、緣覺所不能思議的，這都是由於方便的力量。因此，各位佛子，想要修行如來的事業，應當常常勤奮修行方便波羅蜜。菩薩常常清凈，用方便利益眾生，實際上沒有各種慾望的污垢，卻示現修行染污的行為。在涅槃的池中沐浴，用方便顯現各種存在，這稱為諸菩薩，不住於二邊。身口意常常安住于第一義的寂靜，爲了利益眾生，用方便與世間相同。如同蜜蜂進入花林，不』
【English Translation】 English version Because Bodhisattvas, while not departing from the realm of all sages, manifest the realm of ordinary beings in the world, they should cultivate the Paramita of Skillful Means (Upaya Paramita); eighth, because skillful means do not depart from the ability to transcend worldly realms, yet they dwell in the various realms of existence in the world, Bodhisattvas should cultivate the Paramita of Skillful Means; ninth, because skillful means do not depart from the realm of all wisdom, yet they manifest the realm of ignorance in the world, Bodhisattvas should cultivate the Paramita of Skillful Means; tenth, because skillful means do not depart from the actual realm of Bodhisattvas, yet they manifest the realms of Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas should cultivate the Paramita of Skillful Means; eleventh, because the power of skillful means enables one to skillfully know that all dharmas are without characteristics, yet one can manifest the thirty-two marks and eighty minor marks to teach sentient beings, Bodhisattvas should cultivate the Paramita of Skillful Means; twelfth, because the power of skillful means enables one to enter all realms of equality, yet one can manifest the realms of various demons, Bodhisattvas should abide in the Paramita of Skillful Means. Good men! This is called the great benefit obtained by Bodhisattvas abiding in the twelve kinds of the Paramita of Skillful Means. At that time, the World Honored One immediately praised the Paramita of Skillful Means with verses, saying: 'All Bodhisattvas, practicing various Paramitas, if they do not have skillful means, they cannot reach the other shore. Benefiting oneself and others, dwelling in worldly Nirvana, thus without purity or defilement, all is due to skillful means. All Tathagatas, the various realms they practice, are inconceivable to Sravakas and Pratyekabuddhas, all due to the power of skillful means. Therefore, all sons of the Buddha, wishing to practice the deeds of the Tathagata, should always diligently cultivate the Paramita of Skillful Means. Bodhisattvas are always pure, using skillful means to benefit sentient beings, in reality without the defilement of various desires, yet they manifest the practice of defiled actions. Bathing in the pool of Nirvana, using skillful means to manifest various existences, this is called Bodhisattvas, not dwelling on two extremes. Body, speech, and mind always abide in the stillness of the ultimate truth, for the benefit of sentient beings, using skillful means to be the same as the world. Like a bee entering a flower forest, not'
專采一華， 菩薩方便行， 一切諸境界。 或現種種相， 殊妙莊嚴身， 遍諸宮女中， 行於放逸行。 或現在地獄， 救諸苦眾生， 雖現如是相， 常不捨禪定。 不捨諸三昧， 而現散亂中， 示現行損害， 是名方便力。 菩薩已能離， 一切有為行， 于諸有無中， 亦無分別心， 雖現行諸染， 不生妄慾火， 方便中示現， 分別有為相。 菩薩于諸有， 不生亦無退， 示現生退事， 方便智力故。 棄捨魔業處， 住佛境界中， 智慧不怯弱， 示現諸魔事。 菩薩大悲力， 奮迅方便智， 住聖無上處， 而現凡夫事。 以入諸法相， 知諸法體空， 常處於涅槃， 而不捨世間。 諸法自體空， 寂靜及無相， 為利益眾生， 相好莊嚴身。 無癡現無智， 無瞋現無慈， 而能益眾生， 是名為方便。 菩薩摩訶薩， 住彼如是處， 是名示聖人， 種種諸方便。
「複次，諸善男子！如來、應、正遍知更有方便，汝等應知。何以故？諸善男子！諸佛、如來有十二種勝妙功德，猶如醍醐，于諸味中最為勝上、清凈、第一，能凈一切諸佛國土，如來於中成阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本 專采一華， 菩薩以方便之行，遍及一切境界。 有時顯現種種形象，以殊勝美妙的莊嚴之身， 遍行於宮女之中，看似放縱享樂。 有時顯現在地獄，救度受苦的眾生， 雖然顯現如此種種形象，卻始終不離禪定。 不捨棄各種三昧（專注的狀態），卻顯現在散亂之中， 示現做出損害的行為，這被稱為方便之力。 菩薩已經能夠遠離一切有為之行（受條件限制的行為）， 對於有和無的觀念，心中也沒有分別執著， 雖然顯現出種種染污的行為，卻不生起虛妄的執著， 在方便之中示現，分別有為的種種現象。 菩薩對於諸有（存在）不生起執著，也不會退轉， 示現出生和退轉的事情，這是因為方便智慧的力量。 捨棄魔的作為之處，安住于佛的境界之中， 智慧不怯懦，示現各種魔的事情。 菩薩以大悲的力量，運用迅速的方便智慧， 安住于聖者無上的境界，卻顯現凡夫俗子的行為。 因為深入諸法的實相，知道諸法的本體是空性的， 常處於涅槃（寂滅的境界），卻不捨棄世間。 諸法的自體是空性的，寂靜且無相的， 爲了利益眾生，顯現相好莊嚴之身。 無癡卻顯現無智，無嗔卻顯現無慈， 卻能夠利益眾生，這被稱為方便。 菩薩摩訶薩（大菩薩），安住于這樣的境界， 這被稱為聖人所展示的，種種方便之法。
『再者，各位善男子！如來、應、正遍知（佛的稱號）還有其他的方便，你們應當知道。為什麼呢？各位善男子！諸佛、如來有十二種殊勝微妙的功德，猶如醍醐（最上等的乳製品），在各種味道中最為殊勝、清凈、第一，能夠凈化一切諸佛的國土，如來在其中成就阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version Singularly picking one flower, Bodhisattvas, through skillful means, pervade all realms. Sometimes manifesting various forms, with supremely adorned bodies, Moving among palace women, appearing to indulge in sensual pleasures. Sometimes appearing in hell, saving suffering beings, Though manifesting such forms, they never abandon meditative concentration. Not abandoning various samadhis (states of concentration), yet appearing amidst distraction, Demonstrating actions that seem harmful, this is called the power of skillful means. Bodhisattvas have already transcended all conditioned actions, Regarding the concepts of existence and non-existence, their minds are without discrimination or attachment, Though appearing to engage in defiled actions, they do not generate false attachments, Within skillful means, they demonstrate the various phenomena of conditioned existence. Bodhisattvas do not become attached to existence, nor do they regress, Demonstrating birth and regression, this is due to the power of skillful wisdom. Abandoning the realms of demonic activity, dwelling in the realm of the Buddha, Their wisdom is not timid, they demonstrate various demonic activities. Bodhisattvas, with the power of great compassion, employ swift skillful wisdom, Dwelling in the supreme realm of the saints, yet manifesting the actions of ordinary beings. Because they have entered the true nature of all dharmas, knowing that the essence of all dharmas is emptiness, They constantly abide in nirvana (the state of cessation), yet do not abandon the world. The self-nature of all dharmas is empty, tranquil, and without form, For the benefit of sentient beings, they manifest bodies adorned with excellent marks. Without ignorance, they appear without wisdom; without anger, they appear without compassion, Yet they are able to benefit sentient beings, this is called skillful means. Bodhisattva Mahasattvas (great bodhisattvas), dwelling in such a state, This is called the various skillful means demonstrated by the saints.
'Furthermore, good men! The Tathagata, Arhat, Samyaksambuddha (titles of the Buddha) has other skillful means, which you should know. Why is that? Good men! The Buddhas, Tathagatas have twelve kinds of supreme and wonderful merits, like ghee (the finest dairy product), which is the most supreme, pure, and foremost among all flavors, capable of purifying all Buddha lands. The Tathagata achieves Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) within them.'
菩提。何等十二？一者、示現劫濁；二者、示現時濁；三者、示現眾生濁；四者、示現煩惱濁；五者、示現命濁；六者、示現三乘差別濁；七者、示現不凈佛國土濁；八者、示現難化眾生濁；九者、示現說種種煩惱濁；十者、示現外道亂濁；十一者、示現魔濁；十二者、示現魔業濁。善男子！一切諸佛所有國土皆是出世功德莊嚴具足清凈，無有諸濁。如此過者，皆是諸佛方便力現，為利眾生，汝等應知。」
爾時聖者文殊師利法王子菩薩白佛言：「世尊！如來、應、正遍知說此十二最上功德清凈佛國，如來當於何等國土成阿耨多羅三藐三菩提？」
佛告文殊師利：「一者、彼佛國土眾生畢竟能成勝清凈劫，離諸劫濁具足功德，如是凈土，如來於中成阿耨多羅三藐三菩提；二者、彼佛國土眾生畢竟能成最勝妙時，諸佛法行不失時節，如是凈土，如來於中成阿耨多羅三藐三菩提；三者、彼佛國土眾生畢竟能成最勝法器、受佛正法，如是凈土，如來於中成阿耨多羅三藐三菩提；四者、彼佛國土眾生畢竟能成凈妙智海，清凈一切諸煩惱垢，如是凈土，如來於中成阿耨多羅三藐三菩提；五者、彼佛國土眾生畢竟能成柔軟之心，其中常有調伏眾生，如是凈土，如來於中成阿耨多羅三藐三菩提；六者、彼佛國土眾生畢竟
【現代漢語翻譯】 現代漢語譯本 菩提（菩提，覺悟）：什麼是十二種濁？第一，示現劫濁（劫難時期的污濁）；第二，示現時濁（時運不濟的污濁）；第三，示現眾生濁（眾生自身的污濁）；第四，示現煩惱濁（煩惱帶來的污濁）；第五，示現命濁（生命短暫的污濁）；第六，示現三乘差別濁（聲聞乘、緣覺乘、菩薩乘之間的差別帶來的污濁）；第七，示現不凈佛國土濁（佛國土不純凈的污濁）；第八，示現難化眾生濁（難以教化的眾生帶來的污濁）；第九，示現說種種煩惱濁（宣說各種煩惱帶來的污濁）；第十，示現外道亂濁（外道邪說帶來的混亂污濁）；第十一，示現魔濁（魔的干擾帶來的污濁）；第十二，示現魔業濁（魔的作為帶來的污濁）。善男子！一切諸佛所有的國土都是出世功德莊嚴具足清凈的，沒有這些污濁。這些示現的過失，都是諸佛方便之力所展現，爲了利益眾生，你們應當知道。 當時，聖者文殊師利（Manjusri）法王子菩薩對佛說：『世尊！如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）宣說這十二種最上功德清凈的佛國，如來應當在什麼樣的國土成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 佛告訴文殊師利：『第一，那個佛國土的眾生最終能夠成就殊勝清凈的劫，遠離各種劫濁，具足功德，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第二，那個佛國土的眾生最終能夠成就最殊勝美好的時機，諸佛的法行不會錯過時節，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第三，那個佛國土的眾生最終能夠成就最殊勝的法器，接受佛的正法，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第四，那個佛國土的眾生最終能夠成就清凈微妙的智慧之海，清凈一切煩惱垢染，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第五，那個佛國土的眾生最終能夠成就柔軟的心，其中常常有調伏眾生的能力，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第六，那個佛國土的眾生最終』
【English Translation】 English version Bodhi (Enlightenment). What are the twelve impurities? First, the manifestation of the kalpa impurity (the impurity of the age); second, the manifestation of the time impurity (the impurity of unfavorable times); third, the manifestation of the sentient being impurity (the impurity of sentient beings themselves); fourth, the manifestation of the affliction impurity (the impurity caused by afflictions); fifth, the manifestation of the life impurity (the impurity of the brevity of life); sixth, the manifestation of the three vehicle difference impurity (the impurity caused by the differences between the Sravaka, Pratyekabuddha, and Bodhisattva vehicles); seventh, the manifestation of the impure Buddha land impurity (the impurity of an impure Buddha land); eighth, the manifestation of the difficult-to-tame sentient being impurity (the impurity caused by sentient beings difficult to teach); ninth, the manifestation of speaking of various affliction impurity (the impurity caused by speaking of various afflictions); tenth, the manifestation of the heretical chaos impurity (the chaotic impurity caused by heretical teachings); eleventh, the manifestation of the Mara impurity (the impurity caused by Mara's interference); twelfth, the manifestation of the Mara's actions impurity (the impurity caused by Mara's actions). Good men! All the Buddha lands of all Buddhas are adorned with merits of transcendence, complete and pure, without these impurities. These manifested faults are all shown by the expedient power of the Buddhas for the benefit of sentient beings, you should know this. At that time, the holy Manjusri (Manjusri) Dharma Prince Bodhisattva said to the Buddha: 'World Honored One! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) speaks of these twelve most supreme meritorious pure Buddha lands, in what kind of land will the Tathagata attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' The Buddha told Manjusri: 'First, the sentient beings of that Buddha land will ultimately be able to achieve a supremely pure kalpa, free from all kalpa impurities, and complete with merits. In such a pure land, the Tathagata will attain Anuttara-samyak-sambodhi; second, the sentient beings of that Buddha land will ultimately be able to achieve the most excellent and wonderful time, the Dharma practices of the Buddhas will not miss the season. In such a pure land, the Tathagata will attain Anuttara-samyak-sambodhi; third, the sentient beings of that Buddha land will ultimately be able to become the most excellent vessels of Dharma, receiving the Buddha's true Dharma. In such a pure land, the Tathagata will attain Anuttara-samyak-sambodhi; fourth, the sentient beings of that Buddha land will ultimately be able to achieve a pure and subtle ocean of wisdom, purifying all afflictions and defilements. In such a pure land, the Tathagata will attain Anuttara-samyak-sambodhi; fifth, the sentient beings of that Buddha land will ultimately be able to achieve a gentle heart, in which there is always the ability to tame sentient beings. In such a pure land, the Tathagata will attain Anuttara-samyak-sambodhi; sixth, the sentient beings of that Buddha land will ultimately'
能成最勝妙乘，能以一乘究竟取于無上涅槃，如是凈土，如來於中成阿耨多羅三藐三菩提；七者、彼佛國土眾生畢竟能成勝器世間，無有餘相，如是凈土，如來於中成阿耨多羅三藐三菩提；八者、彼佛國土眾生畢竟能成如來正教，無諸一切外道邪法，如是凈土，如來於中成阿耨多羅三藐三菩提；九者、彼佛國土眾生畢竟能成直心、正心，無有諂曲，如是凈土，如來於中成阿耨多羅三藐三菩提；十者、彼佛國土眾生畢竟能成無垢功德，成就一切清凈白法，如是凈土，如來於中成阿耨多羅三藐三菩提；十一者、彼佛國土所有眾生畢竟能成諸聖人法，其中常有勝福田眾，如是凈土，如來於中成阿耨多羅三藐三菩提；十二者、彼佛國土所有眾生，畢竟能成勝妙道場，過去諸佛于中成道，如是凈土，如來於中成阿耨多羅三藐三菩提。文殊師利！是名十二種最勝功德能凈佛土。如是凈土，如來於中成阿耨多羅三藐三菩提。」
「文殊師利！我佛國土無有聲聞、辟支佛等差別之說。何以故？諸佛、如來離於種種取相過故。文殊師利！如來若為一種眾生說于大乘，一種眾生說緣覺乘，一種眾生說聲聞乘，如是說者，是如來成不清凈心；是如來成不平等心；是如來成斗諍過心；是如來成無有平等慈悲之心；是如來成諸相過心；是如
【現代漢語翻譯】 現代漢語譯本 能成就最殊勝的妙乘，能以一乘法究竟證得無上涅槃，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提（無上正等正覺）；第七，那佛國土的眾生最終都能成為殊勝的法器，世間沒有其他雜染的相狀，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第八，那佛國土的眾生最終都能成就如來的正教，沒有一切外道邪法，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第九，那佛國土的眾生最終都能成就直心、正心，沒有諂媚和虛偽，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第十，那佛國土的眾生最終都能成就無垢的功德，成就一切清凈的善法，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第十一，那佛國土的所有眾生最終都能成就諸聖人的法，其中常有殊勝的福田僧眾，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提；第十二，那佛國土的所有眾生，最終都能成就殊勝的道場，過去諸佛都在其中成道，這樣的凈土，如來在其中成就阿耨多羅三藐三菩提。文殊師利（Manjusri）！這名為十二種最殊勝的功德，能清凈佛土。這樣的凈土，如來在其中成就阿耨多羅三藐三菩提。
文殊師利（Manjusri）！我的佛國土沒有聲聞（Sravaka）、辟支佛（Pratyekabuddha）等差別之說。為什麼呢？諸佛、如來遠離種種執著于相的過失。文殊師利（Manjusri）！如來如果為一種眾生說大乘法，為一種眾生說緣覺乘法，為一種眾生說聲聞乘法，這樣說法，是如來成就了不清凈的心；是如來成就了不平等的心；是如來成就了鬥爭的過失心；是如來成就了沒有平等慈悲的心；是如來成就了諸相的過失心；是如來成就了不解脫的心。
【English Translation】 English version Able to accomplish the most excellent and wondrous vehicle, able to ultimately attain unsurpassed Nirvana through the One Vehicle. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment) within it; seventh, the beings in that Buddha-land will ultimately be able to become superior vessels, with no other impure aspects in the world. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it; eighth, the beings in that Buddha-land will ultimately be able to accomplish the Tathagata's true teachings, without any externalist or heretical doctrines. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it; ninth, the beings in that Buddha-land will ultimately be able to achieve straightforward minds and correct minds, without any flattery or deceit. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it; tenth, the beings in that Buddha-land will ultimately be able to achieve immaculate merits, accomplishing all pure and virtuous dharmas. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it; eleventh, all beings in that Buddha-land will ultimately be able to accomplish the dharmas of the noble ones, where there are always superior fields of merit. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it; twelfth, all beings in that Buddha-land will ultimately be able to accomplish a superior Bodhimanda (place of enlightenment), where past Buddhas attained enlightenment. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it. Manjusri! These are named the twelve most excellent merits that can purify a Buddha-land. Such a Pure Land, the Tathagata achieves Anuttara-samyak-sambodhi within it.
Manjusri! In my Buddha-land, there is no distinction of Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), etc. Why is that? Because all Buddhas and Tathagatas are free from the faults of clinging to various forms. Manjusri! If the Tathagata were to teach the Mahayana (Great Vehicle) to one kind of being, the Pratyekabuddha-yana (Solitary Buddha Vehicle) to another kind of being, and the Sravaka-yana (Hearer Vehicle) to another kind of being, such teaching would mean that the Tathagata has an impure mind; it would mean that the Tathagata has an unequal mind; it would mean that the Tathagata has a mind with the fault of contention; it would mean that the Tathagata has a mind without equal compassion; it would mean that the Tathagata has a mind with the faults of forms; it would mean that the Tathagata has an unliberated mind.
來成於諸法中生慳吝心。文殊師利！我為眾生說於何等何等之法，彼一切法隨順菩提、隨順大乘，取一切智，畢竟究竟能到一處，謂能到於一切智處。文殊師利！是故我土無乘差別。」
爾時聖者文殊師利法王子菩薩白佛言：「世尊！若無三乘差別性者，何故如來為諸眾生說三乘法，而言此是聲聞學乘，而言此是緣覺學乘，而言此是菩薩學乘？」
佛告文殊師利：「諸佛如來說三乘者，示地差別，非乘差別；諸佛如來說三乘者，說法相差別，非乘差別；諸佛如來說三乘者，說人差別，非乘差別；諸佛如來說三乘者，示少功德，知多功德，而佛法中無乘差別。何以故？以法界性無差別故。文殊師利！諸佛、如來說三乘者，令諸眾生悉入如來諸佛法門，令諸眾生漸入如來大乘法門，如學諸伎，次第修習。
「文殊師利！譬如射師于射智中，究竟到射第一彼岸，能以種種無量方便教諸弟子，如己知見一切究竟。文殊師利！如來射師亦復如是，于諸法中，皆悉究竟到于彼岸，即以如來一切智智分別而說，示諸眾生三乘差別，如世射師教諸弟子。
「文殊師利！譬如少火所有災炎，漸漸增長能遍世界，乃至成於劫燒大火。文殊師利！如來智火亦復如是，即彼一智光明之性，次第增長成就如來一切知見大
【現代漢語翻譯】 現代漢語譯本：由於對諸法產生慳吝之心。文殊師利（菩薩名，意為『妙吉祥』）！我為眾生宣說種種法，這些法都順應菩提（覺悟）、順應大乘（佛教的最高教義），獲取一切智（佛的智慧），最終都能到達同一個地方，即能到達一切智的境界。文殊師利！因此，我的國土沒有乘（佛教的修行方式）的差別。
這時，聖者文殊師利法王子菩薩對佛說：『世尊！如果不存在三乘（聲聞乘、緣覺乘、菩薩乘）的差別，為什麼如來（佛的稱號）要為眾生宣說三乘法，說這是聲聞（聽聞佛法而修行的人）的修行方式，說這是緣覺（通過自身覺悟而修行的人）的修行方式，說這是菩薩（發願救度眾生的人）的修行方式？』
佛告訴文殊師利：『諸佛如來說三乘，是爲了顯示根基的差別，而不是乘的差別；諸佛如來說三乘，是爲了說明法相的差別，而不是乘的差別；諸佛如來說三乘，是爲了說明人的差別，而不是乘的差別；諸佛如來說三乘，是爲了顯示少許功德，從而瞭解更多功德，而佛法中沒有乘的差別。為什麼呢？因為法界（宇宙萬法的本體）的性質沒有差別。文殊師利！諸佛、如來說三乘，是爲了讓眾生都進入如來諸佛的法門，讓眾生逐漸進入如來大乘法門，就像學習各種技藝一樣，次第修習。』
『文殊師利！譬如一個射箭的人，在射箭的技藝中，最終到達射箭的最高境界，能用種種無量的方法教導弟子，就像自己所知所見的一切究竟一樣。文殊師利！如來射師也是如此，在諸法中，都最終到達彼岸（解脫的境界），就用如來的一切智智（佛的智慧）分別解說，向眾生顯示三乘的差別，就像世間的射箭老師教導弟子一樣。』
『文殊師利！譬如小火的火焰，漸漸增長能遍佈世界，乃至成為劫燒的大火。文殊師利！如來的智慧之火也是如此，從那一個智慧光明的性質開始，次第增長成就如來的一切知見大智慧。』
【English Translation】 English version: Coming from the arising of a miserly mind towards all dharmas. Manjushri (Bodhisattva name, meaning 'Gentle Glory')! I speak to sentient beings about various dharmas, all of which accord with Bodhi (enlightenment), accord with the Mahayana (the highest teaching of Buddhism), attain all-knowing wisdom (Buddha's wisdom), and ultimately reach the same place, which is the state of all-knowing wisdom. Manjushri! Therefore, in my land, there is no difference in vehicles (Buddhist paths of practice).
At that time, the holy Manjushri, the Dharma Prince Bodhisattva, said to the Buddha: 'World Honored One! If there is no difference in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), why does the Tathagata (title of the Buddha) preach the three vehicles to sentient beings, saying this is the path of the Shravakas (those who practice by hearing the Dharma), this is the path of the Pratyekabuddhas (those who practice through self-enlightenment), and this is the path of the Bodhisattvas (those who vow to save all beings)?'
The Buddha told Manjushri: 'The Tathagatas speak of the three vehicles to show the differences in capacities, not the differences in vehicles; the Tathagatas speak of the three vehicles to explain the differences in the characteristics of the Dharma, not the differences in vehicles; the Tathagatas speak of the three vehicles to explain the differences in people, not the differences in vehicles; the Tathagatas speak of the three vehicles to show a little merit, so that one may understand more merit, but in the Buddha Dharma, there is no difference in vehicles. Why is this? Because the nature of the Dharmadhatu (the essence of all phenomena) has no difference. Manjushri! The Buddhas and Tathagatas speak of the three vehicles to lead all sentient beings into the Dharma gates of the Buddhas and Tathagatas, to lead sentient beings gradually into the Mahayana Dharma gates of the Tathagatas, just like learning various skills, practicing step by step.'
'Manjushri! For example, an archer, in the art of archery, ultimately reaches the highest level of archery, and can teach his disciples with various immeasurable methods, just like all that he knows and sees. Manjushri! The Tathagata archer is also like this, in all dharmas, he ultimately reaches the other shore (the state of liberation), and then uses the all-knowing wisdom of the Tathagata to explain and show the differences of the three vehicles to sentient beings, just like a worldly archery teacher teaching his disciples.'
'Manjushri! For example, the flames of a small fire gradually increase and can spread throughout the world, even becoming a great fire that burns the kalpa. Manjushri! The fire of the Tathagata's wisdom is also like this, starting from the nature of that one wisdom light, gradually increasing and achieving the great wisdom of the Tathagata's all-knowing vision.'
智光明，能燒一切諸染煩惱。
「文殊師利！譬如諸大須彌山王無分別心，眾生到者皆同一色，所謂金色。文殊師利！如來、世尊無上大智須彌山王亦復如是，于諸眾生無有分別。若有眾生入佛法者，彼諸眾生皆成一色，所謂一切種智妙色。
「文殊師利！譬如因陀羅凈妙清色摩尼寶珠，置在一切器世間中，彼摩尼寶所有境界，彼境界中一切諸色種種諸相，摩尼珠力皆同一色，所謂青色。文殊師利！如來、世尊無上青色摩尼寶珠亦復如是，智慧光明照眾生者皆同一色，所謂一切種智之色。
「文殊師利！譬如大海無量百千河澗水入，入已一切皆同一味，所謂鹽味，以常住故。文殊師利！大海水者，名為如來一切智慧；種種河澗水皆入者，名為聲聞、緣覺、菩薩；入已一切同鹽味者，名為一乘；常住者，名無分別一切種智。文殊師利！依此義故，汝應當知無乘差別。
「文殊師利！是故佛說地差別者，示諸眾生三乘作業漸次令入；說法相差別者，示現眾生如來種智漸次令入；說少功德、知多功德者，示諸眾生三人差別，示現如來奮迅方便無礙辯才。文殊師利！諸佛、如來說三乘者，依世諦說。文殊師利！諸佛、如來說一乘者，依第一義說。第一義者，唯是一乘，更無第二故。
「文殊師
【現代漢語翻譯】 現代漢語譯本 智慧的光明，能夠焚燒一切的染污煩惱。 『文殊師利（Manjushri，菩薩名）！譬如諸大須彌山王（Sumeru，佛教宇宙觀中的中心山）沒有分別心，眾生到達那裡都呈現同一種顏色，也就是金色。文殊師利！如來（Tathagata，佛的稱號）、世尊（Bhagavan，佛的稱號）無上大智的須彌山王也是如此，對於一切眾生沒有分別。如果有眾生進入佛法，這些眾生都將成為一種顏色，也就是一切種智（sarvajnata，佛陀的智慧）的微妙之色。 『文殊師利！譬如因陀羅（Indra，帝釋天）清凈美妙的青色摩尼寶珠，放置在一切器世間（bhajana-loka，有情眾生所居住的世界）中，這摩尼寶珠所照耀的境界，在那個境界中一切的顏色和各種形象，都因摩尼珠的力量而變成同一種顏色，也就是青色。文殊師利！如來、世尊無上青色摩尼寶珠也是如此，智慧的光明照耀眾生，都呈現同一種顏色，也就是一切種智的顏色。 『文殊師利！譬如大海，無數百千的河流溪澗的水流入其中，流入后都變成同一種味道，也就是鹹味，因為大海是常住的。文殊師利！大海水，名為如來的一切智慧；各種河流溪澗的水都流入，名為聲聞（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）；流入后都變成同一種鹹味，名為一乘（ekayana，唯一的成佛之道）；常住，名為無分別的一切種智。文殊師利！依據這個道理，你應該知道沒有乘（yana，佛教的修行方法）的差別。 『文殊師利！因此佛說地的差別，是爲了向眾生展示三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的修行次第，使他們逐漸進入；說法相的差別，是爲了向眾生展示如來種智的次第，使他們逐漸進入；說少功德、知多功德，是爲了向眾生展示三人的差別，展示如來迅猛方便的無礙辯才。文殊師利！諸佛、如來說三乘，是依據世俗諦（samvriti-satya，相對真理）而說。文殊師利！諸佛、如來說一乘，是依據第一義諦（paramartha-satya，絕對真理）而說。第一義諦，唯有一乘，沒有第二種說法。 『文殊師
【English Translation】 English version The light of wisdom can burn away all defilements and afflictions. 『Manjushri! It is like the great Sumeru mountain kings, which have no discriminating mind. All beings who arrive there appear the same color, which is gold. Manjushri! The Tathagata, the World Honored One, the Sumeru mountain king of unsurpassed great wisdom, is also like this, having no discrimination towards all beings. If there are beings who enter the Buddha Dharma, all those beings will become one color, which is the wondrous color of all-knowing wisdom (sarvajnata).』 『Manjushri! It is like the pure and exquisite blue-colored Mani jewel of Indra, placed in all the vessel worlds (bhajana-loka). The realm of that Mani jewel, within that realm, all colors and various forms, by the power of the Mani jewel, all become the same color, which is blue. Manjushri! The Tathagata, the World Honored One, the unsurpassed blue-colored Mani jewel is also like this. The light of wisdom illuminates all beings, and they all appear the same color, which is the color of all-knowing wisdom.』 『Manjushri! It is like the great ocean, into which countless hundreds and thousands of rivers and streams flow. Once they have flowed in, they all become the same taste, which is salty, because the ocean is permanent. Manjushri! The water of the great ocean is called the all-encompassing wisdom of the Tathagata; the various rivers and streams that flow in are called the Sravakas, Pratyekabuddhas, and Bodhisattvas; once they have flowed in, they all become the same salty taste, which is called the One Vehicle (ekayana); the permanent is called the non-discriminating all-knowing wisdom. Manjushri! Based on this meaning, you should know that there is no difference in vehicles (yana).』 『Manjushri! Therefore, the Buddha speaks of the differences in grounds to show beings the gradual entry through the three vehicles (triyana); the differences in the characteristics of the Dharma to show beings the gradual entry into the Tathagata』s all-knowing wisdom; speaking of little merit and knowing much merit to show beings the differences among the three types of people, and to show the Tathagata』s swift and skillful means and unimpeded eloquence. Manjushri! The Buddhas and Tathagatas speak of the three vehicles based on conventional truth (samvriti-satya). Manjushri! The Buddhas and Tathagatas speak of the One Vehicle based on ultimate truth (paramartha-satya). The ultimate truth is only the One Vehicle, there is no second.』 『Manjushri
利！我佛國土所有外道——僧佉、毗世師、遮梨迦尼乾子等，皆是諸佛、如來方便，皆是如來神力住持，世間能見。何以故？以諸如來善除一切諸惡對故。文殊師利！諸佛、如來名為善逝，有怨對者無有是處。文殊師利！譬如世間轉輪聖王成就少分善根功德，斷絕善根非究竟法，具足一切貪、瞋、癡等諸結煩惱，不離三有，不離一切諸使煩惱，不離一切垢染煩惱。彼轉輪王畢竟無有一切怨對，畢竟無有一切敵對。何以故？文殊師利！以轉輪王無怨刺故。文殊師利！何況如來成就一切功德智慧，得不斷絕大慈悲心，行於無漏虛空法界，滿足七覺諸善功德，畢竟成就不忘失法，能轉無上大妙法輪，畢竟成就無上菩提，而有棘刺諸魔、怨刺外道敵對，無有是處。文殊師利！我佛國土所有僧佉、毗世師、遮梨迦尼乾子等，皆是如來住持力故，方便示現。文殊師利！此諸外道善男子等，雖行種種諸異學相，皆同佛法，一橋樑度，更無餘濟故。
「文殊師利！一切禽獸無有能于師子王前立出聲者。文殊師利！如來師子大丈夫王具足十力、四無所畏，一切外道尼乾子等，無一敢於如來境中與佛、世尊諍法是非，作師子吼者，無有是處，除諸如來方便力者。
「文殊師利！譬如日輪出能放大光明羅網，一切諸蟲螢火光明皆
【現代漢語翻譯】 現代漢語譯本： 利！我的佛國世界中所有的外道——僧佉（數論派）、毗世師（勝論派）、遮梨迦尼乾子（耆那教的苦行者）等，都是諸佛、如來的方便示現，都是如來神力所住持，世間能夠見到。為什麼呢？因為諸如來善於去除一切諸惡的對立。文殊師利！諸佛、如來被稱為善逝，有怨恨對立是不可能的。文殊師利！譬如世間的轉輪聖王成就少許善根功德，斷絕善根並非究竟之法，他具足一切貪、嗔、癡等各種煩惱，不能脫離三有，不能脫離一切諸使煩惱，不能脫離一切垢染煩惱。這樣的轉輪王畢竟不會有一切怨恨對立，畢竟不會有一切敵對。為什麼呢？文殊師利！因為轉輪王沒有怨恨的刺。文殊師利！何況如來成就一切功德智慧，得到永不間斷的大慈悲心，在無漏的虛空法界中修行，圓滿七覺支等各種善功德，最終成就永不忘失的法，能夠轉動無上的大法輪，最終成就無上的菩提，怎麼會有棘刺般的魔、怨恨的刺、外道敵對呢？這是不可能的。文殊師利！我的佛國世界中所有的僧佉、毗世師、遮梨迦尼乾子等，都是如來住持的力量，方便示現的。文殊師利！這些外道善男子等，雖然修行種種不同的學說，但都通向佛法，如同同一座橋樑，沒有其他的救度方法。
文殊師利！一切禽獸沒有能在獅子王面前發出聲音的。文殊師利！如來是獅子大丈夫王，具足十力、四無所畏，一切外道尼乾子等，沒有一個敢在如來的境界中與佛、世尊辯論法的是非，發出獅子吼的，這是不可能的，除非是諸如來的方便力量。
文殊師利！譬如太陽出來能夠放出巨大的光明羅網，一切蟲子螢火的光明都
【English Translation】 English version: Li! All the non-Buddhist paths in my Buddha-land—the Samkhya (school of enumeration), Vaisheshika (school of particularity), Charaka Nirgranthas (Jain ascetics), etc.—are all expedient manifestations of the Buddhas and Tathagatas, all sustained by the spiritual power of the Tathagatas, and can be seen in the world. Why is this so? Because the Tathagatas are skilled at eliminating all opposing evils. Manjushri! The Buddhas and Tathagatas are called Sugatas (Well-Gone Ones); there is no possibility of them having any grudges or oppositions. Manjushri! For example, a Chakravartin (universal monarch) in the world, who has achieved a small amount of meritorious virtue, but whose severance of good roots is not the ultimate Dharma, is filled with all kinds of afflictions such as greed, anger, and delusion, cannot escape the three realms of existence, cannot escape all the afflictions of the senses, and cannot escape all the defilements of afflictions. Such a Chakravartin ultimately has no grudges or oppositions, and ultimately has no enemies. Why is this so? Manjushri! Because the Chakravartin has no thorns of resentment. Manjushri! How much more so is it impossible for the Tathagata, who has achieved all meritorious virtues and wisdom, who has attained an unceasing great compassionate heart, who practices in the undefiled realm of the Dharma, who has perfected the seven factors of enlightenment and all other virtuous merits, who has ultimately achieved the Dharma of non-forgetfulness, who is able to turn the unsurpassed great Dharma wheel, and who has ultimately achieved unsurpassed Bodhi, to have thorny demons, thorns of resentment, or external enemies? This is impossible. Manjushri! All the Samkhyas, Vaisheshikas, Charaka Nirgranthas, etc., in my Buddha-land are all expedient manifestations due to the sustaining power of the Tathagatas. Manjushri! These non-Buddhist good men, although they practice various different teachings, all lead to the Buddha Dharma, like a single bridge for crossing over, and there is no other means of salvation.
Manjushri! No birds or beasts can make a sound in the presence of the Lion King. Manjushri! The Tathagata is the Lion Great Hero King, possessing the ten powers and four fearlessnesses. None of the non-Buddhist Nirgranthas dare to argue about the Dharma with the Buddha, the World Honored One, in the realm of the Tathagata, or to roar like a lion. This is impossible, except through the expedient power of the Tathagatas.
Manjushri! For example, when the sun rises, it can emit a great net of light, and the light of all insects and fireflies is
悉休息，一切摩尼諸火光明亦不能現。文殊師利！如來出世，放大智慧日輪光明，一切外道尼乾子蟲螢火智慧諸光明等皆悉閉塞不能顯現。
「文殊師利！譬如鐵王名阿塞件陀，彼所在處，一切凡鐵皆不敢住。何以故？以獨相故，不共凡鐵同在一處。文殊師利！如來鐵王亦復如是，隨何國土出世之處，一切凡鐵諸外道等，皆不得生。何以故？以佛如來獨相出世故。
「文殊師利！譬如何等何等處所有如意寶摩尼王出，彼處不生偽琉璃珠。文殊師利！如來如意大智寶王，隨何國土出現於世，彼處一切諸外道等，皆不得生。
「文殊師利！譬如何等寶性中出閻浮檀金，彼處不出諸銅鐵等。文殊師利！如來寶性亦復如是，隨何國土出現於世，彼處不生諸外道等。文殊師利！依此義故，汝應當知，隨何國土如來出世，彼處不生諸外道等。何以故？文殊師利！我佛國土有諸外道尼乾子等，皆是如來住持力故，為欲示現不可思議方便境界。何以故？此諸一切諸外道等，皆是住于不可思議解脫門故，皆是大智究竟般若波羅蜜門故，一切皆得大方便力奮迅自在故，一切皆得不捨佛法僧等念故，一切皆到第一彼岸，以大神力教化眾生故，一切皆得如來加力教化眾生故。」
說此一乘門時，八千天子依聲聞行，聞
【現代漢語翻譯】 現代漢語譯本 完全寂靜，一切摩尼寶珠的光芒也無法顯現。文殊師利（Manjusri，菩薩名）！如來（Tathagata，佛的稱號）出世，放出智慧的太陽般的光芒，一切外道（Tirthika，指不信佛教的修行者）尼乾子（Nigantha，耆那教的修行者）等如同螢火蟲般的智慧之光，都將閉塞，無法顯現。 文殊師利！譬如鐵王名叫阿塞件陀（Asekhanda，傳說中的鐵王），他所在之處，一切普通的鐵都不敢存在。為什麼呢？因為他獨一無二，不與普通的鐵同處一地。文殊師利！如來鐵王也是如此，無論在哪個國土出世，一切普通的鐵和外道等都無法產生。為什麼呢？因為佛如來是獨一無二地出世。 文殊師利！譬如在任何地方，只要如意寶摩尼王（Cintamani，能滿足願望的寶珠）出現，那個地方就不會產生偽劣的琉璃珠。文殊師利！如來如意大智寶王，無論在哪個國土出現於世，那個地方一切外道等都無法產生。 文殊師利！譬如在寶性中產生閻浮檀金（Jambudvipa，一種珍貴的黃金），那個地方就不會產生銅鐵等。文殊師利！如來寶性也是如此，無論在哪個國土出現於世，那個地方就不會產生外道等。文殊師利！根據這個道理，你應該知道，無論在哪個國土如來出世，那個地方就不會產生外道等。為什麼呢？文殊師利！我的佛國土中有外道尼乾子等，都是因為如來住持的力量，爲了顯示不可思議的方便境界。為什麼呢？這些一切外道等，都是安住于不可思議的解脫門，都是大智慧究竟的般若波羅蜜（Prajnaparamita，到達智慧彼岸）之門，一切都獲得了大方便的力量，奮迅自在，一切都獲得了不捨棄佛法僧（Buddha, Dharma, Sangha，佛教三寶）等念頭，一切都到達了第一彼岸，以大神力教化眾生，一切都獲得瞭如來的加持力來教化眾生。」 當宣說這一乘法門時，八千天子依聲聞乘（Sravakayana，小乘佛教）修行，聽聞
【English Translation】 English version Completely at rest, even the light of all Mani jewels cannot appear. Manjusri! When the Tathagata appears in the world, he emits the light of the sun of wisdom, and all the lights of the Tirthikas (non-Buddhist ascetics) and Niganthas (Jain ascetics), like the wisdom of fireflies, are all blocked and cannot appear. Manjusri! It is like the iron king named Asekhanda, wherever he is, all ordinary iron dares not stay. Why? Because he is unique and does not coexist with ordinary iron. Manjusri! The Tathagata, the iron king, is also like this. Wherever he appears in any country, all ordinary iron and Tirthikas cannot arise. Why? Because the Buddha Tathagata appears uniquely in the world. Manjusri! It is like wherever the wish-fulfilling Mani jewel king appears, no fake lapis lazuli beads will arise in that place. Manjusri! The Tathagata, the great wisdom jewel king, wherever he appears in the world, all Tirthikas cannot arise in that place. Manjusri! It is like when Jambudvipa gold comes from the nature of precious metals, no copper or iron will arise in that place. Manjusri! The Tathagata's precious nature is also like this. Wherever he appears in the world, no Tirthikas will arise in that place. Manjusri! Based on this meaning, you should know that wherever the Tathagata appears in the world, no Tirthikas will arise in that place. Why? Manjusri! In my Buddha's land, there are Tirthikas and Niganthas, all because of the power of the Tathagata's upholding, to show the inconceivable expedient realm. Why? All these Tirthikas are abiding in the inconceivable gate of liberation, all are the gate of great wisdom, the ultimate Prajnaparamita (perfection of wisdom), all have obtained the power of great expedients, swift and free, all have obtained the thought of not abandoning the Buddha, Dharma, and Sangha, all have reached the first shore, teaching sentient beings with great divine power, and all have obtained the Tathagata's power to teach sentient beings. When this one vehicle teaching was spoken, eight thousand devas, following the Sravakayana path, heard
一乘已，發阿耨多羅三藐三菩提心；五百比丘得住一乘平等大智燈明三昧；千二百萬菩薩得無生忍。此三千大千世界六種震動，諸天在於虛空界中，悉皆雨天優缽羅華、缽頭摩華、拘牟頭華、分陀利華，雨天栴檀諸末香等，一切盈滿如來足下。無量百千諸天子等，住虛空中，作諸百千種種伎樂，俱出妙聲供養如來，雨天衣雨，擊諸天鼓，而作是言：「我於世間未曾聞此希有上妙最勝法門。」復白佛言：「世尊！愿此法門究竟住于閻浮提中，作大饒益一切眾生。」八千比丘尼各各脫身所著上衣奉獻如來。
爾時世尊而說偈言：
「文殊汝當知， 諸佛勝方便， 我出有法時， 方便示時濁。 一切時有法， 畢竟常清凈， 隨眾生受法， 故現眾生濁。 諸佛勝智人， 出於妙劫中， 國土常清凈， 是故說無濁。 我于無量劫， 具足修苦行， 清凈諸業障， 得勝智功德， 能于無量劫， 壽命常無盡， 除佛方便力， 是故無命濁。 眾生起常想， 故我示無常， 以無數劫命， 示行短壽相。 如來勝功德， 無量劫所修， 薄福怯眾生， 聞生驚怖心， 為此眾生故， 分別差別說， 究竟皆成佛， 更無有餘乘。 我為化眾生
【現代漢語翻譯】 現代漢語譯本 當領悟到一乘（Ekayana，唯一佛乘）的教義后，他們發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。五百位比丘證得了安住於一乘的平等大智慧光明三昧（Samadhi，禪定）。一千二百萬菩薩獲得了無生法忍（Anutpattika-dharma-ksanti，對法不生不滅的領悟）。 此時，三千大千世界發生了六種震動。諸天在虛空中，紛紛降下天界的優缽羅華（Utpala，青蓮花）、缽頭摩華（Padma，紅蓮花）、拘牟頭華（Kumuda，白睡蓮）、分陀利華（Pundarika，白蓮花），以及天界的栴檀等各種香末，一切都盈滿在如來（Tathagata，佛）的腳下。 無數百千的天子等，停留在虛空中，演奏著各種各樣的天樂，發出美妙的聲音來供養如來，降下天衣，敲擊天鼓，並說道：『我們在這個世間從未聽聞過如此稀有、殊勝、最上妙的法門。』他們又對佛說：『世尊！愿此法門能夠永遠住于閻浮提（Jambudvipa，我們所居住的世界）中，為一切眾生帶來巨大的利益。』八千位比丘尼各自脫下身上所穿的上衣，奉獻給如來。 這時，世尊以偈頌說道： 『文殊（Manjusri，智慧的象徵），你應當知道，諸佛有殊勝的方便法門，我出現于有法之時，爲了方便而示現時世的污濁。 一切時都有法存在，畢竟是常清凈的，隨著眾生接受法的程度，所以才顯現眾生的污濁。 諸佛是殊勝智慧之人，出現於美好的劫數中，國土常常是清凈的，所以說沒有污濁。 我于無量劫中，具足修習苦行，清凈了各種業障，獲得了殊勝的智慧功德，能夠在無量劫中，壽命常無盡，除了佛的方便力，所以沒有壽命的污濁。 眾生生起常的妄想，所以我示現無常，以無數劫的壽命，示現短暫壽命的相。 如來的殊勝功德，是經過無量劫所修習的，福薄膽怯的眾生，聽到會產生驚恐之心。 爲了這些眾生的緣故，才分別差別地解說，最終都將成佛，再沒有其他的乘。 我爲了教化眾生
【English Translation】 English version Having understood the Ekayana (the One Vehicle) teaching, they generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). Five hundred Bhikshus (monks) attained the Samadhi (meditative absorption) of dwelling in the light of the great wisdom of equality of the One Vehicle. Twelve million Bodhisattvas attained Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas). At that time, the three thousand great thousand worlds shook in six ways. The Devas (gods) in the realm of space rained down heavenly Utpala (blue lotus), Padma (red lotus), Kumuda (white water lily), and Pundarika (white lotus) flowers, as well as heavenly sandalwood and other fragrant powders, all of which filled the space beneath the Tathagata's (Buddha's) feet. Countless hundreds and thousands of Deva sons, dwelling in space, played various kinds of heavenly music, emitting wonderful sounds to make offerings to the Tathagata, raining down heavenly garments, striking heavenly drums, and saying: 'We have never heard such a rare, supreme, and most excellent Dharma teaching in this world.' They further said to the Buddha: 'World Honored One! May this Dharma teaching abide forever in Jambudvipa (the world we inhabit), bringing great benefit to all sentient beings.' Eight thousand Bhikshunis (nuns) each took off their upper garments and offered them to the Tathagata. At that time, the World Honored One spoke in verse: 'Manjusri (symbol of wisdom), you should know that the Buddhas have supreme skillful means. When I appear in the time of Dharma, I show the turbidity of the times for the sake of skillful means. The Dharma exists at all times, and is ultimately always pure. It is because of the way sentient beings receive the Dharma that the turbidity of sentient beings appears. The Buddhas are beings of supreme wisdom, appearing in auspicious kalpas (eons). Their lands are always pure, therefore it is said there is no turbidity. In immeasurable kalpas, I have fully cultivated ascetic practices, purified all karmic hindrances, and attained the merit of supreme wisdom. I am able to have an endless lifespan in immeasurable kalpas. Except for the skillful means of the Buddha, there is no turbidity of lifespan. Sentient beings give rise to the delusion of permanence, therefore I show impermanence. With a lifespan of countless kalpas, I show the appearance of a short lifespan. The supreme merits of the Tathagata are cultivated over immeasurable kalpas. Sentient beings with little merit and timidity will be frightened upon hearing this. For the sake of these sentient beings, I explain the teachings with distinctions. Ultimately, all will attain Buddhahood, and there is no other vehicle. I teach sentient beings
， 分別說余道， 漸化令入一， 故無三差別。 譬如善射師， 快能知刀箭， 為教諸弟子， 一藝種種說。 如來亦如是， 為成就眾生， 而於一法中， 種種差別說。 我于諸眾生， 無有差別心， 以器不同故， 所說有分別。 若無平等心， 人說我慳嫉， 自取最上乘， 與眾生下法。 上因陀羅寶， 隨處青光色， 普照物皆同， 而寶無分別。 佛無上智寶， 光明照世間， 同一菩提色， 離諸分別心。 譬如微少火， 增長成大明， 諸羅漢少智， 增長成佛慧。 一切諸眾生， 往詣須彌處， 依須彌光力， 一切同一色。 如是諸眾生， 住佛須彌法， 如來法力故， 同一佛色身。 譬如蜜蜂嘴， 集諸種種物， 置在一器中， 和合成一味。 佛說三亦爾， 為熟眾生根， 說諸種種法， 成佛菩提味。 譬如轉輪王， 出無怨敵對， 我法王出時， 亦無外道刺。 譬如日輪出， 餘光皆閉塞， 佛日輪出已， 外道自除滅。 隨生鐵王處， 不生余凡鐵， 隨佛所生處， 不生諸外道， 隨生妙金處， 不生余銅鐵， 隨佛成道處， 自
【現代漢語翻譯】 現代漢語譯本 分別宣說其他道，逐漸引導他們進入唯一之道，所以沒有三種道的差別。 譬如一個善於射箭的老師，能夠快速瞭解刀和箭的用法，爲了教導弟子，就用一種技藝進行種種不同的講解。 如來也是這樣，爲了成就眾生，在一種法中，進行種種差別的宣說。 我對一切眾生，沒有分別心，因為眾生的根器不同，所以所說的法有所分別。 如果我沒有平等心，人們就會說我吝嗇嫉妒，自己取用最上乘的法，而給眾生下等的法。 就像上等的因陀羅寶（Indra's jewel，帝釋天的寶珠），無論在何處都呈現青色的光芒，普遍照耀萬物都一樣，而寶珠本身並沒有分別。 佛的無上智慧寶，光明照耀世間，呈現同一種菩提的顏色，遠離一切分別心。 譬如微小的火，增長成為大光明，諸羅漢的微小智慧，增長成為佛的智慧。 一切眾生，前往須彌山（Mount Sumeru，佛教宇宙觀中的中心山）的地方，依靠須彌山的光芒，一切都呈現同一種顏色。 就像這樣，一切眾生，安住于佛的須彌法中，由於如來的法力，都呈現同一種佛的色身。 譬如蜜蜂的嘴，採集各種各樣的花蜜，放在一個容器中，混合成為一種味道。 佛說三乘法也是這樣，爲了成熟眾生的根器，宣說種種不同的法，最終成就佛的菩提之味。 譬如轉輪王（Chakravartin，統治世界的理想君主）出現時，沒有怨敵能夠對抗，我法王出現時，也沒有外道能夠刺傷。 譬如太陽出現時，其餘的光芒都被遮蔽，佛的太陽出現后，外道自然消滅。 在產生鐵王的地方，不會產生其他的凡鐵，在佛所出生的地方，不會產生諸外道。 在產生妙金的地方，不會產生其他的銅鐵，在佛成道的地方，自然不會產生外道。
【English Translation】 English version They speak of other paths separately, gradually guiding them to enter the one path, therefore there is no difference of three paths. It is like a skilled archer, who quickly understands the use of swords and arrows, and in order to teach his disciples, he explains one skill in various ways. The Tathagata is also like this, in order to accomplish sentient beings, within one Dharma, he speaks of various differences. I have no discriminating mind towards all sentient beings, because the capacities of sentient beings are different, so what is spoken is differentiated. If I do not have an equal mind, people will say that I am stingy and jealous, taking the supreme Dharma for myself, while giving inferior Dharma to sentient beings. It is like the superior Indra's jewel (Indra's jewel), which appears blue wherever it is, universally illuminating all things the same, while the jewel itself has no discrimination. The Buddha's supreme wisdom jewel, its light illuminates the world, presenting the same color of Bodhi, free from all discriminating minds. It is like a small fire, growing into great light, the small wisdom of the Arhats, growing into the wisdom of the Buddha. All sentient beings, going to the place of Mount Sumeru (Mount Sumeru), relying on the light of Mount Sumeru, all appear the same color. Just like this, all sentient beings, dwelling in the Buddha's Sumeru Dharma, due to the power of the Tathagata's Dharma, all appear the same Buddha's color body. It is like the mouth of a bee, collecting various kinds of nectar, placing them in one container, mixing them into one flavor. The Buddha's teaching of the three vehicles is also like this, in order to mature the roots of sentient beings, he speaks of various different Dharmas, ultimately achieving the flavor of the Buddha's Bodhi. It is like when a Chakravartin (Chakravartin) appears, there are no enemies who can oppose him, when I, the Dharma King, appear, there are no external paths that can harm me. It is like when the sun appears, the rest of the light is obscured, after the Buddha's sun appears, the external paths naturally disappear. In the place where an iron king is produced, no other ordinary iron is produced, in the place where the Buddha is born, no external paths are produced. In the place where fine gold is produced, no other copper or iron is produced, in the place where the Buddha attains enlightenment, external paths naturally do not arise.
然無外道。 譬如摩尼寶， 不共穢雜住， 是故出生處， 無偽琉璃珠。 如來摩尼珠， 出處亦如是， 不雜諸外道， 同時一國土。 外道大神通， 皆自在菩薩， 汝當知方便， 示現如是相。 一切諸菩薩， 聞諸外道等， 具足方便力， 皆發歡喜心， 各各生尊重， 奉獻恭敬意， 散華供養佛， 種種妙香薰。 于彼說法時， 大地六種動， 虛空出聲言， 希有未曾聞， 無量諸天子， 空中合掌贊， 同聲言善哉， 善哉修伽陀。」◎
◎大薩遮尼乾子所說經詣嚴熾王品第四
爾時南方國大薩遮尼乾子與八十八千萬尼乾子俱，遊行諸國教化眾生，次第到于郁阇延城。復有無量百千諸眾，或歌或舞，吹唇唱嘯，作百千萬種種伎樂，前後侍從大薩遮尼乾子詣郁阇延城。爾時國主嚴熾大王聞大薩遮尼乾子眾，從南大國與無量眾詣郁阇延。聞如是已，即生尊重大薩遮尼乾子心。生尊重心已，為欲迎大薩遮尼乾子，以大王力、王神通力、王奮迅力與諸大臣及諸王子、受學師長、閤家眷屬、國大長者、諸小城邑聚落土主、象、馬、車、步四部大眾前後導從，恭敬圍繞，椎鐘鳴鼓，作百千種無量伎樂，打百千種諸妙聲鼓，吹百千種諸妙
【現代漢語翻譯】 現代漢語譯本 然而沒有外道（指不信奉佛教的修行者）。 譬如摩尼寶珠（一種珍貴的寶珠），不與污穢之物混雜在一起。 因此，它所產生的地方，是純凈無瑕的琉璃珠。 如來（佛陀）的摩尼寶珠，出現的地方也是如此。 不與各種外道混雜，同時出現在一個國土之中。 外道所擁有的巨大神通，都是自在菩薩（已開悟的菩薩）所顯現的。 你應該知道這是方便法門，爲了示現這樣的景象。 一切諸菩薩，聽到各種外道等， 具備方便的力量，都生起歡喜心。 各自生起尊重之心，奉獻恭敬之意。 散花供養佛陀，用各種美妙的香來薰香。 在佛陀說法的時候，大地發生六種震動。 虛空中發出聲音說，這是稀有從未聽聞的。 無量諸天子，在空中合掌讚歎。 同聲說：『善哉，善哉，修伽陀（佛陀的稱號）！』 ◎《大薩遮尼乾子所說經》詣嚴熾王品第四 當時，南方國的大薩遮尼乾子（外道修行者）與八十八千萬尼乾子（外道修行者）一起，在各國教化眾生，依次來到郁阇延城。 又有無量百千大眾，有的唱歌，有的跳舞，有的吹唇，有的嘯叫，演奏百千萬種各種樂器，前後侍奉大薩遮尼乾子前往郁阇延城。 當時，國王嚴熾大王聽到大薩遮尼乾子一行，從南方大國帶著無量大眾來到郁阇延，聽到這些后，就對大薩遮尼乾子生起了尊重之心。 生起尊重之心后，爲了迎接大薩遮尼乾子，以大王的威勢、神通力、奮迅力，與各位大臣、王子、受學師長、全家眷屬、國中大長者、各小城邑聚落的土主，以及象、馬、車、步四部大眾前後引導，恭敬圍繞，敲鐘鳴鼓，演奏百千種無量樂器，敲打百千種美妙的鼓聲，吹奏百千種美妙的
【English Translation】 English version However, there are no non-Buddhist paths (referring to practitioners who do not believe in Buddhism). It is like a Mani jewel (a precious jewel), which does not dwell with filth and impurities. Therefore, the place where it originates is a pure and flawless lapis lazuli bead. The Tathagata's (Buddha's) Mani jewel, the place of its appearance is also like this. It does not mix with various non-Buddhist paths, appearing simultaneously in one country. The great supernatural powers possessed by non-Buddhists are all manifestations of the Bodhisattvas (enlightened beings) who are at ease. You should know that this is a skillful means, to demonstrate such a scene. All the Bodhisattvas, upon hearing about the various non-Buddhist paths, etc., Possessing the power of skillful means, all give rise to joyful hearts. Each gives rise to a respectful heart, offering their respectful intentions. Scattering flowers to make offerings to the Buddha, using various wonderful fragrances to perfume. When the Buddha is teaching the Dharma, the earth shakes in six ways. A voice comes from the void, saying, 'This is rare and has never been heard before.' Countless heavenly beings, with their palms together in the air, praise. Saying in unison, 'Well done, well done, Sugata (an epithet of the Buddha)!' ◎ The Sutra Spoken by the Great Saccaka Nigantha, Chapter Four: Going to King Ugra-tejas At that time, the Great Saccaka Nigantha (a non-Buddhist practitioner) from the southern country, together with eighty-eight million Niganthas (non-Buddhist practitioners), were teaching sentient beings in various countries, and successively arrived at the city of Ujjayini. There were also countless hundreds of thousands of people, some singing, some dancing, some whistling, some shouting, playing hundreds of thousands of various musical instruments, attending to the Great Saccaka Nigantha as he went to the city of Ujjayini. At that time, King Ugra-tejas heard that the Great Saccaka Nigantha and his entourage had come from the southern country with countless people to Ujjayini. Upon hearing this, he developed a respectful heart towards the Great Saccaka Nigantha. Having developed a respectful heart, in order to welcome the Great Saccaka Nigantha, with the power of the king, the power of supernatural abilities, and the power of swiftness, together with various ministers, princes, teachers, all family members, the great elders of the country, the local lords of various small cities and villages, and the four divisions of the army—elephants, horses, chariots, and infantry—leading the way, respectfully surrounding him, striking bells and drums, playing hundreds of thousands of countless musical instruments, beating hundreds of thousands of wonderful drum sounds, and playing hundreds of thousands of wonderful
聲䗍，建百千萬種種雜色繒蓋幢幡，散百千萬種種妙華：優波羅華、缽頭摩華、拘牟頭華、分陀利華、阿輸迦華、薄拘羅華、鞞羅迦華、阿提目多伽華，遍佈道路，金瓶、銀瓶盛百千種諸雜妙花，以百千種諸寶香爐燒無價香，置前而行，詣薩遮尼乾子處。
時大薩遮尼乾子遙見嚴熾王與大眾來，薩遮尼乾子見已下道，在一樹下敷座而坐。時嚴熾王遙見薩遮在樹下坐，即下象輿，步詣薩遮尼乾子所，坐摩尼寶百千巧妙無價莊嚴如意寶床。
時大薩遮尼乾子問訊于王，作如是言：「善來，大王！王今善種無上最勝希有功德，福多不少。何以故？以王能降天尊、貴重、自在之心，屈意卑下來詣沙門問訊起居。大王！于汝所治國內無諸盜賊、亡命群黨亂人民不？無有諸官殘暴侵食諸人民不？無諸異業奸偽憍詐、欺誑世間諸人民不？無諸反叛嬈亂國土諸人民不？無諸偷劫相竊盜不？所在邊國諸官禁司無欺大王、不行王命不？大王！汝所治化國內所有沙門、修凈行人安樂住不？衣服、飲食、房舍、臥具、疾病、湯藥資生所須一切之物不乏不少不？汝國人民皆得善心，尊重、供養諸沙門、眾凈行人不？大王！汝今所治國內無諸屠獵、羅網河嶽、焚燒山澤、放鷹走狗、鉤刺魚鱉、彈射禽獸、作諸坑陷、毒箭機撥行殺害不？
【現代漢語翻譯】 現代漢語譯本：他們敲響法螺，豎起成百上千種色彩斑斕的絲綢傘蓋和旗旛，散佈成百上千種美妙的鮮花：優波羅花（青蓮花）、缽頭摩花（紅蓮花）、拘牟頭花（白睡蓮）、分陀利花（白蓮花）、阿輸迦花（無憂花）、薄拘羅花（雞蛋花）、鞞羅迦花（梔子花）、阿提目多伽花（金蓮花），鋪滿道路。他們用金瓶、銀瓶盛滿成百上千種各色美妙的鮮花，用成百上千種珍貴的香爐焚燒無價的香，在前面開路，前往薩遮尼乾子（一位外道修行者）的住所。 當時，大薩遮尼乾子遠遠地看見嚴熾王（國王名）和他的隨從到來。薩遮尼乾子看到后，便走下路，在一棵樹下鋪設座位坐下。嚴熾王遠遠地看見薩遮坐在樹下，便下象輿，步行到薩遮尼乾子那裡，坐在一張用摩尼寶裝飾的、成百上千種巧妙無價的如意寶床上。 當時，大薩遮尼乾子向國王問候，說道：『歡迎，大王！大王您今天種下了無上最殊勝稀有的功德，福報很多。為什麼呢？因為大王您能夠放下天尊、高貴、自在的心，屈尊卑下來到沙門（出家人）這裡問候起居。大王！在您所治理的國家裡，沒有盜賊、逃亡的團伙擾亂人民嗎？沒有官員殘暴地侵吞人民的財產嗎？沒有從事不正當行業、奸詐虛偽、欺騙世間人民的人嗎？沒有反叛、擾亂國土的人民嗎？沒有偷竊、互相盜竊的行為嗎？邊境地區的官員和管理人員沒有欺騙大王、不執行王命的情況嗎？大王！在您所治理的國家裡，所有的沙門、修行清凈的人都安樂地居住嗎？他們的衣服、飲食、房舍、臥具、疾病、湯藥等生活所需的一切物品都不缺乏嗎？您國家的人民都心懷善意，尊重、供養沙門和修行清凈的人嗎？大王！在您現在所治理的國家裡，沒有屠宰、狩獵、用羅網捕魚、焚燒山林、放鷹走狗、用鉤刺魚鱉、用彈弓射殺禽獸、設定陷阱、使用毒箭機關進行殺害的行為嗎？』
【English Translation】 English version: They sounded conches, erected hundreds of thousands of various colored silk canopies and banners, and scattered hundreds of thousands of wonderful flowers: utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white water lilies), pundarika flowers (white lotuses), ashoka flowers (saraca asoca), bakula flowers (mimusops elengi), priyangu flowers (callicarpa macrophylla), and atimuktaka flowers (hiptage benghalensis), covering the roads. They filled gold and silver vases with hundreds of thousands of various wonderful flowers, burned priceless incense in hundreds of thousands of precious incense burners, and proceeded ahead, going to the residence of Saccaka Nigantha (a non-Buddhist ascetic). At that time, the great Saccaka Nigantha saw King Yamarcita (the king's name) and his retinue coming from afar. Upon seeing them, Saccaka Nigantha descended from the road and sat down on a seat laid out under a tree. King Yamarcita, seeing Saccaka sitting under the tree from afar, dismounted from his elephant carriage and walked to Saccaka Nigantha, sitting on a mani-jeweled bed, adorned with hundreds of thousands of exquisite and priceless wish-fulfilling jewels. At that time, the great Saccaka Nigantha greeted the king, saying: 'Welcome, Great King! Today, you have planted unsurpassed, most excellent, and rare merits, and your blessings are abundant. Why is that? Because you, Great King, are able to set aside your heavenly, noble, and independent mind, and humbly come to the shramanas (monastics) to inquire about their well-being. Great King! In your kingdom, are there no thieves or fleeing gangs disturbing the people? Are there no officials who cruelly seize the people's property? Are there no people engaged in improper businesses, deceit, fraud, or deception of the people? Are there no rebels or people disturbing the country? Are there no acts of theft or mutual robbery? Are there no officials or administrators in the border regions who deceive the Great King or disobey his orders? Great King! In your kingdom, do all the shramanas and those practicing purity live in peace? Are they not lacking in clothing, food, shelter, bedding, medicine for illnesses, and all the necessities of life? Do the people of your kingdom have good intentions, respecting and making offerings to the shramanas and those practicing purity? Great King! In your kingdom, are there no acts of slaughter, hunting, fishing with nets, burning of forests, releasing hawks and dogs, hooking fish and turtles, shooting birds and beasts with slingshots, setting traps, or using poisoned arrows and mechanisms to kill?'
大王！汝今一國之主制命自在，教令善惡，無敢違者。汝登王位所設教令無不善不？國內人民所行善惡汝悉知不？能行善者汝勸進不？行不善者汝勸舍不？大王！汝身不起惡念加害一切二足、四足、多足、無足諸眾生不？何以故？大王！當知一切眾生有識之類，寶重身命，無不畏死，至於業對百年壽終，莫問老少無一引分言應去者。何以故？愛命重故，何況加害而不生惱，命終之後更相怨嫉，與怨相報無有窮已。是故大王！汝當遠離殺生之罪，舍離刀杖，無起害心。大王！汝今應當遠離偷盜之罪，舍自資生，當生知足，於他資生無起欲心。大王！汝今應當遠離邪淫之罪，自妻知足，他妻無求，無起邪心。大王！汝今應當遠離妄語之罪，常作實語，出言成法，無發虛言。大王！汝今應當遠離兩舌之罪，無破壞語，于已破者當念和合，無起壞心。大王！汝今應當遠離惡口之罪，常作愛語、柔軟妙語，無起粗語。大王！汝今應當遠離綺語之罪，常決定語、憶念語，無不正語。大王！汝今應當遠離貪慾之罪，於他受用無希望心，於他所護無生奪心，生歡喜心。大王！汝今應當遠離瞋恚之罪，常生慈心，清凈心業，無起恨心。」
「大王！汝今應當遠離邪見之罪，見自業果，隨順聖人而生正見，無起異見。何以故？殺生之
【現代漢語翻譯】 現代漢語譯本： 大王！您現在是一國之主，擁有至高無上的權力，您的教令無論善惡，無人敢違抗。您登上王位后所頒佈的教令，沒有不好的嗎？國內人民所做的善事惡事，您都知道嗎？對於能行善的人，您會勸勉他們繼續行善嗎？對於做惡事的人，您會勸他們停止作惡嗎？大王！您自身不會生起惡念，去加害一切兩足、四足、多足、無足的眾生吧？為什麼這麼說呢？大王！您應當知道，一切有意識的眾生，都非常珍視自己的生命，沒有不畏懼死亡的，即使到了因業力而壽命終結的時候，無論老少，沒有一個會主動說自己應該離去的。為什麼呢？因為他們愛惜自己的生命，更何況是受到傷害而不會感到痛苦呢？生命終結之後，他們會互相怨恨嫉妒，冤冤相報，沒有窮盡。因此，大王！您應當遠離殺生的罪過，放下刀杖，不要生起加害之心。大王！您現在應當遠離偷盜的罪過，滿足自己的生活所需，應當知足，對於他人的財物，不要生起貪慾之心。大王！您現在應當遠離邪淫的罪過，滿足於自己的妻子，不貪求他人的妻子，不要生起邪念。大王！您現在應當遠離妄語的罪過，常常說真實的話，說出的話要符合法理，不要說虛假的話。大王！您現在應當遠離兩舌的罪過，不要說破壞他人關係的話，對於已經破裂的關係，應當想著去調和，不要生起破壞之心。大王！您現在應當遠離惡語的罪過，常常說柔和、美妙的話，不要說粗俗的話。大王！您現在應當遠離綺語的罪過，常常說決定性的話、有意義的話，不要說不正經的話。大王！您現在應當遠離貪慾的罪過，對於他人所享用的東西，不要有希望得到的心，對於他人所守護的東西，不要生起搶奪的心，要生起歡喜心。大王！您現在應當遠離嗔恚的罪過，常常生起慈悲心，清凈自己的心念，不要生起怨恨之心。 大王！您現在應當遠離邪見的罪過，要看到自己行為的果報，順從聖人的教導而生起正見，不要生起錯誤的見解。為什麼呢？殺生之
【English Translation】 English version: Great King! You are now the ruler of a country, possessing supreme authority. Your commands, whether good or bad, are obeyed without question. Since ascending the throne, are all the decrees you have issued good? Do you know the good and evil deeds of the people in your country? Do you encourage those who do good to continue doing good? Do you advise those who do evil to stop doing evil? Great King! You yourself do not generate evil thoughts to harm all two-legged, four-legged, many-legged, and legless beings, do you? Why is that? Great King! You should know that all sentient beings cherish their lives and are afraid of death. Even when their lives end due to karma, whether old or young, no one willingly says they should depart. Why is that? Because they cherish their lives. How much more so when they are harmed and feel pain? After their lives end, they will resent and envy each other, and the cycle of revenge will never end. Therefore, Great King! You should abstain from the sin of killing, put down your weapons, and not generate thoughts of harm. Great King! You should now abstain from the sin of stealing, be content with your own needs, and not have desires for the possessions of others. Great King! You should now abstain from the sin of sexual misconduct, be content with your own wife, not desire the wives of others, and not generate evil thoughts. Great King! You should now abstain from the sin of lying, always speak truthfully, let your words be in accordance with the Dharma, and not speak falsely. Great King! You should now abstain from the sin of divisive speech, not speak words that break relationships, and for broken relationships, you should think of reconciliation, and not generate thoughts of destruction. Great King! You should now abstain from the sin of harsh speech, always speak gentle and beautiful words, and not speak coarse words. Great King! You should now abstain from the sin of frivolous speech, always speak decisive and meaningful words, and not speak improper words. Great King! You should now abstain from the sin of greed, not have the desire to possess what others enjoy, not generate the thought of seizing what others protect, and generate a joyful heart. Great King! You should now abstain from the sin of anger, always generate a compassionate heart, purify your mind, and not generate hatred. Great King! You should now abstain from the sin of wrong views, see the consequences of your own actions, follow the teachings of the sages and generate right views, and not generate wrong views. Why is that? The act of killing...
罪能令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、短命；二者、多病。偷盜之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、貧窮；二者、共財，不得自在。邪淫之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、婦不受語；二者、自妻為他侵奪。妄語之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、常為他人所謗；二者、常為他人所誑。兩舌之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、得破壞眷屬；二者、得弊惡眷屬。惡口之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、不聞善名；二者、常起斗諍。綺語之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、得不敬重語；二者、言無定實，不為他樂。貪慾之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、不知足；二者、常生貪心。瞋恚之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、無安隱心；二者、常念損害無有慈心。邪見之罪亦令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、常生邪見家；二者、心常諂曲。
「大王當知！如是無量無邊苦聚，皆由十不善業集因緣故。是故大王！汝莫放
【現代漢語翻譯】 現代漢語譯本 殺生的罪業能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是短命，二是多病。 偷盜的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是貧窮，二是與他人共有財產，不能自主。 邪淫的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是妻子不聽從自己的話，二是自己的妻子被他人侵犯。 妄語的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是常常被他人誹謗，二是常常被他人欺騙。 兩舌的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是破壞眷屬關係，二是得到品行惡劣的眷屬。 惡語的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是聽不到好的名聲，二是常常引發爭鬥。 綺語的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是得到不被尊重的言語，二是說話沒有定準，不為他人所喜。 貪慾的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是不知滿足，二是常常生起貪心。 嗔恚的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是內心不安穩，二是常常想著損害他人，沒有慈悲心。 邪見的罪業也能使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是常常出生在持有邪見的家庭，二是內心常常虛偽不實。 『大王應當知道！像這樣無量無邊的痛苦聚集，都是由於十種不善業的因緣所導致的。所以大王！你不要放縱自己。』
【English Translation】 English version The sin of killing can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, a short life; second, many illnesses. The sin of stealing can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, poverty; second, shared property, without freedom. The sin of sexual misconduct can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, a wife who does not listen to one's words; second, one's own wife being violated by others. The sin of lying can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, constantly being slandered by others; second, constantly being deceived by others. The sin of divisive speech can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, the destruction of family relationships; second, having wicked family members. The sin of harsh speech can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, not hearing good reputation; second, constantly engaging in disputes. The sin of frivolous speech can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, receiving disrespectful speech; second, speech without certainty, not pleasing to others. The sin of greed can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, not knowing contentment; second, constantly giving rise to greed. The sin of anger can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, having no peace of mind; second, constantly thinking of harming others, without compassion. The sin of wrong views can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two kinds of karmic retribution: first, constantly being born into a family with wrong views; second, a mind that is constantly deceitful. 'Great King, you should know! Such immeasurable and boundless accumulations of suffering are all due to the causes and conditions of the ten non-virtuous actions. Therefore, Great King! You must not be indulgent.'
逸輕作惡業，當觀諸法有為無常，一切世間無可保者，人命無常住少時間，勿生常想。大王當觀！劫初已來天尊王位、土地人民皆就無常，無一在者，當知此身甚為危脆，如焰、如響、如影、如電、如水中月、如鏡中像、如水聚沫、如水上泡、如芭蕉實、如琢石火、如夢所見、如山谷中瀑水卒起遍滿溝澗，須臾過盡還就枯竭。大王當知！身命非實，無常亦爾，俄爾零落，就未來世不可免脫。是故大王！莫恃現在，當畏未來。大王當知！善惡果報共相追逐，如聲發響、如影隨形，無能免者，亦如連鎖不可斷絕，莫輕作業自招重苦。」
爾時大薩遮尼乾子重說偈言：
「大王汝今當， 莫作放逸行， 若不捨諸惡， 死必入地獄。 以作惡行者， 定入泥犁故， 攝心不放逸， 生天帝釋處。 一切諸眾生， 無不愛壽命， 王若求長生， 不應行殺害。 大王知世人， 辛苦集財寶， 常憂不活命， 不應起侵奪。 以不侵奪故， 生處常富足， 若故侵損他， 常生貧窮家。 節己莫淫他， 自妻生足心， 是故妻愛己， 不為他人侵。 莫說虛妄言， 常念依實語， 實語生帝釋， 妄語生餓鬼。 常念離兩舌， 和合破壞人， 眷屬常雍
【現代漢語翻譯】 現代漢語譯本 即使是輕微的惡行，也應當觀察諸法是因緣和合而生，無常變化的。世間一切事物都不可靠，人的生命短暫無常，不要執著于常住不變的想法。大王應當觀察！從劫初以來，天尊的王位、土地和人民都已歸於無常，沒有一樣能夠長存。應當明白此身非常脆弱，如同火焰、回聲、影子、閃電、水中的月亮、鏡中的影像、水面的泡沫、水上的氣泡、芭蕉的果實、敲擊石頭產生的火花、夢中所見、山谷中突然涌出的瀑布瞬間遍佈溝壑，轉眼間就乾涸消失。大王應當明白！生命並非真實存在，無常也是如此，轉瞬即逝，在未來的輪迴中無法避免。因此，大王！不要依賴現在，應當畏懼未來。大王應當明白！善惡的果報緊隨其後，如同聲音發出迴響、影子跟隨形體，無人能夠逃脫，也像鎖鏈一樣無法斷絕，不要輕視惡行，自招深重苦難。 當時，大薩遮尼乾子（一種外道修行者）再次說偈語： 『大王你現在應當，不要放縱自己的行為，如果不能捨棄各種惡行，死後必定墮入地獄。因為作惡的人，必定會墮入泥犁（地獄），收攝心念不放逸，才能升到天帝釋（帝釋天）之處。一切眾生，沒有不愛惜自己生命的，大王如果想求得長生，就不應該殺害生命。大王應當知道世人，辛苦積攢財寶，常常擔憂無法生存，不應該侵佔掠奪。因為不侵佔掠奪，出生之處常常富足，如果故意損害他人，常常出生在貧窮的家庭。節制自己不要淫亂他人，對自己的妻子感到滿足，這樣妻子就會愛自己，不會被他人侵犯。不要說虛妄不實的話，常常想著說真實的話，說真實的話會生到帝釋天，說虛妄的話會生到餓鬼道。常常想著遠離挑撥離間，使和睦的人關係破裂，眷屬常常和睦。』
【English Translation】 English version Even a slight evil deed should be viewed with the understanding that all phenomena are conditioned, impermanent, and subject to change. Nothing in this world is reliable. Human life is fleeting and impermanent; do not cling to the idea of permanence. O King, you should observe! Since the beginning of the kalpa (eon), the thrones of heavenly deities, lands, and people have all become impermanent; nothing remains. You should understand that this body is extremely fragile, like a flame, an echo, a shadow, lightning, the moon in water, an image in a mirror, a cluster of foam, a bubble on water, the fruit of a banana tree, sparks from striking stones, what is seen in a dream, or a waterfall suddenly appearing in a valley, filling the ravines, and then quickly drying up. O King, you should know! Life is not real, and impermanence is the same; it vanishes in an instant and cannot be avoided in future lives. Therefore, O King! Do not rely on the present; fear the future. O King, you should know! The consequences of good and evil follow closely, like an echo following a sound, or a shadow following a form. No one can escape them, and they are like an unbreakable chain. Do not underestimate evil deeds, as they bring about great suffering. At that time, the great Saccaka Nigantha (a type of ascetic) spoke again in verses: 'O King, you should now, not act with indulgence. If you do not abandon all evil deeds, you will surely fall into hell after death. Because those who commit evil deeds will certainly fall into Naraka (hell). By restraining your mind and not being indulgent, you can be reborn in the place of Sakra (Indra). All living beings, without exception, cherish their lives. If the King seeks longevity, he should not kill. O King, you should know that people in the world, work hard to accumulate wealth, and are always worried about not being able to survive. You should not seize and plunder. Because of not seizing and plundering, one is always born in a wealthy place. If one deliberately harms others, one is always born into a poor family. Control yourself and do not be promiscuous with others. Be content with your own wife. In this way, your wife will love you and will not be violated by others. Do not speak false words; always think of speaking truthfully. Speaking truthfully leads to rebirth in the realm of Sakra, while speaking falsely leads to rebirth as a hungry ghost. Always think of staying away from divisive speech, which breaks up harmonious relationships. Family members will always be harmonious.'
穆， 退此生梵天。 出言莫粗獷， 說令他樂聞， 善語生天上， 常聞美妙音。 念離諸綺語， 善思美妙言， 報生天帝釋， 諸天欽受教。 若欲自利益， 莫令侵惱他， 生貪來世報， 錢財資五家。 若不修慈悲， 能行瞋害心， 雖行諸善行， 死入于泥犁。 大王汝今當， 應舍瞋恚癡， 常慈念眾生， 莫行諸怒害。 王當舍邪見， 堅固正見心， 常持清凈法， 天中受樂身。 比丘修梵行， 汝當常供養， 是故舍惡道， 受樂於天上。」
爾時大薩遮尼乾子問訊王已，為嚴熾王說不放逸十善業道相應法已，默然而住。◎
大薩遮尼乾子所說經卷第二 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第三
元魏天竺三藏菩提留支譯
◎王論品第五之一
爾時國主嚴熾王聞大薩遮尼乾子所說正法，歡喜信受，即時問訊大薩遮尼乾子言：「大師仁慈而能遠涉游化眾生，道路多難，不審大師，四大調和，氣力安不？眾生易化不？諸弟子眾如說行不？幸蒙大師不恥我國，今得奉見聞說正法，我心歡喜，如見慈母、如饑得食、如渴得水、如裸得衣、如貧得寶
【現代漢語翻譯】 現代漢語譯本 『穆』，你要捨棄這梵天（Brahmā，印度教的創造神）的境界。 說話不要粗魯，要說讓人樂意聽的話。 善言能使人昇天，常能聽到美妙的聲音。 心中遠離各種花言巧語，善於思考美好的言辭。 這樣會得到天帝釋（Indra，佛教的護法神）的果報，諸天都會欽佩並接受你的教誨。 如果想要自己得到利益，就不要侵犯或惱害他人。 如果生起貪念，來世會得到報應，錢財會分散給五家（指水、火、盜賊、官府和不肖子孫）。 如果不修慈悲心，反而懷有嗔恨傷害之心，即使做了很多善事，死後也會墮入泥犁（Naraka，地獄）。 大王您現在應當捨棄嗔恚和愚癡。 要常常慈愛地對待眾生，不要有憤怒和傷害的行為。 大王應當捨棄邪見，堅定正見之心。 常常奉持清凈的佛法，這樣才能在天界享受快樂。 比丘（bhikkhu，佛教出家男子）修持梵行，您應當常常供養他們。 因此，要捨棄惡道，才能在天上享受快樂。
這時，大薩遮尼乾子（Mahāsaccaka Nigaṇṭha，一位耆那教的論師）向國王問訊后，為嚴熾王宣說了與不放逸十善業道相應的佛法，然後默然不語。
《大薩遮尼乾子所說經》卷第二 大正藏第09冊 No. 0272 《大薩遮尼乾子所說經》
《大薩遮尼乾子所說經》卷第三
元魏天竺三藏菩提留支譯
◎王論品第五之一
這時，國王嚴熾王聽聞大薩遮尼乾子所說的正法，歡喜信受，立即向大薩遮尼乾子問訊說：『大師您慈悲，能夠遠途跋涉教化眾生，道路艱辛，不知大師您四大（地、水、火、風）調和，身體安康嗎？眾生容易教化嗎？您的弟子們都如您所說的那樣修行嗎？有幸蒙大師不嫌棄我們國家，今天能夠見到您並聽聞正法，我心中歡喜，就像見到慈母一樣，又像飢餓的人得到食物，口渴的人得到水，裸體的人得到衣服，貧窮的人得到珍寶一樣。』
【English Translation】 English version 'Mu', you should relinquish this realm of Brahmā (the Hindu god of creation). Do not speak harshly, but say things that are pleasing to hear. Good words lead to rebirth in heaven, where one constantly hears beautiful sounds. Keep your mind free from all kinds of flowery language, and contemplate beautiful words. This will result in the reward of becoming Indra (the Buddhist protector deity), and all the gods will admire and accept your teachings. If you wish to benefit yourself, do not harm or trouble others. If greed arises, there will be retribution in the next life, and wealth will be dispersed among five families (referring to water, fire, thieves, government, and unworthy descendants). If you do not cultivate compassion, but instead harbor hatred and the desire to harm, even if you have done many good deeds, you will fall into Naraka (hell) after death. Great King, you should now abandon anger and ignorance. Always treat all beings with loving-kindness, and do not engage in anger or harm. Great King, you should abandon wrong views and firmly establish right views in your heart. Always uphold the pure Dharma, so that you may enjoy happiness in the heavens. Bhikkhus (Buddhist monks) practice the Brahmacarya (holy life), and you should always support them. Therefore, abandon the evil paths, so that you may enjoy happiness in the heavens.
At that time, Mahāsaccaka Nigaṇṭha (a Jain philosopher) greeted the king and, after explaining the Dharma corresponding to the ten good paths of non-negligence to King Yamachī, remained silent.
The Second Scroll of the Sutra Spoken by Mahāsaccaka Nigaṇṭha Taisho Tripitaka Volume 09, No. 0272, The Sutra Spoken by Mahāsaccaka Nigaṇṭha
The Third Scroll of the Sutra Spoken by Mahāsaccaka Nigaṇṭha
Translated by Bodhiruci, Tripitaka Master from Tianzhu (India) of the Northern Wei Dynasty
◎Chapter Five, Part One: On Kings
At this time, King Yamachī, having heard the righteous Dharma spoken by Mahāsaccaka Nigaṇṭha, joyfully accepted it and immediately greeted Mahāsaccaka Nigaṇṭha, saying: 'Great Master, you are compassionate and able to travel far to teach sentient beings. The road is difficult. I wonder, Great Master, are your four elements (earth, water, fire, and wind) in harmony, and is your body healthy? Are sentient beings easy to teach? Do your disciples practice as you have taught? It is fortunate that you, Great Master, do not despise our country. Today, I am able to see you and hear the righteous Dharma. My heart is joyful, like seeing a loving mother, like a hungry person getting food, a thirsty person getting water, a naked person getting clothes, and a poor person getting treasure.'
、如熱得涼、如寒得火、如盲得視、如聾得聽、如囚得赦、如賤得貴、如迷得返、如學逢師，我心歡喜，亦復如是。」復作是言：「大師當知！我從向來心自思念：『正法難聞、良師難遇、人身難得、諸根難具、正見難生、信心難發、合會難俱、自在難逢、太平難值，如是諸難我皆免離。』今遇大師，如入大海欲采珍寶，得大寶渚。我有所疑悉欲請問，惟愿大師賜決所疑！」
時大薩遮尼乾子告嚴熾王言：「隨王所疑今悉可問，我當爲王分別解說，除決所疑，令王開解。」
爾時嚴熾王見大薩遮尼乾子聽許問已，心生歡喜而發問言：「大師！何等生法？何等住持？於何法上而有此名？」
薩遮尼乾子言：「大王當知！所言生者，謂諸眾生；言住持者，謂器世間；言眾生者，謂五取陰聚，名為眾生。以何等法名五取陰？謂：色取陰聚、受取陰聚、想取陰聚、行取陰聚、識取陰聚。大王當知！依此五法，說名眾生，說器世間。說眾生者，謂攝四生：卵生、胎生、濕生、化生；說器世間者，謂攝虛空、地、水、火、風。」
王言：「大師！誰能護此一切眾生？誰能護持此器世間？」
答言：「大王！皆是眾生自業果報，及王國主力能護持。」
王復問言：「大師！云何自業果報能護眾
【現代漢語翻譯】 現代漢語譯本：『就像熱了得到涼爽，冷了得到溫暖，瞎子重見光明，聾子恢復聽力，囚犯得到赦免，卑賤之人變得高貴，迷路的人返回正途，學生遇到良師一樣，我的內心無比歡喜，也是如此。』他又說道：『大師應當知道！我一直以來都在心中思量：『正法難以聽聞，良師難以遇到，人身難以獲得，諸根難以完備，正見難以產生，信心難以發起，善緣難以聚合，自在難以獲得，太平盛世難以遇到，』這些困難我都已經避免了。如今遇到大師，就像進入大海想要採集珍寶，得到了珍寶的寶洲。我心中有所疑惑都想請教，只希望大師能夠為我解答疑惑！』 當時，大薩遮尼乾子（Saccaka Nigantha，一位耆那教的辯論者）告訴嚴熾王（King Ena-jita）說：『大王，你有什麼疑惑現在都可以問，我將為大王分別解釋，消除你的疑惑，使你開悟。』 那時，嚴熾王看到大薩遮尼乾子允許他提問，心中歡喜，於是發問說：『大師！什麼是生法？什麼是住持？在什麼法上才有這些名稱？』 薩遮尼乾子說：『大王應當知道！所說的生，是指一切眾生；所說的住持，是指器世間（bhājana-loka，容納眾生的物質世界）；所說的眾生，是指五取陰（pañca-upādānakkhandha，執取的五蘊）的聚合，稱為眾生。以什麼法稱為五取陰呢？就是：色取陰（rūpa-upādānakkhandha，執取的色蘊）、受取陰（vedanā-upādānakkhandha，執取的受蘊）、想取陰（saṃjñā-upādānakkhandha，執取的想蘊）、行取陰（saṃskāra-upādānakkhandha，執取的行蘊）、識取陰（vijñāna-upādānakkhandha，執取的識蘊）。大王應當知道！依據這五法，稱為眾生，稱為器世間。所說的眾生，是指包括四種出生方式：卵生、胎生、濕生、化生；所說的器世間，是指包括虛空、地、水、火、風。』 國王問道：『大師！誰能保護這一切眾生？誰能護持這個器世間？』 回答說：『大王！都是眾生自己的業力果報，以及王國的力量能夠護持。』 國王又問道：『大師！為什麼說自己的業力果報能夠護持眾生和器世間呢？』
【English Translation】 English version: 'Just as one who is hot finds coolness, one who is cold finds warmth, a blind person gains sight, a deaf person regains hearing, a prisoner is released, a lowly person becomes noble, a lost person returns to the right path, and a student meets a good teacher, my heart is filled with joy, and it is the same now.' He further said, 'Great Master, you should know! I have been contemplating in my heart: 『The true Dharma is difficult to hear, a good teacher is difficult to meet, a human body is difficult to obtain, the faculties are difficult to be complete, right view is difficult to arise, faith is difficult to generate, good conditions are difficult to gather, freedom is difficult to attain, and a peaceful era is difficult to encounter.』 I have avoided all these difficulties. Now, meeting the Great Master is like entering the ocean to gather treasures and finding a treasure island. I have doubts that I wish to ask, and I only hope that the Great Master will resolve my doubts!' At that time, the great Saccaka Nigantha (a Jain debater) said to King Ena-jita, 'Great King, you may ask whatever doubts you have now, and I will explain them separately for you, dispel your doubts, and enlighten you.' Then, King Ena-jita, seeing that the great Saccaka Nigantha had permitted him to ask questions, was delighted and asked, 'Great Master! What is the law of birth? What is the law of sustenance? Upon what law do these names exist?' Saccaka Nigantha said, 'Great King, you should know! What is called birth refers to all sentient beings; what is called sustenance refers to the receptacle world (bhājana-loka, the material world that contains sentient beings); what is called sentient beings refers to the aggregation of the five aggregates of clinging (pañca-upādānakkhandha), which are called sentient beings. By what law are they called the five aggregates of clinging? They are: the aggregate of clinging to form (rūpa-upādānakkhandha), the aggregate of clinging to feeling (vedanā-upādānakkhandha), the aggregate of clinging to perception (saṃjñā-upādānakkhandha), the aggregate of clinging to mental formations (saṃskāra-upādānakkhandha), and the aggregate of clinging to consciousness (vijñāna-upādānakkhandha). Great King, you should know! Based on these five laws, they are called sentient beings and the receptacle world. What is called sentient beings includes the four modes of birth: oviparous, viviparous, moisture-born, and metamorphic; what is called the receptacle world includes space, earth, water, fire, and wind.' The King asked, 'Great Master! Who can protect all these sentient beings? Who can sustain this receptacle world?' He replied, 'Great King! It is all the karmic retribution of sentient beings themselves, and the power of the kingdom that can protect and sustain them.' The King asked again, 'Great Master! How can one's own karmic retribution protect sentient beings and the receptacle world?'
生？」
答言：「大王！有諸眾生自業增上果報力故，而生勝處。而彼眾生於一切物無吝護心，不生彼我、自他之心，一切所須資生之物，不加功力隨念具足，盡其命住安隱快樂，離粗病苦、寒熱、飢渴種種痛惱，亦無噁心迭相加害，亦無欺誑虛妄之心，聚落、城邑七寶莊嚴，常行勝樂妙觸境界，滿足千歲壽盡捨身，而生天上善道受樂。如此所謂北郁單越業護眾生。大王當知！復有眾生依于自業果報力故，生勝妙處，身有光明，飛騰虛空，處禪悅樂，以為美食，不入胎生，壽命無量，住世長遠，如此所謂劫初眾生。大王當知！復有眾生依自業報過去功德勝因力故生世間中，而知敬心尊重父母及家尊長，並諸沙門凈行人等，以為福田，常行善行，作所應作，畏於惡行，常受善持五戒、八戒，而作佈施集諸福德。此謂劫初第二時中善根眾生。大王當知！爾時眾生善根滿足，不起諸惡，是故世間未立王法，如是名為自業果報能護眾生。」
王言：「大師！如是業護我已知竟。云何名為國主王力能護眾生？」
答言：「大王！諸王眾生是眾生主，而彼主力能護眾生。」
王言：「大師！彼諸王等何故名王？」
答言：「大王！王者民之父母，以能依法攝護眾生令安樂故，名之為王。大王當知！
【現代漢語翻譯】 現代漢語譯本 問：『眾生是如何出生的？』 答：『大王！有些眾生因為自身業力增長的果報，出生在殊勝的地方。這些眾生對一切事物沒有吝嗇和守護之心，不產生彼此、自己他人的分別心。一切所需的資生物品，不用費力就能隨心念而具足。他們安穩快樂地度過一生，沒有粗重的疾病痛苦、寒冷炎熱、飢餓乾渴等各種煩惱。也沒有惡念互相傷害，沒有欺騙虛妄之心。村落、城邑都用七寶裝飾，常常享受殊勝快樂的微妙觸感。他們壽命長達千年，壽命終結后，會轉生到天上的善道享受快樂。這就是所謂的北俱盧洲（Uttarakuru，四大洲之一，以享樂著稱）受業力庇護的眾生。大王應當知道！還有一些眾生依靠自身業力的果報，出生在殊勝美好的地方，身體有光明，能在虛空中飛翔，處於禪定的喜悅之中，以禪悅為食物，不是通過胎生而出生，壽命無量，長久住世。這就是所謂的劫初（Kalpa，宇宙形成和毀滅的週期）的眾生。大王應當知道！還有一些眾生依靠自身業報過去功德的殊勝因緣，出生在世間，他們懂得尊敬父母和家族長輩，以及各位沙門（Śrāmaṇa，出家修道者）清凈修行人等，把他們當作福田，常常行善，做應該做的事情，畏懼惡行，常常受持五戒、八戒，並且佈施積累各種福德。這就是所謂的劫初第二個時期中的善根眾生。大王應當知道！那時眾生的善根圓滿，不起各種惡念，所以世間還沒有建立王法。這就是所謂的自身業力果報能夠庇護眾生。』 國王說：『大師！這種業力庇護我已經瞭解了。那麼，什麼叫做國主王力能夠庇護眾生呢？』 回答說：『大王！各位國王是眾生的主人，他們的力量能夠庇護眾生。』 國王說：『大師！這些國王為什麼被稱為王呢？』 回答說：『大王！國王是民眾的父母，因為能夠依法攝護眾生，使他們安樂，所以稱為王。大王應當知道！』
【English Translation】 English version Question: 'How are beings born?' Answer: 'Great King! There are beings who, due to the power of their own karma's increasing fruition, are born in superior places. These beings have no heart of stinginess or protection towards anything, and they do not give rise to thoughts of 'this' and 'that,' 'self' and 'other.' All the necessities of life are fulfilled according to their thoughts without any effort. They live out their lives in peace and happiness, free from coarse illnesses, suffering, cold, heat, hunger, thirst, and various pains. They also have no evil intentions to harm each other, nor do they have deceitful or false hearts. Villages and cities are adorned with seven treasures, and they constantly experience the superior joy of wonderful sensory experiences. They live for a thousand years, and when their lives end, they are reborn in the good realms of heaven to enjoy happiness. These are the beings of Uttarakuru (one of the four continents, known for its enjoyment) who are protected by their karma. Great King, you should know! There are also beings who, relying on the power of their own karma's fruition, are born in superior and wonderful places, their bodies emitting light, able to fly in the sky, dwelling in the joy of meditation, taking the joy of meditation as their food, not born through the womb, with immeasurable lifespans, living in the world for a long time. These are the beings of the beginning of the Kalpa (the cycle of the formation and destruction of the universe). Great King, you should know! There are also beings who, relying on the superior causes of their past merits from their own karma, are born into the world, and they know to respect their parents and family elders, as well as all Śrāmaṇas (ascetics) and pure practitioners, regarding them as fields of merit. They constantly perform good deeds, do what should be done, fear evil deeds, and constantly uphold the five precepts and eight precepts, and they give alms and accumulate various merits. These are the beings of good roots in the second period of the beginning of the Kalpa. Great King, you should know! At that time, the good roots of beings were complete, and they did not give rise to any evil thoughts, so there was no establishment of royal law in the world. This is what is called the protection of beings by the fruition of their own karma.' The king said: 'Master! I have understood this protection of karma. What is meant by the power of a ruler protecting beings?' The answer was: 'Great King! The kings are the masters of beings, and their power can protect beings.' The king said: 'Master! Why are these kings called kings?' The answer was: 'Great King! A king is the parent of the people, because he can protect beings according to the law and bring them peace and happiness, therefore he is called a king. Great King, you should know!'
王之養民當如赤子，推干去濕不待其言。何以故？大王當知！王者得立，以民為國；民心不安，國將危矣。是故王者，常當憂民如念赤子，不離於心。當知國內人民苦樂，以時安行，知水、知旱，知風、知雨，知熟、不熟，知豐、知儉，知有、知無，知憂、知喜，知老、知少，知病、不病，知諸獄訟、知有罪、知無罪、知輕、知重，于諸王子大臣諸官知有功者、知無功者，如是知者名不離心。大王當知！王於國內如是知已，以力將護，所應與者，及時給與；所應取者，念當籌量；役使知時，不奪民利；禁肅貪暴，民得安樂——是名攝護，名之為王。
「大王當知！王有四種：一者、轉輪王；二者、少分王；三者、次少分王；四者、邊地王。轉輪王者，有一種轉輪王，謂灌頂剎利，統四邊畔，獨尊最勝護法法王，彼轉輪王七寶具足。何等七寶？一者、夫人寶；二者、摩尼寶；三者、輪寶；四者、象寶；五者、馬寶；六者、大臣寶；七者、主藏寶。彼轉輪王如是七寶具足成就，遍行大地無有敵對、無有怨刺、無有諸惱、無諸刀仗。依于正法，平等無偏，安慰降伏。」
王言：「大師！云何名為轉輪聖王統四邊畔？」
答言：「大王！以王四天下得自在故。」
王言：「大師！云何名為獨尊最勝？
【現代漢語翻譯】 現代漢語譯本： 君王治理百姓應當像對待自己的嬰兒一樣，要主動為他們擦乾身體、去除潮濕，不需要他們開口請求。為什麼呢？大王您應當明白！君王之所以能夠立國，是因為有百姓作為國家的根基；如果百姓內心不安，國家就會面臨危險。因此，君王應當常常像關愛自己的嬰兒一樣關懷百姓，這種關懷不能離開內心。君王應當瞭解國內百姓的疾苦和快樂，隨時關注他們的安危，瞭解水災、旱災，瞭解風調雨順，瞭解莊稼的收成，瞭解豐收和歉收，瞭解物資的充足和匱乏，瞭解百姓的憂愁和喜悅，瞭解老幼，瞭解疾病和健康，瞭解各種訴訟案件，瞭解有罪和無罪，瞭解罪行的輕重，對於各位王子、大臣和官員，瞭解有功勞的和沒有功勞的，像這樣瞭解情況才稱得上是心中不忘百姓。大王您應當明白！君王如果能夠像這樣瞭解國內的情況，就應當盡力保護百姓，該給予的，及時給予；該徵收的，要考慮周全；役使百姓要掌握時機，不奪取百姓的利益；禁止貪婪和暴行，使百姓能夠安居樂業——這才是真正的愛護，才稱得上是君王。
「大王您應當明白！君王有四種：第一種是轉輪王（Chakravartin，統治世界的理想君主）；第二種是少分王（統治部分地區的君主）；第三種是次少分王（統治更小區域的君主）；第四種是邊地王（統治邊遠地區的君主）。轉輪王，有一種轉輪王，被稱為灌頂剎利（Kshatriya，受過灌頂儀式的剎帝利），統治四方，是獨一無二、至高無上的護法之王，這位轉輪王擁有七寶。哪七寶呢？第一是夫人寶（王后）；第二是摩尼寶（如意寶珠）；第三是輪寶（象徵統治的輪寶）；第四是象寶（神像）；第五是馬寶（神馬）；第六是大臣寶（賢臣）；第七是主藏寶（掌管國庫的大臣）。這位轉輪王擁有這七寶，成就圓滿，行走于大地之上，沒有敵人，沒有怨恨，沒有煩惱，沒有戰爭。他依據正法，平等無私，安撫和降伏一切。」
國王問道：「大師！為什麼說轉輪聖王統治四方呢？」
回答說：「大王！因為他統治四天下，擁有自在的權力。」
國王問道：「大師！為什麼說他是獨一無二、至高無上的呢？」 English version: The king's care for his people should be like that for his own infants, proactively drying them and removing dampness without waiting for them to ask. Why is this so? Your Majesty should know! A king's establishment relies on the people as the foundation of the nation; if the people's hearts are uneasy, the nation will be in danger. Therefore, a king should always care for his people as if they were his own infants, never letting this concern leave his heart. He should understand the people's sufferings and joys, always be mindful of their safety, know about floods and droughts, know about favorable and unfavorable weather, know about the harvest, know about abundance and scarcity, know about the availability and lack of resources, know about the people's worries and happiness, know about the old and the young, know about sickness and health, know about all lawsuits, know about guilt and innocence, know about the severity of crimes, and regarding all princes, ministers, and officials, know who has merit and who does not. Knowing these things is what it means to never forget the people. Your Majesty should know! If a king can understand the situation within his country in this way, he should do his best to protect the people. What should be given, should be given in a timely manner; what should be collected, should be carefully considered; the use of the people's labor should be timed appropriately, without seizing their benefits; greed and violence should be prohibited, so that the people can live in peace and happiness—this is true protection, and this is what it means to be a king.
'Your Majesty should know! There are four types of kings: first, a Chakravartin (a universal monarch); second, a partial king (a king ruling a part of the territory); third, a lesser partial king (a king ruling a smaller territory); and fourth, a borderland king (a king ruling a remote area). A Chakravartin, there is a type of Chakravartin, called an anointed Kshatriya (a Kshatriya who has undergone an anointing ceremony), who rules over the four quarters, is the unique and supreme protector of the Dharma, and this Chakravartin possesses seven treasures. What are these seven treasures? First is the Queen Treasure (the queen); second is the Mani Treasure (a wish-fulfilling jewel); third is the Wheel Treasure (a wheel symbolizing rule); fourth is the Elephant Treasure (a divine elephant); fifth is the Horse Treasure (a divine horse); sixth is the Minister Treasure (a wise minister); and seventh is the Treasurer Treasure (a minister in charge of the national treasury). This Chakravartin possesses these seven treasures, achieving perfection, and travels across the land without enemies, without resentment, without troubles, and without wars. He relies on the righteous Dharma, is impartial and fair, and pacifies and subdues all.'
The king asked, 'Master! Why is it said that the Chakravartin rules over the four quarters?'
The answer was, 'Your Majesty! Because he rules over the four continents and has absolute power.'
The king asked, 'Master! Why is it said that he is unique and supreme?'
【English Translation】 The king's care for his people should be like that for his own infants, proactively drying them and removing dampness without waiting for them to ask. Why is this so? Your Majesty should know! A king's establishment relies on the people as the foundation of the nation; if the people's hearts are uneasy, the nation will be in danger. Therefore, a king should always care for his people as if they were his own infants, never letting this concern leave his heart. He should understand the people's sufferings and joys, always be mindful of their safety, know about floods and droughts, know about favorable and unfavorable weather, know about the harvest, know about abundance and scarcity, know about the availability and lack of resources, know about the people's worries and happiness, know about the old and the young, know about sickness and health, know about all lawsuits, know about guilt and innocence, know about the severity of crimes, and regarding all princes, ministers, and officials, know who has merit and who does not. Knowing these things is what it means to never forget the people. Your Majesty should know! If a king can understand the situation within his country in this way, he should do his best to protect the people. What should be given, should be given in a timely manner; what should be collected, should be carefully considered; the use of the people's labor should be timed appropriately, without seizing their benefits; greed and violence should be prohibited, so that the people can live in peace and happiness—this is true protection, and this is what it means to be a king. 'Your Majesty should know! There are four types of kings: first, a Chakravartin (a universal monarch); second, a partial king (a king ruling a part of the territory); third, a lesser partial king (a king ruling a smaller territory); and fourth, a borderland king (a king ruling a remote area). A Chakravartin, there is a type of Chakravartin, called an anointed Kshatriya (a Kshatriya who has undergone an anointing ceremony), who rules over the four quarters, is the unique and supreme protector of the Dharma, and this Chakravartin possesses seven treasures. What are these seven treasures? First is the Queen Treasure (the queen); second is the Mani Treasure (a wish-fulfilling jewel); third is the Wheel Treasure (a wheel symbolizing rule); fourth is the Elephant Treasure (a divine elephant); fifth is the Horse Treasure (a divine horse); sixth is the Minister Treasure (a wise minister); and seventh is the Treasurer Treasure (a minister in charge of the national treasury). This Chakravartin possesses these seven treasures, achieving perfection, and travels across the land without enemies, without resentment, without troubles, and without wars. He relies on the righteous Dharma, is impartial and fair, and pacifies and subdues all.' The king asked, 'Master! Why is it said that the Chakravartin rules over the four quarters?' The answer was, 'Your Majesty! Because he rules over the four continents and has absolute power.' The king asked, 'Master! Why is it said that he is unique and supreme?'
」
答言：「大王！所出教令無違逆故。」
王言：「大師！云何護法？」
答言：「大王！修十善法，不令邪法殺生等壞，名為護法。」
王言：「大師！云何法王？」
答言：「大王！轉輪聖王以十善道化四天下，悉令受持離十惡業、行十善道，具足成就，名為法王。」
王言：「大師！彼轉輪王依何因得第一夫人寶？云何成就？」
答言：「大王！轉輪聖王依離瞋心不善業故，得夫人寶與己相對，受最勝樂，名為成就。」
「云何名為受最勝樂？」
「大王當知！彼轉輪王夫人身中，常出無價栴檀妙香，口中常出優缽羅華無價之香，身體柔軟如迦陵伽鳥——迦陵伽鳥在大海渚，彼諸眾生若有觸彼迦陵伽鳥者，即得遠離身諸疲勞，亦離飢渴並諸憂惱，受最第一無極快樂——轉輪聖王見彼夫人所受快樂亦復如是。
「大王當知！彼夫人身寒時能暖、熱時能涼，世間無人手能觸彼夫人身者。何以故？以離貪心不善業道，依善根因故，一切眾生觀察敬重，如母、如女、如姊妹故，而彼夫人于轉輪王生三種心，何等為三：一者、心常尊奉于王不生異心；二者、心常恭敬于王；三者、心常念轉輪王。何以故？以王能離貪心垢故。
「複次，大王！轉輪
【現代漢語翻譯】 現代漢語譯本 回答說：『大王！您所發佈的教令，我們沒有違背。』 國王說：『大師！如何護持佛法？』 回答說：『大王！修持十善法，不讓邪法，如殺生等惡行破壞，這叫做護持佛法。』 國王說：『大師！如何成為法王？』 回答說：『大王！轉輪聖王（擁有統治世界的理想君主）以十善道教化四天下，使所有人都受持十善，遠離十惡業，圓滿成就，這叫做法王。』 國王說：『大師！那轉輪王依靠什麼因緣得到第一夫人寶？如何成就？』 回答說：『大王！轉輪聖王依靠遠離嗔恨心的不善業，得到夫人寶與自己相對，享受最殊勝的快樂，這叫做成就。』 『如何稱為享受最殊勝的快樂？』 『大王應當知道！那轉輪王的夫人身上，常常散發出無價的栴檀（一種香木）妙香，口中常常散發出優缽羅華（藍色蓮花）無價的香氣，身體柔軟如迦陵伽鳥（一種傳說中的鳥）——迦陵伽鳥在大海的沙洲上，那些眾生如果觸碰到迦陵伽鳥，就能遠離身體的疲勞，也遠離飢渴和各種憂惱，享受最第一無上的快樂——轉輪聖王看到他的夫人所享受的快樂也是如此。 『大王應當知道！那夫人的身體寒冷時能變暖，炎熱時能變涼，世間沒有人能用手觸控到她的身體。為什麼呢？因為她遠離了貪心的不善業道，依靠善根的因緣，一切眾生都觀察敬重她，如同母親、女兒、姐妹一樣，而那夫人對轉輪王生起三種心，是哪三種呢？一是，心中常常尊奉國王，不生異心；二是，心中常常恭敬國王；三是，心中常常思念轉輪王。為什麼呢？因為國王能夠遠離貪心的污垢。 『再者，大王！轉輪
【English Translation】 English version The answer was: 『Great King! We do not disobey the commands you have issued.』 The king said: 『Master! How does one protect the Dharma?』 The answer was: 『Great King! By practicing the ten wholesome actions and not allowing evil practices such as killing to destroy it, this is called protecting the Dharma.』 The king said: 『Master! How does one become a Dharma King?』 The answer was: 『Great King! A Chakravartin (ideal universal ruler) King, by teaching the four continents with the ten wholesome paths, causing all to uphold the ten wholesome actions, to abandon the ten unwholesome actions, and to fully accomplish them, is called a Dharma King.』 The king said: 『Master! Upon what cause does that Chakravartin King obtain the first consort jewel? How is it accomplished?』 The answer was: 『Great King! The Chakravartin King, by abandoning the unwholesome actions of anger, obtains the consort jewel, who is always with him, and enjoys the most supreme bliss, this is called accomplishment.』 『How is it called enjoying the most supreme bliss?』 『Great King, you should know! From the body of that Chakravartin King』s consort, there constantly emanates the priceless fragrance of sandalwood (a type of fragrant wood), from her mouth constantly emanates the priceless fragrance of the Utpala flower (blue lotus), her body is as soft as the Kalavinka bird (a mythical bird) – the Kalavinka bird is on the sandbar of the great ocean, and those beings who touch the Kalavinka bird are immediately freed from all bodily fatigue, also freed from hunger and thirst and all worries, and experience the most supreme and limitless happiness – the Chakravartin King sees that the happiness his consort experiences is also like this.』 『Great King, you should know! That consort』s body can warm when it is cold and cool when it is hot, and no one in the world can touch her body with their hands. Why is that? Because she has abandoned the unwholesome path of greed, and because of the cause of wholesome roots, all beings observe and respect her, as a mother, as a daughter, as a sister, and that consort has three kinds of thoughts towards the Chakravartin King, what are the three? First, her mind always reveres the king and does not have any other thoughts; second, her mind always respects the king; third, her mind always thinks of the Chakravartin King. Why is that? Because the king is able to abandon the defilements of greed.』 『Furthermore, Great King! The Chakravartin
聖王夫人寶者，離於女人五種惡法。何等為五？一者、離於女人無志輕躁之心；二者、離貪余男子心；三者、離於慳嫉妒心；四者、離於非處起貪顛倒之心；五者、轉輪聖王命盡彼亦俱盡。
「複次，大王！彼夫人寶有五種功德。何等為五？一者、知念不違王心；二者、能生千子具足；三者、自然姓尊豪貴；四者、能令住處具足一切資生；五者、若王與諸女人受欲樂時，不起嫉妒、瞋恨、噁心。
「複次，大王！彼轉輪王夫人成就三種功德。何等為三？一者、離惡口；二者、離邪見；三者、若王余行不在五欲境界不能動心。大王當知！轉輪聖王夫人捨身，生於天上。何以故？以離貪嫉故，如是名為轉輪聖王夫人功德，令王受于最勝上樂。」
王言：「大師！轉輪聖王依何因得彼摩尼寶？」
答言：「大王！轉輪聖王依離瞋心不善業故，得彼第二摩尼珠寶，得受最勝光明資生無上樂故。」
「云何最勝？」
「大王當知！轉輪聖王摩尼珠寶有八種功德。何等為八？第一功德者，彼摩尼寶于夜黑闇放大光明，如秋滿月，光明能照一百由旬，至於夏日眾生患熱，以摩尼寶放光觸身，得清涼故。第二功德者，轉輪聖王若行曠野無水之處，眾生飢渴時，摩尼寶即放八味具功德水，充足飢渴
【現代漢語翻譯】 現代漢語譯本：聖王夫人寶（轉輪聖王的妻子）遠離女人五種惡法。哪五種呢？第一，遠離女人沒有志向、輕浮急躁的心；第二，遠離貪戀其他男子的心；第三，遠離吝嗇嫉妒的心；第四，遠離在不適當的地方生起貪慾顛倒的心；第五，轉輪聖王壽命終結時，她也一同終結。 『再者，大王！這位夫人寶有五種功德。哪五種呢？第一，知道並順從國王的心意；第二，能夠生育一千個具足相好的兒子；第三，自然擁有尊貴的姓氏和地位；第四，能夠使居住的地方具備一切生活所需；第五，當國王與其他女人享受欲樂時，不起嫉妒、嗔恨、惡念。 『再者，大王！這位轉輪王夫人成就三種功德。哪三種呢？第一，遠離惡語；第二，遠離邪見；第三，如果國王有其他行為不在五欲的境界，她也不會動心。大王應當知道！轉輪聖王夫人捨棄身體后，會轉生到天上。為什麼呢？因為她遠離了貪婪和嫉妒。這被稱為轉輪聖王夫人的功德，使國王享受最殊勝的快樂。』 國王說：『大師！轉輪聖王依靠什麼原因得到那摩尼寶（如意寶珠）？』 回答說：『大王！轉輪聖王依靠遠離嗔恨心和不善業的緣故，得到那第二摩尼珠寶，從而享受最殊勝的光明和生活所需，以及無上的快樂。』 『什麼是（摩尼寶的）最殊勝之處呢？』 『大王應當知道！轉輪聖王的摩尼珠寶有八種功德。哪八種呢？第一種功德是，這摩尼寶在夜晚黑暗時放出光明，如同秋天的滿月，光明能夠照耀一百由旬（古印度長度單位），到了夏天，眾生感到炎熱時，用摩尼寶放出的光芒觸碰身體，就能得到清涼。第二種功德是，轉輪聖王如果行走在曠野沒有水的地方，眾生飢渴時，摩尼寶就會放出具有八種功德的水，來滿足飢渴。'
【English Translation】 English version: The jewel of the Holy King's wife is free from five evil qualities of women. What are the five? First, she is free from the fickle and impetuous mind of women; second, she is free from the desire for other men; third, she is free from the mind of stinginess and jealousy; fourth, she is free from the mind of perverse desire arising in inappropriate places; fifth, when the Holy King's life ends, she also ends with him. 'Furthermore, great king! That jewel of a wife has five merits. What are the five? First, she knows and does not go against the king's mind; second, she can give birth to a thousand sons who are complete; third, she naturally has a noble lineage and status; fourth, she can make the place of residence have all the necessities of life; fifth, when the king enjoys sensual pleasures with other women, she does not give rise to jealousy, hatred, or evil thoughts.' 'Furthermore, great king! That wife of the Wheel-Turning King achieves three merits. What are the three? First, she is free from harsh speech; second, she is free from wrong views; third, if the king has other actions that are not within the realm of the five desires, she will not be moved. Great king, you should know! The wife of the Wheel-Turning King, after abandoning her body, will be reborn in the heavens. Why? Because she is free from greed and jealousy. This is called the merit of the wife of the Wheel-Turning King, which allows the king to enjoy the most supreme happiness.' The king said, 'Master! What cause does the Wheel-Turning King rely on to obtain that Mani jewel (wish-fulfilling jewel)?' The answer was, 'Great king! The Wheel-Turning King, by relying on being free from anger and unwholesome actions, obtains that second Mani jewel, thereby enjoying the most supreme light and necessities of life, as well as unsurpassed happiness.' 'What is the most supreme aspect (of the Mani jewel)?' 'Great king, you should know! The Mani jewel of the Wheel-Turning King has eight merits. What are the eight? The first merit is that this Mani jewel emits light in the darkness of night, like a full moon in autumn, and the light can illuminate one hundred yojanas (an ancient Indian unit of distance). In the summer, when beings suffer from the heat, touching the body with the light emitted by the Mani jewel brings coolness. The second merit is that if the Wheel-Turning King is walking in a wilderness without water, when beings are hungry and thirsty, the Mani jewel will emit water with eight merits to satisfy their hunger and thirst.'
。第三功德者，轉輪聖王有所須者，一切皆從摩尼寶出。第四功德者，彼摩尼寶有八楞相，一一楞中出種種光，謂青、黃、赤、白、頗梨、紅、紫。第五功德者，彼摩尼寶在所，能令一百由旬所有眾生，皆離病苦常得定心，所作善業無空過者。第六功德者，彼摩尼寶所住境界，無諸惡龍能放毒氣，雹風、惡雨傷害眾生。第七功德者，一切山川、溪谷、溝澗、泉水乾竭悉令還復，樹林、草木、華果枯悴能令滋茂，缽頭摩等池水華林一切具足。第八功德者，彼摩尼寶所在之處，人民無有疾疫諸毒非時死者，至於畜生：虎、狼、師子、蛇、鼠、貓、貍、鷹、鷂之類相食啖者，不起害心。
「複次，大王！轉輪聖王千子滿足，身體洪壯，勇猛雄杰，降伏世間，隨順王命，能護大法，隨順法行，心能慈愍一切眾生，是名轉輪聖王摩尼寶用，令王得受最上勝樂。」
王言：「大師！轉輪聖王依何因得第三輪寶？」
答言：「大王！轉輪聖王依離瞋心不善業故，得彼輪寶，所住之處自然降伏，得大勝樂。」
王言：「大師！云何名為得大勝樂？」
「大王當知！轉輪聖王所有輪寶具足，能有五種功德。何等為五？一功德者，彼輪寶體純閻浮檀金，具足千輻廣五由旬，顯現世間如第二日輪。二功德者，
【現代漢語翻譯】 現代漢語譯本 第三種功德是，轉輪聖王（Chakravartin，擁有統治世界的理想君主）有所需要時，一切都從摩尼寶（Mani jewel，如意寶珠）中出現。第四種功德是，那摩尼寶有八個棱角，每一個棱角中都發出各種光芒，如青色、黃色、紅色、白色、頗梨色（Sphatika，水晶）、紅色和紫色。第五種功德是，那摩尼寶所在之處，能使一百由旬（Yojana，古印度長度單位）內的所有眾生，都遠離病苦，常得禪定之心，所做的善業不會徒勞無功。第六種功德是，那摩尼寶所住的境界，沒有惡龍能放出毒氣，冰雹、狂風、惡雨不能傷害眾生。第七種功德是，一切山川、溪谷、溝澗、泉水乾涸的都能使其恢復，樹林、草木、花果枯萎的能使其滋潤茂盛，缽頭摩（Padma，蓮花）等池水花林一切都具足。第八種功德是，那摩尼寶所在之處，人民沒有疾病瘟疫，沒有非時而死的人，至於畜生：虎、狼、獅子、蛇、鼠、貓、貍、鷹、鷂等互相吞食的，也不會生起害心。 『再者，大王！轉輪聖王有一千個兒子，身體高大強壯，勇猛雄偉，能降伏世間，順從王的命令，能守護大法，隨順法行，心中能慈悲憐憫一切眾生，這就是轉輪聖王摩尼寶的作用，使國王得到最上殊勝的快樂。』 國王說：『大師！轉輪聖王依靠什麼因緣得到第三種輪寶？』 回答說：『大王！轉輪聖王依靠遠離嗔恨心等不善業的緣故，得到那輪寶，所住之處自然降伏，得到大勝樂。』 國王說：『大師！怎樣叫做得到大勝樂？』 『大王應當知道！轉輪聖王所有的輪寶具足，能有五種功德。哪五種呢？第一種功德是，那輪寶的本體是純閻浮檀金（Jambudvipa gold，一種珍貴的黃金），具足一千個輪輻，寬五由旬，顯現在世間如同第二個太陽。第二種功德是，
【English Translation】 English version The third merit is that when a Chakravartin (universal monarch) needs something, everything comes from the Mani jewel (wish-fulfilling jewel). The fourth merit is that the Mani jewel has eight facets, and each facet emits various lights, such as blue, yellow, red, white, sphatika (crystal), red, and purple. The fifth merit is that wherever the Mani jewel is, it can cause all beings within a hundred yojanas (ancient Indian unit of distance) to be free from the suffering of illness, to always attain a state of meditative concentration, and the good deeds they perform will not be in vain. The sixth merit is that in the realm where the Mani jewel resides, no evil dragons can release poisonous gas, and hail, strong winds, and heavy rain cannot harm living beings. The seventh merit is that all mountains, rivers, streams, gullies, and dried-up springs can be restored, and withered trees, plants, flowers, and fruits can be made to flourish, and lotus (padma) ponds and flower forests will be complete. The eighth merit is that wherever the Mani jewel is, the people will have no diseases or plagues, and no one will die untimely deaths. As for animals: tigers, wolves, lions, snakes, rats, cats, foxes, hawks, and falcons that eat each other, they will not have harmful intentions. 'Furthermore, great king! The Chakravartin has a thousand sons, who are tall and strong, brave and heroic, able to subdue the world, obey the king's commands, protect the great Dharma, follow the Dharma, and have compassion for all living beings. This is the function of the Chakravartin's Mani jewel, which enables the king to receive the highest and most excellent joy.' The king said, 'Master! What causes the Chakravartin to obtain the third wheel jewel?' The answer was, 'Great king! The Chakravartin obtains that wheel jewel by abandoning unwholesome actions such as anger, and the place where he resides is naturally subdued, and he obtains great joy.' The king said, 'Master! What is meant by obtaining great joy?' 'Great king, you should know! The wheel jewel possessed by the Chakravartin has five merits. What are the five? The first merit is that the body of the wheel jewel is made of pure Jambudvipa gold (a precious type of gold), has a thousand spokes, is five yojanas wide, and appears in the world like a second sun. The second merit is that,
彼輪寶去飛騰虛空無能障礙，一日能行八千由旬。三功德者，隨順轉輪王心中念欲，詣四天王行四天下——南閻浮提、西拘耶尼、北郁單越、東弗波提——時彼輪寶隨王念處，即飛虛空，在前而去，依彼輪力，四兵象馬及車步等，一切悉皆飛騰而去。四功德者，所有不伏轉輪王者，王若心念，而彼輪寶隨所念處即飛而去，悉令降伏。五功德者，彼輪寶勢無有敵對，一切小王見者降伏，以轉輪王依法修行離瞋心故，是名轉輪聖王輪寶之用，令王受于最勝大樂。」
王言：「大師！轉輪聖王依何因得第四象寶？」
答言：「大王！轉輪聖王依離瞋心不善業故，得於象寶，受于第一最勝乘樂。」王言：「大師！云何名為最勝乘樂？」
「大王當知！彼大象寶猶如良馬，調伏柔軟，隨自在用，降伏他國。七支善住，所謂四足、首及陰、尾，是七種支善住大力，力能堪敵凡象千數，白如凝雪。譬如帝釋伊羅缽羅象，一切凡象無能現前來嗅香者。大王！彼象能於三處有自在用，所謂虛空、水中、陸地。大王！彼象能速疾行，一日三匝行閻浮提。
「大王當知！彼轉輪王乘象王者，彼時象王與王心同，隨王念處即從而去，行步平正猶如鵝王，不疾不遲、不曲不戾，凡人中行不令驚怖，乃至女人有摩觸者，心
【現代漢語翻譯】 現代漢語譯本：那輪寶能夠飛騰在虛空中，沒有任何東西能夠阻礙它，一天能夠行進八千由旬（古印度長度單位）。它有三種功德：能夠隨著轉輪聖王心中的意念，到達四天王所管轄的四大洲——南閻浮提（我們所居住的洲）、西拘耶尼、北郁單越、東弗波提。那時，輪寶會隨著國王的意念飛向空中，在前方開路。依靠輪寶的力量，四種軍隊，包括象兵、馬兵、車兵和步兵，都能夠一起飛騰前進。它有四種功德：對於那些不服從轉輪聖王的國家，國王只要心中一想，輪寶就會飛到那裡，使他們全部降服。它有五種功德：輪寶的威力沒有敵手，所有小國的國王見到它都會投降。這是因為轉輪聖王依法修行，遠離嗔恨心。這就是轉輪聖王的輪寶的作用，它能讓國王享受最殊勝的快樂。 國王問道：『大師！轉輪聖王是依靠什麼原因得到第四種寶物——象寶的呢？』 佛陀回答說：『大王！轉輪聖王是因為遠離嗔恨心等不善業，才得到象寶，享受第一最殊勝的乘騎之樂。』國王又問：『大師！什麼叫做最殊勝的乘騎之樂呢？』 『大王應當知道！那大象寶就像良馬一樣，被調教得溫順柔和，可以隨意使用，用來降伏其他國家。它有七個部位非常穩固，分別是四足、頭、陰部和尾巴。這七個部位都非常強壯有力，能夠抵擋上千頭普通的大象，而且它的顏色像凝固的雪一樣潔白。就像帝釋天（佛教的護法神）的伊羅缽羅像一樣，所有普通的大象都不能靠近它來聞它的氣味。大王！這頭象可以在三個地方自由行動，分別是虛空、水中和陸地。大王！這頭象能夠快速行走，一天可以繞閻浮提三圈。 『大王應當知道！當轉輪聖王乘坐象王時，像王與國王心意相通，隨著國王的意念而行動，行走時平穩端正，就像鵝王一樣，不快不慢，不彎曲不傾斜，在人群中行走不會使人驚慌，甚至有女人觸控它，也不會生起嗔恨心。』
【English Translation】 English version: That wheel treasure can fly in the void without any obstruction, and it can travel eight thousand yojanas (an ancient Indian unit of distance) in one day. It has three merits: it can follow the thoughts of the Chakravartin King (Universal Monarch) and reach the four continents under the jurisdiction of the Four Heavenly Kings—Jambudvipa (the continent we live on), Aparagodaniya, Uttarakuru, and Purvavideha. At that time, the wheel treasure will fly into the sky according to the king's thoughts, leading the way. Relying on the power of the wheel, the four types of troops, including elephant soldiers, horse soldiers, chariot soldiers, and infantry, can all fly forward together. It has four merits: for those countries that do not submit to the Chakravartin King, as long as the king thinks about it, the wheel treasure will fly there and subdue them all. It has five merits: the power of the wheel treasure is unmatched, and all the kings of small countries will surrender upon seeing it. This is because the Chakravartin King practices according to the Dharma and is free from hatred. This is the function of the Chakravartin King's wheel treasure, which allows the king to enjoy the most supreme happiness. The king asked: 'Master! What is the reason that the Chakravartin King obtains the fourth treasure, the elephant treasure?' The Buddha replied: 'Great King! The Chakravartin King obtains the elephant treasure and enjoys the first and most supreme riding pleasure because he is free from unwholesome actions such as hatred.' The king then asked: 'Master! What is called the most supreme riding pleasure?' 'Great King, you should know! That great elephant treasure is like a fine horse, trained to be docile and gentle, and can be used at will to subdue other countries. It has seven parts that are very stable, namely the four legs, the head, the genitals, and the tail. These seven parts are very strong and powerful, capable of withstanding thousands of ordinary elephants, and its color is as white as solidified snow. Just like the Indra's (a Buddhist guardian deity) Airavata elephant, all ordinary elephants cannot come close to smell its scent. Great King! This elephant can move freely in three places, namely the void, water, and land. Great King! This elephant can travel quickly, circling Jambudvipa three times in one day. 'Great King, you should know! When the Chakravartin King rides the elephant king, the elephant king is in harmony with the king's mind, and it moves according to the king's thoughts. When walking, it is steady and upright, like a swan king, neither fast nor slow, neither crooked nor tilted. When walking among people, it does not cause panic, and even if a woman touches it, it does not generate hatred.'
不瞋嬈。至鬥戰時，極能現大兇害之相，不可侵近。行、住、坐、臥、眠、食、拘繫，一絲能掣牽挽去住，隨順無違，是名轉輪聖王象寶之用，令王受于最勝乘樂。」
王言：「大師！轉輪聖王依何因得第五馬寶？」
答言：「大王！轉輪聖王依離瞋心不善業故，得彼馬寶，受最迅疾第一乘樂。」
王言：「大師！云何迅疾？」
「大王當知！彼馬寶者，色白如彼拘牟頭華，天旋輪文遍滿身相，不大、不小、不高、不下，身體正足，心性柔軟，善能調伏，如帝釋王婆羅何馬隨意去住，一日三遍行閻浮提，無疲勞想。大王當知！如是名為轉輪聖王馬寶之用，令王受于第一迅疾上勝乘樂。」
王言：「大師！轉輪聖王依何因得第六大臣寶？」
答言：「大王！轉輪聖王依離瞋心，得大臣寶，令王閒遊，得受第一無事勝樂。」
王言：「大師！云何無事第一勝樂？」
「大王當知！彼大臣者，代王理政一如王心，憂國忘身，不營私務，念護百姓，如養雙目，隨王所念，如念即辦，不礙不著，修行正道，離於非法，隨時隨處不行惱害，正依王命行十善法，不違善行，不違如法，不違如法義，皆能具足。大王當知！如是名為轉輪聖王大臣寶用，令王得受第一勝樂。」
【現代漢語翻譯】 現代漢語譯本：不懷嗔恨和惱怒。在戰鬥時，它能展現出極其兇猛可怕的形象，讓人不敢靠近。無論行走、站立、坐著、躺臥、睡覺、吃飯或被拘禁，它都能被一絲細微的牽引控制，隨心所欲地來去，毫無違逆，這就是轉輪聖王（Chakravartin，擁有統治世界的理想君主）的象寶的作用，使國王享受最殊勝的乘樂。 國王問道：『大師！轉輪聖王是依靠什麼原因得到第五馬寶的？』 回答說：『大王！轉輪聖王是依靠遠離嗔恨心和不善業的緣故，得到那馬寶，享受最迅疾的第一乘樂。』 國王問道：『大師！如何是迅疾呢？』 『大王應當知道！那馬寶的顏色像拘牟頭華（Kumuda，白色睡蓮）一樣潔白，身上佈滿天旋輪的紋路，不大不小，不高不低，身體端正，心性柔和，善於調伏，如同帝釋天（Indra，佛教的守護神）的婆羅何馬（Balāhaka，神馬）一樣，可以隨意來去，一天三次巡行閻浮提（Jambudvipa，人類居住的世界），沒有疲勞的感覺。大王應當知道！這就是轉輪聖王的馬寶的作用，使國王享受第一迅疾的殊勝乘樂。』 國王問道：『大師！轉輪聖王是依靠什麼原因得到第六大臣寶的？』 回答說：『大王！轉輪聖王是依靠遠離嗔恨心，得到大臣寶，使國王能夠悠閒自在，享受第一無事的殊勝快樂。』 國王問道：『大師！如何是無事的第一殊勝快樂呢？』 『大王應當知道！那大臣能夠代替國王處理政事，如同國王的心意一樣，憂慮國家而忘記自身，不經營私事，想著保護百姓，如同愛護自己的雙眼，隨著國王的想法，一想就能辦到，沒有阻礙和執著，修行正道，遠離非法，隨時隨地不進行惱害，依照國王的命令奉行十善法，不違背善行，不違背如法，不違背如法之義，都能做到圓滿。大王應當知道！這就是轉輪聖王的大臣寶的作用，使國王能夠享受第一殊勝的快樂。』
【English Translation】 English version: It does not harbor anger or resentment. When in battle, it can manifest an extremely fierce and terrifying appearance, making it impossible to approach. Whether walking, standing, sitting, lying down, sleeping, eating, or being restrained, it can be controlled by the slightest pull, going and coming as desired, without any resistance. This is the function of the elephant treasure of the Chakravartin (the ideal universal ruler), enabling the king to enjoy the most supreme vehicle of pleasure. The king asked: 'Master! By what cause does the Chakravartin obtain the fifth horse treasure?' The answer was: 'Great King! The Chakravartin obtains that horse treasure by virtue of being free from anger and unwholesome actions, and enjoys the most swift and supreme vehicle of pleasure.' The king asked: 'Master! How is it swift?' 'Great King, you should know! That horse treasure is as white as the Kumuda flower (white water lily), with celestial wheel patterns covering its body. It is neither too big nor too small, neither too tall nor too short, with a well-proportioned body, a gentle nature, and is easily tamed. Like the Balāhaka (divine horse) of Indra (the guardian deity of Buddhism), it can go and come as it pleases, traveling around Jambudvipa (the world inhabited by humans) three times a day without feeling tired. Great King, you should know! This is the function of the horse treasure of the Chakravartin, enabling the king to enjoy the supreme vehicle of swiftness.' The king asked: 'Master! By what cause does the Chakravartin obtain the sixth minister treasure?' The answer was: 'Great King! The Chakravartin obtains the minister treasure by virtue of being free from anger, enabling the king to be at leisure and enjoy the supreme pleasure of being free from worries.' The king asked: 'Master! How is it the supreme pleasure of being free from worries?' 'Great King, you should know! That minister can manage the affairs of the state on behalf of the king, just as the king would wish. He worries about the country and forgets himself, does not engage in private affairs, thinks of protecting the people as if they were his own eyes. Whatever the king thinks, it is done as soon as it is thought of, without hindrance or attachment. He cultivates the right path, stays away from what is unlawful, does not cause harm at any time or place, follows the king's orders to practice the ten wholesome actions, does not violate good conduct, does not violate what is lawful, and does not violate the meaning of what is lawful, and is able to fulfill all of these. Great King, you should know! This is the function of the minister treasure of the Chakravartin, enabling the king to enjoy the supreme pleasure.'
王言：「大師！轉輪聖王依何因得第七主藏寶？」
答言：「大王！轉輪聖王依離瞋心不善業故，得主藏寶，滿王願心安隱受樂。」
王言：「大師！云何滿足安隱受樂？」
「大王當知！彼主藏寶有大功德，一切諸山、深澗、幽谷、曠野、川澤、丘陵、堆埠、坑坎高下不平之處，能以金剛寶、因陀羅寶、摩羅迦多寶、馬瑙寶等一切珍寶以用填滿，而寶不盡，何況金、銀、琉璃、頗梨不在數者。彼主藏寶心常歡喜，無諂曲相，無異心相，不生他惱，一切見者心皆歡喜。大王當知！如是名為轉輪聖王主藏寶用，令王滿足一切愿樂。
「大王當知！轉輪聖王具足如是七寶用故，王四天下及諸龍王、二種天王——謂四天下、三十三天——共天帝釋分座而坐，以依離一瞋恨、噁心、不善業道，得如是等七寶具足，受用勝樂，何況具足行十善道！
「大王當知！轉輪聖王復有七種名為軟寶，所有功德少前七寶。何等為七？一者、劍寶；二者、皮寶；三者、床寶；四者、園寶；五者、屋舍寶；六者、衣寶；七者、足所用寶。」
王言：「大師！云何轉輪聖王第一劍寶，有何等用？」
「大王當知！彼劍寶者，轉輪聖王所王國內，若有心念違王命者，時彼劍寶即從虛空飛往詣彼，彼諸小
【現代漢語翻譯】 現代漢語譯本 王問：『大師！轉輪聖王（Chakravarti Raja，擁有統治世界的理想君主）是依什麼原因得到第七主藏寶（the seventh chief treasure）的？』 答：『大王！轉輪聖王是因為遠離嗔恨心和不善業，才得到主藏寶，滿足他的願望，安穩地享受快樂。』 王問：『大師！如何才能滿足安穩地享受快樂呢？』 答：『大王應當知道！那主藏寶有很大的功德，一切山脈、深澗、幽谷、曠野、河流、丘陵、土堆、坑洼不平的地方，都能用金剛寶（vajra-ratna，金剛石）、因陀羅寶（Indra-ratna，帝釋天的寶石）、摩羅迦多寶（marakata-ratna，綠寶石）、馬瑙寶（asva-ratna，瑪瑙）等一切珍寶填滿，而且珍寶不會用盡，更何況金、銀、琉璃、水晶這些不算在其中的寶物。那主藏寶的心總是歡喜，沒有虛偽，沒有異心，不給他人帶來煩惱，所有見到它的人都心生歡喜。大王應當知道！這就是轉輪聖王主藏寶的作用，能讓國王滿足一切願望和快樂。』 『大王應當知道！轉輪聖王因為擁有這七寶，統治四天下（the four continents）以及諸龍王、兩種天王——即四天下和三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）——與天帝釋（Indra，天神之王）分座而坐，這是因為他遠離了嗔恨、噁心和不善業道，才得到如此七寶，享受殊勝的快樂，更何況是具足修行十善道（ten virtuous paths）呢！』 『大王應當知道！轉輪聖王還有七種名為軟寶（soft treasures），它們的功德比之前的七寶要少。是哪七種呢？第一是劍寶（sword treasure）；第二是皮寶（hide treasure）；第三是床寶（bed treasure）；第四是園寶（garden treasure）；第五是屋舍寶（house treasure）；第六是衣寶（clothing treasure）；第七是足所用寶（footwear treasure）。』 王問：『大師！轉輪聖王的第一劍寶，有什麼作用呢？』 答：『大王應當知道！那劍寶，在轉輪聖王所統治的國內，如果有心念違背國王命令的人，那劍寶就會從虛空中飛到那人面前，那些小
【English Translation】 English version The king asked: 『Master! By what cause does a Chakravarti Raja (ideal universal ruler) obtain the seventh chief treasure?』 The master replied: 『Great King! A Chakravarti Raja obtains the chief treasure by abandoning anger and unwholesome actions, fulfilling his desires and peacefully enjoying happiness.』 The king asked: 『Master! How is it possible to fulfill and peacefully enjoy happiness?』 The master replied: 『Great King, you should know! That chief treasure has great merit. All mountains, deep ravines, secluded valleys, wildernesses, rivers, hills, mounds, and uneven places can be filled with vajra-ratna (diamond), Indra-ratna (Indra's gem), marakata-ratna (emerald), asva-ratna (agate), and all other precious jewels, and the jewels will never be exhausted, not to mention gold, silver, lapis lazuli, and crystal, which are not even counted among them. The heart of that chief treasure is always joyful, without deceit, without ulterior motives, and does not cause trouble to others. All who see it are filled with joy. Great King, you should know! This is the function of the chief treasure of a Chakravarti Raja, enabling the king to fulfill all his desires and happiness.』 『Great King, you should know! Because a Chakravarti Raja possesses these seven treasures, he rules over the four continents and shares a seat with the dragon kings and the two kinds of heavenly kings—namely, the four continents and the Trayastrimsa heaven—and with Indra, the king of the gods. This is because he has abandoned anger, evil thoughts, and unwholesome actions, thus obtaining these seven treasures and enjoying supreme happiness, let alone those who fully practice the ten virtuous paths!』 『Great King, you should know! A Chakravarti Raja also has seven kinds of soft treasures, whose merits are less than the previous seven treasures. What are the seven? First is the sword treasure; second is the hide treasure; third is the bed treasure; fourth is the garden treasure; fifth is the house treasure; sixth is the clothing treasure; and seventh is the footwear treasure.』 The king asked: 『Master! What is the function of the first sword treasure of a Chakravarti Raja?』 The master replied: 『Great King, you should know! That sword treasure, in the kingdom ruled by a Chakravarti Raja, if there is anyone who intends to disobey the king's orders, that sword treasure will fly from the sky to that person, and those small
王見即降伏，拜問劍寶，而彼劍寶不起殺心害一眾生，是名轉輪聖王劍寶功德，一切國土不加刀仗，自然隨順。」
「大師！云何轉輪聖王第二皮寶？」
「大王當知！彼轉輪王所有皮寶者，海龍王皮出大海中，大海商主所持奉獻轉輪聖王。彼皮寶身廣五由旬、長十由旬，體凈鮮潔，光曜白日，火燒不焦，水漬不爛，猛風摧岳，吹不能動，體含溫涼，能卻寒熱，隨王去處皮寶亦去，而彼皮寶隨轉輪王所有士眾，滿十由旬遍覆其上，能作屋舍，充足一切人眾所居，而彼人眾各得別屋，不相妨礙，是名皮寶功德之用。」
「大師！云何轉輪聖王第三床寶？」「大王當知！彼轉輪王所有床寶，立能平正安隱不動，不高不下、不廣不狹、不長不短、不坤不垤、不堅不軟、不澀不滑，柔軟得所。若王入禪坐彼床寶，即入解脫禪定三昧；若王欲起貪、瞋、癡心，坐彼床寶即時俱滅；女人見王坐寶床者，即皆得離貪、瞋、癡心，是名床寶功德之用。」
「大師！云何轉輪聖王第四園寶？」
「大王當知！彼轉輪王若欲入于禪定之時，入彼園中即得定心；若王欲受五欲樂時，入彼園中，依王所行善業功德，諸天界中所有可樂，華果、諸鳥、泉水、流水、池水、河水、妓樂、歌舞、戲樂之具，于彼天中自
【現代漢語翻譯】 現代漢語譯本：國王見到劍寶便會立刻降伏，跪拜詢問。而這劍寶不會生起殺心，傷害任何一個眾生，這就是轉輪聖王的劍寶功德。一切國土都不會有刀兵戰亂，自然而然地歸順。 『大師！什麼是轉輪聖王的第二皮寶？』 『大王應當知道！轉輪聖王的皮寶，是海龍王的皮，出自大海之中，由大海的商主持有並奉獻給轉輪聖王。這皮寶身廣五由旬（yojana，古印度長度單位，約合7-15公里），長十由旬，整體潔凈鮮亮，光芒可以照耀白日，火燒不焦，水浸不爛，即使是猛烈的風暴也無法撼動，它本身含有溫涼之氣，能夠抵禦寒冷和炎熱。它會隨著國王的去處而移動，並且能夠覆蓋轉輪聖王的所有隨從，覆蓋範圍達到十由旬，可以作為房屋，足夠所有人居住，而且每個人都有獨立的房間，互不干擾，這就是皮寶的功德作用。』 『大師！什麼是轉輪聖王的第三床寶？』 『大王應當知道！轉輪聖王的床寶，立在那裡能夠保持平穩安寧，不會移動，不高不低，不寬不窄，不長不短，不凹不凸，不硬不軟，不澀不滑，柔軟適中。如果國王入禪，坐在床寶上，就能進入解脫禪定三昧（samadhi，佛教術語，指專注的禪定狀態）；如果國王想要生起貪、嗔、癡的心念，坐在床寶上，這些念頭就會立刻消失；女人看到國王坐在寶床上，也會立刻遠離貪、嗔、癡的心念，這就是床寶的功德作用。』 『大師！什麼是轉輪聖王的第四園寶？』 『大王應當知道！轉輪聖王如果想要進入禪定的時候，進入園中就能得到定心；如果國王想要享受五欲之樂，進入園中，依靠國王所行的善業功德，諸天界中所有美好的事物，如花果、鳥類、泉水、流水、池水、河水、音樂、歌舞、娛樂的器具，都會在園中自然顯現。』
【English Translation】 English version: The king, upon seeing the sword treasure, would immediately submit, bowing and inquiring. And this sword treasure would not generate any intention to kill or harm any living being. This is the merit of the Cakravartin's (universal monarch) sword treasure. All lands would be free from the use of weapons, naturally submitting. 'Master! What is the second skin treasure of the Cakravartin?' 'Great King, you should know! The skin treasure of the Cakravartin is the skin of a sea dragon, which comes from the great ocean. It is held by the chief merchant of the great ocean and offered to the Cakravartin. This skin treasure is five yojanas (an ancient Indian unit of distance, approximately 7-15 kilometers) wide and ten yojanas long. Its body is pure and bright, its light can illuminate the day. It cannot be burned by fire or rotted by water. Even fierce storms cannot move it. It contains a warm and cool essence, able to ward off cold and heat. It moves with the king wherever he goes, and it can cover all the followers of the Cakravartin, covering an area of ten yojanas. It can serve as a dwelling, sufficient for all people to live in, and each person has their own separate room, without interfering with each other. This is the meritorious function of the skin treasure.' 'Master! What is the third bed treasure of the Cakravartin?' 'Great King, you should know! The bed treasure of the Cakravartin, when placed, remains stable and peaceful, without moving, neither high nor low, neither wide nor narrow, neither long nor short, neither concave nor convex, neither hard nor soft, neither rough nor smooth, but soft and appropriate. If the king enters meditation and sits on the bed treasure, he can enter the samadhi (a state of meditative absorption) of liberation. If the king desires to generate thoughts of greed, anger, or delusion, these thoughts will immediately cease upon sitting on the bed treasure. Women who see the king sitting on the precious bed will also immediately be free from thoughts of greed, anger, and delusion. This is the meritorious function of the bed treasure.' 'Master! What is the fourth garden treasure of the Cakravartin?' 'Great King, you should know! When the Cakravartin wishes to enter meditation, he can enter the garden and immediately attain a focused mind. If the king wishes to enjoy the pleasures of the five senses, upon entering the garden, based on the meritorious deeds of the king, all the delightful things from the heavenly realms, such as flowers, fruits, birds, springs, flowing water, ponds, rivers, music, dances, and instruments of entertainment, will naturally appear in the garden.'
然隱沒，現於王前。時轉輪王亦如諸天受諸欲樂，是名園寶功德之用。」
「大師！云何轉輪聖王第五舍寶？」
「大王當知！彼轉輪王若入彼屋，欲見日月彼諸星宿，即彼屋內一切悉見；彼天宮殿所有種種殊異珍玩，悉見無礙；彼諸天中所作妓樂，屋中悉聞；即離憂惱一切疲勞，于睡眠中極受快樂。于其睡中，夢見種種希妙瑞相。寒時暖風，柔軟香美；熱時涼風，清冷適悅，受快觸樂。夜二分眠，第三分起，遠離睡眠，起受法樂，第四分中說法教化，是名舍寶功德之用。」
「大師！云何轉輪聖王第六衣寶？」
「大王當知！彼轉輪王所有衣寶，無如世間絹布絲縷，縱橫文章第一柔軟，一切塵垢不能點污，著彼寶衣，即離寒熱、飢渴、病瘦、憂惱、疲極。大王當知！而彼衣寶，火不能燒，刀不能割，水不能爛，是名衣寶功德之用。」
「大師！云何轉輪聖王足所用寶？」
「大王當知！轉輪聖王足所用寶者，所謂靴等，若王著者，涉水不沒，如行陸地；入火不燒，如清涼池。王欲遊行，步受戲樂，雖復遠行百千由旬，不覺疲極，是名足寶功德之用。
「大王！是名轉輪聖王七種軟寶，是十善中少分習氣功德果報，非正具足十善業道。」
王言：「大師！云何名為
【現代漢語翻譯】 現代漢語譯本：然後（寶物）隱沒，顯現在國王面前。那時，轉輪王也像諸天一樣享受各種欲樂，這就是園寶功德的作用。 『大師！什麼是轉輪聖王的第五舍寶？』 『大王應當知道！那位轉輪王如果進入那房屋，想要看見日月和那些星宿，在那屋內一切都能看見；那天宮殿中所有各種奇異珍貴的玩物，都能毫無障礙地看見；那些天人所作的音樂，在屋中都能聽到；立即遠離憂愁煩惱和一切疲勞，在睡眠中極其快樂。在睡眠中，夢見各種稀有美妙的吉祥景象。寒冷時有溫暖柔和的香風，炎熱時有涼爽清新的風，感受舒適的觸樂。夜晚二分時間睡眠，第三分時間起身，遠離睡眠，起身享受法樂，第四分時間說法教化，這就是舍寶功德的作用。』 『大師！什麼是轉輪聖王的第六衣寶？』 『大王應當知道！那位轉輪王所有的衣寶，不像世間的絹布絲線，縱橫交錯的紋路非常柔軟，一切塵垢都不能沾染，穿上那寶衣，立即遠離寒冷、炎熱、飢渴、疾病、消瘦、憂愁、疲憊。大王應當知道！那衣寶，火不能燒，刀不能割，水不能浸爛，這就是衣寶功德的作用。』 『大師！什麼是轉輪聖王腳所用的寶物？』 『大王應當知道！轉輪聖王腳所用的寶物，就是靴子等，如果國王穿著，涉水不會沉沒，如同行走在陸地上；進入火中不會燃燒，如同在清涼的池水中。國王想要散步，享受嬉戲的快樂，即使遠行百千由旬，也不會感到疲憊，這就是足寶功德的作用。 『大王！這就是轉輪聖王的七種軟寶，是十善中少許習氣的功德果報，不是真正具足十善業道。』 國王說：『大師！什麼是叫做
【English Translation】 English version: Then it disappears and appears before the king. At that time, the Cakravartin king also enjoys various pleasures like the gods. This is the function of the garden treasure's merit. 'Master! What is the fifth house treasure of the Cakravartin king?' 'Great King, you should know! If that Cakravartin king enters that house and wishes to see the sun, moon, and those stars, he can see everything within that house; all the various extraordinary and precious playthings in that heavenly palace can be seen without any obstruction; the music played by those gods can be heard in the house; he immediately departs from sorrow, affliction, and all fatigue, and experiences extreme happiness in sleep. In his sleep, he dreams of various rare and wonderful auspicious signs. In cold weather, there is a warm, soft, and fragrant breeze; in hot weather, there is a cool and refreshing breeze, experiencing pleasant tactile sensations. He sleeps for two parts of the night, rises in the third part, departs from sleep, rises to enjoy the Dharma joy, and in the fourth part, he teaches and transforms others with the Dharma. This is the function of the house treasure's merit.' 'Master! What is the sixth clothing treasure of the Cakravartin king?' 'Great King, you should know! The clothing treasure of that Cakravartin king is not like the silk or linen of the world. The interwoven patterns are extremely soft, and no dust can stain it. When he wears that treasure clothing, he immediately departs from cold, heat, hunger, thirst, sickness, emaciation, sorrow, and fatigue. Great King, you should know! That clothing treasure cannot be burned by fire, cut by a knife, or rotted by water. This is the function of the clothing treasure's merit.' 'Master! What is the treasure used by the Cakravartin king for his feet?' 'Great King, you should know! The treasure used by the Cakravartin king for his feet, such as boots, if the king wears them, he will not sink when wading through water, as if walking on land; he will not burn when entering fire, as if in a cool pond. If the king wishes to stroll and enjoy the pleasure of play, even if he travels hundreds of thousands of yojanas, he will not feel tired. This is the function of the foot treasure's merit.' 'Great King! These are the seven soft treasures of the Cakravartin king, which are the meritorious rewards of a small portion of the habits of the ten virtues, not the complete and perfect ten virtuous paths of action.' The king said: 'Master! What is called
遍行大地無有敵對？云何名為無有諸刺？云何名為無有諸惱？云何名為無有刀仗？云何名為依于正法？云何平等？云何名為安慰降伏？」
答言：「大王！遍行大地無敵對者，以遍大地得自在故。無諸刺者，以無惡對怨敵刺故。無諸惱者，不以強力威逼人故。無刀仗者，離於刀仗不行損害故。依正法者，以離非法貪瞋癡，使行於正法，化愚闇故。平等者，等慈眾生，如念一子不偏護故。安慰降伏者，余王眾生各各住處，不移不奪安隱住故。何以故？大王當知！轉輪聖王王四天下，彼時彼處所有城邑，有諸小王。彼諸小王迎轉輪王，而作是言：『大王當知！此諸大地如是安隱、如是滿足、如是大豐、如是大樂、如是無病，衣服、飲食自然而得，無諸苦惱，多諸眾生、人民、象馬，一切滿足，皆是大天聖王所有，隨王受用。我等隨順大王教命，無敢違逆。』時轉輪王告諸王言：『汝諸王等，各安汝國，我來為汝，不為國土。汝等當依正法行化，莫依邪法，依平等心，莫依偏心。汝等國內，若邪法起速除滅者，是順我命，名受汝國；若不除滅，我當與汝極大重罪。』大王當知！如是名為轉輪聖王護諸眾生。諸小王者，謂少分王、次少分王、邊地王，彼二種王隨順轉輪聖王教令。大王當知！如是名為大地國主王化眾生。
【現代漢語翻譯】 現代漢語譯本： 『遍行大地而無敵對』是什麼意思？『沒有荊棘』是什麼意思？『沒有煩惱』是什麼意思？『沒有刀劍』是什麼意思？『依于正法』是什麼意思？『平等』是什麼意思？『安慰降伏』是什麼意思？」 回答說：『大王！遍行大地而無敵對，是因為遍佈大地都獲得了自在。沒有荊棘，是因為沒有惡念去傷害怨敵。沒有煩惱，是因為不以強力威逼他人。沒有刀劍，是因為遠離刀劍，不行損害之事。依于正法，是因為遠離非法的貪婪、嗔恨、愚癡，使人行於正道，教化愚昧無知的人。平等，是因為以平等的慈悲對待眾生，如同對待自己的獨子一樣，不偏袒任何一方。安慰降伏，是因為其他國王和眾生各自安居在自己的地方，不被遷移或剝奪，安穩地生活。為什麼呢？大王應當知道！轉輪聖王（Chakravartin, 統治世界的理想君主）統治四天下，那時，所有城邑都有小國王。這些小國王迎接轉輪王，並這樣說：『大王應當知道！這些大地如此安穩、如此富足、如此豐饒、如此快樂、如此無病，衣服、飲食自然而得，沒有痛苦和煩惱，擁有眾多眾生、人民、象馬，一切都非常滿足，這些都是大天聖王（轉輪王）所有，隨您享用。我們都順從大王的教令，不敢違逆。』當時，轉輪王告訴這些國王說：『你們這些國王，各自安守自己的國家，我來是爲了你們，不是爲了你們的國土。你們應當依據正法來治理教化，不要依據邪法，要以平等心對待，不要偏袒。你們國內，如果出現邪法，要迅速剷除，這是順從我的命令，才算治理好你們的國家；如果不剷除，我將對你們處以極大的重罪。』大王應當知道！這就是轉輪聖王保護眾生的方式。那些小國王，指的是少分王、次少分王、邊地王，這兩種國王都順從轉輪聖王的教令。大王應當知道！這就是大地國主治理教化眾生的方式。』 English version: 『What does it mean to 『traverse the earth without opposition』?』 What does it mean to be 『without thorns』?』 What does it mean to be 『without afflictions』?』 What does it mean to be 『without swords』?』 What does it mean to 『rely on the Dharma』?』 What does 『equality』 mean?』 What does 『comforting and subduing』 mean?』 The answer is: 『Great King! To traverse the earth without opposition means to have gained freedom throughout the earth. To be without thorns means to have no evil intentions to harm enemies. To be without afflictions means not to oppress people with force. To be without swords means to refrain from using swords and causing harm. To rely on the Dharma means to abstain from unlawful greed, hatred, and ignorance, to guide people on the right path, and to educate the ignorant. Equality means to treat all beings with equal compassion, like one's own child, without favoring any side. Comforting and subduing means that other kings and beings live peacefully in their own places, without being displaced or deprived, living in tranquility. Why is this so? Great King, you should know! The Chakravartin (ideal universal ruler) rules over the four continents. At that time, all cities have minor kings. These minor kings welcome the Chakravartin and say: 『Great King, you should know! These lands are so peaceful, so abundant, so prosperous, so joyful, and so free from disease. Clothing and food are obtained naturally, without suffering or affliction. There are many beings, people, elephants, and horses, and everything is very fulfilling. All of these belong to the great holy king (Chakravartin), and you may use them as you wish. We all obey the king's commands and dare not disobey.』 At that time, the Chakravartin tells these kings: 『You kings, each of you should protect your own country. I have come for your sake, not for your land. You should govern and teach according to the Dharma, not according to evil ways. You should treat everyone with equality, not with bias. If evil ways arise in your country, you must quickly eliminate them. This is to obey my command and to govern your country well. If you do not eliminate them, I will impose a great punishment on you.』 Great King, you should know! This is how the Chakravartin protects all beings. The minor kings refer to the kings of small territories, the kings of lesser territories, and the kings of border regions. These two types of kings all obey the commands of the Chakravartin. Great King, you should know! This is how the ruler of the earth governs and teaches all beings.』
【English Translation】 『What does it mean to 『traverse the earth without opposition』?』 What does it mean to be 『without thorns』?』 What does it mean to be 『without afflictions』?』 What does it mean to be 『without swords』?』 What does it mean to 『rely on the Dharma』?』 What does 『equality』 mean?』 What does 『comforting and subduing』 mean?』 The answer is: 『Great King! To traverse the earth without opposition means to have gained freedom throughout the earth. To be without thorns means to have no evil intentions to harm enemies. To be without afflictions means not to oppress people with force. To be without swords means to refrain from using swords and causing harm. To rely on the Dharma means to abstain from unlawful greed, hatred, and ignorance, to guide people on the right path, and to educate the ignorant. Equality means to treat all beings with equal compassion, like one's own child, without favoring any side. Comforting and subduing means that other kings and beings live peacefully in their own places, without being displaced or deprived, living in tranquility. Why is this so? Great King, you should know! The Chakravartin (ideal universal ruler) rules over the four continents. At that time, all cities have minor kings. These minor kings welcome the Chakravartin and say: 『Great King, you should know! These lands are so peaceful, so abundant, so prosperous, so joyful, and so free from disease. Clothing and food are obtained naturally, without suffering or affliction. There are many beings, people, elephants, and horses, and everything is very fulfilling. All of these belong to the great holy king (Chakravartin), and you may use them as you wish. We all obey the king's commands and dare not disobey.』 At that time, the Chakravartin tells these kings: 『You kings, each of you should protect your own country. I have come for your sake, not for your land. You should govern and teach according to the Dharma, not according to evil ways. You should treat everyone with equality, not with bias. If evil ways arise in your country, you must quickly eliminate them. This is to obey my command and to govern your country well. If you do not eliminate them, I will impose a great punishment on you.』 Great King, you should know! This is how the Chakravartin protects all beings. The minor kings refer to the kings of small territories, the kings of lesser territories, and the kings of border regions. These two types of kings all obey the commands of the Chakravartin. Great King, you should know! This is how the ruler of the earth governs and teaches all beings.』
」
王言：「大師！諸餘小王依何等法，治國養民得為如法？」
答言：「大王！諸小王等，依王論法，以道治國，護諸眾生，除轉輪王。何以故？轉輪聖王出在世時，彼時眾生離諸不善惡貪法心，離顛倒貪心，離邪見心，彼彼諸國無有非法屠獵師等。何以故？依法王法，明識罪福，心不迷悶，不疑於法，動則合理，不生過非故。大王當知！如是名為轉輪聖王依自業力功德護持于彼世，時諸小王論一切不行。」
大薩遮尼乾子所說經卷第三 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第四
元魏天竺三藏菩提留支譯
王論品第五之二
王言：「大師！於何時中，諸小王等行王論法？」
答言：「大王！于末世時，轉輪聖王隱沒不現，正法不行，邪法競興，眾生心惡起三種過：一者、樂於非法貪心；二者、起于顛倒貪心；三者、邪法羅網纏心。彼諸小王自無智慧，退失明解，是故聖人說諸小王治國論法，為行正法護世眾生。」
王言：「大師！云何名為樂於非法貪心？」
答言：「大王！於十不善惡業道中生於樂心，是名樂於非法貪心。」
「云何名為顛倒貪心？」
「自己手力得諸資生，依
【現代漢語翻譯】 現代漢語譯本 國王問道：『大師！其他小國國王依據什麼法則，治理國家、養育人民才能合乎正法？』 回答說：『大王！其他小國國王等，依據國王的治國法則，以正道治理國家，保護所有眾生，但不包括轉輪王（擁有統治世界的理想君主）。為什麼呢？當轉輪聖王（擁有統治世界的理想君主）出現在世上時，那時的眾生遠離各種不善的惡貪之心，遠離顛倒的貪心，遠離邪見之心，各個國家都沒有非法的屠夫獵人等。為什麼呢？因為他們遵循法王的法則，明瞭善惡報應，內心不迷惑，不懷疑正法，行為合乎道理，不產生過錯。大王應當知道！這被稱為轉輪聖王依靠自身業力功德護持那個世界，那時所有小國國王的治國法則都不起作用。』
《大薩遮尼乾子所說經》卷第四 元魏天竺三藏菩提留支譯 王論品第五之二 國王問道：『大師！在什麼時候，其他小國國王才需要實行國王的治國法則？』 回答說：『大王！在末世之時，轉輪聖王（擁有統治世界的理想君主）隱沒不現，正法不行，邪法盛行，眾生內心生起三種過錯：第一，樂於非法的貪心；第二，生起顛倒的貪心；第三，被邪法的羅網纏繞內心。那些小國國王自身沒有智慧，喪失了明智的理解，所以聖人說小國國王的治國法則，是爲了實行正法，保護世間眾生。』 國王問道：『大師！什麼叫做樂於非法的貪心？』 回答說：『大王！在十種不善的惡業道中產生快樂的心，這叫做樂於非法的貪心。』 『什麼叫做顛倒的貪心？』 『依靠自己雙手勞動所得的各種生活資用，卻認為』
【English Translation】 English version The king asked: 'Master! By what laws do the other minor kings govern their countries and nurture their people in accordance with the Dharma?' The answer was: 'Great King! The other minor kings, etc., rely on the laws of kingship, govern their countries with the Way, protect all living beings, except for the Cakravartin (ideal universal ruler). Why is that? When a Cakravartin (ideal universal ruler) appears in the world, the beings of that time are free from all unwholesome evil desires, free from inverted desires, and free from wrong views. In those countries, there are no illegal butchers or hunters, etc. Why is that? Because they follow the laws of the Dharma King, clearly understand the consequences of good and evil, their minds are not confused, they do not doubt the Dharma, their actions are reasonable, and they do not create faults. Great King, you should know! This is called the Cakravartin protecting that world by the power of his own karma and merit. At that time, the laws of all the minor kings are ineffective.'
The Sutra Spoken by the Great Satya Nigantha, Volume Four Translated by Bodhiruci of Tianzhu (India) of the Northern Wei Dynasty Chapter Five, Part Two: On Kingship The king asked: 'Master! At what time do the other minor kings need to practice the laws of kingship?' The answer was: 'Great King! In the degenerate age, when the Cakravartin (ideal universal ruler) is hidden and does not appear, the true Dharma does not prevail, evil teachings flourish, and the minds of beings give rise to three faults: first, delighting in unlawful desires; second, giving rise to inverted desires; third, being entangled in the net of evil teachings. Those minor kings themselves lack wisdom and have lost their clear understanding. Therefore, the sages speak of the laws of kingship for minor kings in order to practice the true Dharma and protect the beings of the world.' The king asked: 'Master! What is meant by delighting in unlawful desires?' The answer was: 'Great King! To have a joyful mind in the ten unwholesome paths of action is called delighting in unlawful desires.' 'What is meant by inverted desires?' 'To rely on the various necessities of life obtained by one's own labor, but to think that'
時節得、依正法得、依如法得，不生足心，更求他財，如是名為顛倒貪心。」
王言：「大師！云何名為邪法羅網之所纏心？」
答言：「大王！于諸外道非義論中起義論想；于無益論生利益想；于非法中生是法想；于末世時，非是智者所作論中以為正論，生於信心，熏修邪見，以為福德，是名邪法羅網纏心。」
王言：「大師！以何等法名為王論，令諸小王依彼論法治國理民，是名如法能護眾生？」
答言：「大王！離諸顛倒貪慾之心；離諸顛倒瞋恚之心；離諸顛倒愚癡之心，依對治、依實體、依差別、依利益。依對治、依實體者，對所治法，所謂名為不貪善根、不瞋善根、不癡善根。云何能起所治法、能治法？所治法者，謂：放逸心及無慈心；能治法者，謂：行法行王，不放逸心、大慈悲心，知身無常、資生無常，善自觀身，見諸過失，能如實知，如是遠離受用資生，行法行王，雖得自在不行非法，如是名為不放逸心。
「大王當知！依王論法，不應得物，得不應取；所應得者，非時不敢取。若依時節應得之物，于貧窮人不逼惱取。至於儉難、賊難、返逆難、相害難——如此難時，當起慈心不避危害，護諸眾生。于貧窮者施與衣食、于惡行者教以善法，是名慈心。大王當知！依此
【現代漢語翻譯】 現代漢語譯本：'在適當的時節獲得、依據正法獲得、依據如法獲得，不生出滿足之心，還去追求其他財物，這叫做顛倒的貪心。' 國王問道：'大師！什麼叫做被邪法的羅網纏繞的心？' 回答說：'大王！對於那些外道的非義論，產生是義論的想法；對於無益的言論，產生有利益的想法；對於非法的事，產生是法的想法；在末世的時候，對於不是智者所作的論，卻認為是正確的理論，產生信心，熏習邪見，認為這是福德，這叫做被邪法的羅網纏繞的心。' 國王問道：'大師！用什麼法叫做王論，讓那些小國王依據這個理論來治理國家和人民，這叫做如法能夠保護眾生？' 回答說：'大王！遠離各種顛倒的貪慾之心；遠離各種顛倒的嗔恚之心；遠離各種顛倒的愚癡之心，依據對治、依據實體、依據差別、依據利益。依據對治、依據實體，是對所要對治的法，也就是不貪的善根、不嗔的善根、不癡的善根。如何能生起所要對治的法和能對治的法呢？所要對治的法，是指放逸的心和沒有慈悲的心；能對治的法，是指奉行正法的國王，不放逸的心、大慈悲的心，知道身體是無常的、生活所需也是無常的，善於觀察自身，看到各種過失，能夠如實地知道，這樣遠離對生活所需的受用，奉行正法的國王，即使得到自在也不做非法的事情，這叫做不放逸的心。 『大王應當知道！依據王論的法，不應該得到的財物，得到了也不應該拿取；應該得到的財物，不到時節不敢拿取。如果依據時節應該得到的財物，對於貧窮的人不逼迫他們拿取。至於遇到饑荒、盜賊、叛亂、互相殘害的災難——在這樣的災難時，應當生起慈悲心，不躲避危害，保護眾生。對於貧窮的人給予衣食，對於行為惡劣的人教導他們善法，這叫做慈悲心。大王應當知道！依據這個』
【English Translation】 English version: 'To obtain at the proper time, to obtain according to the Dharma, to obtain according to the law, without generating a feeling of contentment, and still seeking other wealth, this is called inverted greed.' The king asked: 'Master! What is called a mind entangled by the net of evil teachings?' The answer was: 'Great King! To have the thought of righteousness in the non-righteous arguments of external paths; to have the thought of benefit in useless discussions; to have the thought of Dharma in what is not Dharma; in the latter days, to consider the arguments not made by the wise as correct theories, to generate faith, to cultivate evil views, and to consider this as merit, this is called a mind entangled by the net of evil teachings.' The king asked: 'Master! What kind of Dharma is called the King's Doctrine, which allows the lesser kings to govern their countries and people according to this doctrine, and is called the Dharma that can protect all beings?' The answer was: 'Great King! To be free from all inverted desires; to be free from all inverted anger; to be free from all inverted ignorance, based on counteraction, based on substance, based on difference, based on benefit. Based on counteraction and based on substance, it is against the Dharma to be counteracted, which is the root of good without greed, the root of good without anger, and the root of good without ignorance. How can the Dharma to be counteracted and the Dharma that can counteract arise? The Dharma to be counteracted refers to the mind of indulgence and the mind without compassion; the Dharma that can counteract refers to the king who practices the Dharma, the mind without indulgence, the mind of great compassion, knowing that the body is impermanent, and that the necessities of life are also impermanent, being good at observing oneself, seeing all kinds of faults, being able to know the truth, thus being far away from the enjoyment of the necessities of life, the king who practices the Dharma, even if he obtains freedom, does not do illegal things, this is called the mind without indulgence.' 'Great King, you should know! According to the King's Doctrine, things that should not be obtained, should not be taken even if obtained; things that should be obtained, should not be taken before the proper time. If things should be obtained according to the season, do not force the poor to give them up. As for the disasters of famine, thieves, rebellion, and mutual harm—in such disasters, one should generate a compassionate heart, not avoid harm, and protect all beings. To give food and clothing to the poor, and to teach the evil-doers the good Dharma, this is called compassion. Great King, you should know! According to this'
二法，是則名為行法行王，正護眾生，不放逸心、大慈悲心。」
王言：「大師！行法行王有慈悲心，云何而能治彼惡行諸眾生等？」
答言：「大王！彼法行王若欲治彼惡行眾生，先起慈心，智慧觀察，思惟五法，然後當治。何等為五？一者、依實非不實；二者、依時非不時；三者、依義非無義；四者、依柔軟語非粗獷語；五者、依慈心非瞋心。」
王言：「大師！云何依實非不實？」
答言：「大王！如法詰問，取其自言，依實過治，不依不實，是名依實非不實。」
王言：「大師！云何依時非不時？」
答言：「大王！王有力時，彼違王命，應治其罪；若王無力，應止不治，是名依時非不時。」
王言：「大師！云何依義非無義？」
答言：「大王！當問前人，何心起罪？若從噁心，應如法治；若非噁心，不應治罪，是名依義非無義。」
王言：「大師！云何柔軟非粗獷語？」
答言：「大王！知此眾生所犯王法，但應呵責不合余治，應如其過正說不隱，善說苦言。如是呵責、非不呵責，是名軟語、非粗獷語。」
王言：「大師！云何慈心非瞋心？」
答言：「大王！智者知此非但呵責，斷此罪過，除卻斷命，不得割截手、腳、眼
【現代漢語翻譯】 現代漢語譯本：有兩種方法，被稱為『行法行王』（遵循佛法的君王），能夠正確地守護眾生，以不放逸的心和廣大的慈悲心來治理。 國王問道：『大師！行法行王有慈悲心，如何能夠治理那些作惡的眾生呢？』 佛陀回答說：『大王！行法行王如果想要治理那些作惡的眾生，首先要生起慈悲心，用智慧觀察，思考五種方法，然後才能進行治理。這五種方法是什麼呢？第一，依據真實而非不真實；第二，依據適當時機而非不適當時機；第三，依據正義而非無義；第四，依據柔和的語言而非粗暴的語言；第五，依據慈悲心而非嗔恨心。』 國王問道：『大師！什麼叫做依據真實而非不真實呢？』 佛陀回答說：『大王！要依法進行詰問，根據他們自己所說的話，依據真實的過錯進行懲治，不依據不真實的情況，這叫做依據真實而非不真實。』 國王問道：『大師！什麼叫做依據適當時機而非不適當時機呢？』 佛陀回答說：『大王！當國王有力量時，如果有人違抗王命，就應該懲治他的罪過；如果國王沒有力量，就應該停止懲治，這叫做依據適當時機而非不適當時機。』 國王問道：『大師！什麼叫做依據正義而非無義呢？』 佛陀回答說：『大王！應當詢問犯錯的人，他們是以什麼心犯下罪行的？如果是出於噁心，就應該依法懲治；如果不是出於噁心，就不應該懲治，這叫做依據正義而非無義。』 國王問道：『大師！什麼叫做柔和的語言而非粗暴的語言呢？』 佛陀回答說：『大王！如果知道這個眾生所犯的只是王法，只應該呵責而不應該施加其他懲罰，應該如實地說出他的過錯而不隱瞞，善意地說出令人不快的話。像這樣呵責，而不是不呵責，這叫做柔和的語言而非粗暴的語言。』 國王問道：『大師！什麼叫做慈悲心而非嗔恨心呢？』 佛陀回答說：『大王！有智慧的人知道，這樣做不僅僅是爲了呵責，而是爲了斷除罪過，避免斷送性命，不應該割截手、腳、眼睛等。』
【English Translation】 English version: There are two methods, which are called 'Dharma-practicing Kings' (kings who follow the Dharma), who can rightly protect sentient beings, governing with a mind of non-negligence and great compassion. The king asked: 'Master! If a Dharma-practicing King has a compassionate heart, how can he govern those evil-doing sentient beings?' The Buddha replied: 'Great King! If a Dharma-practicing King wants to govern those evil-doing sentient beings, he should first generate a compassionate heart, observe with wisdom, contemplate five methods, and then govern. What are these five methods? First, rely on truth, not untruth; second, rely on the appropriate time, not the inappropriate time; third, rely on righteousness, not unrighteousness; fourth, rely on gentle speech, not harsh speech; fifth, rely on a compassionate heart, not an angry heart.' The king asked: 'Master! What does it mean to rely on truth, not untruth?' The Buddha replied: 'Great King! One should question according to the Dharma, take their own words, and punish based on real faults, not on untruths. This is called relying on truth, not untruth.' The king asked: 'Master! What does it mean to rely on the appropriate time, not the inappropriate time?' The Buddha replied: 'Great King! When the king has power, if someone disobeys the king's orders, their crime should be punished; if the king has no power, the punishment should be stopped. This is called relying on the appropriate time, not the inappropriate time.' The king asked: 'Master! What does it mean to rely on righteousness, not unrighteousness?' The Buddha replied: 'Great King! One should ask the person who committed the offense, with what intention did they commit the crime? If it was from an evil intention, they should be punished according to the Dharma; if it was not from an evil intention, they should not be punished. This is called relying on righteousness, not unrighteousness.' The king asked: 'Master! What does it mean to use gentle speech, not harsh speech?' The Buddha replied: 'Great King! If one knows that a sentient being has only violated the king's law, they should only be rebuked and not given other punishments. One should truthfully state their faults without concealing them, and kindly speak unpleasant words. Rebuking in this way, rather than not rebuking, is called gentle speech, not harsh speech.' The king asked: 'Master! What does it mean to have a compassionate heart, not an angry heart?' The Buddha replied: 'Great King! A wise person knows that this is not just for rebuking, but to cut off the offense, avoid taking life, and should not cut off hands, feet, eyes, etc.'
、耳、鼻、舌，依于大慈大悲之心，聽系閉牢獄，枷鎖打縛，種種呵責，奪取資生，驅擯他方，為令改悔，非常噁心舍此眾生，是名慈心，非瞋心。」
王言：「大師！行法行王，云何如是苦他眾生，系閉打縛，驅擯他方，而復說言有慈悲心？二法相違。云何名為行法行王？」
爾時大薩遮尼乾子告言：「大王！如此之義，我今為汝說于譬喻。大王當知！譬如父母于惡行子，爲念子故，欲令改悔，方便苦治，除不斷命、不壞諸根，余打罵等隨心苦治，不名舍心、不名噁心、不名惱心，以念子重，為令改悔更不作故；而彼父母不名非法，名爲念子，不失慈心。大王當知！行法行王，治諸一切惡行眾生，亦復如是，慈心重故，為令改悔，除卻斷命，不壞諸根，生大慈心，起大悲心，系閉、打縛、惡口、呵罵，奪其資生，驅擯他方，為令改悔，舍惡從善，亦令其餘念惡眾生不作非法，非常噁心舍此眾生，亦不故心為惱眾生而行苦切，如是名為行法行王，以慈悲心行惡口等治罪眾生，不名非法、不失慈心。是故二行名雖有返，而不相違。」
王言：「大師！何等是惡行眾生？」
答言：「大王！惡行眾生略說有五，如是應知。何等為五？一者、于王無利益眾生；二者、迭共作無利益眾生；三者、起逆
【現代漢語翻譯】 現代漢語譯本：'眼、耳、鼻、舌，都依仗著大慈大悲的心，聽到的是被關在牢獄裡，被枷鎖捆綁，各種呵斥，被剝奪生活所需，被驅逐到其他地方，爲了讓他們悔改，並非是懷著厭惡的心而捨棄這些眾生，這叫做慈心，而不是嗔恨心。' 國王說：『大師！實行正法的國王，怎麼能這樣苦待眾生，把他們關起來捆綁，驅逐到其他地方，卻又說自己有慈悲心呢？這兩種做法是矛盾的。怎麼能稱作實行正法的國王呢？』 當時，大薩遮尼乾子說道：『大王！關於這個道理，我現在為你打個比方。大王應當知道！譬如父母對於行為不端的孩子，爲了孩子著想，想要他悔改，就用一些方法來管教他，只要不讓他喪命、不損壞他的器官，其餘的打罵等懲罰都隨心而用，這不叫捨棄孩子，不叫厭惡孩子，不叫惱恨孩子，因為父母愛子心切，爲了讓他悔改不再犯錯；而這樣的父母不叫不合法，叫做愛子，沒有失去慈心。大王應當知道！實行正法的國王，治理所有行為不端的眾生，也是這樣，因為慈心深重，爲了讓他們悔改，除了不讓他們喪命、不損壞他們的器官，生起大慈心，生起大悲心，把他們關起來、捆綁、惡語呵斥、責罵，剝奪他們的生活所需，驅逐到其他地方，爲了讓他們悔改，捨棄惡行，改從善行，也讓其他心懷惡念的眾生不再作惡，並非是懷著厭惡的心而捨棄這些眾生，也不是故意爲了惱害眾生而施加苦刑，這樣才叫做實行正法的國王，用慈悲心來施行惡語等懲罰罪惡的眾生，不叫不合法，沒有失去慈心。所以這兩種行為雖然看起來相反，但實際上並不矛盾。』 國王說：『大師！什麼是行為不端的眾生呢？』 回答說：『大王！行為不端的眾生，簡略來說有五種，應當知道。是哪五種呢？第一種，是對國王沒有利益的眾生；第二種，是互相之間做沒有利益的事情的眾生；第三種，是起逆反之心的眾生；』
【English Translation】 English version: 'The eyes, ears, nose, and tongue, relying on the heart of great compassion, hear of those imprisoned, bound by shackles, subjected to various reproaches, deprived of their livelihood, and banished to other places, all to make them repent. It is not with a hateful heart that these beings are abandoned; this is called compassion, not anger.' The king said, 'Master! How can a king who practices Dharma treat beings so harshly, imprisoning and binding them, banishing them to other places, and yet claim to have compassion? These two actions contradict each other. How can such a king be called a practitioner of Dharma?' At that time, the great Saccaka Nigantha said, 'Great King! Regarding this matter, I will now give you an analogy. Great King, you should know! For example, parents, for the sake of their misbehaving child, wishing to make him repent, use methods to discipline him. As long as they do not take his life or damage his faculties, they may use any punishment such as beating or scolding as they see fit. This is not called abandoning the child, hating the child, or resenting the child, because the parents deeply love their child and want him to repent and not repeat his mistakes. Such parents are not called unlawful; they are called loving parents, and they have not lost their compassion. Great King, you should know! A king who practices Dharma, governing all misbehaving beings, is also like this. Because of his deep compassion, wishing to make them repent, except for not taking their lives or damaging their faculties, he generates great compassion and great pity. He imprisons them, binds them, uses harsh words, scolds them, deprives them of their livelihood, and banishes them to other places, all to make them repent, abandon evil deeds, and turn to good deeds. He also makes other beings with evil intentions not commit unlawful acts. It is not with a hateful heart that these beings are abandoned, nor is it intentionally to harm beings that he inflicts suffering. This is what is called a king who practices Dharma. Using compassion to administer punishments such as harsh words to sinful beings is not called unlawful, and he has not lost his compassion. Therefore, although these two actions seem contradictory, they are not in conflict.' The king said, 'Master! What are misbehaving beings?' He replied, 'Great King! Misbehaving beings, briefly speaking, are of five kinds, as you should know. What are the five? First, those beings who are of no benefit to the king; second, those beings who mutually engage in actions that are of no benefit; third, those beings who harbor rebellious thoughts;'
眾生；四者、邪行眾生；五者、邪命眾生。
「大王當知！于王無利益眾生有十一種。何等為十一？一者、返逆眾生；二者、教他返眾生；三者、與王毒藥眾生；四者、奪王資生眾生；五者、破王所應作事眾生；六者、侵奪王妻宮女眾生；七者、違王命眾生；八者、出王密語眾生；九者、覘伺國土眾生；十者、罵王眾生；十一者、毀呰王眾生，如是等。大王當知！是名于王無利益眾生。
「大王當知！迭共作無利益眾生者，有十種。何等為十？一者、迭共相殺眾生；二者、迭相劫奪眾生；三者、迭相侵妻眾生；四者、虛妄證他眾生；五者、虛妄誑他眾生；六者、壞他親友眾生；七者、惡口罵他眾生，八者、惡業斗秤欺誑損他眾生；九者、迭相毀呰眾生；十者、迭相焚燒眾生。大王當知！如是等名迭共作無利益眾生。
「大王當知！返逆眾生者，謂諸邊地、城邑、小王、聚落主等，不臣根本大王教命，如是名為返逆眾生。」
「大王當知！邪行眾生者，謂無戒眾生。何等無戒？所謂：具足諸惡律儀，屠兒、獵師，畜養豬、羊、雞、犬、鵝、鴨、貓、貍、鷹、鷂，釣射魚鱉，造諸羅網、火坑、毒箭，劫奪蟲獸，斷害他命，自恣作惡，如是名為邪行眾生。
「大王當知！邪命眾生者，所謂出
【現代漢語翻譯】 現代漢語譯本 眾生分為五種：一、返逆眾生；二、邪見眾生；三、邪欲眾生；四、邪行眾生；五、邪命眾生。
『大王應當知道！有十一種對您沒有利益的眾生。是哪十一種呢？一、反叛的眾生；二、教唆他人反叛的眾生；三、給您毒藥的眾生；四、奪取您生活物資的眾生；五、破壞您應做事務的眾生；六、侵犯您妻妾宮女的眾生；七、違抗您命令的眾生；八、泄露您秘密的眾生；九、窺探您國土的眾生；十、辱罵您的眾生；十一、詆譭您的眾生，像這些。大王應當知道！這些是對您沒有利益的眾生。』
『大王應當知道！互相之間製造無利益的眾生有十種。是哪十種呢？一、互相殘殺的眾生；二、互相搶劫的眾生；三、互相侵犯妻子的眾生；四、作偽證陷害他人的眾生；五、用虛假謊言欺騙他人的眾生；六、破壞他人親友關係的眾生；七、用惡語辱罵他人的眾生；八、用不正當的手段欺騙損害他人的眾生；九、互相詆譭的眾生；十、互相縱火焚燒的眾生。大王應當知道！像這些是互相之間製造無利益的眾生。』
『大王應當知道！反叛的眾生，是指那些邊遠地區、城鎮、小王、村落首領等，不服從根本大王的教令和命令，像這樣的稱為反叛的眾生。』
『大王應當知道！邪行的眾生，是指沒有戒律的眾生。什麼是沒有戒律呢？就是：具備各種惡劣行為，如屠夫、獵人，飼養豬、羊、雞、犬、鵝、鴨、貓、貍、鷹、鷂等，釣魚射鱉，製造各種羅網、火坑、毒箭，搶奪蟲獸，斷絕其他生命，放縱自己作惡，像這樣的稱為邪行的眾生。』
『大王應當知道！邪命的眾生，是指那些出家修行的人，爲了謀生而行不正當的手段，如』
【English Translation】 English version Beings are of five kinds: first, rebellious beings; second, beings with wrong views; third, beings with wrong desires; fourth, beings with wrong conduct; fifth, beings with wrong livelihood.
'Great King, you should know! There are eleven kinds of beings who are of no benefit to you. What are the eleven? First, rebellious beings; second, beings who incite others to rebel; third, beings who give you poison; fourth, beings who seize your resources; fifth, beings who disrupt your duties; sixth, beings who violate your wives and concubines; seventh, beings who disobey your orders; eighth, beings who reveal your secrets; ninth, beings who spy on your kingdom; tenth, beings who insult you; eleventh, beings who slander you, and so on. Great King, you should know! These are the beings who are of no benefit to you.'
'Great King, you should know! There are ten kinds of beings who mutually create no benefit. What are the ten? First, beings who kill each other; second, beings who rob each other; third, beings who violate each other's wives; fourth, beings who falsely testify against others; fifth, beings who deceive others with lies; sixth, beings who destroy the relationships of others' friends and relatives; seventh, beings who insult others with harsh words; eighth, beings who deceive and harm others through dishonest means; ninth, beings who slander each other; tenth, beings who set fires to burn each other. Great King, you should know! These are the beings who mutually create no benefit.'
'Great King, you should know! Rebellious beings refer to those in remote areas, towns, small kings, village leaders, etc., who do not obey the teachings and orders of the fundamental great king. Such are called rebellious beings.'
'Great King, you should know! Beings with wrong conduct refer to those who have no precepts. What does it mean to have no precepts? It means: possessing all kinds of evil behaviors, such as butchers, hunters, those who raise pigs, sheep, chickens, dogs, geese, ducks, cats, civets, hawks, falcons, those who fish and shoot turtles, those who make nets, fire pits, and poisoned arrows, those who rob insects and animals, those who cut off other lives, and those who indulge in evil deeds. Such are called beings with wrong conduct.'
'Great King, you should know! Beings with wrong livelihood refer to those who have left home to practice, but engage in improper means for their livelihood, such as'
家剃除鬚髮，斷諸資生修無著行，著諸種種異相衣服，不護禁戒起種種見，行諸異行種種方便，求諸利養非法活命，各各不能自法中住，如是名為邪命眾生。」
王言：「大師！行法行王，云何治彼五種眾生？」
答言：「大王！行法行王，治彼罪人不斷其命，不行割截眼、耳、鼻、舌、手、足身根，有三種治法。何等三法？一者、呵責以為治罪；二者、奪其所有資生以為治罪；三者、牢獄、系閉、枷鎖、打縛、呵罵、驅擯以為治罪。隨彼五種作惡眾生，上中下罪三種法治，是名行法行王治彼五種作惡眾生。」
王言：「大師！行法行王，云何治彼于王作無利益眾生？」
答言：「大王！如是罪人除不斷命、不壞諸根，得系閉、牢獄、枷鎖、打縛，奪其資生、驅擯他處以為治罪。大王當知！如是名為行法行王治彼于王作無利益眾生之罪。」
王言：「大師！行法行王云何治彼迭共作無利益眾生？」
答言：「大王！除不斷命、不壞諸根，得系閉牢獄、枷鎖、打縛，不得全奪所有資生，六分之中奪其一分，驅擯他處。大王當知！如是名為行法行王治彼迭共作無利益眾生之罪。」王言：「大師！行法行王云何治彼起逆眾生？」
答言：「大王！行法行王先以善言如法開示，若
【現代漢語翻譯】 現代漢語譯本：在家之人剃除鬚髮，斷絕一切生活所需，修行無所執著的行為，穿著各種奇特的服飾，不遵守戒律，產生各種不同的見解，實行各種奇異的行為和方便法門，爲了追求利益而以不正當的手段謀生，各自都不能安住于自己的法門之中，這樣的人被稱為邪命眾生。 國王問道：『大師！奉行正法的君王，應該如何治理這五種眾生呢？』 佛陀回答說：『大王！奉行正法的君王，治理這些罪人時，不應斷絕他們的性命，也不應割截他們的眼睛、耳朵、鼻子、舌頭、手、腳等身體器官，而是有三種治理方法。是哪三種呢？第一種是呵斥責罵，以此作為懲罰；第二種是剝奪他們所有的生活所需，以此作為懲罰；第三種是監禁、關押、戴上枷鎖、鞭打捆綁、呵斥辱罵、驅逐流放，以此作為懲罰。根據這五種作惡眾生所犯的罪行，分為上、中、下三種程度，分別施以這三種懲罰，這就是奉行正法的君王治理這五種作惡眾生的方法。』 國王問道：『大師！奉行正法的君王，應該如何治理那些對國家沒有利益的眾生呢？』 佛陀回答說：『大王！對於這樣的罪人，除了不剝奪他們的性命、不損害他們的身體器官之外，可以監禁、關押、戴上枷鎖、鞭打捆綁，剝奪他們的生活所需，驅逐到其他地方，以此作為懲罰。大王應當知道！這就是奉行正法的君王治理那些對國家沒有利益的眾生的方法。』 國王問道：『大師！奉行正法的君王，應該如何治理那些互相之間製造無利益的眾生呢？』 佛陀回答說：『大王！除了不剝奪他們的性命、不損害他們的身體器官之外，可以監禁、關押、戴上枷鎖、鞭打捆綁，但不能全部剝奪他們的生活所需，而是從他們的財產中奪取六分之一，然後驅逐到其他地方。大王應當知道！這就是奉行正法的君王治理那些互相之間製造無利益的眾生的方法。』國王問道：『大師！奉行正法的君王，應該如何治理那些起逆反之心的眾生呢？』 佛陀回答說：『大王！奉行正法的君王首先應當用善言善語，如法地開導他們，如果他們不聽從教誨，』
【English Translation】 English version: 『Those who have left home, shaved their heads and beards, cut off all means of livelihood, practice non-attachment, wear various strange clothes, do not guard the precepts, give rise to various views, practice various strange practices and means, seek profit and live by unlawful means, each unable to abide in their own Dharma, such are called wrong-livelihood beings.』 The king said: 『Master! How should a king who practices Dharma govern these five kinds of beings?』 The Buddha replied: 『Great King! A king who practices Dharma, when governing these wrongdoers, should not take their lives, nor should he cut off their eyes, ears, noses, tongues, hands, feet, or other bodily organs. There are three ways to govern them. What are the three ways? First, to rebuke and scold them as punishment; second, to deprive them of all their means of livelihood as punishment; third, to imprison, confine, shackle, beat, bind, scold, and banish them as punishment. According to the severity of the offenses committed by these five kinds of wrongdoers, they should be punished with these three methods, which are divided into upper, middle, and lower degrees. This is how a king who practices Dharma governs these five kinds of wrongdoers.』 The king said: 『Master! How should a king who practices Dharma govern those beings who are of no benefit to the kingdom?』 The Buddha replied: 『Great King! Such wrongdoers, except for not taking their lives or harming their organs, may be imprisoned, confined, shackled, beaten, and bound, deprived of their means of livelihood, and banished to other places as punishment. Great King, you should know! This is how a king who practices Dharma governs the offenses of those who are of no benefit to the kingdom.』 The king said: 『Master! How should a king who practices Dharma govern those beings who mutually create no benefit?』 The Buddha replied: 『Great King! Except for not taking their lives or harming their organs, they may be imprisoned, confined, shackled, and beaten, but their means of livelihood should not be completely taken away. Instead, one-sixth of their possessions should be taken, and they should be banished to other places. Great King, you should know! This is how a king who practices Dharma governs the offenses of those who mutually create no benefit.』 The king said: 『Master! How should a king who practices Dharma govern those beings who rise up in rebellion?』 The Buddha replied: 『Great King! A king who practices Dharma should first use kind words and teach them according to the Dharma. If they do not listen to the teachings,』
聞王命即舍逆心，請罪王所者，王放大恩恕其重罪，依其國土王領之處，不減、不奪亦不驅出。何以故？為令知王有三種事故。何等三事？一者、有信；二者、有恩；三者、大力。未降伏者為令降伏，已降伏者令不更作，欲返逆者令不敢起。大王當知！彼有罪人得免其罪，還伏王位，人民安隱，彼如法王，得福無量，善名流佈。若彼罪人聞大王命不肯伏罪，當加重治，不得斷命，不壞諸根，盡奪資生、國土、人民，驅擯他處。何以故？為餘眾生不起逆故。大王當知！如是名為行法行王治彼起逆眾生之罪。」
王言：「大師！行法行王云何治彼邪行眾生？」
答言：「大王！如是惡人不得斷命，不壞諸根，不得驅擯，不得奪其資生之物，惟呵責治罪，而作是言：『若汝更作如是如是事者，與汝重罪。』是名行法行王治彼邪行眾生之罪。」
王言：「大師！行法行王云何治彼邪命眾生？」
答言：「大王！應當隨順如法僧眾。大王當知！若彼比丘破戒邪見，不依正法如實修行，邪命自活者，僧當和合，喚令現前，取其自言。彼若自引所作是罪，隨犯輕重當如法治。若彼比丘拒違僧命，不從師友善知識語，惱亂眾僧不得修道者，若彼國主是法王者，僧當往語令王教敕，順從僧命。爾時行法行王先應
【現代漢語翻譯】 現代漢語譯本：如果有人聽到國王的命令后立即放棄叛逆之心，向國王請罪，國王應施以大恩，寬恕其重罪，並允許其繼續統治原有的國土，不減少、不剝奪，也不驅逐。為什麼呢？爲了讓眾人知道國王有三種德行。是哪三種呢？第一，有信義；第二，有恩德；第三，有強大的力量。對於尚未降伏的人，要使其降伏；對於已經降伏的人，要使其不再反叛；對於想要反叛的人，要使其不敢興起。大王應當知道！那些有罪之人得以免除罪責，重新歸順於國王的統治，人民得以安居樂業，這樣的國王就是如法的國王，將獲得無量的福報，美名遠揚。如果那些有罪之人聽到國王的命令后不肯認罪，應當加重懲罰，但不得剝奪其生命，不得破壞其肢體，可以剝奪其生活資源、國土和人民，將其驅逐到其他地方。為什麼呢？爲了讓其他眾生不敢生起叛逆之心。大王應當知道！這叫做如法之王懲治那些叛逆眾生的罪行。 國王說：『大師！如法之王如何懲治那些行為不正的眾生呢？』 回答說：『大王！對於這樣的惡人，不得剝奪其生命，不得破壞其肢體，不得驅逐，不得剝奪其生活資源，只能呵斥並懲罰其罪行，並告誡說：『如果你們再做這樣的事情，將加重懲罰。』這叫做如法之王懲治那些行為不正的眾生的罪行。』 國王說：『大師！如法之王如何懲治那些以不正當手段謀生的眾生呢？』 回答說：『大王！應當遵循如法的僧團。大王應當知道！如果那些比丘（bhikkhu，佛教出家男眾）破戒、持有邪見，不依照正法如實修行，以不正當的手段謀生，僧團應當和合，將其召集到面前，聽取其自述。如果他承認自己所犯的罪行，應當根據其罪行的輕重依法懲治。如果那個比丘違抗僧團的命令，不聽從師友善知識的勸告，擾亂僧團，使其無法修行，如果那個國家的君主是如法的國王，僧團應當前往告知國王，讓國王教敕他，使其順從僧團的命令。那時，如法之王應當先』
【English Translation】 English version: If someone, upon hearing the king's command, immediately abandons their rebellious intentions and seeks forgiveness from the king, the king should bestow great mercy, pardon their serious offenses, and allow them to continue ruling their original territory, without diminishing, seizing, or expelling them. Why is this? It is to let the people know that the king possesses three virtues. What are these three? First, trustworthiness; second, benevolence; and third, great power. For those who have not yet submitted, he should cause them to submit; for those who have already submitted, he should cause them not to rebel again; and for those who wish to rebel, he should cause them not to dare to rise up. O great king, you should know! Those who are guilty are able to be freed from their crimes, return to the king's rule, and the people live in peace and security. Such a king is a righteous king, who will obtain immeasurable blessings and whose good name will spread far and wide. If those who are guilty, upon hearing the king's command, refuse to confess their crimes, they should be punished more severely, but their lives should not be taken, their limbs should not be damaged, and their means of livelihood, territory, and people should be seized, and they should be expelled to another place. Why is this? It is to prevent other beings from developing rebellious intentions. O great king, you should know! This is called a righteous king punishing the crimes of those rebellious beings. The king said, 'Master! How does a righteous king punish those beings who act improperly?' The answer was, 'O great king! For such evil people, their lives should not be taken, their limbs should not be damaged, they should not be expelled, and their means of livelihood should not be seized. They should only be rebuked and punished for their crimes, and be warned, saying, 'If you do such and such things again, you will be punished more severely.' This is called a righteous king punishing the crimes of those beings who act improperly.' The king said, 'Master! How does a righteous king punish those beings who make a living by improper means?' The answer was, 'O great king! One should follow the righteous Sangha (Buddhist monastic community). O great king, you should know! If those bhikkhus (Buddhist monks) break the precepts, hold wrong views, do not practice according to the Dharma (Buddhist teachings), and make a living by improper means, the Sangha should gather together, summon them to their presence, and listen to their own statements. If they admit to the crimes they have committed, they should be punished according to the severity of their crimes. If that bhikkhu defies the Sangha's command, does not listen to the advice of teachers, friends, and good advisors, and disturbs the Sangha, preventing them from practicing, if the ruler of that country is a righteous king, the Sangha should go and inform the king, so that the king may instruct him to obey the Sangha's command. At that time, the righteous king should first'
喚彼破戒比丘，善言勸喻，令順僧命，若其不從，當集二眾現前對實。若得其罪，助如法眾，治彼比丘，不得斷命，不得割壞一切諸根，不得囚閉，不得枷鎖，不得撾打，不得脫袈裟，不得奪其資生之物，得呵責，得驅擯。
「大王當知！若有二眾朋黨諍訟，依破戒、依邪見、依顛倒邪行、依種種邪命，起種種異諍、種種異說、種種異語。行法行王若自知法、若自知義，應當如法斷彼諍事。若彼國王闇鈍無知，不自知法、不自知義、不知正法、不知邪法、不知如法眾、不知非法眾、不知如法語、不知非法語，爾時彼王應問國內大德沙門知法、知義、有大智慧、常行正法利益眾生、善知斷諍、能如法語者，問其正法知犯非犯。如是知已，然後如法為滅彼諍。大王當知！如是名為行法行王治彼邪命眾生之罪。」
王言：「大師！若彼國王闇鈍無智，國內多諸沙門、婆羅門，所行各異，互相是非，各各自言：『我是沙門修正道者，能利眾生，我是福田應受供者。』如是各各互相是非。云何得知是真沙門、非真沙門，是正道、是邪道，是如法語、非法語？」
「大王當知！有大沙門釋迦子出家為道，得神通證，有大名稱如來、應、正遍知，彼諸弟子比丘、比丘尼于彼瞿曇法中住者，是真沙門，能行正道利益
【現代漢語翻譯】 現代漢語譯本：對於那些犯戒的比丘，應當善言勸導，使其服從僧團的命令。如果他們不聽從，應當召集僧團兩眾，當面覈實情況。如果確實有罪，應當協助如法的僧眾，懲治那些比丘。但是，不得剝奪其生命，不得割壞其身體的任何器官，不得囚禁，不得施加枷鎖，不得鞭打，不得脫去其袈裟，不得奪取其生活必需品，可以呵斥，可以驅逐。 大王應當知道！如果僧團兩眾之間因派系而發生爭執，依附於破戒、邪見、顛倒的邪行、以及各種不正當的謀生方式，從而引發各種不同的爭論、不同的說法、不同的言語。奉行正法的國王如果自己懂得佛法、懂得佛法的意義，就應當依法裁決這些爭端。如果國王愚昧無知，自己不懂得佛法、不懂得佛法的意義、不瞭解正法、不瞭解邪法、不瞭解如法的僧眾、不瞭解不如法的僧眾、不瞭解如法的言語、不瞭解不如法的言語，那麼，這位國王應當請教國內有德行的沙門（出家修行者），他們通曉佛法、通曉佛法的意義、具有大智慧、經常奉行正法利益眾生、善於裁決爭端、能夠說如法之語。向他們請教什麼是正法，什麼是犯戒，什麼不是犯戒。瞭解這些之後，然後依法平息爭端。大王應當知道！這才是奉行正法的國王懲治那些以邪命為生的人的罪過。 國王問道：『大師！如果國王愚昧無知，國內有很多沙門（出家修行者）和婆羅門（祭司），他們的修行方式各不相同，互相指責，各自聲稱：『我是沙門，修行正道，能夠利益眾生，我是福田，應該接受供養。』像這樣互相指責。如何才能知道誰是真正的沙門，誰不是真正的沙門，什麼是正道，什麼是邪道，什麼是如法的言語，什麼是不如法的言語？』 『大王應當知道！有偉大的沙門釋迦子（釋迦牟尼佛的弟子）出家修行，證得神通，擁有如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）這樣偉大的名號。那些在瞿曇（Gautama，釋迦牟尼佛的姓）的教法中修行的比丘（bhikkhu，男性出家修行者）和比丘尼（bhikkhuni，女性出家修行者），才是真正的沙門，能夠奉行正道，利益眾生。』
【English Translation】 English version: For those monks who have broken the precepts, one should kindly advise them and persuade them to obey the Sangha's (monastic community) orders. If they do not comply, one should gather the two assemblies of the Sangha to verify the situation in person. If they are indeed guilty, one should assist the lawful Sangha in disciplining those monks. However, one must not take their lives, must not mutilate any part of their bodies, must not imprison them, must not put them in shackles, must not beat them, must not remove their robes, and must not take away their necessities for life. One may rebuke them and expel them. O King, you should know! If there are disputes among the two assemblies of the Sangha due to factions, based on breaking precepts, wrong views, perverse practices, and various improper means of livelihood, thus causing various different arguments, different opinions, and different words. If a king who practices the Dharma understands the Dharma and its meaning, he should resolve these disputes according to the Dharma. If the king is ignorant and foolish, does not understand the Dharma, does not understand the meaning of the Dharma, does not know the right Dharma, does not know the wrong Dharma, does not know the lawful Sangha, does not know the unlawful Sangha, does not know the lawful words, and does not know the unlawful words, then this king should consult the virtuous Shramanas (ascetics) in the country who understand the Dharma, understand the meaning of the Dharma, have great wisdom, constantly practice the right Dharma for the benefit of sentient beings, are good at resolving disputes, and are able to speak lawful words. Ask them what is the right Dharma, what is breaking the precepts, and what is not breaking the precepts. After understanding these, then resolve the disputes according to the Dharma. O King, you should know! This is what it means for a king who practices the Dharma to punish the crimes of those who live by improper means. The king asked: 'Master! If the king is ignorant and foolish, and there are many Shramanas (ascetics) and Brahmins (priests) in the country, whose practices are different, and they accuse each other, each claiming: 『I am a Shramana, practicing the right path, able to benefit sentient beings, I am a field of merit, and should receive offerings.』 Like this, they accuse each other. How can one know who is a true Shramana, who is not a true Shramana, what is the right path, what is the wrong path, what are lawful words, and what are unlawful words?' 'O King, you should know! There are great Shramanas, the sons of Shakya (disciples of Shakyamuni Buddha), who have left home to practice, have attained supernatural powers, and have great names such as Tathagata (Thus Gone One), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One). Those bhikkhus (male monastic practitioners) and bhikkhunis (female monastic practitioners) who practice in the Dharma of Gautama (Gautama, the family name of Shakyamuni Buddha) are the true Shramanas, who are able to practice the right path and benefit sentient beings.'
眾生，是福田者，能知正法，是如法語者。大王當知！除彼沙門瞿曇法外，余諸一切婆羅門等，是名邪道，非實沙門，非法語者，不應取語。何以故？大王當知！彼無正法，云何能得如法之語？」
王言：「大師！若彼國王闇鈍無智，不知王論，不行正法，自在作惡，是國王罪誰應當治？」
答言：「大王！彼王自身自罪自治。」
王言：「大師！云何自身而自治罪？」
答言：「大王！彼王當依二法自治。何等二法？一者、依自力；二者、依外力。依自力者，彼王應當如是思惟：『我今所行為是放逸、為非放逸，為有慈心、為無慈心，為是應作、為不應作，為是善業、為是惡業。』若知所作是不應作、是惡業者，即止不作，生慚愧心，悔過自責，畏惡名稱，畏墮惡道，當依二法護惜自身。何等二法：一者、放逸；二者、無慈悲心。如是名為依自智力自罪自治。若王無智不能如是自思惟者，應於國內處處推求有大智慧、善知王論、常行正法、能如實語諸沙門等，王應自往彼沙門所，若不自往，當遣大臣、王子、貴人、人所重者，詣彼沙門宣王渴仰尊重之心，將至王所。若彼來者，王應迎送、禮拜、問訊，盡恭敬心、盡尊重心問沙門言：『何等善行？何等惡行？行何等法能有利益？行何等法無
【現代漢語翻譯】 現代漢語譯本：眾生是福田，能夠了解正法的人，才是真正如佛所說教導的人。大王您應當知道！除了那位沙門瞿曇（釋迦牟尼佛）的教法之外，其餘所有的婆羅門等，都屬於邪道，不是真正的沙門，也不是如佛所說教導的人，不應該聽從他們的話。為什麼呢？大王您應當知道！他們沒有正法，又怎麼能說出符合正法的教導呢？ 國王問道：『大師！如果那個國王愚昧無知，不瞭解治國之道，不奉行正法，恣意妄為，那麼這個國王的罪過應該由誰來懲治呢？』 佛陀回答說：『大王！那個國王自己犯的罪過，應該由他自己來懲治。』 國王問道：『大師！怎麼能說自己懲治自己的罪過呢？』 佛陀回答說：『大王！那個國王應當依靠兩種方法來懲治自己的罪過。是哪兩種方法呢？第一種是依靠自己的力量；第二種是依靠外在的力量。依靠自己的力量是指，那個國王應當這樣思考：『我現在的行為是放縱的，還是不放縱的？是有慈悲心的，還是沒有慈悲心的？是應該做的，還是不應該做的？是善業，還是惡業？』如果知道自己所做的是不應該做的，是惡業，就應該立即停止，產生慚愧心，懺悔自己的過錯，責備自己，畏懼惡名，畏懼墮入惡道，應當依靠兩種方法來保護自己。是哪兩種方法呢？第一種是放縱；第二種是沒有慈悲心。這樣就叫做依靠自己的智慧力量來懲治自己的罪過。如果國王沒有智慧，不能這樣自己思考，就應該在國內到處尋找有大智慧、善於瞭解治國之道、經常奉行正法、能夠如實說話的沙門等。國王應該親自前往這些沙門那裡，如果不能親自前往，就應該派遣大臣、王子、貴人、受人尊敬的人，到那些沙門那裡，表達國王渴望和尊重的心意，將他們請到王宮。如果他們來了，國王應該迎接、送別、禮拜、問候，盡最大的恭敬心和尊重心，問沙門說：『什麼是善行？什麼是惡行？奉行什麼法能夠獲得利益？奉行什麼法沒有利益？』
【English Translation】 English version: Beings are fields of merit, and those who understand the true Dharma are those who speak according to the Dharma. O King, you should know! Except for the Dharma of that Shramana Gautama (Shakyamuni Buddha), all other Brahmins and the like belong to the wrong path. They are not true Shramanas, nor do they speak according to the Dharma. You should not listen to their words. Why? O King, you should know! They do not have the true Dharma, so how can they speak teachings that conform to the Dharma? The king asked: 'Master! If that king is ignorant and foolish, does not understand the principles of governance, does not practice the true Dharma, and acts willfully, who should punish the king's sins?' The Buddha replied: 'O King! That king's own sins should be punished by himself.' The king asked: 'Master! How can one say that one punishes one's own sins?' The Buddha replied: 'O King! That king should rely on two methods to punish his own sins. What are these two methods? The first is to rely on one's own strength; the second is to rely on external strength. Relying on one's own strength means that the king should think like this: 'Is my current behavior indulgent or not indulgent? Is it with compassion or without compassion? Is it something that should be done or should not be done? Is it good karma or bad karma?' If he knows that what he has done is not right and is bad karma, he should immediately stop, feel ashamed, repent his mistakes, blame himself, fear a bad reputation, and fear falling into evil paths. He should rely on two methods to protect himself. What are these two methods? The first is indulgence; the second is lack of compassion. This is called using one's own wisdom to punish one's own sins. If the king is not wise and cannot think like this, he should search throughout the country for Shramanas who have great wisdom, are good at understanding the principles of governance, always practice the true Dharma, and can speak truthfully. The king should personally go to these Shramanas. If he cannot go personally, he should send ministers, princes, nobles, and respected people to those Shramanas, expressing the king's desire and respect, and invite them to the palace. If they come, the king should welcome them, see them off, bow, greet them, and with the utmost respect and reverence, ask the Shramanas: 'What is good conduct? What is bad conduct? What Dharma should be practiced to gain benefit? What Dharma should be practiced that brings no benefit?'
有利益？我心闇鈍，無有智慧，愿為我說。』時彼沙門應當為王廣說過去行法行王所行之法、諸王論法，以柔軟語語彼王言：『如是如是法應當奉行，有大利益，謂十善法，不殺生等；如是如是法不應行，無有利益，謂十惡法，如殺生等；如是如是等是行法行王所行之法，王今不知，應舍十惡等惡行法，應行十善等善行法。』聞已受持，如法改悔，若能如是，名依外力自罪自治。」
王言：「大師！行法行王云何護器世間？」
答言：「大王！行法行王不焚燒、不破壞、不澆灌，是名護器世間行。何以故？一切皆是作不善業。是故行法行王不應焚燒、破壞、澆灌。城邑、聚落、山林、川澤、園觀、宮殿、莊嚴樓閣，一切行路及諸橋樑、自然窟宅，一切谷、豆、麻、麥、花果、草木、叢林，不應焚燒、不應破壞、不應澆灌、不應斫伐。何以故？以彼諸物皆共有命畜生等有，無不用者，而彼眾生無有罪過，不應損其所受用物，令生苦惱。又彼一切外樹林等，諸善凈天、一切鬼神皆悉共有，于中受用，屋舍、宮殿、莊嚴樓觀諸天共住；又彼園池、屋舍、宮殿、莊嚴樓觀，一切水陸有命諸蟲悉皆共用，所謂雀、鼠、雞、狗、鳩、鴿、鸚、鵡、象、馬、牛、羊、貓、貍、蛇、蝎、鵝、鴨、魚、鱉、乃至一切微細諸蟲
{ "translations": [ "現代漢語譯本：『有利益嗎？我內心昏暗遲鈍，沒有智慧，希望您能為我解說。』這時，那位沙門（出家修道者）應當為國王詳細講述過去行法之王的行事方法、諸位國王所遵循的法則，用柔和的語言對國王說：『像這樣的法應當奉行，有很大的利益，就是十善法，如不殺生等；像這樣的法不應當奉行，沒有利益，就是十惡法，如殺生等；像這樣的法是行法之王所遵循的法則，國王您現在不瞭解，應當捨棄十惡等惡行法，應當奉行十善等善行法。』國王聽了之後接受並奉行，如法懺悔，如果能夠這樣，就叫做依靠外力來治理自己的罪過。」， "國王說：『大師！行法之王如何守護器世間（指有情眾生所居住的物質世界）？』", "回答說：『大王！行法之王不焚燒、不破壞、不澆灌，這叫做守護器世間的行為。為什麼呢？因為一切焚燒、破壞、澆灌的行為都是在造作不善的業。因此，行法之王不應當焚燒、破壞、澆灌。城邑、村落、山林、河流、園林、宮殿、裝飾華麗的樓閣，一切道路以及橋樑、天然的洞穴，一切穀物、豆類、芝麻、麥子、花果、草木、叢林，都不應當焚燒、不應當破壞、不應當澆灌、不應當砍伐。為什麼呢？因為這些東西都是有生命的畜生等所共有的，沒有不用到的，而那些眾生並沒有罪過，不應當損害他們所受用的東西，使他們產生痛苦。而且那些外面的樹林等，諸位善良清凈的天人、一切鬼神都共同擁有，在其中享用；房屋、宮殿、裝飾華麗的樓閣是諸天共同居住的地方；而且那些園池、房屋、宮殿、裝飾華麗的樓閣，一切水陸有生命的蟲子都共同使用，比如麻雀、老鼠、雞、狗、鳩、鴿子、鸚鵡、大象、馬、牛、羊、貓、貍、蛇、蝎子、鵝、鴨、魚、鱉，乃至一切微小的蟲子。" ], "english_translations": [ "English version: 『Is there benefit? My mind is dull and ignorant, lacking wisdom. I wish you would explain it to me.』 At that time, that Shramana (a wandering ascetic) should extensively explain to the king the practices of past Dharma-practicing kings, the laws followed by kings, and with gentle words, say to the king: 『Such and such dharmas should be practiced, they have great benefit, namely the ten good dharmas, such as not killing; such and such dharmas should not be practiced, they have no benefit, namely the ten evil dharmas, such as killing; such and such are the practices of a Dharma-practicing king, which the king does not know now. You should abandon the evil practices such as the ten evils, and practice the good practices such as the ten goods.』 Having heard this, the king should accept and uphold it, and repent according to the Dharma. If one can do this, it is called relying on external power to govern one's own faults.」", "The king said: 『Master! How does a Dharma-practicing king protect the vessel world (the material world inhabited by sentient beings)?』", "The answer was: 『Great King! A Dharma-practicing king does not burn, does not destroy, and does not irrigate. This is called protecting the vessel world. Why? Because all acts of burning, destroying, and irrigating create unwholesome karma. Therefore, a Dharma-practicing king should not burn, destroy, or irrigate. Cities, villages, mountains, rivers, gardens, palaces, ornate pavilions, all roads and bridges, natural caves, all grains, beans, sesame, wheat, flowers, fruits, grasses, and forests should not be burned, destroyed, irrigated, or cut down. Why? Because these things are all shared by living beings such as animals, and there is nothing that is not used. And those beings have no fault, so one should not harm the things they use, causing them suffering. Moreover, those outer forests, etc., are all shared by the virtuous and pure devas (gods), and all ghosts and spirits, who enjoy them. Houses, palaces, and ornate pavilions are where the devas live together. Furthermore, those gardens, ponds, houses, palaces, and ornate pavilions are all shared by all living creatures on land and in water, such as sparrows, mice, chickens, dogs, doves, pigeons, parrots, elephants, horses, cows, sheep, cats, civets, snakes, scorpions, geese, ducks, fish, turtles, and even all tiny insects." ] }
所共受用。行法行王與諸眾生共依止此器世間活，不應破壞，如是名為行法行王護器世間安樂眾生。」
王言：「大師！行法行王無量諸天侍從護王，天力自在能護於人，云何而言人能護天？」
答言：「大王！行法行王能與彼天正命凈食，所謂為說如來正教、甘露法門、禪定解脫、十善道等，令其得離諸惡道苦，以是為護；除諸不善殺生鬼等。何以故？攝在惡命自活眾生分故。是故行法行王即身能集無量功德，資益現在、未來，復能集諸善果。大王當知！行法行王不應焚燒、破壞、除滅如來塔廟，及諸沙門凈行人等房舍、窟宅、資生之物，園觀、樓閣、樹林、華果亦不應取，亦不應貸，除欲為利佛法僧者。」
王言：「大師！行法行王所有臣佐、宰官、禁司，不憂國計但求利己，或從私忿以害公政，或受貨財以抂治道，增長百姓迭相欺亂，以強陵弱、以貴輕賤，以富欺貧、以曲抂直，富者獲申、貧者受屈，諂佞宰政、忠賢隱退，或時在朝懼危自默，或行求財貨用安己，百姓貧苦不堪充濟，厭苦思亂不聞王命，斯由臣吏不行忠節，欺上亂下，冒受王祿，如是之人攝在何等眾生數中？」
答言：「大王！如是惡人攝在劫奪眾生數中，上品治罪。何以故？大王當知！以其受王名官重祿，舍公念私
【現代漢語翻譯】 現代漢語譯本：共同享用。奉行正法的君王與所有眾生共同依賴這個器世間生存，不應該破壞它。這樣就叫做奉行正法的君王守護器世間，使眾生安樂。 國王說：『大師！奉行正法的君王有無數天人侍從護衛，天人的力量自在，能夠保護人類，為什麼說人能夠保護天人呢？』 回答說：『大王！奉行正法的君王能夠給予那些天人正當的生命和清凈的食物，也就是為他們宣說如來的正教、甘露法門、禪定解脫、十善道等，使他們能夠脫離各種惡道的痛苦，這才是真正的保護；並且排除那些不善良的殺生鬼等。為什麼呢？因為他們被歸類在以惡劣的生命方式自活的眾生之中。因此，奉行正法的君王自身能夠積累無量的功德，利益現在和未來，並且能夠積累各種善果。大王應當知道！奉行正法的君王不應該焚燒、破壞、清除如來的塔廟，以及所有沙門（出家修行人）清凈修行人的房舍、住所、生活物資，園林、樓閣、樹林、花果也不應該拿取，也不應該借貸，除非是爲了利益佛法僧三寶。』 國王說：『大師！奉行正法的君王的所有臣佐、宰官、禁司，不為國家考慮，只求自己的利益，或者因為私人的怨恨而損害公共事務，或者接受賄賂而歪曲治理之道，導致百姓之間互相欺騙混亂，以強凌弱、以貴輕賤、以富欺貧、以曲為直，富人得到伸張，窮人遭受冤屈，諂媚的人執掌政權，忠誠賢能的人隱退，有的人在朝廷上因為害怕危險而保持沉默，有的人爲了自己的安逸而追求錢財，百姓貧困不堪，無法維持生計，厭惡痛苦而想要作亂，不聽從君王的命令，這都是因為臣吏不忠誠，欺上瞞下，冒領君王的俸祿，這樣的人被歸類在什麼樣的眾生之中呢？』 回答說：『大王！這樣的惡人被歸類在劫奪眾生之中，應該受到最嚴厲的懲罰。為什麼呢？大王應當知道！因為他們接受君王的名號、官職和豐厚的俸祿，卻捨棄公事而只考慮私利。
【English Translation】 English version: To be shared and used together. A king who practices Dharma (the teachings of the Buddha) and all living beings rely on this world of vessels (the physical world) to live, and it should not be destroyed. This is called a king who practices Dharma protecting the world of vessels and bringing peace and happiness to living beings. The king said, 'Master! A king who practices Dharma has countless heavenly beings as attendants and protectors. The power of heavenly beings is free and able to protect humans. Why do you say that humans can protect heavenly beings?' The answer was, 'Great King! A king who practices Dharma can give those heavenly beings right livelihood and pure food, which means explaining to them the Tathagata's (the Buddha's) true teachings, the nectar of Dharma, the samadhi (meditative absorption) of liberation, the ten paths of good deeds, etc., so that they can be free from the suffering of all evil realms. This is true protection; and eliminating those unwholesome killing ghosts, etc. Why? Because they are categorized among living beings who live by evil means. Therefore, a king who practices Dharma can accumulate immeasurable merits in this very life, benefiting the present and the future, and can also accumulate various good results. Great King, you should know! A king who practices Dharma should not burn, destroy, or eliminate the Tathagata's stupas (Buddhist monuments) and temples, as well as the houses, dwellings, and necessities of all Shramanas (monastics) and pure practitioners. Gardens, pavilions, forests, flowers, and fruits should also not be taken or borrowed, unless it is for the benefit of the Buddha, Dharma, and Sangha (the monastic community).' The king said, 'Master! All the ministers, officials, and guards of a king who practices Dharma do not worry about the country's affairs but only seek their own interests, or harm public affairs out of personal grudges, or accept bribes to distort the way of governance, causing the people to deceive and confuse each other, the strong bullying the weak, the noble despising the lowly, the rich deceiving the poor, the crooked twisting the straight, the rich getting justice, the poor suffering injustice, the flattering ones holding power, the loyal and virtuous ones retreating, some in the court remaining silent out of fear of danger, some seeking wealth for their own comfort, the people being poor and unable to make ends meet, hating suffering and wanting to rebel, not listening to the king's orders. This is all because the officials are not loyal, deceiving their superiors and misleading their inferiors, and receiving the king's salary undeservedly. What kind of beings are such people categorized as?' The answer was, 'Great King! Such evil people are categorized among the robbing beings and should receive the most severe punishment. Why? Great King, you should know! Because they receive the king's title, position, and generous salary, but abandon public affairs and only consider their own private interests.'
，不存公政，禍亂之生莫不由之，此是國之最大惡賊。王是法王，不得斷命，是故攝在劫奪數中，上品治罪。」
王言：「大師！行法行王國內若有不孝眾生，不念父母生養之恩，舍背父母，與妻子居，所有衣食、病瘦、醫藥念給妻子，不與父母。父母衰老，出入無力，曾不生憂，親近扶侍，于其妻子晝夜不離。得一美味，不敢自啖，持與妻子；或偷父母所有財寶，私共妻子歡樂食啖。父母善言，不肯隨順；妻子惡語，信用無舍。或為妻子呵罵父母，或共親族母女、姊妹、尊卑、上下行於淫慾，無慚愧心。如是眾生，攝在何等眾生數中？」
答言：「大王！如是惡人，攝在劫奪眾生數中，上品治罪。何以故？大王當知！父母恩重，至心孝養猶不能報，何況棄捨、違逆教命？是名世間最大劫賊。」
王言：「大師！行法行王國內有人放逸無慈，于其妻子、奴婢、眷屬能行不忍，非法驅使、非時驅使，不應作者強逼令作，至於打罵，無過能行，衣食不充，眠臥無所，喚不及應、走則嫌遲，出言常罵如似怨家。如是之人攝在何等眾生分中？」
答言：「大王！攝在邪行眾生分中，中品治罪。何以故？大王當知！居家資生奴婢共報有其半分，自分衣食恣意著啖，奴婢之分護惜不與，設令給與不依時節
【現代漢語翻譯】 現代漢語譯本：不施行公正的政治，禍亂的產生沒有不是由此而來的，這是國家最大的惡賊。國王是依法治國的君主，不能隨意剝奪生命，因此將這類行為歸為劫奪之列，處以上等罪行。 國王說：『大師！在奉行佛法的王國中，如果有不孝順的眾生，不念父母養育之恩，拋棄父母，與妻子同住，把所有的衣食、生病時的醫藥都給妻子，而不給父母。父母年老體衰，行動不便，他們從不為此擔憂，也不親近服侍，卻與妻子日夜不離。得到美味，不敢自己吃，拿給妻子；或者偷父母的財物，私下與妻子享樂。父母善意的勸告，不肯聽從；妻子惡毒的話語，卻深信不疑。甚至爲了妻子呵斥父母，或者與親族中的母女、姐妹、長幼尊卑之間行淫，毫無羞愧之心。這樣的眾生，被歸為哪一類眾生呢？』 回答說：『大王！這樣的惡人，被歸為劫奪眾生之列，處以上等罪行。為什麼呢？大王應當知道！父母的恩情深重，即使盡心孝養也難以報答，何況是拋棄、違背教誨呢？這被稱為世間最大的劫賊。』 國王說：『大師！在奉行佛法的王國中，如果有人放縱自己，沒有慈悲心，對妻子、奴婢、眷屬不能忍讓，非法驅使、不按時驅使，不應該做的事情強迫他們去做，甚至打罵，無過錯也施加暴力，衣食不足，沒有安眠之處，呼喚不及時迴應，走路慢了就嫌棄，說出的話常常像對待仇人一樣謾罵。這樣的人被歸為哪一類眾生呢？』 回答說：『大王！被歸為邪行眾生之列，處以中等罪行。為什麼呢？大王應當知道！居家生活，奴婢也應有其一半的報酬，自己享用衣食，卻吝嗇不給奴婢，即使給與也不按時節。』
【English Translation】 English version: If there is no just governance, the arising of chaos is inevitable, and this is the greatest evil for a country. A king is a Dharma king and should not take lives arbitrarily; therefore, such actions are categorized as robbery and punished with the highest penalty. The king said, 'Master! In a kingdom that practices the Dharma, if there are unfilial beings who do not remember the kindness of their parents' upbringing, abandon their parents, live with their wives, and give all their food, clothing, and medicine to their wives, but not to their parents. When their parents are old and frail, unable to move about, they do not worry about them, nor do they attend to them, but instead stay with their wives day and night. When they get something delicious, they dare not eat it themselves but give it to their wives; or they steal their parents' wealth and secretly enjoy it with their wives. They do not listen to their parents' good advice, but they believe their wives' malicious words without question. They even scold their parents for their wives, or engage in sexual misconduct with their female relatives, such as mothers, daughters, sisters, and those of higher or lower status, without any sense of shame. Into which category of beings are such beings placed?' The answer was, 'Great King! Such evil people are categorized as robbers and are punished with the highest penalty. Why? Great King, you should know that the kindness of parents is so profound that even if one tries their best to be filial, it is still difficult to repay. How much more so when one abandons and disobeys their teachings? This is called the greatest robber in the world.' The king said, 'Master! In a kingdom that practices the Dharma, if there are people who are indulgent and without compassion, who cannot be tolerant towards their wives, servants, and dependents, who force them to work illegally and at inappropriate times, who force them to do things they should not do, who even beat and scold them, who inflict violence even when there is no fault, who do not provide enough food and clothing, who do not allow them to sleep peacefully, who are impatient when they do not respond immediately, who complain when they walk slowly, and who speak harshly as if they were enemies. Into which category of beings are such people placed?' The answer was, 'Great King! They are categorized as beings who engage in evil conduct and are punished with a medium penalty. Why? Great King, you should know that in a household, servants should also receive half of the benefits. One should enjoy their own food and clothing, but be generous to their servants. Even if one gives to them, it should be at the appropriate time.'
，應多與少常令不足，是名世間最大邪行。」
王言：「大師！行法行王國內有人于佛法僧作不利益，焚燒、破壞塔寺、形像及諸經書，惡言毀呰，言：『造作者，無有福利；其供養者，虛損現在，無益未來。』或嫌塔寺及諸形像妨礙處所，破壞、除滅，送置余處。或破沙門凈行人等房舍窟宅，或取佛物、法物、僧物、園林、田宅、象馬、車牛、驢騾、駱駝、奴婢、僮僕、衣服、飲食、金銀、琉璃、車𤦲、馬瑙一切珍寶。或捉沙門策役、驅使，責其發調，罷令還俗。或時輕心，弄諸沙門；欲為戲笑，不備時供；虛誑請喚，不與飲食；設與飲食，不及時節，與非法食。或時輕賤、毀呰、罵詈、惡言、誹謗。或以杖木、土塊、瓦石及自手卷打諸沙門，或捉刀槊、弓箭、鉾戟斫射傷害，或推水中、或推火中、或推山𡼏、坑陷之中，或放象、馬、虎、狼、師子、惡狗毒獸傷害其身。如是惡人攝在何等眾生分中？」
答言：「大王！如是惡人攝在惡逆眾生分中，上品治罪。何以故？以作根本極重罪故。」
王言：「大師！何者根本罪？」
答言：「大王！有五種罪，名為根本。何等為五？一者、破壞塔寺，焚燒經像，或取佛物、法物、僧物，若教人作、見作助喜，是名第一根本重罪。若謗聲聞、辟支佛
【現代漢語翻譯】 現代漢語譯本：'應該使多和少都常常感到不足，這叫做世間最大的邪惡行為。'
國王說：'大師！如果我國境內有人對佛、法、僧做出不利的事情，焚燒、破壞佛塔寺廟、佛像以及各種經書，惡語譭謗，說：『建造這些的人，沒有福報；供養這些的人，現在虛耗錢財，對未來也沒有好處。』或者嫌棄佛塔寺廟以及各種佛像妨礙地方，就破壞、清除，把它們移到其他地方。或者破壞沙門清凈修行人的房舍住所，或者拿走佛物、法物、僧物、園林、田宅、大象、馬匹、牛車、驢騾、駱駝、奴婢、僕人、衣服、飲食、金銀、琉璃、車渠、瑪瑙等一切珍寶。或者捉拿沙門，強迫他們服役、驅使，責令他們還俗。或者有時輕視沙門，戲弄他們；想要開玩笑，不按時供養；虛假地請他們來，卻不給飲食；即使給飲食，也不按時節，給不合法的食物。或者有時輕賤、譭謗、謾罵、惡語、誹謗。或者用棍棒、土塊、瓦片、石頭以及用手毆打沙門，或者拿著刀槍、弓箭、矛戟砍殺傷害，或者把他們推入水中、推入火中、推入山崖、坑陷之中，或者放出大象、馬、老虎、狼、獅子、惡狗、毒獸傷害他們的身體。像這樣的惡人，應該歸入哪一類眾生之中呢？'
回答說：'大王！像這樣的惡人應該歸入惡逆眾生之中，屬於最嚴重的治罪。為什麼呢？因為他們犯下了根本的極重罪。'
國王說：'大師！什麼是根本罪呢？'
回答說：'大王！有五種罪，稱為根本罪。是哪五種呢？第一種，破壞佛塔寺廟，焚燒經書佛像，或者拿走佛物、法物、僧物，如果教唆別人做，或者看到別人做而心生歡喜，這叫做第一根本重罪。如果誹謗聲聞、辟支佛'
【English Translation】 English version: 'One should always feel that more and less is insufficient; this is called the greatest evil practice in the world.'
The king said, 'Master! If there are people in my kingdom who act against the Buddha, Dharma, and Sangha, burning and destroying pagodas, temples, images, and scriptures, speaking evil words of slander, saying, 「Those who build these have no merit; those who make offerings to these waste their present resources and gain no benefit in the future.」 Or if they dislike pagodas, temples, and images for obstructing places, they destroy and remove them, placing them elsewhere. Or if they destroy the dwellings of Shramanas (monks) and pure practitioners, or take the property of the Buddha, Dharma, and Sangha, gardens, fields, houses, elephants, horses, carts, oxen, donkeys, mules, camels, slaves, servants, clothing, food, gold, silver, lapis lazuli, conch shells, agate, and all other treasures. Or if they seize Shramanas, forcing them into service, driving them, and ordering them to return to lay life. Or if they sometimes treat Shramanas with contempt, making fun of them; wanting to joke, they do not provide timely offerings; they falsely invite them but do not give them food; even if they give food, it is not at the right time, or it is unlawful food. Or if they sometimes despise, slander, curse, speak evil words, and defame. Or if they strike Shramanas with sticks, clods of earth, tiles, stones, or with their own hands, or if they seize swords, spears, bows, arrows, and halberds to cut and injure them, or if they push them into water, into fire, off cliffs, or into pits, or if they release elephants, horses, tigers, wolves, lions, vicious dogs, and poisonous beasts to harm their bodies. Into what category of beings are such evil people placed?'
The answer was, 'Great King! Such evil people are placed among the rebellious beings, and they are punished with the highest degree of severity. Why is that? Because they have committed a fundamental and extremely grave offense.'
The king said, 'Master! What are the fundamental offenses?'
The answer was, 'Great King! There are five offenses that are called fundamental. What are the five? First, destroying pagodas and temples, burning scriptures and images, or taking the property of the Buddha, Dharma, and Sangha. If one instigates others to do so, or if one sees others doing so and rejoices, this is called the first fundamental grave offense. If one slanders Shravakas (hearers) and Pratyekabuddhas (solitary Buddhas)'
法及大乘法，毀呰留難、隱蔽覆藏，是名第二根本重罪。若有沙門信心出家，剃除鬚髮，身著染衣，或有持戒、或不持戒，系閉牢獄、枷鎖打縛，策役驅使、責諸發調，或脫袈裟逼令還俗，或斷其命，是名第三根本重罪。於五逆中若作一業，是名第四根本重罪。謗無一切善惡業報，長夜常行十不善業，不畏後世，自作教人堅住不捨，是名第五根本重罪。大王當知！若犯如是根本重罪而不自悔，決定燒滅一切善根，趣大地獄，受無間苦。大王當知！以王國內行此不善極重業故，梵行羅漢、諸仙聖人出國而去，諸天悲泣，一切善鬼、大力諸神不護其國，大臣相殺，輔相爭競，四方逆賊一時俱起，天王不下，龍王隱伏，水旱不調，風雨失時。諸龍皆去，泉流河池悉皆枯涸，草木焦然，五穀不熟；人民飢餓，劫賊縱橫；迭相食啖，白骨滿野；疫毒疫病，死亡無數。時諸人民不知自思所作是過，而怨諸天訴諸鬼神，是故行法行王為救此苦行治罪法。」
王言：「大師！行法行王若無染心、無噁心者，何故不得慈心斷命、割截諸根？」
答言：「大王！行法行王以無染心、無噁心故，不能得起如是心念：斷眾生命、割截諸根。何以故？彼法行王見彼眾生至於死時，依自業過生瞋恨心，死已命斷生惡道中，噁心隨逐，長
【現代漢語翻譯】 現代漢語譯本 誹謗、阻礙、隱瞞、覆蓋大乘佛法，這被稱為第二根本重罪。如果有沙門（出家人）因信心而出家，剃除鬚髮，身穿袈裟，無論是持戒還是不持戒，被關進監獄、戴上枷鎖、鞭打捆綁，被驅使勞役、責罵調遣，或者被脫去袈裟強迫還俗，甚至被奪去生命，這被稱為第三根本重罪。在五逆罪中，如果犯下其中任何一種，這被稱為第四根本重罪。誹謗一切善惡業報不存在，長期持續地行十不善業，不畏懼來世，自己這樣做還教唆他人堅持不改，這被稱為第五根本重罪。大王應當知道！如果犯下這樣的根本重罪而不懺悔，必定會燒燬一切善根，墮入大地獄，遭受無間斷的痛苦。大王應當知道！因為您的國家內盛行這種極重的惡業，所以修行梵行的羅漢（已證悟的聖者）、各位仙聖都離開此國，諸天神悲傷哭泣，一切善良的鬼神、有大力的大神都不再護佑這個國家，大臣之間互相殘殺，輔佐大臣之間爭權奪利，四方的叛賊同時興起，天王不再降臨，龍王隱匿不出，水旱不調，風雨失時。諸龍都離去，泉水河流池塘都乾涸，草木枯焦，五穀不熟；人民飢餓，強盜橫行；互相殘食，白骨遍野；瘟疫流行，死亡無數。這時，人民不知道反思自己所犯的過錯，反而抱怨上天，向鬼神訴苦，所以奉行佛法的國王爲了救度這種苦難，才施行懲治罪惡的法律。 國王說：『大師！奉行佛法的國王如果內心沒有貪慾、沒有惡意，為什麼不能以慈悲心斷除生命、割截肢體呢？』 回答說：『大王！奉行佛法的國王因為內心沒有貪慾、沒有惡意，所以不會產生這樣的念頭：斷除眾生的生命、割截肢體。為什麼呢？因為奉行佛法的國王看到那些眾生在臨死時，因為自己所造的惡業而生起嗔恨心，死後命終墮入惡道，噁心會一直跟隨他們，長久受苦。』
【English Translation】 English version To slander, obstruct, conceal, and cover up the Mahayana Dharma (Great Vehicle teachings), this is called the second fundamental grave offense. If a Shramana (monk), out of faith, leaves home, shaves his head and beard, wears the dyed robes, whether he upholds the precepts or not, is imprisoned, shackled, beaten and bound, driven to labor, scolded and ordered about, or is stripped of his robes and forced to return to lay life, or even has his life taken, this is called the third fundamental grave offense. Among the five heinous crimes, if one commits any one of them, this is called the fourth fundamental grave offense. To slander that there is no retribution for good and evil deeds, to continuously engage in the ten non-virtuous actions, to have no fear of the afterlife, to do so oneself and also teach others to persist in it, this is called the fifth fundamental grave offense. Great King, you should know! If one commits such fundamental grave offenses and does not repent, he will surely burn away all his roots of goodness, fall into the great hell, and suffer endless pain. Great King, you should know! Because such extremely heavy evil deeds are prevalent in your kingdom, the Arhats (enlightened saints) who practice the Brahma-faring, and all the sages and saints have left the country, the gods are weeping in sorrow, all the virtuous ghosts and powerful deities no longer protect this country, ministers kill each other, assistant ministers compete for power, rebels from all directions rise up at the same time, the heavenly king does not descend, the dragon kings hide away, water and drought are not balanced, wind and rain are out of season. All the dragons leave, the springs, rivers, and ponds all dry up, the grass and trees wither, the five grains do not ripen; the people are hungry, robbers run rampant; they eat each other, white bones fill the fields; plagues and epidemics spread, and countless people die. At this time, the people do not reflect on their own wrongdoings, but instead complain to the heavens and appeal to the ghosts and gods. Therefore, the Dharma-abiding king, in order to save them from this suffering, enacts laws to punish crimes. The king said, 'Great Master! If a Dharma-abiding king has no greed and no malice, why can't he, with a compassionate heart, take lives and cut off limbs?' The answer was, 'Great King! Because a Dharma-abiding king has no greed and no malice, he cannot give rise to such thoughts: to take the lives of sentient beings and cut off their limbs. Why is that? Because the Dharma-abiding king sees that when those sentient beings are about to die, they give rise to hatred because of their own evil deeds, and after death, they fall into evil realms, and that evil mind will follow them, causing them to suffer for a long time.'
夜不斷，是故行法行王不行斷命、不壞諸根。何以故？此事難故。若斷其命、割截諸根，一作已后不可收故，系閉、枷鎖、打縛、呵罵等非永棄捨，是故佛聽。行法行王為護眾生，若斷其命、割截諸根，不名滿足護眾生者。大王當知！斷眾生命、割截諸根最是世間大怖畏事故，佛不聽行法行王作如是事。」
王言：「大師！行法行王國內人民所應輸王課調物者，為是王物、為是他物？」
答言：「大王！非王自物、亦非他物。何以故？他自手力能作能得，是故非王自己有物；非他物者，以王能護彼眾生故，是故非是一向他物。彼眾生等立如是法，是故輸王，王應得分，非是他物。」
王言：「大師！行法行王若有人民應輸王物而不輸王，彼民為是偷盜王物、為非偷盜？」
答言：「大王！非偷王物。彼民貪惜，欺王不輸，得無量罪。何以故？以應輸物不輸王故。」
王言：「大師！于王國內合輸物者而不肯輸，然王即行鞭杖打責，若取彼物，為是劫奪、為非劫奪？」
答言：「大王！非是劫奪。何以故？大王當知！以王有力能護其難，彼由王護得安自業，應輸王物，故非劫奪。」
王言：「大師！若貧窮人應輸王物，以無物故，強加鞭打而責其物，為是劫奪、為非劫奪？
【現代漢語翻譯】 現代漢語譯本：
夜晚不停歇，因此奉行正法的君王不會斷絕生命，也不會毀壞眾生的感官。為什麼呢？因為這樣做很難。如果斷絕生命、割斷感官，一旦做了就無法挽回。囚禁、枷鎖、鞭打、呵斥等並非永遠拋棄，所以佛陀允許（不這樣做）。奉行正法的君王爲了保護眾生，如果斷絕生命、割斷感官，就不能算是圓滿地保護眾生。大王應當知道！斷絕眾生的生命、割斷感官是世間最令人恐懼的事情，所以佛陀不允許奉行正法的君王做這樣的事。
國王問道：『大師！奉行正法的君王國內的人民應該向國王繳納的賦稅，是屬於國王的財產，還是屬於其他人的財產？』
回答說：『大王！既不是國王自己的財產，也不是其他人的財產。為什麼呢？因為這些是他人通過自己的勞動所得，所以不是國王自己擁有的財產；說不是他人的財產，是因為國王能夠保護這些眾生，所以不是完全屬於他人的財產。這些眾生制定了這樣的法律，所以要向國王繳納賦稅，國王應該得到這些，所以不是他人的財產。』
國王問道：『大師！奉行正法的君王如果有人民應該向國王繳納賦稅而不繳納，這些人是偷盜了國王的財產，還是沒有偷盜？』
回答說：『大王！不是偷盜了國王的財產。這些人貪婪吝嗇，欺騙國王不繳納，會得到無量的罪過。為什麼呢？因為他們應該繳納的賦稅沒有繳納給國王。』
國王問道：『大師！在國王國內，應該繳納賦稅的人不肯繳納，然後國王就用鞭子責打，或者拿走他們的財物，這是搶劫，還是不是搶劫？』
回答說：『大王！這不是搶劫。為什麼呢？大王應當知道！因為國王有能力保護他們免受災難，他們因為國王的保護才能安心從事自己的事業，所以應該向國王繳納賦稅，因此這不是搶劫。』
國王問道：『大師！如果貧窮的人應該繳納賦稅，因為沒有財物，就強行鞭打他們，並索要財物，這是搶劫，還是不是搶劫？』
【English Translation】 English version:
The night does not cease, therefore, a king who practices Dharma (the teachings of Buddha) does not end life, nor does he destroy the senses of beings. Why is this so? Because it is difficult to do. If one ends life and cuts off the senses, once done, it cannot be undone. Imprisonment, shackles, beatings, scolding, etc., are not permanent abandonment, therefore, the Buddha allows (not doing these things). A king who practices Dharma, in order to protect beings, if he ends life and cuts off the senses, he cannot be considered to have fully protected beings. Great King, you should know! Ending the lives of beings and cutting off their senses is the most terrifying thing in the world, therefore, the Buddha does not allow a king who practices Dharma to do such things.
The king asked: 'Master! The taxes that the people in the kingdom of a king who practices Dharma should pay to the king, are they the property of the king, or the property of others?'
The answer was: 'Great King! They are neither the king's own property nor the property of others. Why is this so? Because these are obtained by others through their own labor, so they are not the king's own property; it is said that they are not the property of others because the king is able to protect these beings, so they are not entirely the property of others. These beings have established such a law, so they must pay taxes to the king, and the king should receive these, so they are not the property of others.'
The king asked: 'Master! If there are people in the kingdom of a king who practices Dharma who should pay taxes to the king but do not, are these people stealing the king's property, or are they not stealing?'
The answer was: 'Great King! They are not stealing the king's property. These people are greedy and stingy, deceiving the king by not paying, and will receive immeasurable sins. Why is this so? Because they did not pay the taxes they should have paid to the king.'
The king asked: 'Master! In the king's kingdom, if those who should pay taxes refuse to pay, and then the king uses whips to punish them, or takes their property, is this robbery, or is it not robbery?'
The answer was: 'Great King! This is not robbery. Why is this so? Great King, you should know! Because the king has the power to protect them from disasters, and they can engage in their own work peacefully because of the king's protection, so they should pay taxes to the king, therefore this is not robbery.'
The king asked: 'Master! If poor people should pay taxes, but because they have no property, they are forcibly whipped and their property is demanded, is this robbery, or is it not robbery?'
」
答言：「大王！有人邊是劫奪，有人邊非劫奪。有人邊非劫奪者，彼人若是窳墮懈怠，不勤家業，非法邪淫、樗蒱、棋博如是等戲，輸他財物致貧窮者，如是人邊，行法行王，鞭打徴責，乃至他邊貸物輸王，王非劫奪。何以故？王作是念：『為令彼人更不敢作非法之事，損失財物故。』如是王、民二俱有益。王得益者，庫藏滿足；民得益者，資產生就。又，得無罪故。」
王言：「大師！何等人邊，王是劫奪？」
「大王當知！王雖合得，若知彼人所有家業為賊劫奪，詐親人奪，非法王奪，失火焚燒，暴風、疾雨、飛沙、雹石壞其家業，或時住處不得安隱，人民走散失沒家生，或有蟲、螟、雀、鼠、鸚、鵡啖傷五穀，或時復值天旱不熟、水澇不收，如是等緣，家業不立資生壞盡，於此人邊應當默然不應徴責，若取此物名為劫奪。何以故？以不慈愍此貧窮人，不名具足護眾生故。大王當知！我為此事說一譬喻，智者于中以喻得解。譬如有人慾以飲食供養沙門凈行人等，備具種種一切美味，其家忽然失火焚燒、風吹水漂、賊所劫奪，飲食都盡，或為不凈惡物所污，不任食啖。諸沙門等食時既至，到施主家見其損失，反助憂苦乞食來與，何心敢責施主飲食。然彼施主，不與飲食亦無有罪。大王當知！
【現代漢語翻譯】 現代漢語譯本：回答說：『大王！有些情況下是劫奪，有些情況下不是劫奪。有些情況下不是劫奪的，那人如果懶惰懈怠，不勤奮經營家業，從事非法邪淫、擲骰子、下棋賭博等遊戲，輸掉財物導致貧窮，對於這樣的人，行使法律的君王，鞭打懲罰，甚至讓他向他人借貸來償還給君王，君王不是劫奪。為什麼呢？君王這樣想：『爲了讓那人不敢再做非法之事，損失財物。』這樣君王和百姓雙方都有好處。君王得到好處，國庫充盈；百姓得到好處，生活得以保障。而且，君王也因此沒有罪過。』 國王說：『大師！在什麼樣的人那裡，君王是劫奪呢？』 『大王應當知道！君王雖然有權徵收，如果知道那人的家業被盜賊搶劫，被假裝的親人奪走，被非法的君王奪走，被火燒燬，被暴風、暴雨、飛沙、冰雹破壞，或者住所不安穩，人民逃散，家畜丟失，或者有蟲、螟、雀、鼠、鸚鵡等吃掉五穀，或者又遇到天旱歉收、水澇無收，因為這些原因，家業無法維持，生活困頓，對於這樣的人，應當保持沉默，不應該徵收賦稅，如果收取他們的財物，就叫做劫奪。為什麼呢？因為不慈悲憐憫這些貧窮的人，不能算是完全地保護眾生。大王應當知道！我爲了這件事說一個比喻，有智慧的人可以通過比喻理解。譬如有人想用飲食供養沙門（出家修道的人）和清凈修行的人等，準備了各種美味佳餚，他家突然失火燒燬、被風吹走、被水沖走、被盜賊搶走，飲食都損失了，或者被不乾淨的污穢之物污染，不能食用。當沙門等吃飯的時間到了，來到施主家看到他的損失，反而幫助他憂愁，乞討食物來給他，怎麼敢責怪施主沒有飲食呢？然而那位施主，不給飲食也沒有罪過。大王應當知道！』
【English Translation】 English version: The answer was: 'Great King! In some cases, it is robbery, and in some cases, it is not robbery. In cases where it is not robbery, if a person is lazy and negligent, does not diligently manage their household, engages in illegal and immoral sexual conduct, dice games, chess gambling, and other such games, losing their wealth and becoming impoverished, for such a person, a king who enforces the law, whipping and punishing them, even having them borrow from others to repay the king, the king is not robbing. Why? The king thinks: 「To prevent that person from engaging in illegal activities again, causing loss of wealth.」 In this way, both the king and the people benefit. The king benefits by having a full treasury; the people benefit by having their livelihoods secured. Moreover, the king is without fault.' The king said: 'Master! In what kind of cases is the king robbing?' 'Great King, you should know! Although the king has the right to collect, if he knows that a person's household has been robbed by thieves, taken by false relatives, seized by an unlawful king, destroyed by fire, damaged by storms, heavy rain, flying sand, or hail, or if their dwelling is not secure, the people have scattered, and livestock have been lost, or if insects, moths, sparrows, rats, parrots, and other birds have eaten the grains, or if there is a drought or flood that causes a poor harvest, due to these reasons, the household cannot be maintained, and their livelihood is ruined, for such a person, one should remain silent and not collect taxes. If one takes their property, it is called robbery. Why? Because one is not compassionate towards these poor people and cannot be considered to fully protect all beings. Great King, you should know! I will tell a parable about this matter, and the wise will understand through the parable. For example, if someone wants to offer food to the Shramanas (ascetics) and pure practitioners, preparing all kinds of delicious food, and their house is suddenly destroyed by fire, blown away by the wind, washed away by water, or robbed by thieves, all the food is lost, or it is contaminated by unclean things and cannot be eaten. When the time for the Shramanas to eat arrives, they come to the house of the donor and see their loss, and instead of blaming them, they help them in their sorrow, begging for food to give to them. How could they dare to blame the donor for not having food? However, that donor is not at fault for not providing food. Great King, you should know!'
行法行王亦復如是。王雖合得，彼人不與，不犯王法，不合打責，如是行法行王在世治化民常愿樂。」
大薩遮尼乾子所說經卷第四 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第五
元魏天竺三藏菩提留支譯
王論品第五之三
王言：「大師！如是不放逸行法行王成就幾法，得名行法行王？」
答言：「大王！成就十法，而得名為行法行王。何等為十？一者、自性成就；二者、眷屬有禮；三者、智慧成就；四者、常勤精進；五者、尊重法；六者、猛利；七者、恩厚；八者、善解世間所行法；九者、能忍諸苦；十者、不取顛倒法。
「大王當知！自性成就王者，有於二種功德成就：一者、王子、大臣、長者、居士、城邑聚落所有人民，皆愛重王；二者、無諸一切疾病。
「大王當知！眷屬有禮王者，亦有二種功德成就：一者、于王所作事中，即各競辦，不須王憂；二者、謹慎不犯王法。
「大王當知！智慧成就王者，亦有二種功德成就：一者、善知方便，依法善護眾生；二者、于欲所作之事自智慧知，不依他作。
「大王當知！常勤精進王者，亦有二種功德成就：一者、一切庫藏滿足；二者、無諸一切怨
【現代漢語翻譯】 現代漢語譯本：奉行正法的君王也是如此。即使君王有權獲取，但如果人民不給予，也不算違反王法，不應受到責罰。像這樣奉行正法的君王在世治理，人民常常感到快樂。
《大薩遮尼乾子所說經》卷第四 大正藏第09冊 No. 0272 《大薩遮尼乾子所說經》
《大薩遮尼乾子所說經》卷第五
元魏天竺三藏菩提留支譯
王論品第五之三
君王問道：『大師！像這樣不放逸、奉行正法的君王，成就哪些法，才能被稱為奉行正法的君王呢？』
回答說：『大王！成就十種法，才能被稱為奉行正法的君王。是哪十種呢？第一，自身具有成就；第二，眷屬有禮節；第三，智慧成就；第四，常常勤奮精進；第五，尊重佛法；第六，勇猛果敢；第七，恩德深厚；第八，善於理解世間所行的法則；第九，能夠忍受各種痛苦；第十，不接受顛倒的法。』
『大王應當知道！自身具有成就的君王，有兩種功德成就：第一，王子、大臣、長者、居士、城邑聚落的所有人民，都愛戴敬重君王；第二，沒有各種疾病。』
『大王應當知道！眷屬有禮節的君王，也有兩種功德成就：第一，對於君王所要做的事情，他們各自爭相辦理，不需要君王擔憂；第二，謹慎不觸犯王法。』
『大王應當知道！智慧成就的君王，也有兩種功德成就：第一，善於運用方便法門，依法善於保護眾生；第二，對於想要做的事情，自己能用智慧判斷，不依賴他人。』
『大王應當知道！常常勤奮精進的君王，也有兩種功德成就：第一，一切庫藏都充足；第二，沒有各種怨敵。』
【English Translation】 English version: A king who practices the Dharma is also like this. Even if the king has the right to obtain, if the people do not give, it is not considered a violation of the king's law, and they should not be punished. A king who practices the Dharma in this way, governing the world, the people often feel happy.
The Sutra Spoken by Mahasatyaka Nigantha, Volume Four Taisho Tripitaka Volume 09, No. 0272, The Sutra Spoken by Mahasatyaka Nigantha
The Sutra Spoken by Mahasatyaka Nigantha, Volume Five
Translated by Bodhiruci, Tripitaka Master from India of the Northern Wei Dynasty
Chapter Five, Section Three on Royal Discourse
The king asked: 'Master! What qualities does a king who is diligent and practices the Dharma possess to be called a king who practices the Dharma?'
The answer was: 'Great King! A king who possesses ten qualities is called a king who practices the Dharma. What are these ten? First, self-accomplishment; second, respectful retinue; third, accomplishment of wisdom; fourth, constant diligence and effort; fifth, respect for the Dharma; sixth, courage and vigor; seventh, deep kindness; eighth, skillful understanding of the laws of the world; ninth, ability to endure all suffering; tenth, not accepting inverted teachings.'
'Great King, you should know! A king who has self-accomplishment has two merits: first, princes, ministers, elders, lay practitioners, and all the people of the cities and villages love and respect the king; second, he is free from all diseases.'
'Great King, you should know! A king whose retinue is respectful also has two merits: first, they each compete to accomplish the king's tasks, without needing the king's worry; second, they are careful not to violate the king's laws.'
'Great King, you should know! A king who has accomplished wisdom also has two merits: first, he is skilled in using expedient means, and protects all beings according to the Dharma; second, he can use his own wisdom to judge what he wants to do, without relying on others.'
'Great King, you should know! A king who is constantly diligent and effortful also has two merits: first, all the treasuries are full; second, he has no enemies.'
賊，歡喜安住。
「大王當知！尊重法王者，亦有二種功德成就：一者、常行一切善法無有休息；二者、能化惡行眾生。
「大王當知！猛利王者，亦有二種功德成就：一者、於心所欲求事速能滿足；二者、發心所欲作事，不久思惟即成如法。
「大王當知！恩厚王者，亦有二種功德成就：一者、所有眷屬樂王；二者、大臣、一切人民皆信重王。
「大王當知！善解世間所行法王者，亦有二種功德成就：一者、能知惡行眾生、善行眾生；二者、王應民邊得物不令有失。
「大王當知！能忍諸苦王者，亦有二種功德成就：一者、于王所欲行事能滿成就；二者、不畏諸苦惱事。
「大王當知！不取顛倒法王者，亦有二種功德成就：一者、自能進趣勝道；二者、常不離善知識。
「大王當知！成就如是十種功德者，名為成就行法行王。」
王言：「大師！成就如是十種功德，而得名為行法行王者，若其國內有逆賊主，具四種兵，與法行王斗諍國土，及外國王來相侵奪，欲與大斗，集四部兵一切現前，行法行王云何與彼而共鬥戰？」
答言：「大王！行法行王當應思惟，於三時中出三方便，入陣鬥戰。何等三時？謂初入時、中入時、后入時。大王當知！初欲入時作方
【現代漢語翻譯】 現代漢語譯本 『盜賊，喜歡安穩地居住。』 『大王應當知道！尊重佛法的君王，也有兩種功德成就：第一，常常奉行一切善法，沒有懈怠；第二，能夠教化作惡的眾生。 『大王應當知道！威猛剛強的君王，也有兩種功德成就：第一，對於心中想要的事，能夠迅速滿足；第二，發起心想要做的事，不用多久思考就能如法成就。 『大王應當知道！恩德深厚的君王，也有兩種功德成就：第一，所有的眷屬都愛戴君王；第二，大臣和所有人民都信任和敬重君王。 『大王應當知道！善於理解世間執行規律的君王，也有兩種功德成就：第一，能夠分辨作惡的眾生和行善的眾生；第二，君王從民眾那裡得到的財物不會有所損失。 『大王應當知道！能夠忍受各種痛苦的君王，也有兩種功德成就：第一，對於君王想要做的事情能夠圓滿完成；第二，不畏懼各種痛苦和煩惱的事情。 『大王應當知道！不接受顛倒之法的君王，也有兩種功德成就：第一，自己能夠走向殊勝的道路；第二，常常不離開善知識（指引修行的人）。』 『大王應當知道！成就以上這十種功德的人，才稱得上是奉行佛法的君王。』 國王說：『大師！成就以上這十種功德，才被稱作是奉行佛法的君王，如果他的國內有叛逆的賊首，擁有四種軍隊，與奉行佛法的君王爭奪國土，或者外國的君王來侵略搶奪，想要與他大戰，集結四部軍隊全部來到面前，奉行佛法的君王應該如何與他們作戰呢？』 回答說：『大王！奉行佛法的君王應當思考，在三個時機中採取三種方便，進入戰場作戰。哪三個時機呢？就是初入戰場時、中入戰場時、后入戰場時。大王應當知道！剛要進入戰場時，要制定方略
【English Translation】 English version 'Thieves, delight in dwelling peacefully.' 'Great King, you should know! A king who respects the Dharma (Buddhist teachings), also achieves two kinds of merits: first, he constantly practices all good deeds without rest; second, he is able to transform evil-doing beings.' 'Great King, you should know! A fierce and powerful king also achieves two kinds of merits: first, he can quickly fulfill what he desires in his heart; second, when he initiates something he wants to do, it is accomplished lawfully without much deliberation.' 'Great King, you should know! A king with deep kindness also achieves two kinds of merits: first, all his dependents love the king; second, ministers and all the people trust and respect the king.' 'Great King, you should know! A king who understands the ways of the world also achieves two kinds of merits: first, he can distinguish between evil-doing beings and good-doing beings; second, the king does not lose what he receives from the people.' 'Great King, you should know! A king who can endure all kinds of suffering also achieves two kinds of merits: first, he can accomplish what he wants to do; second, he is not afraid of various sufferings and afflictions.' 'Great King, you should know! A king who does not accept inverted teachings also achieves two kinds of merits: first, he can advance on the superior path himself; second, he is always in the company of good teachers (those who guide spiritual practice).' 'Great King, you should know! One who achieves these ten kinds of merits is called a king who practices the Dharma.' The king said, 'Master! If one achieves these ten kinds of merits and is called a king who practices the Dharma, and if there is a rebellious leader in his country with four kinds of troops, who fights with the Dharma-practicing king for the land, or if a foreign king comes to invade and seize, wanting to fight a great battle, gathering all four divisions of troops, how should the Dharma-practicing king fight with them?' The answer was, 'Great King! The Dharma-practicing king should contemplate, and at three times, employ three skillful means to enter the battle. What are the three times? They are the time of first entering the battle, the time of being in the middle of the battle, and the time of leaving the battle. Great King, you should know! When about to enter the battle, one should formulate strategies.'
便者，行法行王若見逆王，爾時復作三種思惟：一者、思惟此返逆王所有兵馬為與我等，為當勝我？若與我等共鬥戰者，俱損無益；若其勝我，彼活我死。如是念已，應覓逆王所有親友及善知識，當令和解滅此斗諍。二者、行法行王，見彼逆王與己平等及勝己力者，心自思惟，不應與戰，當與其物求滅斗諍。三者、若見逆王多有士眾、眷屬、朋黨、象馬車步四兵力勝，行法行王士眾雖少，能以方便現大勇健難敵之相，令彼逆王生驚畏心以滅斗諍，如是名為于初時中思惟三種方便之用。
「大王當知！若以親友與物驚怖，如此三事，不能滅彼斗諍事者，行法行王爾時復起三種思惟入陣鬥戰。何等三種：一者、思惟此返逆王無慈悲心，自殺眾生，餘人殺者亦不遮護，我今不令如此相殺，此是初心護諸眾生。二者、思惟當以方便降伏逆王，士、馬、兵眾不與鬥戰。三者、思惟當以方便活系、縛取不作殺害。生此三種慈悲心已，然後莊嚴四種兵眾，分佈士馬唱說號令，簡選兵眾分作三品，于上品中有上、中、下，以上品中下勇猛者列在於前，次列第二中品健者，次列上品最健兵馬分在兩廂，令護步眾不生畏心。行法行王處在軍中，與最上品象馬車步猛健眾俱，如是入鬥。何以故？有五種事能令大軍競進不退。何等為五？
【現代漢語翻譯】 現代漢語譯本：
當一位奉行正法的君王（行法行王）看到叛逆的君王（逆王）時，他會生起三種思慮：第一，思慮這個叛逆君王所擁有的兵馬，是與我方相等，還是會勝過我方？如果與我方勢均力敵，雙方交戰只會兩敗俱傷；如果他勝過我方，那麼他會活下來，而我方會死去。這樣思慮之後，應該尋找叛逆君王的親友和善知識，設法讓他們和解，平息這場爭鬥。第二，奉行正法的君王看到叛逆君王與自己勢均力敵，或者力量勝過自己時，心中會思慮，不應該與他交戰，應該用財物來求和，平息爭鬥。第三，如果看到叛逆君王擁有眾多士兵、眷屬、黨羽，以及象、馬、車、步四種兵力都勝過自己，而奉行正法的君王雖然兵力較少，但能巧妙地展現出勇猛難敵的姿態，讓叛逆君王心生畏懼，從而平息爭鬥。這被稱為在最初階段思慮三種方便之用。
「大王應當知道！如果用親友、財物和恐嚇這三種方法，都不能平息爭鬥，那麼奉行正法的君王這時會生起三種思慮，然後進入戰場作戰。是哪三種呢？第一，思慮這個叛逆君王沒有慈悲心，自己殺害眾生，別人殺害眾生也不加以制止，我現在不讓他們互相殘殺，這是最初發心要保護一切眾生。第二，思慮應當用方便法降伏叛逆君王，使士兵、馬匹和軍隊不進行戰鬥。第三，思慮應當用方便法活捉、捆綁叛逆君王，不殺害他。生起這三種慈悲心之後，然後整頓四種軍隊，分派士兵和馬匹，發佈號令，挑選士兵分為上、中、下三等，在上等中又分上、中、下，將上等中最勇猛的士兵排列在前，其次排列第二等健壯的士兵，再次將上等最健壯的兵馬分列在兩旁，讓他們保護步兵，不讓他們產生畏懼之心。奉行正法的君王處在軍隊中央，與最上等的象、馬、車、步等勇猛的士兵在一起，這樣進入戰鬥。為什麼呢？有五種情況能使大軍奮勇前進，不後退。是哪五種呢？ 現代漢語譯本：
當一位奉行正法的君王（行法行王）看到叛逆的君王（逆王）時，他會生起三種思慮：第一，他會思慮這個叛逆的君王所擁有的兵馬，是與我方相等，還是會勝過我方？如果與我方勢均力敵，雙方交戰只會兩敗俱傷；如果他勝過我方，那麼他會活下來，而我方會死去。這樣思慮之後，他應該尋找叛逆君王的親友和善知識，設法讓他們和解，平息這場爭鬥。第二，奉行正法的君王看到叛逆君王與自己勢均力敵，或者力量勝過自己時，心中會思慮，不應該與他交戰，應該用財物來求和，平息爭鬥。第三，如果看到叛逆君王擁有眾多士兵、眷屬、黨羽，以及象、馬、車、步四種兵力都勝過自己，而奉行正法的君王雖然兵力較少，但能巧妙地展現出勇猛難敵的姿態，讓叛逆君王心生畏懼，從而平息爭鬥。這被稱為在最初階段思慮三種方便之用。
「大王應當知道！如果用親友、財物和恐嚇這三種方法，都不能平息爭鬥，那麼奉行正法的君王這時會生起三種思慮，然後進入戰場作戰。是哪三種呢？第一，他會思慮這個叛逆君王沒有慈悲心，自己殺害眾生，別人殺害眾生也不加以制止，我現在不讓他們互相殘殺，這是最初發心要保護一切眾生。第二，他會思慮應當用方便法降伏叛逆君王，使士兵、馬匹和軍隊不進行戰鬥。第三，他會思慮應當用方便法活捉、捆綁叛逆君王，不殺害他。生起這三種慈悲心之後，然後整頓四種軍隊，分派士兵和馬匹，發佈號令，挑選士兵分為上、中、下三等，在上等中又分上、中、下，將上等中最勇猛的士兵排列在前，其次排列第二等健壯的士兵，再次將上等最健壯的兵馬分列在兩旁，讓他們保護步兵，不讓他們產生畏懼之心。奉行正法的君王處在軍隊中央，與最上等的象、馬、車、步等勇猛的士兵在一起，這樣進入戰鬥。為什麼呢？有五種情況能使大軍奮勇前進，不後退。是哪五種呢？」
【English Translation】 English version:
When a Dharma-abiding king (行法行王, xíng fǎ xíng wáng) sees a rebellious king (逆王, nì wáng), he will contemplate three things: First, he will consider whether the rebellious king's army is equal to his own, or whether it will surpass his own. If they are equal, fighting will only result in mutual harm; if the rebellious king's army is superior, he will live while the Dharma-abiding king will die. Having thought this, he should seek out the rebellious king's relatives and good friends, and try to reconcile them to end the conflict. Second, if the Dharma-abiding king sees that the rebellious king is equal to him or stronger than him, he will think that he should not fight, but should offer material goods to seek peace and end the conflict. Third, if he sees that the rebellious king has many soldiers, dependents, allies, and superior forces of elephants, horses, chariots, and infantry, while the Dharma-abiding king has fewer troops, he can skillfully display a formidable and invincible appearance to instill fear in the rebellious king and end the conflict. This is called contemplating three expedient means in the initial stage.
'Great King, you should know! If these three methods—using relatives, material goods, and intimidation—cannot end the conflict, then the Dharma-abiding king will contemplate three things before entering battle. What are these three? First, he will contemplate that the rebellious king has no compassion, kills living beings himself, and does not prevent others from killing. I will not let them kill each other; this is my initial intention to protect all living beings. Second, he will contemplate using expedient means to subdue the rebellious king, so that soldiers, horses, and troops do not engage in battle. Third, he will contemplate using expedient means to capture and bind the rebellious king alive, without killing him. Having generated these three compassionate thoughts, he will then organize his four types of troops, distribute soldiers and horses, issue commands, and select soldiers into three ranks: upper, middle, and lower. Within the upper rank, there are upper, middle, and lower divisions. The most courageous soldiers of the lower division of the upper rank are placed in the front, followed by the second rank of strong soldiers, and then the strongest soldiers and horses of the upper rank are placed on both sides to protect the infantry and prevent them from being afraid. The Dharma-abiding king is in the center of the army, with the most superior elephants, horses, chariots, and infantry. This is how he enters battle. Why is this so? There are five things that can make a great army advance without retreating. What are these five?' English version:
When a Dharma-abiding king (行法行王, xíng fǎ xíng wáng) sees a rebellious king (逆王, nì wáng), he will contemplate three things: First, he will consider whether the rebellious king's army is equal to his own, or whether it will surpass his own. If they are equal, fighting will only result in mutual harm; if the rebellious king's army is superior, he will live while the Dharma-abiding king will die. Having thought this, he should seek out the rebellious king's relatives and good friends, and try to reconcile them to end the conflict. Second, if the Dharma-abiding king sees that the rebellious king is equal to him or stronger than him, he will think that he should not fight, but should offer material goods to seek peace and end the conflict. Third, if he sees that the rebellious king has many soldiers, dependents, allies, and superior forces of elephants, horses, chariots, and infantry, while the Dharma-abiding king has fewer troops, he can skillfully display a formidable and invincible appearance to instill fear in the rebellious king and end the conflict. This is called contemplating three expedient means in the initial stage.
'Great King, you should know! If these three methods—using relatives, material goods, and intimidation—cannot end the conflict, then the Dharma-abiding king will contemplate three things before entering battle. What are these three? First, he will contemplate that the rebellious king has no compassion, kills living beings himself, and does not prevent others from killing. I will not let them kill each other; this is my initial intention to protect all living beings. Second, he will contemplate using expedient means to subdue the rebellious king, so that soldiers, horses, and troops do not engage in battle. Third, he will contemplate using expedient means to capture and bind the rebellious king alive, without killing him. Having generated these three compassionate thoughts, he will then organize his four types of troops, distribute soldiers and horses, issue commands, and select soldiers into three ranks: upper, middle, and lower. Within the upper rank, there are upper, middle, and lower divisions. The most courageous soldiers of the lower division of the upper rank are placed in the front, followed by the second rank of strong soldiers, and then the strongest soldiers and horses of the upper rank are placed on both sides to protect the infantry and prevent them from being afraid. The Dharma-abiding king is in the center of the army, with the most superior elephants, horses, chariots, and infantry. This is how he enters battle. Why is this so? There are five things that can make a great army advance without retreating. What are these five?'
一者、慚愧王；二者、畏王；三者、取王意；四者、令眾背後無畏；五者、令念報國王恩，如力如分，不生退轉，能勇戰鬥。大王當知！行法行王設是方便入陣鬥戰，爾時雖復殺害眾生，而彼王得輕微少罪，非決定受，懺悔能滅。何以故？彼法行王為欲入戰，先生三種慈悲心故，雖作此惡得罪輕微，非決定受。
「大王當知！彼法行王為令眾生，為護沙門、護沙門法，為護妻子、族姓、知識，能捨自身及資生物，作如是業，因此事故，彼法行王得無量福。大王當知！若為護國、養活人民，興兵鬥戰，彼時國王應當先發如上三心，敕令主將一依王教，如是斗者有福無罪。」
王言：「大師！行法行王生幾種心，常能如是護諸眾生？」
答言：「大王！行法行王于諸眾生生八種心。何等八種？一者、念諸一切眾生如念子想；二者、念于惡行眾生如病子想；三者、常念受苦眾生生大慈心；四者、念受勝樂眾生生歡喜心；五者、念于怨家眾生生護過想；六者、能于親友眾生生覆護想；七者、能于資生之中生如藥想；八者、能于自身生無我想。
「大王當知！念諸眾生如念子想者，起二種心：一者、能如父母念子遮護諸惡；二者、常於一切眾生不捨慈心。
「大王當知！念惡行眾生如病子想者，
【現代漢語翻譯】 現代漢語譯本：第一，是慚愧之心（慚愧王）；第二，是畏懼之心（畏王）；第三，是順從君王的心意（取王意）；第四，是讓士兵在背後沒有恐懼（令眾背後無畏）；第五，是讓士兵念及報答君王的恩情，盡力而爲，不退縮，能夠勇敢戰鬥（令念報國王恩，如力如分，不生退轉，能勇戰鬥）。大王您應當知道！奉行正法的君王如果用這些方法進入戰場作戰，即使那時殺害了眾生，這位君王也只會得到輕微的罪過，並非一定會承受，通過懺悔可以消除。為什麼呢？因為這位奉行正法的君王爲了進入戰鬥，先產生了三種慈悲心，所以即使做了這樣的惡事，得到的罪過也很輕微，並非一定會承受。 大王您應當知道！那位奉行正法的君王爲了眾生，爲了保護沙門（出家修道的人）、保護沙門的正法，爲了保護妻子、家族、親友，能夠捨棄自身和資財，做這樣的事業，因此，這位奉行正法的君王會得到無量的福報。大王您應當知道！如果爲了守護國家、養活人民而興兵作戰，那時君王應當先發起如上的三種心，命令主將完全按照君王的教導去做，這樣作戰就會有福報而沒有罪過。 君王問道：『大師！奉行正法的君王生起幾種心，才能常常這樣保護眾生呢？』 回答說：『大王！奉行正法的君王對於眾生生起八種心。是哪八種呢？第一，是把一切眾生都當作自己的孩子一樣看待（念諸一切眾生如念子想）；第二，是把行為不端的眾生當作生病的孩子一樣看待（念于惡行眾生如病子想）；第三，是常常想到受苦的眾生而生起大慈悲心（常念受苦眾生生大慈心）；第四，是想到享受快樂的眾生而生起歡喜心（念受勝樂眾生生歡喜心）；第五，是想到怨恨自己的眾生而生起保護他們過失的心（念于怨家眾生生護過想）；第六，是能夠對親近的朋友生起覆蓋保護的心（能于親友眾生生覆護想）；第七，是能夠把資生物品當作藥物一樣看待（能于資生之中生如藥想）；第八，是能夠對自身生起無我的想法（能于自身生無我想）。』 『大王您應當知道！把眾生當作自己的孩子一樣看待，會生起兩種心：第一，是能夠像父母一樣，爲了保護孩子而遮擋一切惡事；第二，是常常對一切眾生不捨棄慈悲心。 『大王您應當知道！把行為不端的眾生當作生病的孩子一樣看待，
【English Translation】 English version: Firstly, it is the mind of shame (慚愧王, cánkuì wáng); secondly, it is the mind of fear (畏王, wèi wáng); thirdly, it is the mind of following the king's will (取王意, qǔ wáng yì); fourthly, it is to let the soldiers have no fear behind them (令眾背後無畏, lìng zhòng bèihòu wúwèi); fifthly, it is to make the soldiers remember to repay the king's kindness, do their best, not retreat, and be able to fight bravely (令念報國王恩，如力如分，不生退轉，能勇戰鬥, lìng niàn bào guówáng ēn, rú lì rú fēn, bù shēng tuìzhuǎn, néng yǒng zhàndòu). Great King, you should know! If a king who practices the Dharma uses these methods to enter the battlefield, even if he kills living beings at that time, this king will only receive a slight sin, not necessarily suffer it, and can eliminate it through repentance. Why? Because this king who practices the Dharma, in order to enter the battle, first generated three kinds of compassionate minds, so even if he does such evil deeds, the sin he receives is very slight, and he will not necessarily suffer it. Great King, you should know! That king who practices the Dharma, for the sake of living beings, for the protection of the śramaṇas (沙門, shāmén, renunciates), for the protection of the Dharma of the śramaṇas, for the protection of his wife, family, and relatives, is able to give up his own life and possessions, and by doing such deeds, this king who practices the Dharma will receive immeasurable blessings. Great King, you should know! If, in order to protect the country and support the people, troops are raised for battle, then the king should first generate the above three minds, and order the generals to completely follow the king's teachings. Fighting in this way will bring blessings and no sin. The king asked: 'Master! What kinds of minds does a king who practices the Dharma generate in order to always protect living beings in this way?' The answer was: 'Great King! A king who practices the Dharma generates eight kinds of minds towards living beings. What are these eight? Firstly, it is to regard all living beings as if they were one's own children (念諸一切眾生如念子想, niàn zhū yīqiè zhòngshēng rú niàn zǐ xiǎng); secondly, it is to regard those living beings who behave badly as if they were sick children (念于惡行眾生如病子想, niàn yú èxíng zhòngshēng rú bìng zǐ xiǎng); thirdly, it is to always think of suffering living beings and generate great compassion (常念受苦眾生生大慈心, cháng niàn shòukǔ zhòngshēng shēng dà cíxīn); fourthly, it is to think of living beings enjoying happiness and generate joy (念受勝樂眾生生歡喜心, niàn shòu shènglè zhòngshēng shēng huānxǐ xīn); fifthly, it is to think of living beings who resent oneself and generate the mind of protecting their faults (念于怨家眾生生護過想, niàn yú yuànjiā zhòngshēng shēng hùguò xiǎng); sixthly, it is to be able to generate the mind of covering and protecting towards close friends (能于親友眾生生覆護想, néng yú qīnyǒu zhòngshēng shēng fùhù xiǎng); seventhly, it is to be able to regard the necessities of life as if they were medicine (能于資生之中生如藥想, néng yú zīshēng zhīzhōng shēng rú yào xiǎng); eighthly, it is to be able to generate the thought of no-self towards oneself (能于自身生無我想, néng yú zìshēn shēng wú wǒ xiǎng).' 'Great King, you should know! Regarding living beings as if they were one's own children will generate two kinds of minds: firstly, it is to be able to protect children from all evil, just like parents do; secondly, it is to never abandon the mind of compassion towards all living beings. 'Great King, you should know! Regarding those living beings who behave badly as if they were sick children,
起二種心：一者、能忍如世病人罵諸良師，良師不生瞋恨之心；二者、為斷一切過失行如是心。
「大王當知！念受苦眾生生大慈心者，起二種心：一者、能于諸急難中救免其苦；二者、能與勝安隱樂。
「大王當知！于受樂眾生生歡喜心者，起二種心：一者、能於他財物中、他資生中不生貪心；二者、於他富貴勝樂不生嫉心。
「大王當知！于怨家眾生生護過想者，起二種心：一者、常念斷彼過因遠離怨家；二者、能于怨家眾生生親友心，何況其餘非怨家者。
「大王當知！于親友眾生生覆護想者，起二種心：一者、念令親友堅固；二者、念令一切眾生不生怨憎。
「大王當知！于資生中生藥想者，起二種心：一者、有欲不行邪淫；二者、能於色香味中隨世受用不生貪著。
「大王當知！于自身中無我想者，起二種心：一者、往詣沙門大智人邊問法；二者、聞法如說修行。
「大王當知！行法行王常念思惟如是八法故，不求資生，而世間人自然奉獻珍奇異物國內無者，庫藏盈溢；而諸世間非法惡王，鞭打百姓逼惱索者，了無其一。大王當知！行法行王行此八法者，于所作業，歲時日月、星宿、節朔常與吉會。一切非人、諸惡邪鬼欲覓其便，無能得者。于其國內風雨以時
【現代漢語翻譯】 現代漢語譯本 生起兩種心：第一種，能忍受像世俗病人辱罵良醫一樣，良醫不生嗔恨之心；第二種，爲了斷除一切過失而生起這樣的心。
『大王應當知道！對受苦眾生生起大慈悲心的人，會生起兩種心：第一種，能在各種危難中救助他們脫離痛苦；第二種，能給予他們殊勝的安穩快樂。
『大王應當知道！對享受快樂的眾生生起歡喜心的人，會生起兩種心：第一種，不會對他人的財物、他人的生活資源生起貪心；第二種，不會對他人的富貴和殊勝的快樂生起嫉妒心。
『大王應當知道！對怨家眾生生起護持他們過失的想法的人，會生起兩種心：第一種，常常想著斷除他們產生過失的原因，遠離怨家；第二種，能對怨家眾生生起像對待親友一樣的心，更何況是那些非怨家的人呢。
『大王應當知道！對親友眾生生起覆護的想法的人，會生起兩種心：第一種，想著讓親友更加堅固；第二種，想著讓一切眾生不生怨恨和憎惡。
『大王應當知道！對生活資源生起像對待藥物一樣的想法的人，會生起兩種心：第一種，有慾望但不會行邪淫；第二種，能在色、香、味中隨順世俗享用，但不生貪戀執著。
『大王應當知道！在自身中生起無我的想法的人，會生起兩種心：第一種，前往沙門（出家修行者）和大智者那裡請教佛法；第二種，聽聞佛法后如所說的那樣修行。
『大王應當知道！奉行佛法的國王常常思惟這八種法，所以不求生活資源，而世間的人們自然會奉獻珍奇的物品，國內沒有的也會有，倉庫充滿；而那些世間不奉行佛法的惡王，鞭打百姓，逼迫他們索取財物，卻什麼也得不到。大王應當知道！奉行佛法的國王奉行這八種法，所做的事情，每年的時節、日月、星宿、節氣都常常吉祥如意。一切非人、各種惡鬼想要尋找機會，都不能得逞。在他們的國內，風調雨順。
【English Translation】 English version Two kinds of minds arise: first, being able to endure like a worldly patient scolding a good doctor, the good doctor does not generate anger; second, to cultivate such a mind in order to cut off all faults.
'Great King, you should know! Those who generate great compassion for suffering beings, two kinds of minds arise: first, being able to rescue them from suffering in various difficulties; second, being able to give them supreme peace and happiness.
'Great King, you should know! Those who generate joy for beings enjoying happiness, two kinds of minds arise: first, not generating greed for others' wealth or resources; second, not generating jealousy for others' wealth, nobility, and supreme happiness.
'Great King, you should know! Those who generate the thought of protecting the faults of enemy beings, two kinds of minds arise: first, constantly thinking of cutting off the causes of their faults and staying away from enemies; second, being able to generate a mind towards enemy beings like that towards friends, let alone those who are not enemies.
'Great King, you should know! Those who generate the thought of covering and protecting for friendly beings, two kinds of minds arise: first, thinking of making friends more steadfast; second, thinking of not letting all beings generate resentment and hatred.
'Great King, you should know! Those who generate the thought of treating resources like medicine, two kinds of minds arise: first, having desires but not engaging in sexual misconduct; second, being able to follow worldly customs in enjoying sights, sounds, smells, tastes, and touches without generating greed or attachment.
'Great King, you should know! Those who generate the thought of no-self in themselves, two kinds of minds arise: first, going to the side of Shramanas (ascetics) and wise people to ask about the Dharma; second, practicing the Dharma as it is taught after hearing it.
'Great King, you should know! A king who practices the Dharma constantly contemplates these eight dharmas, so he does not seek resources, and the people of the world naturally offer rare and precious items, even those not found in the country, and the storehouses are full; while those evil kings of the world who do not practice the Dharma, whip the people, and force them to give up their wealth, get nothing. Great King, you should know! A king who practices the Dharma and practices these eight dharmas, in his undertakings, the seasons, days, months, stars, and festivals are always auspicious. All non-humans and evil ghosts who seek opportunities cannot succeed. In their country, the wind and rain are timely.
，五穀豐熟，人民飽足無飢渴想，一切諸蟲、雀鼠、龍雹能與世間作無利者，悉皆息滅。若有怨賊在其國內，一切即依自業罪過受諸苦惱，依自業盡、依自業滅。
「大王當知！行法行王若能如是護諸眾生、護器世間者，不負一切世間眾生、諸善行人、智慧人、聖人，一切眾生無能呵責者。何以故？無罪過故。大王當知！如是善行王若命終時，當生天上，受彼諸天妙境界樂。」而說偈言：
「重法不放逸， 常念利眾生， 眷屬有禮法， 善能知他行， 自身常清凈， 離諸無益業， 彼王勝世間， 名行法行王。 貌重言常和， 于善勤精進， 善能知世間， 一切諸伎藝。 以常不懈怠， 方便護世間， 眾生得安樂， 無有苦惱者。 常樂利益他， 將護一切心， 出口說愛語， 安隱決定言。 知過有功德， 知勝知不如， 如是王能共， 眾生受安樂。 於他平等心， 能捨物解義， 諸臣及眷屬， 一切愛樂王。 具足善眾集， 常有大勢力， 如是正法王， 能久住王位。 慈心離殺生， 佈施斷偷盜， 正欲防邪淫， 實言止妄語， 和合除兩舌， 軟語遮惡口， 正說治綺語， 凈命對飲酒， 凈心
【現代漢語翻譯】 現代漢語譯本 五穀豐收成熟，人民飽足，沒有飢渴的念頭，一切諸如蟲子、鳥雀、老鼠、冰雹等能給世間帶來不利的因素，都將平息消滅。如果國內有怨恨的盜賊，他們都會因自己的業力罪過而遭受各種苦惱，最終因自己的業力耗盡而滅亡。
『大王應當知道！奉行正法的君王如果能夠這樣守護眾生、守護器世間（指眾生所居住的物質世界），就不會辜負世間一切眾生、所有行善之人、有智慧的人、聖人，一切眾生都無法指責他。為什麼呢？因為他沒有罪過。大王應當知道！像這樣行善的君王如果壽命終結，將會往生到天上，享受天界的各種美妙快樂。』 於是說了偈語： 『重視正法不放縱， 常常想著利益眾生， 眷屬有禮儀法度， 善於瞭解他人的行為， 自身常常保持清凈， 遠離各種無益的事務， 這樣的君王勝過世間， 名為奉行正法的君王。 容貌莊重言語平和， 對於善事勤奮精進， 善於瞭解世間萬象， 掌握一切技藝才能。 因為常常不懈怠， 用方便法守護世間， 眾生得到安樂， 沒有苦惱憂患的人。 常常樂於利益他人， 關懷守護一切眾生， 口中說出愛語， 說出安穩確定的言語。 知道過失有功德， 知道勝過和不如， 這樣的君王能夠和， 眾生一同享受安樂。 對他人平等相待， 能夠捨棄財物理解真義， 大臣和眷屬們， 都愛戴敬重這樣的君王。 具備善良的群體， 常常擁有強大的勢力， 像這樣的正法之王， 能夠長久地保有王位。 慈悲心腸遠離殺生， 佈施行為斷絕偷盜， 正當的慾望防止邪淫， 真實的話語制止妄語， 和睦相處消除兩舌， 柔和的言語遮止惡口， 正直的言說治理綺語， 清凈的生命對抗飲酒， 清凈的心靈。
【English Translation】 English version The five grains will be abundant and ripe, the people will be full and satisfied, without any thoughts of hunger or thirst. All harmful creatures such as insects, birds, mice, and hail, which can cause harm to the world, will be completely pacified and eliminated. If there are resentful thieves within the country, they will all suffer various torments according to their own karmic transgressions, and will eventually perish as their karma is exhausted.
『Great King, you should know! If a king who practices Dharma (the teachings of the Buddha) can protect all sentient beings and the world of vessels (the material world where beings live) in this way, he will not let down all sentient beings in the world, all virtuous practitioners, wise people, and sages. No sentient being will be able to criticize him. Why? Because he has no faults. Great King, you should know! If such a virtuous king reaches the end of his life, he will be reborn in the heavens, enjoying the wonderful pleasures of the celestial realms.』 Then he spoke in verses: 『Valuing the Dharma, not being negligent, Always thinking of benefiting sentient beings, Family members have proper etiquette and laws, Skilled in understanding the actions of others, One's own self is always kept pure, Away from all useless activities, Such a king surpasses the world, Is called a king who practices Dharma. Appearance is dignified, speech is always gentle, Diligent and zealous in good deeds, Skilled in understanding the world, Mastering all arts and skills. Because of constant diligence, Protecting the world with skillful means, Sentient beings attain peace and happiness, Without any suffering or distress. Always happy to benefit others, Caring for and protecting all minds, Speaking loving words from the mouth, Speaking words that are secure and certain. Knowing faults has merit, Knowing superiority and inferiority, Such a king can together with, Sentient beings enjoy peace and happiness. Treating others with equality, Able to give up possessions and understand the meaning, Ministers and family members, All love and respect such a king. Possessing a gathering of virtuous people, Always having great power and influence, Such a king of the righteous Dharma, Can long maintain his royal position. With a compassionate heart, refraining from killing, Giving alms, cutting off stealing, Righteous desires, preventing sexual misconduct, Truthful words, stopping false speech, Harmony, eliminating divisive speech, Gentle words, preventing harsh speech, Righteous speech, governing frivolous talk, Pure life, opposing drinking, Pure mind.
舍三毒， 受妙天王位， 大王應當知， 常善護諸戒。」
大薩遮尼乾子所說經請食品第六
爾時嚴熾王聞大薩遮尼乾子所說法已，心大歡喜，即語薩遮尼乾子言：「大師仁慈不遺我國，今此曠野不可停止，愿降神德，將諸大眾與我俱詣宮內寢息。何以故？我今心念欲為大師及諸大眾設於時供。」
薩遮尼乾子言：「善哉，善哉！善哉，大王！欲與我食，今正是時。何以故？大王當知！我從遠來，道路疲極，常多飢渴，日時已至，我受王請。」
時嚴熾王聞大薩遮尼乾子受其請已，心大歡喜，即以薩遮尼乾子及諸大眾置在於前，王與四兵導從前後俱入王宮。入已，王請薩遮尼乾子坐王七寶莊嚴間錯無價寶床，余諸一切尼乾子眾隨所應坐，悉皆令坐。薩遮尼乾子受坐已，嚴熾王即生至心、恭敬心、尊重心、希有心，自手供給薩遮尼乾子及諸大眾百味飲食，極令飽足，恣意令取豐滿盈溢。薩遮尼乾子食已，嚴熾王即以價直百千萬億上下衣服，奉施薩遮尼乾子，余弟子眾所應得者，悉皆施與上下衣服。
爾時薩遮尼乾子食食訖已，攝諸缽器，澡漱清凈，即語嚴熾王言：「大王當知！王今至心奉施沙門飲食、衣服，福不可量。今且略說十五功德。何等十五？一者、閉塞慳貪之心；二者
【現代漢語翻譯】 現代漢語譯本 『捨棄貪、嗔、癡三毒，便能獲得美妙的天王之位，大王您應當明白，要時常守護好各種戒律。』
《大薩遮尼乾子所說經》請食品第六
當時，嚴熾王聽了大薩遮尼乾子所說的法后，心中非常歡喜，就對薩遮尼乾子說：『大師您仁慈，沒有遺忘我們國家，現在這片曠野不適合停留，希望您能降下神力，帶領各位大眾與我一同前往宮殿休息。為什麼呢？因為我現在心中想為大師和各位大眾準備齋飯。』
薩遮尼乾子說：『好啊，好啊！大王，您想給我食物，現在正是時候。為什麼呢？大王您應當知道，我從遠方而來，道路疲憊，常常感到飢渴，現在時間也到了，我接受您的邀請。』
當時，嚴熾王聽到薩遮尼乾子接受了他的邀請，心中非常歡喜，就讓薩遮尼乾子和各位大眾走在前面，國王和四方軍隊在前後引導，一同進入王宮。進入王宮后，國王請薩遮尼乾子坐在用七寶裝飾、鑲嵌著無價之寶的寶座上，其餘的尼乾子們也按照各自的身份坐下。薩遮尼乾子坐下後，嚴熾王就以至誠的心、恭敬的心、尊重的心、稀有的心，親自為薩遮尼乾子和各位大眾準備了各種美味佳餚，讓他們吃得飽飽的，隨意取用，豐盛盈滿。薩遮尼乾子吃完后，嚴熾王又拿出價值百千萬億的各種上等衣服，贈送給薩遮尼乾子，其餘的弟子們也得到了相應的上等衣服。
當時，薩遮尼乾子吃完飯後，收起缽器，洗漱乾淨，就對嚴熾王說：『大王您應當知道，您現在以至誠的心供養沙門飲食和衣服，福報是不可估量的。我現在簡略地說一下十五種功德。是哪十五種呢？第一，能關閉慳貪之心；第二，能……』
【English Translation】 English version 'Abandon the three poisons of greed, anger, and ignorance, and you will receive the wonderful position of a heavenly king. Great King, you should know that you must always diligently protect all precepts.'
The Sixth Chapter on Receiving Food from the Sutra Spoken by the Great Saccaka Nigantha
At that time, King Yamachita, having heard the Dharma spoken by the Great Saccaka Nigantha, was greatly delighted. He then said to Saccaka Nigantha, 'Great Master, you are kind and have not forgotten our country. This wilderness is not suitable for staying. I wish you would descend your divine power and lead all the assembly to rest in my palace. Why is that? Because I now intend to prepare a meal for the Great Master and all the assembly.'
Saccaka Nigantha said, 'Excellent, excellent! Great King, if you wish to give me food, now is the right time. Why is that? Great King, you should know that I have come from afar, and I am weary from the journey. I am often hungry and thirsty, and the time has come. I accept your invitation.'
At that time, King Yamachita, having heard that Saccaka Nigantha had accepted his invitation, was greatly delighted. He then placed Saccaka Nigantha and all the assembly in front, and the king and his four divisions of troops led the way, entering the palace together. After entering, the king invited Saccaka Nigantha to sit on a throne adorned with seven treasures and inlaid with priceless jewels. All the other Niganthas sat down according to their respective positions. After Saccaka Nigantha had taken his seat, King Yamachita, with a sincere heart, a respectful heart, a reverent heart, and a rare heart, personally provided Saccaka Nigantha and all the assembly with a hundred flavors of food, allowing them to eat their fill, taking as much as they desired, until they were full and overflowing. After Saccaka Nigantha had finished eating, King Yamachita then presented Saccaka Nigantha with various upper-class garments worth hundreds of millions, and the other disciples also received their respective upper-class garments.
At that time, after Saccaka Nigantha had finished eating, he collected his bowls, washed himself clean, and then said to King Yamachita, 'Great King, you should know that you have now offered food and clothing to the Shramanas with a sincere heart, and the merit is immeasurable. I will now briefly speak of fifteen merits. What are the fifteen? First, it closes off the heart of stinginess; second, it...'
、能開佈施心手；三者、能滅無佈施福邪見之心；四者、能生果報不亡正見之心；五者、隨順善知識人；六者、遠離下無智人；七者、能開諸善道門；八者、能閉諸惡趣門；九者、能種善根種子；十者、能拔不善根栽；十一者、能漸薄一切諸煩惱結；十二者、能增長一切諸善根分；十三者、能飽足一切諸持戒人；十四者、能應為自身所作已作；十五者、能為利益他應作已作。何以故？大王當知！能施佈施得大富，施好色食，后得妙色，觀者無厭；施好香食，后得名稱世間普聞；施美味食，后得資生過諸世間種種勝妙；施樂觸食，后得手腳細滑、柔軟；施能至心，后得一切世人親愛、恭敬、供養；自手佈施，得多僮僕圍繞給侍；依時節施，隨心所須應時即得；以愛物施，后得勝妙資生境界；不損害施，后得資生堅固，不壞、不疲勞；施安坐，受報眷屬常愛；與飲食者，后得大力自在無礙；與衣裳者，得好妙色世間敬愛；施燈明者，得明凈眼，無諸病壞；施伎樂者，得耳不聾，常聞妙聲；施諸乘者，常得安樂，輦輿隨身；施湯藥者，得無疾病，形色肥鮮；施屋舍者，離諸恐怖，得安隱樂；佈施法者，后得不死甘露法藥；離殺生者，后得長壽，命不中夭；離劫盜者，后得大富，資生無盡；離邪淫者，后得好妻，他不能奪；離
【現代漢語翻譯】 現代漢語譯本 一、能開啟佈施的心手；二、能滅除沒有佈施福報的邪見之心；三、能生起果報不失的正見之心；四、能隨順善知識的人；五、能遠離下劣無智的人；六、能開啟各種善道之門；七、能關閉各種惡趣之門；八、能種下善根的種子；九、能拔除不善的根苗；十、能逐漸減輕一切煩惱的束縛；十一、能增長一切善根的成分；十二、能使一切持戒的人得到滿足；十三、能做到自己應該做的事情；十四、能為利益他人而做應該做的事情。為什麼呢？大王您應當知道！能行佈施會得到大富，佈施美好的食物，將來會得到美好的容貌，讓觀看的人不會厭倦；佈施美好的香料食物，將來會得到名聲，在世間廣為流傳；佈施美味的食物，將來會得到生活所需，勝過世間種種美好的事物；佈施舒適的觸感食物，將來會得到手腳細滑、柔軟；佈施能至誠的心，將來會得到一切世人的親愛、恭敬、供養；親自佈施，會得到很多僕人圍繞侍奉；按照時節佈施，隨心所欲，需要時就能得到；以愛惜之物佈施，將來會得到勝妙的生活境界；不損害地佈施，將來會得到堅固的生活所需，不會損壞、不會疲勞；佈施安坐之處，受報時眷屬會常常愛戴；給予飲食的人，將來會得到強大的力量，自在無礙；給予衣裳的人，會得到美好的容貌，受世人敬愛；佈施燈明的人，會得到明亮的眼睛，沒有各種疾病的損害；佈施音樂的人，會得到耳朵不聾，常常聽到美妙的聲音；佈施各種交通工具的人，會常常得到安樂，有車輦跟隨；佈施湯藥的人，會得到沒有疾病，形體容貌肥壯鮮潤；佈施房屋的人，會遠離各種恐怖，得到安穩快樂；佈施佛法的人，將來會得到不死甘露的法藥；遠離殺生的人，將來會得到長壽，不會中途夭折；遠離偷盜的人，將來會得到大富，生活所需無盡；遠離邪淫的人，將來會得到好妻子，他人不能奪走；遠離
【English Translation】 English version First, it can open the mind and hand for giving; second, it can extinguish the evil view of not having the merit of giving; third, it can generate the right view of not losing the karmic reward; fourth, it can follow virtuous teachers; fifth, it can stay away from inferior and ignorant people; sixth, it can open the doors to all good paths; seventh, it can close the doors to all evil realms; eighth, it can plant the seeds of good roots; ninth, it can uproot the seedlings of unwholesome roots; tenth, it can gradually thin out all the fetters of afflictions; eleventh, it can increase all the components of good roots; twelfth, it can satisfy all those who uphold precepts; thirteenth, it can accomplish what one should do for oneself; fourteenth, it can accomplish what one should do for the benefit of others. Why is this so? Great King, you should know! Being able to give alms will result in great wealth. Giving good food will result in a beautiful appearance, which viewers will not tire of; giving fragrant food will result in fame, which will be widely known in the world; giving delicious food will result in resources that surpass all the wonderful things in the world; giving food with pleasant tactile sensations will result in smooth and soft hands and feet; giving with a sincere heart will result in being loved, respected, and revered by all people; giving with one's own hands will result in many servants surrounding and attending to one; giving at the right time will result in obtaining what one needs when one needs it; giving with cherished possessions will result in a superior realm of resources; giving without causing harm will result in solid resources that will not be damaged, nor will one be fatigued; giving a seat will result in being loved by one's family; giving food and drink will result in great strength, freedom, and unobstructedness; giving clothing will result in a beautiful appearance that is respected by the world; giving light will result in clear eyes, free from all diseases; giving music will result in ears that are not deaf, and one will always hear wonderful sounds; giving vehicles will result in constant peace and happiness, with carriages following one; giving medicine will result in being free from illness, with a healthy and robust appearance; giving shelter will result in being free from all fears, and one will obtain peace and happiness; giving the Dharma will result in obtaining the immortal nectar of the Dharma; abstaining from killing will result in longevity, and one will not die prematurely; abstaining from stealing will result in great wealth, with endless resources; abstaining from sexual misconduct will result in a good wife, whom others cannot take away; abstaining from
妄語者，后得實報，不被他謗；離兩舌者，后得和合，眷屬無諍；離惡口者，后得常聞，勝妙音聲；離綺語者，有所言說他人受用；離貪心者，得不增上厚重貪心；離瞋心者，得不增上厚重瞋心；離邪見者，得不增上厚重癡心；離憍慢者，生豪貴家，得人尊敬；離瞋心者，得身端正，見者愛樂；離嫉心者，得大威力，所愿皆成；離慳心者，生處富足，資生無乏；離非處淫者，得勝諸根，具丈夫相。大王當知！施飲食者，即是與命與色與力與樂與辯。大王當知！施主愛眾生，智者讚歎，名聞十方，入諸大眾心不怯弱；若命終已，生上天中受妙境界，于最後身得無上道。」
爾時薩遮尼乾子而說偈言：
「至心持戒人， 能生歡喜心， 時食施沙門， 來世得七福。 得勝色命力， 樂辯才樂說， 生天善道中， 終得至涅槃。 所為事佈施， 畢竟得彼事， 為求樂佈施， 后畢得安樂。 施福最勝樂， 所求者畢成， 當生天人中， 及色無色界。 智慧聖施主， 若修精進行， 畢竟盡諸苦， 得上勝智慧。 以作無量福， 天魔魔眷屬， 行惡不善者， 不能作障難。 以故常佈施， 求三種勝事， 善道及富貴， 能證無上道。」
大
【現代漢語翻譯】 現代漢語譯本 不說謊的人，將來會得到真實的果報，不會被他人誹謗；遠離兩舌的人，將來會得到和睦，眷屬之間沒有爭執；遠離惡語的人，將來會常常聽到美妙的聲音；遠離花言巧語的人，所說的話會被他人接受和採納；遠離貪心的人，不會增長強烈的貪心；遠離嗔恨心的人，不會增長強烈的嗔恨心；遠離邪見的人，不會增長強烈的愚癡心；遠離驕慢的人，會出生在豪門貴族，得到他人的尊敬；遠離嗔恨心的人，會得到端正的容貌，見到的人都會喜愛；遠離嫉妒心的人，會得到強大的力量，所希望的都能實現；遠離慳吝心的人，出生的地方會很富足，生活所需不會缺乏；遠離不正當的性行為的人，會得到健全的感官，具備大丈夫的相貌。大王您應當知道！佈施飲食的人，就是給予生命、容貌、力量、快樂和辯才。大王您應當知道！佈施的人愛護眾生，有智慧的人會讚歎他，他的名聲會傳遍四方，進入大眾之中內心不會怯懦；如果命終之後，會出生在天界享受美好的境界，在最後一生會證得無上的道。」
當時，薩遮尼乾子（Saccaka Nigaṇṭha，外道修行者）說了偈頌：
『真心持戒的人，能夠生起歡喜心，按時佈施食物給沙門（śramaṇa，出家修行者），來世會得到七種福報。 得到美好的容貌、壽命、力量、快樂、辯才和善說，出生在天界善道之中，最終會到達涅槃（Nirvana，解脫）。 所做的事情是佈施，最終會得到那件事的果報，爲了追求快樂而佈施，最終會得到安樂。 佈施的福報是最殊勝的快樂，所求的事情都會實現，將會出生在天界或色界（Rūpadhātu，佛教宇宙觀中的一個層次）。 有智慧的聖潔佈施者，如果修習精進的修行，最終會消除一切痛苦，得到最殊勝的智慧。 因為做了無量的福報，天魔（deva-māra，阻礙修行的魔）和魔的眷屬，以及行惡不善的人，都不能製造障礙。 因此要常常佈施，追求三種殊勝的事情，善道和富貴，能夠證得無上的道。』
大王
【English Translation】 English version Those who abstain from false speech will receive true retribution in the future and will not be slandered by others; those who abstain from divisive speech will attain harmony in the future, and their families will have no disputes; those who abstain from harsh speech will always hear pleasant sounds in the future; those who abstain from frivolous speech will have their words accepted and used by others; those who abstain from greed will not increase their strong greed; those who abstain from anger will not increase their strong anger; those who abstain from wrong views will not increase their strong ignorance; those who abstain from arrogance will be born into noble families and be respected by others; those who abstain from anger will have a handsome appearance and be loved by those who see them; those who abstain from jealousy will gain great power and have all their wishes fulfilled; those who abstain from stinginess will be born in wealthy places and will not lack the necessities of life; those who abstain from improper sexual conduct will have perfect senses and the appearance of a great man. O King, you should know that those who give food are giving life, beauty, strength, happiness, and eloquence. O King, you should know that those who give love all beings, the wise will praise them, their fame will spread in all directions, and they will not be timid in the midst of the masses; if they die, they will be born in the heavens to enjoy wonderful realms, and in their last life, they will attain the unsurpassed path.
At that time, Saccaka Nigaṇṭha (a non-Buddhist ascetic) spoke in verses:
'Those who sincerely uphold the precepts can generate joy, and those who give food to the śramaṇas (monks) at the proper time will receive seven blessings in the next life. They will obtain beautiful appearance, longevity, strength, happiness, eloquence, and the ability to speak well, and they will be born in the good realms of the heavens, and ultimately reach Nirvana (liberation). The act of giving is the cause, and the result will be obtained; giving for the sake of happiness will ultimately lead to happiness. The merit of giving is the most supreme happiness, and all wishes will be fulfilled; one will be born in the heavens or in the Rūpadhātu (the realm of form). The wise and holy giver, if they practice diligently, will ultimately eliminate all suffering and attain the most supreme wisdom. Because they have accumulated immeasurable merit, the deva-māra (demons) and their retinue, as well as those who do evil, will not be able to create obstacles. Therefore, one should always give, seeking three supreme things: good realms, wealth, and the ability to attain the unsurpassed path.'
O King
薩遮尼乾子所說經問罪過品第七
爾時，嚴熾王即生是心：「薩遮尼乾子所說法者，皆是隨順如來正法，作是思惟。我今當問薩遮尼乾子，于如來所有尊重心不？」爾時嚴熾王作是念已，即移座處，更敷下座，恭敬而坐，問薩遮尼乾子言：「大師當知！我有少疑，今欲請問，為見聽不？」
爾時薩遮尼乾子答言：「大王！隨汝所問，我當爲汝分別解說，令得開解。」
時嚴熾王聞大薩遮尼乾子聽其問已，即作是言：「大師！世間頗有眾生於眾生界中聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此能雨婆羅門聰明大智，利根黠慧，善知星宿，善知祭祀種種諸天，善知咒術，善知事火，善知天文日月八星，善知天雨石雹災害，善知地動吉兇變異，善知日月運蝕殃災，善知年歲國土豐儉，善知世間安隱破壞，彼婆羅門而有罪過。」
王言：「大師！彼能雨婆羅門罪過云何？」
答言：「大王！此能雨婆羅門常多淫慾，喜侵他妻。大王當知！黠慧之人不應侵他妻。何以故？大王當知！侵他妻者，現在未來多受苦惱，一切天人之所呵責。」而說偈言：
「自妻不生足， 好淫他婦女，
【現代漢語翻譯】 現代漢語譯本 《薩遮尼乾子所說經·問罪過品第七》
當時，嚴熾王心中生起這樣的想法：『薩遮尼乾子所說的法，都與如來的正法相符。』他這樣思索后，心想：『我現在應當問薩遮尼乾子，他對如來是否懷有尊重之心？』於是，嚴熾王移動自己的座位，鋪設較低的座位，恭敬地坐下，問薩遮尼乾子說：『大師，請您知道，我心中有些疑惑，現在想請教您，可以嗎？』
當時，薩遮尼乾子回答說：『大王，您儘管問，我將為您詳細解釋，使您得以開悟。』
當時，嚴熾王聽到大薩遮尼乾子允許他提問，就說道：『大師，世間是否有一些眾生，在眾生界中聰明、有大智慧、根器敏銳、機智聰慧，卻有罪過呢？』
薩遮尼乾子回答說：『大王，確實有這樣的眾生也有罪過。』
嚴熾王問：『大師，這樣的眾生現在是誰呢？』
薩遮尼乾子回答說：『大王，就是那個能祈雨的婆羅門（Brahman，古印度祭司階層），他聰明、有大智慧、根器敏銳、機智聰慧，精通星宿，精通祭祀各種天神，精通咒術，精通事火（祭祀火神），精通天文日月八星，精通天降雨、冰雹等災害，精通地震吉兇變化，精通日月執行和蝕變帶來的災禍，精通年歲和國土的豐收與歉收，精通世間的安穩與破壞。這個婆羅門卻有罪過。』
嚴熾王問：『大師，那個能祈雨的婆羅門的罪過是什麼呢？』
薩遮尼乾子回答說：『大王，這個能祈雨的婆羅門常常淫慾心重，喜歡侵犯他人的妻子。大王應當知道，聰慧之人不應該侵犯他人的妻子。為什麼呢？大王應當知道，侵犯他人妻子的人，現在和未來都會遭受許多苦惱，會被一切天人所呵責。』並說了偈語：
『自己的妻子不能滿足， 卻貪戀他人的婦女，』
【English Translation】 English version The Sutra Spoken by Saccanirgrantha, Chapter 7: On the Inquiry of Transgressions
At that time, King Yamachita arose this thought: 'The Dharma spoken by Saccanirgrantha is all in accordance with the Tathagata's (如來, one of the titles of Buddha) true Dharma.' Having thought this, he then considered: 'I shall now ask Saccanirgrantha whether he has respect for the Tathagata.' Having made this thought, King Yamachita moved his seat, laid out a lower seat, and sat down respectfully. He asked Saccanirgrantha, saying: 'Master, please know that I have a small doubt, and now I wish to inquire. May I have your permission?'
At that time, Saccanirgrantha replied: 'Great King, ask whatever you wish. I shall explain it to you in detail, so that you may gain understanding.'
Then, King Yamachita, having heard that the great Saccanirgrantha had permitted his inquiry, spoke these words: 'Master, are there any beings in this world, among the realm of beings, who are intelligent, of great wisdom, with sharp faculties, and clever, yet still have transgressions?'
Saccanirgrantha replied: 'Great King, there are such beings who also have transgressions.'
The King asked: 'Master, who are these beings now?'
Saccanirgrantha replied: 'Great King, it is the rain-making Brahman (婆羅門, the priestly class in ancient India). He is intelligent, of great wisdom, with sharp faculties, and clever. He is skilled in astrology, skilled in offering sacrifices to various deities, skilled in incantations, skilled in fire rituals, skilled in astronomy, the sun, the moon, and the eight stars, skilled in predicting rain, hail, and other disasters, skilled in predicting earthquakes and their auspicious or inauspicious changes, skilled in predicting the calamities of solar and lunar eclipses, skilled in predicting the abundance or scarcity of years and lands, and skilled in predicting the peace and destruction of the world. This Brahman has transgressions.'
The King asked: 'Master, what are the transgressions of that rain-making Brahman?'
Saccanirgrantha replied: 'Great King, this rain-making Brahman is often filled with lust and enjoys violating the wives of others. Great King, you should know that a clever person should not violate the wives of others. Why? Great King, you should know that those who violate the wives of others will suffer much misery in the present and future, and will be rebuked by all gods and humans.' And he spoke this verse:
'Not content with his own wife, He lusts after other women,'
是人無慚愧， 常被世呵責。 現在未來世， 受苦及打縛， 捨身生地獄， 受苦常無樂。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此頗羅墮婆羅門，聰明大智、利根黠慧，知法知禮而有罪過。」
王言：「大師！彼頗羅墮婆羅門罪過云何？」
答言：「大王！此頗羅墮婆羅門常多睡眠。大王當知！黠慧之人不應睡眠。何以故？大王當知！多睡眠人退失諸行，失於世間出世間法，妨礙智慧離諸煩惱。」而說偈言：
「若人多睡眠， 懈怠妨有得， 未得者不得， 已得者退失。 若欲得勝道， 除睡疑放逸， 精進策諸念， 離惡功德集。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如此眾生今者誰是？」
答言：「大王！此黑王子聰明大智、利根黠慧，有大威力而有罪過。」
王言：「大師！彼黑王子罪過云何？」
答言：「大王！此黑王子多諸嫉妒。大王當知！黠慧之人不應嫉妒。何
【現代漢語翻譯】 現代漢語譯本：這樣的人沒有羞愧之心，常常被世人呵斥。 現在和未來世，都會遭受痛苦和束縛， 捨棄此身之後會墮入地獄，受苦而沒有快樂。
國王問道：『大師！世間是否還有其他眾生，他們聰明有大智慧、根性敏銳、才智過人，卻也有罪過呢？』
回答說：『大王！這樣的眾生也是有的，他們也有罪過。』
國王問道：『大師！這樣的眾生現在是誰呢？』
回答說：『大王！就是這位頗羅墮（婆羅門種姓）婆羅門，他聰明有大智慧、根性敏銳、才智過人，懂得法理和禮儀，卻也有罪過。』
國王問道：『大師！那位頗羅墮婆羅門的罪過是什麼呢？』
回答說：『大王！這位頗羅墮婆羅門常常貪睡。大王應當知道！聰明有智慧的人不應該貪睡。為什麼呢？大王應當知道！貪睡的人會退失各種修行，失去世間和出世間的法，妨礙智慧，遠離煩惱。』並說了偈語：
『如果一個人貪睡，懈怠就會妨礙他獲得成就， 沒有得到的就得不到，已經得到的也會退失。 如果想要獲得殊勝的道，就應當去除睡眠、疑惑和放逸， 精進地策勵自己的念頭，遠離惡行，積累功德。』
國王問道：『大師！世間是否還有其他眾生，他們聰明有大智慧、根性敏銳、才智過人，卻也有罪過呢？』
回答說：『大王！這樣的眾生也是有的，他們也有罪過。』
國王問道：『大師！這樣的眾生現在是誰呢？』
回答說：『大王！就是這位黑王子，他聰明有大智慧、根性敏銳、才智過人，有很大的威力，卻也有罪過。』
國王問道：『大師！那位黑王子的罪過是什麼呢？』
回答說：『大王！這位黑王子有很多嫉妒心。大王應當知道！聰明有智慧的人不應該嫉妒。
【English Translation】 English version: Such a person is without shame, and is constantly reproached by the world. In the present and future lives, they will suffer pain and bondage, After abandoning this body, they will fall into hell, enduring suffering without joy.
The king asked: 'Master! Are there any other beings in the world who are intelligent, possess great wisdom, have sharp faculties, and are clever, yet still have faults?'
The answer was: 'Great King! There are such beings who also have faults.'
The king asked: 'Master! Who are these beings now?'
The answer was: 'Great King! It is this Bharadvaja (a Brahmin caste) Brahmin, who is intelligent, possesses great wisdom, has sharp faculties, and is clever, knows the Dharma and rituals, yet still has faults.'
The king asked: 'Master! What are the faults of that Bharadvaja Brahmin?'
The answer was: 'Great King! This Bharadvaja Brahmin is often very sleepy. Great King, you should know! A clever and wise person should not be sleepy. Why? Great King, you should know! A sleepy person loses various practices, loses both worldly and otherworldly Dharma, hinders wisdom, and is far from afflictions.' And he spoke a verse:
'If a person is often sleepy, laziness will hinder their attainment, What has not been attained will not be attained, and what has been attained will be lost. If one wishes to attain the supreme path, one should remove sleep, doubt, and negligence, Diligently encourage one's thoughts, stay away from evil deeds, and accumulate merits.'
The king asked: 'Master! Are there any other beings in the world who are intelligent, possess great wisdom, have sharp faculties, and are clever, yet still have faults?'
The answer was: 'Great King! There are such beings who also have faults.'
The king asked: 'Master! Who are these beings now?'
The answer was: 'Great King! It is this Black Prince, who is intelligent, possesses great wisdom, has sharp faculties, and is clever, has great power, yet still has faults.'
The king asked: 'Master! What are the faults of that Black Prince?'
The answer was: 'Great King! This Black Prince has much jealousy. Great King, you should know! A clever and wise person should not be jealous.'
以故？大王當知！若有人得生富貴家，資財豐足，不肯佈施，懷嫉妒心，如是之人，于資生中不取堅固，彼人空手命終即去生餓鬼中，生彼處已，受諸種種飢餓苦惱。」而說偈言：
「惜財不佈施， 藏積恐人知， 捨身空手去， 餓鬼中受苦。 飢渴寒熱等， 憂悲常煎煮， 智者不聚積， 為破慳貪故。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如此眾生今者誰是？」
答言：「大王！此勝仙王子聰明大智、利根黠慧，有大威力而不怯弱，好行佈施有大威德，而有罪過。」
王言：「大師！彼勝仙王子罪過云何？」
答言：「大王！此勝仙王子多作殺生。大王當知！有黠慧者不應殺生。何以故？大王當知！殺生之罪得短命報，命終生於地獄、畜生、餓鬼之中。」而說偈言：
「殺生無善報， 短命多諸疾， 來世生惡道， 具受種種苦。 欲離諸苦惱， 未來求勝樂， 應當護他身， 如愛自己命。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如
【現代漢語翻譯】 現代漢語譯本： 「這是什麼緣故呢？大王應當知道！如果有人出生在富貴之家，資財豐足，卻不肯佈施，心懷嫉妒，這樣的人，在資生方面沒有獲取堅固的果報，他們空手死去後就會投生到餓鬼道中，在那裡遭受各種飢餓的痛苦。」於是說了偈語： 『吝惜錢財不肯佈施，藏起來怕別人知道，捨棄身體空手而去，在餓鬼道中受苦。飢渴寒熱等痛苦，憂愁悲傷常常煎熬，智者不會積聚財富，爲了破除慳吝貪婪的緣故。』 國王說：『大師！世間是否還有其他眾生，既聰明又有大智慧、根器敏銳、聰慧，卻有罪過的呢？』 回答說：『大王！有這樣的眾生，也有罪過。』 國王說：『大師！這樣的眾生現在是誰呢？』 回答說：『大王！這位勝仙王子（指一位王子，名字為勝仙）聰明又有大智慧、根器敏銳、聰慧，有強大的力量而不怯懦，喜歡佈施，有很大的威德，但是他有罪過。』 國王說：『大師！那位勝仙王子的罪過是什麼呢？』 回答說：『大王！這位勝仙王子經常殺生。大王應當知道！有智慧的人不應該殺生。為什麼呢？大王應當知道！殺生的罪過會得到短命的報應，死後會投生到地獄、畜生、餓鬼之中。』於是說了偈語： 『殺生沒有好的報應，會短命多病，來世會投生到惡道，遭受各種痛苦。想要遠離各種苦惱，未來追求殊勝的快樂，應當保護其他眾生的生命，如同愛惜自己的生命一樣。』 國王說：『大師！世間是否還有其他眾生，既聰明又有大智慧、根器敏銳、聰慧，卻有罪過的呢？』 回答說：『大王！有這樣的眾生，也有罪過。』 國王說：『大師！像這樣的眾生現在是誰呢？』
【English Translation】 English version: 『Why is that? Great King, you should know! If someone is born into a wealthy family, with abundant resources, but is unwilling to give alms and harbors jealousy, such a person, in terms of their livelihood, does not acquire a firm foundation. They depart empty-handed at death and are reborn in the realm of hungry ghosts, where they suffer various torments of hunger.』 Then he spoke in verse: 『They hoard their wealth and do not give, hiding it for fear others will know. They leave their bodies empty-handed, suffering in the realm of hungry ghosts. They endure hunger, thirst, cold, and heat, constantly tormented by sorrow and grief. The wise do not accumulate wealth, for the sake of breaking free from stinginess and greed.』 The king said, 『Master! Are there any other beings in the world who are intelligent, possess great wisdom, have sharp faculties, and are clever, yet still have transgressions?』 He replied, 『Great King! There are such beings who also have transgressions.』 The king said, 『Master! Who are these beings now?』 He replied, 『Great King! This Prince Shengxian (a prince named Shengxian) is intelligent, possesses great wisdom, has sharp faculties, is clever, has great power without being timid, is fond of giving alms, and has great virtue, yet he has transgressions.』 The king said, 『Master! What are the transgressions of that Prince Shengxian?』 He replied, 『Great King! This Prince Shengxian often commits killing. Great King, you should know! Those who are wise should not kill. Why is that? Great King, you should know! The transgression of killing results in a short lifespan, and after death, one is reborn in hell, as an animal, or as a hungry ghost.』 Then he spoke in verse: 『Killing brings no good reward, resulting in a short life and many illnesses. In the next life, one is born into evil realms, enduring various sufferings. If one wishes to be free from all suffering and seek supreme happiness in the future, one should protect the lives of others, as one cherishes one's own life.』 The king said, 『Master! Are there any other beings in the world who are intelligent, possess great wisdom, have sharp faculties, and are clever, yet still have transgressions?』 He replied, 『Great King! There are such beings who also have transgressions.』 The king said, 『Master! Who are these beings now?』
是眾生今者誰是？」
答言：「大王！此無畏王子聰明大智、利根黠慧，而有罪過。」
王言：「大師！彼無畏王子罪過云何？」
答言：「大王！此無畏王子慈心太過。大王當知！黠慧之人不應慈心太過。何以故？大王當知！若王、王子慈心太過者，彼王、王子國內多有群賊亂民，不可遮護，多有仇難。」而說偈言：
「若王及王子， 慈悲心太過， 長賊多欺誑， 民怖王命危。 王應思此過， 籌量行慈悲， 念世間受苦， 舍離太過心。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此天力王子聰明大智、利根黠慧，而有罪過。」
王言：「大師！彼天力王子罪過云何？」
答言：「大王！此天力王子飲酒太過。大王當知！黠慧之人不應飲酒太過。何以故？大王當知！飲酒太過，忘失諸事，障修大道，失於世間、出世間利。」而說偈言：
「飲酒多放逸， 現世常愚癡， 忘失一切事， 常被智者呵。 來世常闇鈍， 多失諸功德， 是故黠慧人， 離諸飲酒失。」
王言：「大師！
【現代漢語翻譯】 現代漢語譯本：『現在這些眾生是誰呢？』 回答說：『大王！這位無畏王子聰明睿智、才思敏捷，但卻有罪過。』 國王說：『大師！那無畏王子的罪過是什麼呢？』 回答說：『大王！這位無畏王子慈悲心太過。大王應當知道！聰明睿智的人不應該慈悲心太過。為什麼呢？大王應當知道！如果國王、王子慈悲心太過，那麼這位國王、王子的國內就會有很多盜賊和叛亂的民眾，無法保護，會有很多仇敵和災難。』於是說了偈語： 『如果國王和王子，慈悲心太過，就會助長盜賊的欺騙，民眾恐懼，王位危險。國王應該思考這個過失，衡量著施行慈悲，想到世間受苦的人，捨棄太過分的慈悲心。』 國王說：『大師！世間是否還有其他聰明睿智、才思敏捷但有罪過的眾生呢？』 回答說：『大王！有這樣的眾生也有罪過。』 國王說：『大師！這樣的眾生現在是誰呢？』 回答說：『大王！這位天力王子聰明睿智、才思敏捷，但卻有罪過。』 國王說：『大師！那天力王子的罪過是什麼呢？』 回答說：『大王！這位天力王子飲酒太過。大王應當知道！聰明睿智的人不應該飲酒太過。為什麼呢？大王應當知道！飲酒太過，就會忘記很多事情，阻礙修習大道，失去世間和出世間的利益。』於是說了偈語： 『飲酒過多會放縱，今生常常愚癡，忘記一切事情，常常被智者呵斥。來世常常愚鈍，失去很多功德，所以聰明睿智的人，應該遠離飲酒的過失。』 國王說：『大師！』
【English Translation】 English version: 'Who are these beings now?' The answer was: 'Great King! This Prince Avaya (Fearless) is intelligent, wise, and quick-witted, but he has faults.' The king said: 'Master! What are the faults of Prince Avaya?' The answer was: 'Great King! This Prince Avaya is too compassionate. Great King, you should know! A wise person should not be too compassionate. Why? Great King, you should know! If a king or prince is too compassionate, then in that king's or prince's country there will be many thieves and rebellious people, impossible to protect, and there will be many enemies and difficulties.' Then he spoke in verse: 'If a king or prince is too compassionate, it will encourage thieves to deceive, the people will be afraid, and the king's life will be in danger. The king should consider this fault, measure and practice compassion, think of those who suffer in the world, and abandon excessive compassion.' The king said: 'Master! Are there any other beings in the world who are intelligent, wise, and quick-witted but have faults?' The answer was: 'Great King! There are such beings who also have faults.' The king said: 'Master! Who are these beings now?' The answer was: 'Great King! This Prince Deva-bala (Heavenly Strength) is intelligent, wise, and quick-witted, but he has faults.' The king said: 'Master! What are the faults of Prince Deva-bala?' The answer was: 'Great King! This Prince Deva-bala drinks too much alcohol. Great King, you should know! A wise person should not drink too much alcohol. Why? Great King, you should know! Drinking too much alcohol will cause one to forget many things, hinder the practice of the great path, and lose both worldly and otherworldly benefits.' Then he spoke in verse: 'Drinking too much leads to indulgence, in this life one is often foolish, forgetting everything, and often scolded by the wise. In the next life, one is often dull, losing many merits, therefore, a wise person should avoid the faults of drinking alcohol.' The king said: 'Master!'
世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此婆藪天王子聰明大智、利根黠慧，有大威力，心不怯弱，常好佈施，有大威德，而有罪過。」
王言：「大師！彼婆藪天王子罪過云何？」
答言：「大王！此婆藪天王子了達諸事而行事太遲。大王當知！有黠慧人不應行事太遲。何以故？大王當知！行事太遲者，不及時節，多失諸利，令斗諍事堅固難滅。是故大王！黠慧之人有所作事，不失時節，不應太遲。」而說偈言：
「行事太遲人， 多失所作業， 未得者不得， 已得者便失。 應舍遲行事， 慕速及時節， 過時不得利， 是故多所失。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此大仙王子聰明大智、利根黠慧，有大威力，而有罪過。」
王言：「大師！彼大仙王子罪過云何？」
答言：「大王！此大仙王子貪心太過，為顛倒覆心，常奪他財。大王當知！黠慧之人不應過貪。何以故？大
【現代漢語翻譯】 現代漢語譯本： 國王問道：『世間是否還有其他聰明、智慧、根器敏銳、理解力強的眾生，他們也有過錯嗎？』 回答說：『大王，這樣的眾生也有過錯。』 國王問：『大師，這樣的眾生現在是誰呢？』 回答說：『大王，是婆藪天（Vasudeva）的王子，他聰明、智慧、根器敏銳、理解力強，有強大的力量，內心不怯懦，經常樂於佈施，有很大的威德，但也有過錯。』 國王問：『大師，那位婆藪天王子的過錯是什麼呢？』 回答說：『大王，這位婆藪天王子雖然通達各種事情，但做事太遲緩。大王應當知道，有智慧的人不應該做事太遲緩。為什麼呢？大王應當知道，做事太遲緩的人，會錯過時機，失去很多利益，使爭鬥的事情變得難以平息。所以，大王，有智慧的人做事不應該錯過時機，不應該太遲緩。』 於是說了偈語： 『做事太遲緩的人，會失去很多應該做的事情，未得到的得不到，已得到的也會失去。應該捨棄遲緩的行事方式，追求快速和把握時機，錯過時機就得不到利益，所以會失去很多。』 國王又問：『大師，世間是否還有其他聰明、智慧、根器敏銳、理解力強的眾生，他們也有過錯嗎？』 回答說：『大王，這樣的眾生也有過錯。』 國王問：『大師，這樣的眾生現在是誰呢？』 回答說：『大王，是大仙（Maharishi）的王子，他聰明、智慧、根器敏銳、理解力強，有強大的力量，但也有過錯。』 國王問：『大師，那位大仙王子的過錯是什麼呢？』 回答說：『大王，這位大仙王子貪心太過，被顛倒的心所矇蔽，經常掠奪他人的財物。大王應當知道，有智慧的人不應該過於貪婪。為什麼呢？』
【English Translation】 English version: The king asked: 'Are there any other beings in the world who are intelligent, wise, with sharp faculties and quick understanding, who also have faults?' The answer was: 'O King, such beings also have faults.' The king asked: 'Master, who are these beings now?' The answer was: 'O King, it is the prince of Vasudeva (a celestial being), who is intelligent, wise, with sharp faculties and quick understanding, has great power, is not timid in his heart, is always fond of giving, has great virtue, but also has faults.' The king asked: 'Master, what are the faults of that prince of Vasudeva?' The answer was: 'O King, this prince of Vasudeva understands all matters but acts too slowly. O King, you should know that a wise person should not act too slowly. Why? O King, you should know that those who act too slowly miss the opportune time, lose many benefits, and make conflicts difficult to resolve. Therefore, O King, a wise person should not miss the opportune time when doing things, and should not be too slow.' Then he spoke a verse: 'Those who act too slowly lose many things they should do, what has not been obtained is not obtained, and what has been obtained is lost. One should abandon slow actions, strive for speed and seize the opportune time, missing the opportune time brings no benefit, therefore much is lost.' The king asked again: 'Master, are there any other beings in the world who are intelligent, wise, with sharp faculties and quick understanding, who also have faults?' The answer was: 'O King, such beings also have faults.' The king asked: 'Master, who are these beings now?' The answer was: 'O King, it is the prince of Maharishi (a great sage), who is intelligent, wise, with sharp faculties and quick understanding, has great power, but also has faults.' The king asked: 'Master, what are the faults of that prince of Maharishi?' The answer was: 'O King, this prince of Maharishi is too greedy, his mind is clouded by delusion, and he often robs others of their wealth. O King, you should know that a wise person should not be too greedy. Why?'
王當知！過貪之人不為一切眾生親附，舍此身命即生地獄。」而說偈言：
「貪人多積聚， 得不生厭足， 無明顛倒心， 常念侵損他， 現在多怨憎， 捨身墮惡道。 是故有智者， 應當念知足。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此大天王子聰明大智、利根黠慧，有大威力，而有罪過。」
王言：「大師！彼大天王子罪過云何？」
答言：「大王！此大天王子輕躁、戲笑，放逸太過。大王當知！黠慧之人不應輕躁放逸太過。何以故？大王當知！放逸太過者，能障奢摩他、毗婆舍那法，此戲笑之罪是惡道因。」而說偈言：
「戲笑垢染心， 心不住三昧， 為智者所呵， 行善不解脫。 欲得速利益， 應離諸放逸， 現世無安隱， 失名稱功德。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此憍薩羅國波斯匿王聰明大智、利根黠慧，而有罪過。」
【現代漢語翻譯】 現代漢語譯本：國王您應當知道！過度貪婪的人不會被一切眾生親近，捨棄此身性命后就會墮入地獄。』於是說了偈語： 『貪婪之人多積聚，得到后不知滿足，無明顛倒的心，常常想著侵佔損害他人，現在招致許多怨恨憎惡，捨棄身體后墮入惡道。因此有智慧的人，應當常常想著知足。』 國王說：『大師！世間是否還有其他眾生聰明有大智慧、根器敏銳、聰慧卻有罪過的？』 回答說：『大王！有這樣的眾生也有罪過。』 國王說：『大師！這樣的眾生現在是誰呢？』 回答說：『大王！這位大天王子聰明有大智慧、根器敏銳、聰慧，有很大的威力，卻有罪過。』 國王說：『大師！那位大天王子的罪過是什麼呢？』 回答說：『大王！這位大天王子輕浮急躁、嬉戲嘲笑，放縱過度。大王您應當知道！聰慧的人不應該輕浮急躁、放縱過度。為什麼呢？大王您應當知道！放縱過度的人，會障礙奢摩他（止，samatha）、毗婆舍那（觀，vipassanā）的修行，這種嬉戲嘲笑的罪過是墮入惡道的因。』於是說了偈語： 『嬉戲嘲笑會污染心，心不能安住於三昧（samādhi），被有智慧的人所呵責，修行善法也不能解脫。想要快速獲得利益，應當遠離各種放縱，現世不得安穩，失去名聲和功德。』 國王說：『大師！世間是否還有其他眾生聰明有大智慧、根器敏銳、聰慧卻有罪過的？』 回答說：『大王！有這樣的眾生也有罪過。』 國王說：『大師！這樣的眾生現在是誰呢？』 回答說：『大王！這位憍薩羅國（Kosala）的波斯匿王（Pasenadi）聰明有大智慧、根器敏銳、聰慧，卻有罪過。』
【English Translation】 English version: 'O King, you should know! Those who are excessively greedy are not approached by all living beings, and after abandoning this life, they will be born in hell.' Then he spoke in verse: 'Greedy people accumulate much, and are never satisfied with what they get. Their minds are deluded by ignorance, and they constantly think of encroaching upon and harming others. In the present, they incur much resentment and hatred, and after abandoning their bodies, they fall into evil realms. Therefore, those who are wise should always think of contentment.' The king said, 'Master! Are there any other beings in the world who are intelligent, of great wisdom, with sharp faculties and clever, yet have faults?' He replied, 'O King! There are such beings who also have faults.' The king said, 'Master! Who are these beings now?' He replied, 'O King! This great heavenly prince is intelligent, of great wisdom, with sharp faculties and clever, and has great power, yet he has faults.' The king said, 'Master! What are the faults of that great heavenly prince?' He replied, 'O King! This great heavenly prince is frivolous, playful, and excessively indulgent. O King, you should know! A clever person should not be frivolous and excessively indulgent. Why? O King, you should know! Those who are excessively indulgent can obstruct the practice of samatha (calm abiding) and vipassanā (insight), and the fault of this playfulness is the cause of falling into evil realms.' Then he spoke in verse: 'Playfulness defiles the mind, and the mind cannot abide in samādhi. It is criticized by the wise, and even practicing good deeds cannot lead to liberation. If one wishes to quickly gain benefits, one should abandon all indulgence. In the present life, there is no peace, and one loses fame and merit.' The king said, 'Master! Are there any other beings in the world who are intelligent, of great wisdom, with sharp faculties and clever, yet have faults?' He replied, 'O King! There are such beings who also have faults.' The king said, 'Master! Who are these beings now?' He replied, 'O King! King Pasenadi of Kosala is intelligent, of great wisdom, with sharp faculties and clever, yet he has faults.'
王言：「大師！彼波斯匿王罪過云何？」
答言：「大王！此波斯匿王啖食太過。大王當知！黠慧之人不應啖食太過。何以故？大王當知！啖食太過者，體難回動，懶惰懈怠，所食難消，遠離現在、未來二世善法利益。」而說偈言：
「啖食太過人， 身重多懈怠， 現在未來世， 于身失大利。 睡眠自受苦， 亦惱於他人， 迷悶難寤寤， 應時籌量食。」
王言：「大師！世間頗更有諸眾生聰明大智、利根黠慧有罪過不？」
答言：「大王！有此眾生亦有罪過。」
王言：「大師！如是眾生今者誰是？」
答言：「大王！此眾生者即王身是，大王亦甚聰明大智、利根黠慧，有大威力，心不怯弱，好喜佈施，威德具足，亦有罪過。」
王言：「大師！我之所有罪過云何？」
答言：「大王！大王之罪太極暴惡，大王太嚴、大王太忽、大王太䩕、大王太卒。大王當知！黠慧之人不應太惡。何以故？大王當知！若王、王子性太惡者，彼為一切多人不用、多人不愛、多人不喜，乃至父母亦不喜見，何況餘人大臣、王子、長者、居士等，是故大王，黠慧之人不應太惡。大王當知！有黠慧人所欲作事，應當安詳，不應太卒。」而說偈言：
「若王行惡
【現代漢語翻譯】 現代漢語譯本 國王問道：『大師！波斯匿王（Kosala國王）的過錯是什麼呢？』 大師回答說：『大王！這位波斯匿王吃得太多了。大王應當知道！聰明的人不應該吃得太多。為什麼呢？大王應當知道！吃得太多的人，身體難以活動，懶惰懈怠，所吃的食物難以消化，會遠離現在和未來兩世的善法利益。』於是說了偈語： 『吃得太多的人，身體沉重多懈怠，現在和未來世，自身失去大利益。睡眠時自己受苦，也困擾他人，昏沉難以醒來，應當適時衡量食物。』 國王問道：『大師！世間是否還有其他眾生聰明有大智慧、根器敏銳、聰慧卻有罪過的呢？』 大師回答說：『大王！有這樣的眾生也有罪過。』 國王問道：『大師！這樣的眾生現在是誰呢？』 大師回答說：『大王！這樣的眾生就是大王您自己，大王您也十分聰明有大智慧、根器敏銳、聰慧，有大威力，內心不怯懦，喜歡佈施，威德具足，但也有過錯。』 國王問道：『大師！我的過錯是什麼呢？』 大師回答說：『大王！大王的過錯是過於暴虐，大王過於嚴厲、大王過於輕率、大王過於剛硬、大王過於急躁。大王應當知道！聰明的人不應該過於暴虐。為什麼呢？大王應當知道！如果國王、王子性格過於暴虐，他們會被很多人不用、很多人不愛、很多人不喜歡，甚至父母也不喜歡見到，更何況其他人，如大臣、王子、長者、居士等。所以大王，聰明的人不應該過於暴虐。大王應當知道！聰明的人想要做事情，應當安詳，不應該過於急躁。』於是說了偈語： 『如果國王行為暴虐』
【English Translation】 English version The king asked: 'Master! What are the faults of King Pasenadi (King of Kosala)?' The master replied: 'Great King! This King Pasenadi eats too much. Great King should know! A wise person should not eat too much. Why? Great King should know! Those who eat too much find it difficult to move their bodies, become lazy and indolent, have difficulty digesting their food, and distance themselves from the benefits of good deeds in both this life and the next.' Then he spoke in verse: 'Those who eat too much, their bodies become heavy and lazy, in this life and the next, they lose great benefits for themselves. When sleeping, they suffer themselves, and also trouble others, they are drowsy and difficult to wake up, they should measure their food appropriately.' The king asked: 'Master! Are there any other beings in the world who are intelligent, have great wisdom, sharp faculties, and are clever, yet have faults?' The master replied: 'Great King! There are such beings who also have faults.' The king asked: 'Master! Who are these beings now?' The master replied: 'Great King! These beings are you yourself, Great King. You are also very intelligent, have great wisdom, sharp faculties, and are clever, have great power, are not timid, like to give alms, and are full of virtue, but you also have faults.' The king asked: 'Master! What are my faults?' The master replied: 'Great King! Your faults are that you are too violent, too strict, too careless, too rigid, and too hasty. Great King should know! A wise person should not be too violent. Why? Great King should know! If a king or prince is too violent in nature, they will be rejected by many, unloved by many, disliked by many, and even their parents will not like to see them, let alone others such as ministers, princes, elders, and lay people. Therefore, Great King, a wise person should not be too violent. Great King should know! A wise person who wants to do something should be calm and not too hasty.' Then he spoke in verse: 'If a king acts violently'
行， 瞋心不見事， 動則怖眾生， 乃至父母畏， 何況余非親， 而當有念愛？ 大王應當知， 智者舍瞋恚。」
爾時嚴熾王在坐對面，聞大薩遮尼乾子毀呰自身，心生不忍、瞋心、恚心、懊惱心、無歡喜心、生毒害心即作是言：「薩遮尼乾子！汝今云何于大眾中說我過惡，毀呰於我。我從昔來，無人敢正看我面者，汝今毀我罪應合死。」作是語已，以瞋恚心告諸臣言：「汝當捉此說不愛語、愚癡沙門，斷其命根。」
爾時薩遮尼乾子驚怖毛豎。語嚴熾王言：「大王！汝今莫速卒作如是惡事，不饒益我！我有善言，愿王暫時施我無畏，聽我所說。」
王言：「沙門！與汝無畏，所欲說者，汝當速說。」
薩遮尼乾子言：「大王當知！我亦有罪。」
王言：「沙門！何者汝罪。」
薩遮尼乾子言：「大王當知！我罪過者，由太實語、不虛語、稱事語，以我如是大惡人前、可畏人前、急性人前、無慈悲人前、卒作事人前，如是惡行人前說如實語。大王當知！黠慧之人不應一切時、一切處常說實語。何以故？有不饒益故。大王當知！黠慧之人應當善觀可與語人、不可與語人，應當善知可語時、非語時，應當善知可語處、非語處，然後說語。何以故？大王當知！實
【現代漢語翻譯】 現代漢語譯本 『當一個人被憤怒支配時，他看不到真相， 他的行為會使眾生恐懼，甚至連父母也會害怕他， 更何況是那些非親非故的人，又怎麼會對他產生愛意呢？ 大王您應當明白，智者會捨棄憤怒。』
當時，嚴熾王（Yan Chi Wang）坐在對面，聽到大薩遮尼乾子（Da Sa Zhe Ni Qian Zi）詆譭自己，心中無法忍受，生起了憤怒、憎恨、懊惱、不悅和毒害之心，於是說道：『薩遮尼乾子！你為何在大眾面前說我的過錯，詆譭我？我從前到現在，沒有人敢正視我的臉，你現在詆譭我，罪該處死。』說完，他怒氣衝衝地命令大臣們：『你們去抓住這個說不中聽的話、愚蠢的沙門，斷絕他的性命。』
當時，薩遮尼乾子驚恐萬分，汗毛倒豎。他對嚴熾王說：『大王！您現在不要急著做這樣的惡事，這對我沒有好處！我有一些善言，希望大王暫時給我無畏的承諾，聽我說完。』
嚴熾王說：『沙門！我給你無畏的承諾，你想說什麼，就快說吧。』
薩遮尼乾子說：『大王應當知道！我也有罪過。』
嚴熾王問：『沙門！你有什麼罪過？』
薩遮尼乾子說：『大王應當知道！我的罪過在於，我說了太真實的話、不虛假的話、符合實際的話。我在像您這樣的大惡人面前、可怕的人面前、急性子的人面前、沒有慈悲心的人面前、做事魯莽的人面前，說了真實的話。大王應當知道！聰明的人不應該在任何時候、任何地方都說實話。為什麼呢？因為有時候說實話沒有好處。大王應當知道！聰明的人應該善於觀察哪些人可以交談，哪些人不可以交談，應該善於知道什麼時候可以說話，什麼時候不應該說話，應該善於知道在什麼地方可以說話，什麼地方不應該說話，然後才說話。為什麼呢？大王應當知道！真實的話』
【English Translation】 English version 'When one is dominated by anger, he cannot see the truth, His actions will cause fear in all beings, even his parents will fear him, Let alone those who are not relatives, how can they have love for him? Your Majesty should understand that the wise abandon anger.'
At that time, King Yan Chi (Yan Chi Wang) was sitting opposite, and when he heard Da Sa Zhe Ni Qian Zi (Da Sa Zhe Ni Qian Zi) defaming him, he could not bear it in his heart. He generated anger, hatred, annoyance, displeasure, and a desire to harm. So he said: 'Sa Zhe Ni Qian Zi! Why do you speak of my faults and defame me in front of the public? From the past until now, no one has dared to look me directly in the face. Now you defame me, and your crime deserves death.' After speaking, he angrily ordered his ministers: 'Go and seize this foolish Shramana who speaks unpleasant words, and cut off his life.'
At that time, Sa Zhe Ni Qian Zi was terrified, and his hair stood on end. He said to King Yan Chi: 'Your Majesty! Do not rush to do such an evil deed, it will not benefit me! I have some good words, I hope Your Majesty will temporarily grant me the promise of fearlessness, and listen to what I have to say.'
King Yan Chi said: 'Shramana! I grant you the promise of fearlessness, whatever you want to say, say it quickly.'
Sa Zhe Ni Qian Zi said: 'Your Majesty should know! I also have faults.'
King Yan Chi asked: 'Shramana! What are your faults?'
Sa Zhe Ni Qian Zi said: 'Your Majesty should know! My fault is that I spoke too truthfully, not falsely, and in accordance with the facts. In front of a great evil person like you, a terrifying person, an impatient person, a person without compassion, a person who acts rashly, I spoke the truth. Your Majesty should know! A wise person should not always speak the truth at any time or in any place. Why? Because sometimes speaking the truth is not beneficial. Your Majesty should know! A wise person should be good at observing who can be talked to and who cannot be talked to, should be good at knowing when to speak and when not to speak, should be good at knowing where to speak and where not to speak, and then speak. Why? Your Majesty should know! The truth'
語人者，世人不愛，世人不喜，智者不讚嘆，世間癡人瞋。」而說偈言：
「智者不知時， 卒隨意說實， 彼人智者呵， 何況無智者。 智者一切處， 亦不皆實語， 是實憍尸迦， 實語入惡道。」
爾時嚴熾王聞薩遮尼乾子說自身過，即便開解，心生歡喜，白薩遮尼乾子言：「大師！師無罪過，由我太卒。今聞師教，如闇得燈、如盲得眼，常當受持。我今懺悔，愿師於我莫捨實語。」而說偈言：
「我實愚癡闇， 不識知識語， 是故生噁心， 出如是惡口。 我今聖人前， 懺悔如是罪， 愿愍諸眾生， 令我罪除滅。」
大薩遮尼乾子所說經卷第五 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第六
元魏天竺三藏菩提留支譯
如來無過功德品第八之一
爾時嚴熾王聞薩遮尼乾子所說，得歡喜已，更問所疑，作如是言：「大師！今此眾生界中、眾生聚中，頗更有人聰明大智、利根黠慧、知法非法無過失不？」
答言：「大王！有此眾生無諸過失。」
王言：「大師！今者誰是？」
答言：「大王！此沙門瞿曇釋家子。生釋王家，出家為道。大王當知！如我有四圍陀
【現代漢語翻譯】 現代漢語譯本 『對人說真話，世人不喜歡，世人不高興，智者不讚嘆，世間的愚癡之人反而會嗔怒。』於是說了偈語： 『智者不看時機，突然隨意說出實情，這樣的人會被智者責備，更何況是無知的人呢？智者在任何情況下，也不是都說實話，這才是真理，憍尸迦（Indra的別名），說實話反而會墮入惡道。』 當時，嚴熾王聽到薩遮尼乾子（Satya Nigantha Putra）說自己的過錯，立刻開悟，心中歡喜，對薩遮尼乾子說：『大師！您沒有過錯，是我太魯莽了。現在聽了您的教誨，如同在黑暗中得到光明，如同盲人重見光明，我將永遠銘記。我今天懺悔，希望您不要放棄對我說真話。』於是說了偈語： 『我實在愚癡昏暗，不明白智者的教誨，因此生起惡念，說出這樣惡毒的話。我今天在聖人面前，懺悔這樣的罪過，希望您憐憫眾生，讓我消除罪業。』 《大薩遮尼乾子所說經》第五卷 《大薩遮尼乾子所說經》第六卷 元魏天竺三藏菩提留支譯 如來無過功德品第八之一 當時，嚴熾王聽了薩遮尼乾子所說，感到歡喜后，又問了心中的疑惑，這樣說道：『大師！現在這個眾生界中、眾生群體中，是否還有人聰明大智、根性敏銳、智慧過人、知曉法與非法而沒有過失呢？』 回答說：『大王！有這樣的眾生，沒有一切過失。』 國王說：『大師！現在是誰呢？』 回答說：『大王！是沙門瞿曇（Śramaṇa Gautama），釋迦族（Śākya）的後裔。他出生在釋迦王族，出家修行。大王應當知道！就像我有四圍陀（Veda）』
【English Translation】 English version 'Speaking truthfully to people, the world does not love it, the world does not like it, the wise do not praise it, and the foolish people of the world become angry.' Then he spoke in verse: 'The wise do not know the time, suddenly speaking the truth at will, such a person is rebuked by the wise, let alone the ignorant? The wise, in all circumstances, do not always speak the truth, this is the truth, Kausika (another name for Indra), speaking the truth instead leads to evil paths.' At that time, King Yamachit, upon hearing Satya Nigantha Putra (Satyaka Nirgrantha Putra) speak of his own faults, immediately became enlightened, his heart filled with joy, and said to Satya Nigantha Putra: 'Master! You have no fault, it was I who was too rash. Now, having heard your teachings, it is like gaining light in the darkness, like a blind person regaining sight, I will always remember it. I repent today, hoping that you will not abandon speaking the truth to me.' Then he spoke in verse: 'I am truly foolish and ignorant, not understanding the teachings of the wise, therefore I gave rise to evil thoughts and spoke such evil words. Today, before the sage, I repent of such sins, hoping that you will have compassion on all beings and allow me to eliminate my sins.' The Fifth Scroll of the Sutra Spoken by the Great Satya Nigantha Putra The Sixth Scroll of the Sutra Spoken by the Great Satya Nigantha Putra Translated by Bodhiruci, Tripitaka Master of Tianzhu (India) of the Northern Wei Dynasty Chapter Eight, Part One: The Merits of the Tathagata Without Faults At that time, King Yamachit, having heard what Satya Nigantha Putra had said and feeling joyful, further inquired about his doubts, saying: 'Master! In this realm of sentient beings, among the multitude of beings, is there anyone else who is intelligent, wise, of sharp faculties, and knowledgeable about what is Dharma and non-Dharma, without any faults?' He replied: 'Great King! There are such beings who are without any faults.' The King said: 'Master! Who is it now?' He replied: 'Great King! It is the Śramaṇa Gautama, a descendant of the Śākya clan. He was born into the Śākya royal family and left home to cultivate the path. Great King, you should know! Just as I have the four Vedas.'
經中說，彼釋種沙門瞿曇無有過失。所謂生在大家不可譏嫌。何以故？以是轉輪王家生故。種姓豪貴不可譏嫌。何以故？以甘蔗姓種家生故。福德莊嚴不可譏嫌。何以故？以三十二相、八十種好莊嚴身故。具足實事不可譏嫌。何以故？以具持戒、十力、四無所畏、十八不共法畢竟成就故。是故知彼沙門瞿曇無有過失。
「大王當知！彼釋種子沙門瞿曇，若不捨家出家為道者，當作轉輪聖王王四天下，當行法行而為法王。具足七寶——輪寶、象寶、馬寶、如意寶、夫人寶、大臣寶、主藏寶，千子具足——勇猛雄杰有丈夫相，身諸威德無可嫌毀，力能降伏他諸軍眾，具足成就轉輪王相，於四天下而得自在，無與等者。於此大地無諸怨刺、無諸惱害、無有刀杖，依法降伏，行於平等自在而住。而彼王子沙門瞿曇不樂如是世間之樂，舍家出家，勇猛精進行大苦行，日食一麻或食一米，心不懈怠六年苦行，成等正覺，坐于道場菩提樹下，降諸魔力，一心念于相應智慧，所有應知、所有應得、所有應見、所有應覺、所有應證，彼諸一切所應得法，不從師學，自智即能如實覺知，是故知彼沙門瞿曇一切世間天、人、魔、梵、沙門、婆羅門等無與等者，何況有勝彼沙門瞿曇無等等、無勝等，是故彼無一切過失。何以故？以彼沙門
【現代漢語翻譯】 現代漢語譯本：經中說，那位釋迦族的沙門瞿曇（釋迦族出家的修行者）沒有任何過失。他出生於名門望族，無可挑剔。為什麼呢？因為他出生於轉輪王（統治世界的理想君主）的家族。他的種姓高貴，無可挑剔。為什麼呢？因為他出生於甘蔗王族（釋迦族所屬的古老王族）。他的福德莊嚴，無可挑剔。為什麼呢？因為他以三十二相（佛陀的32種殊勝外貌特徵）、八十種好（佛陀的80種細微美好特徵）莊嚴其身。他具備真實不虛的功德，無可挑剔。為什麼呢？因為他具足持戒、十力（佛陀的十種力量）、四無所畏（佛陀的四種無畏懼的品質）、十八不共法（佛陀獨有的十八種功德），最終成就。因此，我們知道那位沙門瞿曇沒有任何過失。 大王您應當知道！那位釋迦族的王子沙門瞿曇，如果不出家修行，將會成為轉輪聖王，統治四天下（古代印度人認為的世界），以正法治國，成為法王。他將擁有七寶——輪寶（象徵統治的寶輪）、象寶（神聖的白象）、馬寶（神駿的寶馬）、如意寶（能滿足願望的寶珠）、夫人寶（賢淑的王后）、大臣寶（忠誠的輔臣）、主藏寶（掌管財富的官員），以及一千個兒子——他們都勇猛雄壯，具有大丈夫的氣概，他的威德無可挑剔，力量足以降伏其他軍隊，完全具備轉輪王的相貌，在四天下中獲得自在，無人能與之匹敵。在這片大地上，沒有怨恨，沒有惱害，沒有刀兵，他將依法治理，行於平等自在。然而，這位王子沙門瞿曇不貪戀世間的享樂，捨棄家庭出家修行，勇猛精進，行持大苦行，每天只吃一粒麻或一粒米，心不懈怠，苦行六年，最終成就等正覺（完全的覺悟），在菩提樹下道場降伏魔力，一心專注于相應的智慧，所有應該知道的、應該得到的、應該見到的、應該覺悟的、應該證得的，所有他應該得到的法，都不需要從老師那裡學習，而是憑藉自己的智慧如實覺知。因此，我們知道那位沙門瞿曇在一切世間的天、人、魔、梵、沙門、婆羅門等中，無人能與之匹敵，更何況超越他。那位沙門瞿曇是無與倫比、無有超越的，因此他沒有任何過失。為什麼呢？因為那位沙門
【English Translation】 English version: It is said in the scriptures that the Shramana Gautama (ascetic of the Shakya clan) of the Shakya lineage has no faults. He was born into a great family, beyond reproach. Why is that? Because he was born into the family of a Chakravartin king (ideal monarch who rules the world). His lineage is noble, beyond reproach. Why is that? Because he was born into the Ikshvaku lineage (ancient royal lineage to which the Shakya clan belonged). His meritorious virtues are magnificent, beyond reproach. Why is that? Because he adorns his body with the thirty-two marks (32 auspicious physical characteristics of the Buddha) and eighty minor marks (80 minor auspicious characteristics of the Buddha). He possesses true and real qualities, beyond reproach. Why is that? Because he is fully endowed with precepts, the ten powers (ten powers of the Buddha), the four fearlessnesses (four kinds of fearlessness of the Buddha), and the eighteen unique qualities (18 unique qualities of the Buddha), ultimately achieving perfection. Therefore, we know that the Shramana Gautama has no faults. Great King, you should know! That prince Shramana Gautama of the Shakya lineage, if he had not renounced his home to practice the path, would have become a Chakravartin king, ruling the four continents (the world as conceived in ancient India), governing with righteousness, and becoming a Dharma king. He would possess the seven treasures—the wheel treasure (symbol of rule), the elephant treasure (sacred white elephant), the horse treasure (divine steed), the wish-fulfilling jewel (jewel that grants wishes), the queen treasure (virtuous queen), the minister treasure (loyal minister), and the treasurer treasure (official in charge of wealth), as well as a thousand sons—all of them brave and heroic, possessing the qualities of a great man. His majestic power would be beyond reproach, his strength sufficient to subdue other armies. He would fully possess the characteristics of a Chakravartin king, gaining freedom in the four continents, with no one to equal him. On this earth, there would be no resentment, no harm, no weapons. He would govern according to the Dharma, living in equality and freedom. However, this prince Shramana Gautama did not desire such worldly pleasures. He renounced his home to practice the path, bravely and diligently engaging in great austerities, eating only one sesame seed or one grain of rice each day, without slackening his mind. After six years of austerities, he finally attained complete enlightenment (samyak-sambodhi), sitting under the Bodhi tree at the place of enlightenment, subduing the power of Mara (demon), focusing his mind on the corresponding wisdom. All that should be known, all that should be attained, all that should be seen, all that should be awakened, all that should be realized, all the Dharma that he should attain, he did not need to learn from a teacher, but rather, through his own wisdom, he truly realized. Therefore, we know that the Shramana Gautama is unmatched among all beings in the world, including gods, humans, demons, Brahmas, Shramanas, and Brahmins, let alone surpassing him. That Shramana Gautama is incomparable and unsurpassed, therefore he has no faults. Why is that? Because that Shramana
瞿曇家姓無等、形色無等、智慧無等，是故無過失。」重說偈言：
「家色生姓勝， 諸相百福勝， 八十種妙好， 莊嚴佛自身。 六年修苦行， 坐于菩提樹， 降伏諸魔眾， 逮得一切智。 是諸天人師， 常念利世間， 慈悲心平等， 救苦無怨親。 波羅㮏城說， 四諦相應法， 無我命眾生， 是故無過失。」
爾時嚴熾王語大薩遮尼乾子言：「大師！應說何者是如來三十二大丈夫相，以是三十二相莊嚴身故，得大丈夫師子王名？」
爾時大薩遮尼乾子告嚴熾王言：「大王！今當一心諦聽，當爲汝說！」
王言：「大師！愿樂欲聞。」
薩遮尼乾子言：「大王當知！沙門瞿曇三十二相者：一者、沙門瞿曇足下平滿，蹈地善住；二者、沙門瞿曇足下具足千輻輪相；三者、沙門瞿曇手腳柔軟，如天劫貝；四者、沙門瞿曇諸指纖長；五者、沙門瞿曇指皆網縵；六者、沙門瞿曇足跟圓滿；七者、沙門瞿曇足趺上隆；八者、沙門瞿曇鹿王踹相；九者、沙門瞿曇身相端嚴；十者、沙門瞿曇馬王陰藏；十一者、沙門瞿曇一孔一毛不相雜亂；十二者、沙門瞿曇發如青妙凈琉璃色；十三者、沙門瞿曇身毛上靡；十四者、沙門瞿曇皮如金色；十五者、沙門瞿曇面板
【現代漢語翻譯】 現代漢語譯本： 『喬達摩（Gautama）的家族血統無與倫比，形貌無與倫比，智慧無與倫比，因此沒有過失。』他重複說了偈語： 『家族、容貌、出身皆殊勝， 諸般相好、百福莊嚴更殊勝， 八十種微妙美好， 莊嚴佛陀自身。 六年苦修， 坐于菩提樹下， 降伏一切魔眾， 證得一切智慧。 是諸天人導師， 常念利益世間， 慈悲心平等， 救度苦難不分親疏。 在波羅奈城（Varanasi）宣說， 與四諦相應的法， 無我、無命、無眾生， 因此沒有過失。』 當時，嚴熾王（King Yamarcita）對大薩遮尼乾子（Mahasatyaka Nirgrantha）說：『大師！應該說什麼是如來（Tathagata）的三十二大丈夫相？因為以這三十二相莊嚴其身，所以得到大丈夫獅子王的名號？』 當時，大薩遮尼乾子告訴嚴熾王說：『大王！現在應當一心諦聽，我將為你解說！』 國王說：『大師！我願樂聽聞。』 薩遮尼乾子說：『大王應當知道！沙門喬達摩（Shramana Gautama）的三十二相是：第一，沙門喬達摩足底平滿，踏地安穩；第二，沙門喬達摩足底具足千輻輪相；第三，沙門喬達摩手腳柔軟，如天上的劫貝（一種柔軟的布料）；第四，沙門喬達摩手指纖長；第五，沙門喬達摩手指之間皆有網縵；第六，沙門喬達摩足跟圓滿；第七，沙門喬達摩足背隆起；第八，沙門喬達摩具有鹿王般的腿；第九，沙門喬達摩身形端正莊嚴；第十，沙門喬達摩具有馬王般的隱密陰藏；第十一，沙門喬達摩每個毛孔只生一根毛，不相雜亂；第十二，沙門喬達摩的頭髮如青妙凈琉璃色；第十三，沙門喬達摩的體毛向上生長；第十四，沙門喬達摩的面板如金色；第十五，沙門喬達摩的面板光滑細緻，
【English Translation】 English version: 'Gautama's (瞿曇) family lineage is unparalleled, his form is unparalleled, his wisdom is unparalleled, therefore he has no faults.' He repeated the verses: 'His family, appearance, and birth are superior, His marks and blessings are even more superior, Eighty kinds of subtle perfections, Adorn the Buddha's own body. Six years of ascetic practice, Sitting under the Bodhi tree, Subduing all the demons, Attaining all wisdom. He is the teacher of gods and humans, Always mindful of benefiting the world, His compassionate heart is equal, Saving the suffering without regard to kinship. In Varanasi (波羅㮏城) he preached, The Dharma corresponding to the Four Noble Truths, No self, no life, no sentient beings, Therefore, he has no faults.' At that time, King Yamarcita (嚴熾王) said to Mahasatyaka Nirgrantha (大薩遮尼乾子): 'Master! What should be said to be the Tathagata's (如來) thirty-two marks of a great man? Because his body is adorned with these thirty-two marks, he obtains the name of a great lion king?' At that time, Mahasatyaka Nirgrantha said to King Yamarcita: 'Great King! Now you should listen attentively with one mind, and I will explain it to you!' The king said: 'Master! I am eager to hear.' Satyaka Nirgrantha said: 'Great King, you should know! The thirty-two marks of Shramana Gautama (沙門瞿曇) are: first, Shramana Gautama's feet are flat and well-planted on the ground; second, Shramana Gautama's feet have the thousand-spoked wheel mark; third, Shramana Gautama's hands and feet are soft, like heavenly kasha (劫貝, a soft fabric); fourth, Shramana Gautama's fingers are long and slender; fifth, Shramana Gautama's fingers are webbed; sixth, Shramana Gautama's heels are round and full; seventh, Shramana Gautama's insteps are high; eighth, Shramana Gautama has the legs of a deer king; ninth, Shramana Gautama's body is upright and dignified; tenth, Shramana Gautama has the hidden genitals of a horse king; eleventh, Shramana Gautama has one hair growing from each pore, not mixed; twelfth, Shramana Gautama's hair is like the color of blue, pure lapis lazuli; thirteenth, Shramana Gautama's body hair grows upwards; fourteenth, Shramana Gautama's skin is like gold; fifteenth, Shramana Gautama's skin is smooth and delicate,
細軟；十六者、沙門瞿曇七處平滿；十七者、沙門瞿曇兩肩圓厚；十八者、沙門瞿曇兩肩高峻圓如金山；十九者、沙門瞿曇身體廣長；二十者、沙門瞿曇身圓正直如尼拘樹王；二十一者、沙門瞿曇頰如師子；二十二者、沙門瞿曇四十齒滿；二十三者、沙門瞿曇齒間明密；二十四者、沙門瞿曇齒方齊平；二十五者、沙門瞿曇齒白如雪；二十六者、沙門瞿曇舌得上味；二十七者、沙門瞿曇舌能覆面；二十八者、沙門瞿曇聲如梵聲；二十九者、沙門瞿曇眼如牛王上下俱瞬；三十者、沙門瞿曇目相鮮明如青蓮華葉；三十一者、沙門瞿曇額上毫相功德滿足；三十二者、沙門瞿曇頭相高顯無見頂者。大王當知！此沙門瞿曇三十二相，沙門瞿曇以此三十二相莊嚴身故，說名大丈夫師子王。」而說偈言：
「頂高相微妙， 最勝莊嚴身， 發如青琉璃， 色凈輪右旋， 眼瞬如牛王， 青蓮華葉形， 是故瞿曇身， 皆嘆不可嫌。 瞿曇微妙聲， 過諸梵世音， 如彼迦陵伽， 眾鳥悉非倫。 舌能覆面門， 凈如蓮花葉， 妙相過群生， 是故世無及。 舌根得上味， 諸味無差別， 速成妙相人， 故佛無過失。 瞿曇齒功德， 一切無與等， 明凈如珂雪， 齊平無差跌。
【現代漢語翻譯】 現代漢語譯本 『十六、沙門瞿曇（釋迦牟尼佛）的面板細緻柔軟；十七、沙門瞿曇的身體七處平滿；十八、沙門瞿曇的雙肩圓潤豐厚；十九、沙門瞿曇的雙肩高聳，圓滿如金山；二十、沙門瞿曇的身體寬廣修長；二十一、沙門瞿曇的身體圓滿正直如尼拘律樹王（榕樹王）；二十二、沙門瞿曇的臉頰如獅子般飽滿；二十三、沙門瞿曇有四十顆牙齒；二十四、沙門瞿曇的牙齒排列緊密；二十五、沙門瞿曇的牙齒方正齊平；二十六、沙門瞿曇的牙齒潔白如雪；二十七、沙門瞿曇的舌頭能嚐到最上等的味道；二十八、沙門瞿曇的舌頭能覆蓋整個面部；二十九、沙門瞿曇的聲音如梵天之聲；三十、沙門瞿曇的眼睛像牛王一樣上下眨動；三十一、沙門瞿曇的眼睛清澈明亮如青蓮花瓣；三十二、沙門瞿曇的額頭上的毫毛相功德圓滿；三十三、沙門瞿曇的頭頂高聳，無人能見其頂。大王，您應當知道！這位沙門瞿曇具有這三十二種相好，沙門瞿曇以這三十二種相好莊嚴自身，所以被稱為大丈夫、獅子王。』 並說偈頌道： 『頭頂高聳，相好微妙，最殊勝莊嚴的身體，頭髮如青琉璃般，顏色清凈，發旋向右，眼睛眨動如牛王，形狀如青蓮花瓣，因此瞿曇的身體，都令人讚嘆，無可挑剔。 瞿曇的聲音微妙，勝過所有梵天之音，如同迦陵頻伽鳥（妙音鳥），其他鳥類都無法與之相比。 舌頭能覆蓋整個面部，清凈如蓮花葉，妙相超越眾生，因此世間無人能及。 舌根能嚐到最上等的味道，各種味道沒有差別，迅速成就妙相之人，所以佛陀沒有過失。 瞿曇的牙齒功德，一切都無法與之相比，明亮潔凈如珂雪，齊平沒有高低不平。』
【English Translation】 English version 'Sixteenth, the skin of Śramaṇa Gautama (Shakyamuni Buddha) is fine and soft; seventeenth, Śramaṇa Gautama's body has seven places that are full and even; eighteenth, Śramaṇa Gautama's shoulders are round and full; nineteenth, Śramaṇa Gautama's shoulders are high and round like a golden mountain; twentieth, Śramaṇa Gautama's body is broad and long; twenty-first, Śramaṇa Gautama's body is round and upright like the king of the Nyagrodha tree (banyan tree); twenty-second, Śramaṇa Gautama's cheeks are full like a lion; twenty-third, Śramaṇa Gautama has forty teeth; twenty-fourth, Śramaṇa Gautama's teeth are closely arranged; twenty-fifth, Śramaṇa Gautama's teeth are square and even; twenty-sixth, Śramaṇa Gautama's teeth are white as snow; twenty-seventh, Śramaṇa Gautama's tongue can taste the most superior flavors; twenty-eighth, Śramaṇa Gautama's tongue can cover his entire face; twenty-ninth, Śramaṇa Gautama's voice is like the voice of Brahma; thirtieth, Śramaṇa Gautama's eyes blink up and down like a bull king; thirty-first, Śramaṇa Gautama's eyes are clear and bright like the petals of a blue lotus flower; thirty-second, the merit of the hair mark on Śramaṇa Gautama's forehead is complete; thirty-third, the top of Śramaṇa Gautama's head is high and no one can see the top. O King, you should know! This Śramaṇa Gautama has these thirty-two marks, and Śramaṇa Gautama adorns himself with these thirty-two marks, therefore he is called a great man, a lion king.' And he spoke in verses: 'The top of his head is high, his marks are subtle and wonderful, his body is most superior and adorned, his hair is like blue lapis lazuli, its color is pure, and it swirls to the right, his eyes blink like a bull king, their shape is like the petals of a blue lotus flower, therefore Gautama's body is praised by all, and there is nothing to dislike. Gautama's voice is subtle, surpassing all the sounds of the Brahma world, like the Kalaviṅka bird (a bird with a beautiful voice), no other birds can compare to it. His tongue can cover his entire face, it is pure like a lotus leaf, his wonderful marks surpass all living beings, therefore no one in the world can match him. His tongue can taste the most superior flavors, all flavors are indistinguishable, he quickly becomes a person with wonderful marks, therefore the Buddha has no faults. The merits of Gautama's teeth are unmatched by anything, they are bright and clean like white snow, they are even and have no unevenness.'
頰相稱上廣， 方如師子王， 唇色眾嘆美， 喻如頻婆果。 兩肩相高顯， 前後俱團圓， 神光曜眾目， 峻美如金山。 瞿曇身諸相， 三十二莊嚴， 上下體圓滿， 如尼拘樹王。 瞿曇身廣長， 善住不可嫌， 智者常渴仰， 樂觀無厭心。 瞿曇功德體， 七處俱滿足， 皮色常暉鮮， 如閻浮檀金。 身毛細柔軟， 塵垢無能染， 生則輪右旋， 相著俱上靡。 發凈色青美， 厚滿不偏布， 是故瞿曇相， 過諸世間姿。 瞿曇身正直， 坐立無委曲， 馬王陰藏相， 亦如大龍王。 脛如鹿王踹， 粗細上下均， 是故智者觀， 無有疲厭心。 手足指網縵， 內外常鮮明， 甲如赤銅葉， 指如銅擆形。 足趺上豐高， 體滿如珂圓， 腳跟相端嚴， 圓滿無高下。 諸指皆纖長， 屈申相柔軟， 足下平善住， 蹈地常安隱。 此是瞿曇福， 功德諸相山， 依此功德聚， 顯成瞿曇身。 如是功德身， 過天人世間， 如彼凈滿月， 顯于眾星中。 瞿曇丈夫相， 功德莊嚴身， 大悲自在現， 能利諸世間。 法身凈無垢， 無量諸功德， 如是諸
【現代漢語翻譯】 現代漢語譯本 臉頰飽滿勻稱，寬廣如獅子王一般。 嘴唇的顏色令人讚嘆，如同頻婆果（一種紅色水果）一樣。 雙肩高聳而顯眼，前後都圓潤飽滿。 神光照耀眾人的眼睛，高峻美好如金山。 喬達摩（釋迦牟尼的姓）的身體具有各種相好，三十二種莊嚴。 頭頂圓滿，如同尼拘樹王（榕樹）一般。 喬達摩的身體廣闊而修長，安穩端正，令人喜愛。 有智慧的人常常渴望瞻仰，樂於觀看而沒有厭倦之心。 喬達摩的功德之體，七處都圓滿。 面板的顏色總是光輝鮮亮，如同閻浮檀金（一種金色）一般。 身上的毛髮細軟柔順，塵垢無法沾染。 毛髮生長時都向右旋轉，相互貼合向上。 頭髮潔凈，顏色青黑美好，濃密而均勻分佈。 因此，喬達摩的相貌，超越世間一切姿容。 喬達摩的身體正直，坐立都端正不彎曲。 馬王（指駿馬）的陰藏相，也如同大龍王一般。 小腿如同鹿王的腿，粗細上下均勻。 因此，有智慧的人觀看，不會感到疲倦厭煩。 手足的指間有網狀薄膜，內外都鮮明。 指甲如同赤銅的葉子，手指如同銅杵的形狀。 腳背高而豐滿，整體圓潤如珂（玉石）。 腳跟端正莊嚴，圓滿而沒有高低不平。 所有的手指都纖細修長，屈伸時柔軟。 腳底平穩安住，踩在地上總是安穩。 這是喬達摩的福德，功德所形成的各種相好。 依靠這些功德的聚集，顯現出喬達摩的身體。 這樣的功德之身，超越天人世間。 如同清凈圓滿的月亮，顯現在眾星之中。 喬達摩具有大丈夫的相貌，功德莊嚴的身體。 大悲自在地顯現，能夠利益一切世間。 法身清凈無垢，具有無量的功德。 如同這些
【English Translation】 English version The cheeks are full and symmetrical, as broad as a lion king. The color of the lips is admirable, like the fruit of a Bimba (a red fruit). The shoulders are high and prominent, both front and back are round and full. The divine light illuminates the eyes of all, majestic and beautiful like a golden mountain. Gautama's (Shakyamuni's family name) body has various marks, thirty-two adornments. The top of the head is perfectly round, like the king of the Nigrodha tree (banyan tree). Gautama's body is broad and long, stable and upright, pleasing to the eye. The wise always yearn to behold, happy to look without weariness. Gautama's body of merit, is complete in seven places. The color of the skin is always bright and radiant, like Jambudvipa gold (a type of gold). The body hair is fine and soft, dust cannot stain it. When the hair grows, it rotates to the right, adhering to each other upwards. The hair is clean, the color is blue-black and beautiful, thick and evenly distributed. Therefore, Gautama's appearance surpasses all forms in the world. Gautama's body is upright, sitting and standing are straight without bending. The hidden genitals of the horse king (referring to a fine horse) are also like those of a great dragon king. The shins are like the legs of a deer king, the thickness is uniform from top to bottom. Therefore, the wise who observe, do not feel tired or weary. The fingers and toes have webbed membranes, both inside and out are bright. The nails are like leaves of red copper, the fingers are like the shape of a copper pestle. The instep is high and full, the whole is round like a Koka (jade). The heels are upright and dignified, round and without unevenness. All the fingers are slender and long, soft when bending and stretching. The soles of the feet are flat and stable, always secure when stepping on the ground. This is Gautama's blessing, the various marks formed by merit. Relying on the accumulation of these merits, Gautama's body is manifested. Such a body of merit, surpasses the world of gods and humans. Like the pure and full moon, shining among the stars. Gautama has the appearance of a great man, a body adorned with merit. Great compassion manifests freely, able to benefit all the world. The Dharma body is pure and without defilement, possessing immeasurable merits. Like these
妙相， 唯瞿曇境界。」
王言：「大師！何者如來八十種好？百福功德以是相好莊嚴身故，名為如來百福莊嚴功德相身。」
答言：「大王！我今為成此事說喻。大王當知！若三千大千世界所攝四生眾生，謂：卵生、胎生、濕生、化生，此等眾生假使一時得於人身，得人身已，彼一一眾生皆修十善，成就轉輪聖王福德。彼諸眾生所修成就轉輪聖王福德之聚，彼一一福德更增百倍，始得成就沙門瞿曇一毛孔中下相功德；如是一毛孔中功德，餘一一毛孔所有功德亦復如是。大王當知！如是一切毛孔功德更增百倍，始得成就沙門瞿曇身中所有一好功德；如是一好功德，餘一一好功德亦復如是。
「大王當知！如是一切諸好功德更增百倍，始得成就沙門瞿曇身中所有大丈夫相一相功德；如是一相功德，餘一一相功德亦復如是。大王當知！如是三十二相功德更增百倍，始得成就沙門瞿曇眉間白毫一相功德。如是眉間白毫功德，更增百倍，始得成就沙門瞿曇丈夫相中一頂相功德。大王當知！如是頂相功德，更增百千萬億倍，始得成就沙門瞿曇丈夫相中一法䗍聲功德，沙門瞿曇以此法䗍聲功德故，所有眾生界，眾生所攝，彼一一眾生言音不同，一時各各作百千種種種異問，彼一一眾生所問之事，余不重問，能
【現代漢語翻譯】 現代漢語譯本 『妙相，只有瞿曇（Gautama，釋迦牟尼的姓）才能達到這種境界。』
國王問道：『大師！什麼是如來（Tathagata，佛的稱號）的八十種好相？因為以百福功德來莊嚴自身，所以被稱為如來百福莊嚴功德相身。』
佛回答說：『大王！我現在爲了說明此事而打個比方。大王應當知道！如果三千大千世界所包含的四生眾生，即卵生、胎生、濕生、化生，這些眾生假設同時都得到人身，得到人身後，他們每一個眾生都修十善，成就轉輪聖王（Chakravartin，擁有統治世界的理想君主）的福德。這些眾生所修成就的轉輪聖王福德的總和，他們每一個福德再增加一百倍，才能夠成就沙門瞿曇（Shramana Gautama，釋迦牟尼的稱號）一個毛孔中的下相功德；像這樣一個毛孔中的功德，其餘每一個毛孔所具有的功德也都是如此。大王應當知道！像這樣一切毛孔的功德再增加一百倍，才能夠成就沙門瞿曇身上所有一個好相的功德；像這樣一個好相的功德，其餘每一個好相的功德也都是如此。
『大王應當知道！像這樣一切好相的功德再增加一百倍，才能夠成就沙門瞿曇身上所有大丈夫相（Mahapurusa Lakshana，佛的三十二種殊勝相貌）的一個相的功德；像這樣一個相的功德，其餘每一個相的功德也都是如此。大王應當知道！像這樣三十二相的功德再增加一百倍，才能夠成就沙門瞿曇眉間白毫（Urna，佛眉間白色的毫毛）的一個相的功德。像這樣眉間白毫的功德，再增加一百倍，才能夠成就沙門瞿曇大丈夫相中的頂相（Usnisa，佛頭頂肉髻）的功德。大王應當知道！像這樣頂相的功德，再增加百千萬億倍，才能夠成就沙門瞿曇大丈夫相中的一法䗍聲（Brahma-svara，佛的聲音）的功德，沙門瞿曇因為這法䗍聲的功德，所有眾生界，眾生所包含的，他們每一個眾生的言語聲音都不同，同時各自提出百千種種不同的問題，他們每一個眾生所問的事情，不會重複提問，能夠』
【English Translation】 English version 'The wonderful marks, are only within the realm of Gautama (Shakyamuni Buddha's family name).'
The king said, 'Master! What are the eighty minor marks of a Tathagata (Buddha's title)? Because the body is adorned with the merits of a hundred blessings, it is called the body of a Tathagata adorned with the merits of a hundred blessings.'
The Buddha replied, 'Great King! I will now give a metaphor to explain this matter. Great King should know! If all the sentient beings of the four forms of birth within the three thousand great thousand worlds, namely: born from eggs, born from wombs, born from moisture, and born by transformation, if these beings were to simultaneously obtain human bodies, and having obtained human bodies, each of these beings were to cultivate the ten virtues, and achieve the merits of a Chakravartin (ideal universal ruler). The accumulation of merits of a Chakravartin achieved by these beings, if each of these merits were increased a hundredfold, it would only then achieve the merit of a single lower mark within a single pore of Shramana Gautama (ascetic Gautama, Shakyamuni Buddha's title); just like the merit within one pore, the merit within each of the other pores is also the same. Great King should know! If all the merits of these pores were increased a hundredfold, it would only then achieve the merit of a single minor mark on the body of Shramana Gautama; just like the merit of one minor mark, the merit of each of the other minor marks is also the same.'
'Great King should know! If all the merits of these minor marks were increased a hundredfold, it would only then achieve the merit of one major mark of the Mahapurusa Lakshana (32 major marks of a Buddha) on the body of Shramana Gautama; just like the merit of one major mark, the merit of each of the other major marks is also the same. Great King should know! If the merits of these thirty-two major marks were increased a hundredfold, it would only then achieve the merit of one mark of the white hair between the eyebrows (Urna, white hair between Buddha's eyebrows) of Shramana Gautama. If the merit of this white hair between the eyebrows were increased a hundredfold, it would only then achieve the merit of the Usnisa (protuberance on the top of Buddha's head) of Shramana Gautama. Great King should know! If the merit of this Usnisa were increased by a hundred million billion times, it would only then achieve the merit of the Brahma-svara (Buddha's voice) of Shramana Gautama, because of the merit of this Brahma-svara, all the realms of sentient beings, those included within sentient beings, each of their languages and voices are different, and at the same time each asks hundreds of thousands of different questions, the matters asked by each of these beings, will not be repeated, and can'
以一念相應智慧，以一音答爾所眾生，能令一時各得其解。大王當知！沙門瞿曇以此功德莊嚴身故，名為成就大丈夫相，是故瞿曇成就百福功德身相，是故瞿曇成就梵王法䗍妙聲。」而說偈言：
「瞿曇功德身， 百福相住持， 導濟諸群生， 故號天人師。 見聞及受物， 其福不可量， 瞿曇出世間， 饒益諸眾生。 眾生界差別， 隨類各異問， 瞿曇一念智， 一音答令解。 瞿曇現世間， 能以梵音聲， 轉最上法輪， 令天人苦盡。」
爾時嚴熾王問薩遮尼乾子而說偈言：
「大師向說名， 如來諸小相， 愿為諸眾生， 及我分別說。」
爾時薩遮尼乾子答嚴熾王言：「大王！汝能為諸眾生顯發如來功德小相多有利益，汝今諦聽，我當一一分別顯說沙門瞿曇八十種好。依彼諸好，廣宣瞿曇諸功德相，如秋滿月現眾星中。何等八十？一者、沙門瞿曇頭相端嚴上下相稱；二者、沙門瞿曇頭相滿美如摩陀羅樹果；三者、沙門瞿曇髮長弱美如委黑絲；四者、沙門瞿曇發縷條理不相雜亂；五者、沙門瞿曇發毛婉轉䗍文右旋；六者、沙門瞿曇髮色光澤如青琉璃；七者、沙門瞿曇眉長皎潔如月初生；八者、沙門瞿曇眼相長廣如青蓮華葉；九者、沙門瞿曇耳埵輪
【現代漢語翻譯】 現代漢語譯本 以一念相應的智慧，用一個聲音回答所有眾生，能讓所有眾生在同一時間各自理解。大王您應當知道！沙門瞿曇（釋迦牟尼佛）因為用這種功德莊嚴自身，所以被稱為成就大丈夫相，因此瞿曇成就了百福功德的身相，因此瞿曇成就了梵天之王般美妙的聲音。」並說了偈語： 『瞿曇功德之身，具足百福之相，引導救濟所有眾生，所以被稱為天人導師。 所見所聞以及所接受的事物，其福德不可估量，瞿曇出現在世間，饒益所有眾生。 眾生的世界各有差別，隨著種類不同而有不同的問題，瞿曇以一念的智慧，用一個聲音回答，使他們都能理解。 瞿曇出現在世間，能夠用梵天般的聲音，轉動最殊勝的法輪，使天人和眾生的痛苦得以止息。』 當時，嚴熾王問薩遮尼乾子（外道修行者）並說了偈語： 『大師您剛才所說的，是如來（佛陀）的各種小相，希望您爲了所有眾生，也為我分別解說。』 當時，薩遮尼乾子回答嚴熾王說：『大王！您能為所有眾生闡明如來的功德小相，這有很大的利益，您現在仔細聽，我將一一分別解說沙門瞿曇的八十種好。依據這些好相，廣泛宣說瞿曇的各種功德相，就像秋天的滿月出現在眾星之中。哪八十種呢？第一，沙門瞿曇的頭相端正莊嚴，上下相稱；第二，沙門瞿曇的頭相圓滿美好，像摩陀羅樹的果實；第三，沙門瞿曇的頭髮細長柔美，像柔軟的黑色絲線；第四，沙門瞿曇的頭髮紋理清晰，不雜亂；第五，沙門瞿曇的毛髮婉轉，發紋向右旋轉；第六，沙門瞿曇的頭髮顏色光澤，像青色的琉璃；第七，沙門瞿曇的眉毛修長潔白，像新生的月亮；第八，沙門瞿曇的眼睛細長寬廣，像青蓮花的葉子；第九，沙門瞿曇的耳垂圓滿』
【English Translation】 English version With wisdom corresponding to a single thought, and with one voice answering all sentient beings, he can enable each of them to understand at the same time. Great King, you should know! Because the Shramana Gautama (Shakyamuni Buddha) adorns himself with this merit, he is called the one who has achieved the marks of a great man. Therefore, Gautama has achieved the physical marks of a hundred blessings, and therefore Gautama has achieved the wonderful voice of the Brahma King.」 And he spoke in verse: 『Gautama's body of merit, possesses the marks of a hundred blessings, guides and saves all sentient beings, therefore he is called the teacher of gods and humans. What is seen, heard, and received, its merit is immeasurable. Gautama appears in the world, benefiting all sentient beings. The realms of sentient beings are different, and with different kinds come different questions. Gautama, with the wisdom of a single thought, answers with one voice, enabling them all to understand. Gautama appears in the world, able to use the voice of Brahma, to turn the supreme Dharma wheel, so that the suffering of gods and humans may cease.』 At that time, King Yamachit asked Saccanirgrantha (a non-Buddhist ascetic) and spoke in verse: 『Master, what you just spoke of, are the various minor marks of the Tathagata (Buddha). I hope that for the sake of all sentient beings, and for me, you will explain them separately.』 At that time, Saccanirgrantha answered King Yamachit, saying: 『Great King! You can explain the minor marks of the Tathagata's merits for all sentient beings, which is of great benefit. Now listen carefully, I will explain one by one the eighty good marks of the Shramana Gautama. Based on these good marks, widely proclaim the various meritorious marks of Gautama, like the full moon in autumn appearing among the stars. What are the eighty? First, the head of the Shramana Gautama is upright and dignified, with the upper and lower parts in proportion; second, the head of the Shramana Gautama is round and beautiful, like the fruit of the Madhuca tree; third, the hair of the Shramana Gautama is long, soft, and beautiful, like soft black silk; fourth, the hair of the Shramana Gautama is clear and not messy; fifth, the hair of the Shramana Gautama is soft and the hair whorls turn to the right; sixth, the color of the hair of the Shramana Gautama is shiny, like blue lapis lazuli; seventh, the eyebrows of the Shramana Gautama are long and white, like the newly born moon; eighth, the eyes of the Shramana Gautama are long and wide, like the leaves of a blue lotus flower; ninth, the earlobes of the Shramana Gautama are round and full』
成如似垂露；十者、沙門瞿曇鼻修高直孔相不現；十一者、沙門瞿曇口氣香潔嗅者無厭；十二者、沙門瞿曇舌色光赤如赤銅鍱；十三者、沙門瞿曇舌相細滑薄利柔軟；十四者、沙門瞿曇唇色紅赤如頻婆果；十五者、沙門瞿曇牙白纖利光曜面門；十六者、沙門瞿曇面色華艷光如明鏡；十七者、沙門瞿曇面貌上下廣狹相稱；十八者、沙門瞿曇面貌豐美如似滿月；十九者、沙門瞿曇面貌端正，殊特可美；二十者、沙門瞿曇身體常凈，塵垢不染；二十一者、沙門瞿曇身體凈軟如練春華；二十二者、沙門瞿曇洪身正直如帝釋幢；二十三者、沙門瞿曇身諸文相福德超絕；二十四者、沙門瞿曇身體柔潤如涂膏澤；二十五者、沙門瞿曇身相粗細如尼拘樹王𦟛圓得所；二十六者、沙門瞿曇身諸相好無能嫌者；二十七者、沙門瞿曇身力無敵如那羅延；二十八者、沙門瞿曇威儀容止進退有法；二十九者、沙門瞿曇身諸相好，一切眾生樂觀無厭；三十者、沙門瞿曇身諸形相，惡眾生見生歡喜心；三十一者、沙門瞿曇行步容儀，眾生見者觀無厭足；三十二者、沙門瞿曇回身顧視如大象王；三十三者、沙門瞿曇身動威相如師子王；三十四者、沙門瞿曇身相凝重無輕舉相；三十五者、沙門瞿曇身相廣大不可度量；三十六者、沙門瞿曇身相廣長無短小相
【現代漢語翻譯】 現代漢語譯本 （九）沙門瞿曇（釋迦牟尼佛）的身體如同清晨的露珠般清澈； （十）沙門瞿曇的鼻樑高挺，鼻孔不顯露； （十一）沙門瞿曇的口氣清新，聞者不會感到厭倦； （十二）沙門瞿曇的舌頭顏色鮮紅，如同紅銅片； （十三）沙門瞿曇的舌頭細緻光滑，薄而柔軟； （十四）沙門瞿曇的嘴唇顏色紅潤，如同頻婆果（一種紅色水果）； （十五）沙門瞿曇的牙齒潔白、細密、光亮，照耀著面部； （十六）沙門瞿曇的面色光彩照人，如同明鏡般明亮； （十七）沙門瞿曇的面部上下寬窄比例協調； （十八）沙門瞿曇的面容豐滿美好，如同滿月； （十九）沙門瞿曇的面容端正，特別美好； （二十）沙門瞿曇的身體總是潔凈，不沾染塵垢； （二十一）沙門瞿曇的身體潔凈柔軟，如同新生的絲綢； （二十二）沙門瞿曇的身體挺直，如同帝釋天（佛教護法神）的旗幟； （二十三）沙門瞿曇身上的各種紋相，福德超絕； （二十四）沙門瞿曇的身體柔潤，如同塗抹了油脂； （二十五）沙門瞿曇的身體粗細勻稱，如同尼拘樹王（榕樹）的樹幹般圓滿； （二十六）沙門瞿曇身上的各種相好，沒有人會感到不滿； （二十七）沙門瞿曇的身體力量無敵，如同那羅延（印度教神祇）； （二十八）沙門瞿曇的威儀舉止，進退都有法度； （二十九）沙門瞿曇身上的各種相好，一切眾生都樂於觀看，不會感到厭倦； （三十）沙門瞿曇身上的各種形相，即使是惡劣的眾生見到也會心生歡喜； （三十一）沙門瞿曇的行走姿態，眾生見到後會感到百看不厭； （三十二）沙門瞿曇回頭顧視時，如同大象王一般； （三十三）沙門瞿曇的身體動作威嚴，如同獅子王； （三十四）沙門瞿曇的身體穩重，沒有輕浮的舉動； （三十五）沙門瞿曇的身體廣大，無法度量； （三十六）沙門瞿曇的身體廣闊而修長，沒有短小的形態。
【English Translation】 English version (9) The body of Śramaṇa Gautama (Shakyamuni Buddha) is as clear as the morning dew; (10) Śramaṇa Gautama's nose is high and straight, and his nostrils are not visible; (11) Śramaṇa Gautama's breath is fragrant, and those who smell it are never tired of it; (12) Śramaṇa Gautama's tongue is bright red, like a copper plate; (13) Śramaṇa Gautama's tongue is fine, smooth, thin, and soft; (14) Śramaṇa Gautama's lips are red, like the bimba fruit (a red fruit); (15) Śramaṇa Gautama's teeth are white, fine, and bright, illuminating his face; (16) Śramaṇa Gautama's complexion is radiant, as bright as a clear mirror; (17) The width of Śramaṇa Gautama's face is proportionate from top to bottom; (18) Śramaṇa Gautama's face is full and beautiful, like a full moon; (19) Śramaṇa Gautama's face is upright and exceptionally beautiful; (20) Śramaṇa Gautama's body is always clean and free from dust; (21) Śramaṇa Gautama's body is clean and soft, like newly woven silk; (22) Śramaṇa Gautama's body is upright, like the banner of Indra (a Buddhist protector deity); (23) The various marks on Śramaṇa Gautama's body are of surpassing merit; (24) Śramaṇa Gautama's body is smooth and soft, as if anointed with oil; (25) Śramaṇa Gautama's body is well-proportioned, like the trunk of the Nyagrodha tree (banyan tree); (26) There is no one who can find fault with the various marks of Śramaṇa Gautama's body; (27) Śramaṇa Gautama's physical strength is invincible, like Narayana (a Hindu deity); (28) Śramaṇa Gautama's demeanor and conduct, in movement and stillness, are all in accordance with the Dharma; (29) All beings are delighted to look at the various marks of Śramaṇa Gautama's body and never tire of it; (30) Even evil beings, upon seeing the various forms of Śramaṇa Gautama's body, will feel joy in their hearts; (31) Beings never tire of watching Śramaṇa Gautama's walking posture; (32) When Śramaṇa Gautama turns his head to look, it is like the king of elephants; (33) Śramaṇa Gautama's body movements are majestic, like the king of lions; (34) Śramaṇa Gautama's body is dignified and does not make light movements; (35) Śramaṇa Gautama's body is vast and immeasurable; (36) Śramaṇa Gautama's body is broad and long, without any short or small features.
；三十七者、沙門瞿曇光輪遍身周匝一丈；三十八者、沙門瞿曇身諸光相照曜十方；三十九者、沙門瞿曇身相尊重見者歸伏；四十者、沙門瞿曇面板細密常有光澤；四十一者、沙門瞿曇面板平滿無老皺相；四十二者、沙門瞿曇身色光明曜，眾生目不能正觀；四十三者、沙門瞿曇身色光明晝夜無異；四十四者、沙門瞿曇身諸毛孔常出妙香；四十五者、沙門瞿曇形貌威德過諸世間；四十六者、沙門瞿曇身諸筋脈深隱不現；四十七者、沙門瞿曇骨節相連如似鉤鎖；四十八者、沙門瞿曇身毛細軟一一右旋；四十九者、沙門瞿曇毛色光曜如閻浮檀金；五十者、沙門瞿曇手足赤白如蔙花色；五十一者、沙門瞿曇手足鮮凈常有潤澤；五十二者、沙門瞿曇十指纖長𦟛圓可美；五十三者、沙門瞿曇踝相不現平無高下；五十四者、沙門瞿曇踹骨堅長上下滿好；五十五者、沙門瞿曇手足圓滿無有高下；五十六者、沙門瞿曇手指柔軟內外受握；五十七者、沙門瞿曇手所有文細現深隱；五十八者、沙門瞿曇手所有文正直分明；五十九者、沙門瞿曇手所有文文不中斷；六十者、沙門瞿曇指甲薄潤如赤銅色；六十一者、沙門瞿曇立不傾斜平正得所；六十二者、沙門瞿曇住立安隱無能動者；六十三者、沙門瞿曇身動威勢如師子王；六十四者、沙門瞿曇回
【現代漢語翻譯】 現代漢語譯本 第三十七，沙門瞿曇（釋迦牟尼佛）的光環遍佈全身，周圍一丈； 第三十八，沙門瞿曇身上的各種光相照耀十方； 第三十九，沙門瞿曇的相貌莊嚴，見到的人都會歸順和敬畏； 第四十，沙門瞿曇的面板細膩緊緻，常有光澤； 第四十一，沙門瞿曇的面板平滑飽滿，沒有衰老的皺紋； 第四十二，沙門瞿曇的身體發出耀眼的光芒，眾生的眼睛無法直視； 第四十三，沙門瞿曇的身體發出的光芒晝夜沒有差別； 第四十四，沙門瞿曇身上的每個毛孔都散發出美妙的香氣； 第四十五，沙門瞿曇的形貌威嚴，超過世間的一切； 第四十六，沙門瞿曇身上的筋脈深藏不顯； 第四十七，沙門瞿曇的骨節相連，如同鉤鎖一般； 第四十八，沙門瞿曇身上的毛髮細軟，每一根都向右旋轉； 第四十九，沙門瞿曇的毛髮顏色光亮，如同閻浮檀金（一種金色）一般； 第五十，沙門瞿曇的手足呈現赤白色，如同蔙花（一種紅色花）的顏色； 第五十一，沙門瞿曇的手足潔凈鮮亮，常有潤澤； 第五十二，沙門瞿曇的十個手指纖細修長，圓潤美好； 第五十三，沙門瞿曇的腳踝平坦，沒有高低不平； 第五十四，沙門瞿曇的脛骨堅實修長，上下勻稱美好； 第五十五，沙門瞿曇的手足圓滿，沒有高低不平； 第五十六，沙門瞿曇的手指柔軟，內外都容易被握住； 第五十七，沙門瞿曇手上的紋路細緻，顯現又深藏； 第五十八，沙門瞿曇手上的紋路正直分明； 第五十九，沙門瞿曇手上的紋路沒有中斷； 第六十，沙門瞿曇的指甲薄而潤澤，如同赤銅的顏色； 第六十一，沙門瞿曇站立時身體不傾斜，平穩端正； 第六十二，沙門瞿曇站立時安穩不動，沒有人能使他動搖； 第六十三，沙門瞿曇身體的動作威嚴，如同獅子王一般； 第六十四，沙門瞿曇回
【English Translation】 English version Thirty-seventh, the light halo of Śramaṇa Gautama (Shakyamuni Buddha) pervades his entire body, extending one fathom around; Thirty-eighth, the various light marks on Śramaṇa Gautama's body illuminate the ten directions; Thirty-ninth, Śramaṇa Gautama's appearance is dignified, and those who see him will submit and revere him; Fortieth, Śramaṇa Gautama's skin is delicate and smooth, always with a luster; Forty-first, Śramaṇa Gautama's skin is smooth and full, without the wrinkles of old age; Forty-second, Śramaṇa Gautama's body emits a dazzling light, and the eyes of sentient beings cannot look directly at it; Forty-third, the light emitted from Śramaṇa Gautama's body is no different day or night; Forty-fourth, every pore on Śramaṇa Gautama's body emits a wonderful fragrance; Forty-fifth, Śramaṇa Gautama's appearance is majestic, surpassing everything in the world; Forty-sixth, the veins on Śramaṇa Gautama's body are deeply hidden and not visible; Forty-seventh, Śramaṇa Gautama's joints are connected like hooks and locks; Forty-eighth, the hair on Śramaṇa Gautama's body is soft and fine, each strand turning to the right; Forty-ninth, the color of Śramaṇa Gautama's hair is bright, like Jambudvipa gold (a type of gold); Fiftieth, Śramaṇa Gautama's hands and feet are reddish-white, like the color of a hibiscus flower (a type of red flower); Fifty-first, Śramaṇa Gautama's hands and feet are clean and bright, always with a luster; Fifty-second, Śramaṇa Gautama's ten fingers are slender and long, round and beautiful; Fifty-third, Śramaṇa Gautama's ankles are flat, without any unevenness; Fifty-fourth, Śramaṇa Gautama's shin bones are firm and long, well-proportioned and beautiful from top to bottom; Fifty-fifth, Śramaṇa Gautama's hands and feet are perfectly round, without any unevenness; Fifty-sixth, Śramaṇa Gautama's fingers are soft, and can be easily grasped both inside and out; Fifty-seventh, the lines on Śramaṇa Gautama's hands are fine, appearing and then hidden; Fifty-eighth, the lines on Śramaṇa Gautama's hands are straight and clear; Fifty-ninth, the lines on Śramaṇa Gautama's hands are not interrupted; Sixtieth, Śramaṇa Gautama's fingernails are thin and lustrous, like the color of red copper; Sixty-first, when Śramaṇa Gautama stands, his body does not lean, but is stable and upright; Sixty-second, when Śramaṇa Gautama stands, he is stable and unmoving, and no one can shake him; Sixty-third, the movements of Śramaṇa Gautama's body are majestic, like a lion king; Sixty-fourth, Śramaṇa Gautama turns
身顧視如大象王；六十五者、沙門瞿曇行步平正無有傾曲；六十六者、沙門瞿曇行步安詳如似象王；六十七者、沙門瞿曇動足去步如白鵝王；六十八者、沙門瞿曇行不履地輪相炳著；六十九者、沙門瞿曇九孔門滿相皆具足；七十者、沙門瞿曇腹小不現；七十一者、沙門瞿曇臍孔深圓；七十二者、沙門瞿曇聲響調和粗細俱美；七十三者、沙門瞿曇妙聲遠徹隨聞無障；七十四者、沙門瞿曇所有言音隨眾生意，聞皆和悅；七十五者、沙門瞿曇語隨方音不增不減；七十六者、沙門瞿曇說法應機無有差謬；七十七者、沙門瞿曇語能隨俗方音為說；七十八者、沙門瞿曇一音說法，令諸異類一時俱解；七十九者、沙門瞿曇隨有因緣次第說法；八十者、沙門瞿曇胸有萬字示功德相。大王當知！是名沙門瞿曇八十種好莊嚴成就功德相身，一切聲聞、辟支佛，諸天、魔、梵、沙門、婆羅門及諸外道莫能有者，是故我言無有過失。」而說偈言：
「地主聽我說， 如來八十好， 以是諸相好， 莊嚴瞿曇身。 瞿曇甲圓好， 形如半竹筒， 美艷赤銅色， 光澤如油涂。 指間肉平滿， 次第均無差， 手文齊正直， 深細相分明。 脈深無異相， 唇色如頻婆， 腳善住無差， 是故常安隱。 踝骨隱
【現代漢語翻譯】 現代漢語譯本 『六十五，沙門瞿曇（釋迦牟尼佛）行走時步伐平穩端正，沒有傾斜彎曲；六十六，沙門瞿曇行走時安詳穩重，如同象王一般；六十七，沙門瞿曇抬腳邁步時，姿態如同白鵝王；六十八，沙門瞿曇行走時，腳不踩地，足底的輪相清晰可見；六十九，沙門瞿曇的九個孔竅都飽滿圓潤，相好具足；七十，沙門瞿曇的腹部平坦不顯；七十一，沙門瞿曇的肚臍深而圓；七十二，沙門瞿曇的聲音和諧動聽，粗細都恰到好處；七十三，沙門瞿曇的美妙聲音能夠傳得很遠，聽者沒有障礙；七十四，沙門瞿曇所說的話語，能隨眾生的心意，聽者都感到歡喜；七十五，沙門瞿曇說話時，能使用各地的方言，不多不少；七十六，沙門瞿曇說法時，能應機施教，沒有絲毫差錯；七十七，沙門瞿曇能用各地的方言為當地人說法；七十八，沙門瞿曇用一種聲音說法，能讓各種不同的人同時理解；七十九，沙門瞿曇能根據因緣次第說法；八十，沙門瞿曇的胸前有萬字紋，顯示其功德相。大王您應當知道！這就是沙門瞿曇八十種好莊嚴成就的功德相，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），諸天、魔、梵（天神）、沙門（出家修行的人）、婆羅門（印度教祭司）以及其他外道都無法擁有，所以我說沒有過失。』 然後他說了偈語： 『地主請聽我說，如來有八十種好， 用這些相好，莊嚴瞿曇的身軀。 瞿曇的指甲圓潤美好，形狀像半個竹筒， 顏色美艷如赤銅，光澤如同塗了油。 手指間的肉平滿，排列均勻沒有差別， 手掌的紋路整齊正直，深細分明。 脈絡深藏沒有異樣，嘴唇的顏色像頻婆果， 雙腳安穩站立沒有偏差，所以常常安穩。 腳踝骨隱藏不露，'
【English Translation】 English version 'Sixty-fifth, the Śramaṇa Gautama (Shakyamuni Buddha) walks with a steady and upright gait, without any tilting or bending; sixty-sixth, the Śramaṇa Gautama walks with a serene and dignified manner, like an elephant king; sixty-seventh, the Śramaṇa Gautama lifts his feet and steps like a white goose king; sixty-eighth, the Śramaṇa Gautama walks without touching the ground, the wheel marks on the soles of his feet are clearly visible; sixty-ninth, the nine orifices of the Śramaṇa Gautama are full and round, with all the marks of excellence; seventieth, the abdomen of the Śramaṇa Gautama is flat and not prominent; seventy-first, the navel of the Śramaṇa Gautama is deep and round; seventy-second, the voice of the Śramaṇa Gautama is harmonious and pleasant, both coarse and fine are just right; seventy-third, the wonderful voice of the Śramaṇa Gautama can travel far, and listeners have no obstacles; seventy-fourth, the words spoken by the Śramaṇa Gautama can follow the minds of sentient beings, and listeners all feel joy; seventy-fifth, when the Śramaṇa Gautama speaks, he can use the local dialects, neither adding nor subtracting; seventy-sixth, when the Śramaṇa Gautama teaches the Dharma, he can teach according to the capacity of the listener, without any error; seventy-seventh, the Śramaṇa Gautama can use the local dialects to teach the Dharma to the local people; seventy-eighth, the Śramaṇa Gautama can teach the Dharma with one voice, enabling all kinds of different people to understand at the same time; seventy-ninth, the Śramaṇa Gautama can teach the Dharma in sequence according to the circumstances; eightieth, the Śramaṇa Gautama has a swastika mark on his chest, showing his meritorious marks. Your Majesty should know! These are the eighty marks of excellence that adorn the Śramaṇa Gautama, and all Śrāvakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), Devas, Mara, Brahma (gods), Śramaṇas (monks), Brahmins (Hindu priests), and other heretics cannot possess them, therefore I say there is no fault.' Then he spoke in verse: 'O Lord of the land, listen to me, the Tathagata has eighty marks of excellence, With these marks of excellence, the body of Gautama is adorned. The nails of Gautama are round and beautiful, shaped like half a bamboo tube, The color is beautiful like red copper, with a luster like oil. The flesh between the fingers is flat and full, arranged evenly without difference, The lines on the palms are neat and straight, deep and clear. The veins are deep and without any abnormality, the color of the lips is like the Bimba fruit, The feet stand firmly without deviation, therefore they are always at peace. The ankle bones are hidden and not exposed,'
不現， 高下難分別， 手中相明顯， 示現諸功德。 舌相妙柔軟， 如天新華綿， 薄如赤銅葉， 光色常暉鮮。 諸節皆深隱， 妙相甚難見， 兩手過雙膝， 天人皆讚歎。 妙聲甚深遠， 猶如大龍王， 如天中雨雷， 聲微妙最勝。 瞿曇滿月身， 實相凈相應， 妙形善端美， 上下俱𦟛圓。 永盡惡身相， 滿足諸功德， 膺滿如師子， 一一好差別。 手足善光澤， 皮如金色鮮， 如是諸功德， 一一不可嫌。 身相次第好， 離諸粗澀觸， 臍輪相圓正， 孔深無洼曲。 一切諸身份， 功德所整合， 諸行皆清凈， 光明離闇濁。 如是功德身， 善備不可嫌， 以是諸世間， 樂觀無厭足。 起如大龍王， 奮迅動重淵， 步如牛王相， 威如師子轉。 身相甚柔軟， 骨節不相違， 趨進如鵝王， 不疾亦不遲。 腹相小不現， 脅柔軟肋平， 毛右旋熠耀， 光色如流電。 行步及去來， 諸相甚端妍， 離隨瞋恚愛， 成就諸好因。 瞿曇無諸惡， 萬相表吉祥， 離於黃黑等， 不好諸黡相。 眉如月初生， 色如金精黑， 凈眼無妒眼，
【現代漢語翻譯】 現代漢語譯本 （佛陀的身體）不顯高低之分，難以分辨， 手掌上的紋路清晰可見，展現出各種功德。 舌頭柔軟美妙，如同天上的新棉花一般， 薄如紅銅葉片，光澤常新而鮮亮。 各個關節都深深隱藏，這種美妙的相貌很難見到， 雙手能超過雙膝，天人和眾生都讚歎不已。 聲音美妙而深遠，如同大龍王一般， 又如天空中降下的雷聲，聲音微妙而最殊勝。 喬達摩（Gautama，佛陀的姓氏）的身體如同滿月一般，與實相清凈相應， 形態美妙端正，上下都圓滿。 永遠斷絕了醜惡的身體相貌，圓滿了各種功德， 胸膛飽滿如獅子，每一處都美好而與衆不同。 手足光澤美好，面板如同金色般鮮亮， 像這樣的各種功德，每一項都無可挑剔。 身體的相貌次第美好，遠離粗糙的觸感， 肚臍的形狀圓正，孔深而沒有凹陷。 一切身體的各個部分，都是功德所整合， 一切行為都清凈，光明而遠離黑暗污濁。 像這樣的功德之身，完美具備而無可挑剔， 因此，世間眾生都樂於瞻仰，而不會感到厭倦。 起身時如同大龍王，奮迅而動搖深淵， 行走時如同牛王一般，威嚴如獅子轉動。 身體非常柔軟，骨節之間不相違背， 行走時如同鵝王，不快也不慢。 腹部平坦不顯，脅部柔軟肋骨平整， 毛髮向右旋轉而閃耀，光澤如同流動的閃電。 行走和來去之間，各種相貌都非常端正美好， 遠離隨順嗔恚和愛慾，成就各種美好的因緣。 喬達摩（Gautama，佛陀的姓氏）沒有各種惡相，萬種相貌都像征吉祥， 遠離黃色和黑色等，沒有不好的痣相。 眉毛如同新月初升，顏色如同金精般黑亮， 清凈的眼睛沒有嫉妒之色，
【English Translation】 English version Not appearing, high and low are difficult to distinguish, The lines in the palm are clearly visible, manifesting various merits. The tongue is wonderfully soft, like new cotton from the heavens, Thin as a copper leaf, its luster is always fresh and bright. All the joints are deeply hidden, this wonderful appearance is very difficult to see, The hands can reach beyond the knees, praised by gods and humans alike. The voice is wonderful and profound, like that of a great dragon king, Also like thunder from the sky, the sound is subtle and most supreme. Gautama's (Buddha's family name) body is like a full moon, corresponding with the purity of reality, The form is wonderfully upright and beautiful, both above and below are perfectly round. Forever ending the ugly bodily features, fulfilling all merits, The chest is full like a lion, each part is beautiful and distinct. The hands and feet are beautifully lustrous, the skin is as bright as gold, Such are the various merits, each one is impeccable. The appearance of the body is sequentially beautiful, free from rough touch, The navel is round and upright, the hole is deep without any depression. All parts of the body are the accumulation of merits, All actions are pure, bright and free from darkness and turbidity. Such a body of merit, perfectly equipped and impeccable, Therefore, all beings in the world are happy to behold it, without feeling weary. Rising like a great dragon king, swiftly shaking the deep abyss, Walking like a bull king, with the majesty of a lion turning. The body is very soft, the joints do not contradict each other, Walking like a swan king, neither fast nor slow. The abdomen is flat and not visible, the flanks are soft and the ribs are even, The hair spirals to the right and shines, its luster like flowing lightning. In walking and coming and going, all appearances are very upright and beautiful, Free from following anger and desire, accomplishing all good causes. Gautama (Buddha's family name) has no evil features, all appearances symbolize auspiciousness, Free from yellow and black, and without any bad moles. The eyebrows are like a rising new moon, their color like black gold essence, The pure eyes have no jealousy,
廣眼曜如星。 面門方圓好， 妙聲吐和音， 諸相過群生， 離諸煩惱纏。 眉相甚妍美， 鼻高如懸筒， 雙目相廣長， 如青蓮花葉。 眉齊不相離， 相滿圓如規， 齒高次第利， 二牙光面門。 身毛無參差， 咽頸離高下， 是故瞿曇相， 天人無等者。 頭圓如傘蓋， 缺骨頂夷平， 皮額俱不皺， 如珂體圓實。 瞿曇毛細滑， 不亂亦不散， 宛轉輪右旋， 常出諸妙音。 瞿曇毛鮮潔， 塵垢不能染， 如彼凈琉璃， 不為淤泥點。 瞿曇毛滿足， 一一次第住， 如多楞祇草， 齊細不相繞。 瞿曇毛細軟， 如蜂王腹毛， 離病衰老相， 發甲不變白。 瞿曇胸相滿， 亦如師子坐， 如魚如高幢， 亦如金剛鉤。 如似立金甕， 如畫還復旋， 如缽頭摩花， 如珂功德天。 如結加趺坐， 一一諸節中， 力如那羅延， 是故過世間。 瞿曇胸萬字， 具足千輻輪， 手腳相不異， 千輻輪無差。 人主此正是， 瞿曇諸小相， 二乘及外道， 天人皆無等。
「大王當知！沙門瞿曇成就如是諸相好身，一切眾生無如此者，是故我言沙門瞿曇無有過失。
【現代漢語翻譯】 現代漢語譯本 眼睛寬廣明亮如星辰。 面容方正圓潤美好，口中發出美妙和諧的聲音， 各種相貌超越所有眾生，遠離一切煩惱的纏縛。 眉毛的形態非常優美，鼻樑高挺如懸掛的竹筒， 雙眼寬闊修長，如同青蓮花的葉子。 眉毛整齊不分離，相貌圓滿如圓規， 牙齒高低排列整齊且鋒利，兩顆門牙閃耀光芒。 身上的毛髮沒有參差不齊，咽喉和頸部沒有高低不平， 因此，喬達摩（瞿曇，Gautama）的相貌，天人和眾生都無法比擬。 頭頂圓如傘蓋，頭頂骨平坦， 額頭和面板都沒有皺紋，身體如同珂貝般圓潤飽滿。 喬達摩（瞿曇，Gautama）的毛髮細緻光滑，不散亂也不蓬鬆， 宛轉地向右旋轉，常常發出各種美妙的聲音。 喬達摩（瞿曇，Gautama）的毛髮鮮明潔凈，塵垢不能沾染， 如同清凈的琉璃，不會被淤泥玷污。 喬達摩（瞿曇，Gautama）的毛髮飽滿，一根根依次排列， 如同多楞祇草（一種草），整齊細密不互相纏繞。 喬達摩（瞿曇，Gautama）的毛髮細軟，如同蜂王的腹毛， 遠離疾病和衰老的跡象，頭髮和指甲不會變白。 喬達摩（瞿曇，Gautama）的胸部飽滿，如同獅子端坐， 如同魚形，如同高聳的旗幟，也如同金剛鉤。 如同豎立的金甕，如同繪畫般旋轉， 如同缽頭摩花（蓮花），如同珂貝般具有功德。 如同結跏趺坐的姿勢，每一個關節中， 力量如同那羅延（Narayana，印度教神祇），因此超越世間。 喬達摩（瞿曇，Gautama）的胸前有萬字符，具足千輻輪， 手腳的相貌沒有差異，千輻輪沒有差別。 人主啊，這正是喬達摩（瞿曇，Gautama）的各種小相， 二乘（聲聞乘和緣覺乘）以及外道，天人都無法與之相比。 『大王應當知道！沙門喬達摩（瞿曇，Gautama）成就瞭如此殊勝的相好之身，一切眾生沒有能與之相比的，因此我說沙門喬達摩（瞿曇，Gautama）沒有過失。』
【English Translation】 English version The eyes are wide and bright like stars. The face is square and round, beautiful, and a wonderful, harmonious sound comes from the mouth, All features surpass all living beings, free from the entanglements of all afflictions. The eyebrows are very beautiful, the nose is high and straight like a hanging bamboo tube, The eyes are wide and long, like the leaves of a blue lotus flower. The eyebrows are neat and not separated, the features are full and round like a compass, The teeth are high, orderly, and sharp, and the two front teeth shine brightly. The body hair is not uneven, the throat and neck are not high or low, Therefore, Gautama's (瞿曇, Gautama) appearance is unmatched by gods and humans. The head is round like an umbrella, the skull is flat, The forehead and skin are without wrinkles, and the body is round and full like a conch shell. Gautama's (瞿曇, Gautama) hair is fine and smooth, not messy or scattered, It curls to the right, and often emits various wonderful sounds. Gautama's (瞿曇, Gautama) hair is bright and clean, and dust cannot stain it, Like pure crystal, it is not tainted by mud. Gautama's (瞿曇, Gautama) hair is full, each strand arranged in order, Like the many-edged kusa grass (a type of grass), it is neat, fine, and does not intertwine. Gautama's (瞿曇, Gautama) hair is soft and fine, like the belly hair of a queen bee, Free from the signs of disease and old age, the hair and nails do not turn white. Gautama's (瞿曇, Gautama) chest is full, like a lion sitting, Like a fish, like a tall banner, and also like a vajra hook. Like a standing golden urn, like a painting that rotates, Like a padma flower (lotus), like a conch shell with merit. Like the posture of sitting in full lotus, in each joint, The strength is like Narayana (那羅延, a Hindu deity), therefore surpassing the world. Gautama's (瞿曇, Gautama) chest has a swastika, complete with a thousand-spoked wheel, The appearance of the hands and feet is no different, the thousand-spoked wheel is without difference. O Lord, these are precisely the various minor marks of Gautama (瞿曇, Gautama), The two vehicles (Śrāvakayāna and Pratyekabuddhayāna), as well as the heretics, and gods cannot compare to him. 'Great King, you should know! The Śramaṇa Gautama (瞿曇, Gautama) has achieved such excellent marks and features, no living being can compare to him, therefore I say that the Śramaṇa Gautama (瞿曇, Gautama) has no faults.'
「大王當知！沙門瞿曇究竟成就大慈心力，能大饒益一切眾生，無有害心，彼大慈心無礙故、無障故、常行故、自然照故，遍至一切世間境界，入諸眾生煩惱使故。大王當知！譬如凈水摩尼寶珠，自體凈故，而能清凈一切濁水。大王當知！沙門瞿曇大慈心水亦復如是，自身清凈，復能清凈一切眾生煩惱淤泥、諸見濁水。大王當知！沙門瞿曇畢竟成就如是大慈，是故我言無有過失。」而說偈言：
「瞿曇大慈悲， 遍觀十方界， 一切眾生心， 無時能捨離， 故名佛世尊， 成就大慈心， 是故一切智， 無有諸過失。 如彼能凈水， 如意摩尼珠， 以體明凈故， 能清諸濁水。 瞿曇亦如是， 自性離諸垢， 能以慈心水， 凈眾生濁心。
「大王當知！沙門瞿曇于諸眾生畢竟成就三十二種大悲觀心。何等三十二？一者、沙門瞿曇見諸眾生墜墮癡闇大黑處故，起大悲心；二者、沙門瞿曇見諸眾生墜墮無明所纏窟故，起大悲心；三者、沙門瞿曇見諸眾生墜墮世間大險處故，起大悲心；四者、沙門瞿曇見諸眾生離寂靜處、墮世間故，起大悲心；五者、沙門瞿曇見諸眾生墮大瀑水，隨漂流故，起大悲心；六者、沙門瞿曇見諸眾生墮在顛倒險難大苦處故，起大悲心；七者
【現代漢語翻譯】 現代漢語譯本： 『大王應當知道！沙門瞿曇（釋迦牟尼佛）究竟成就了大慈心力，能夠大大饒益一切眾生，沒有絲毫害人之心。他的大慈心因為沒有障礙、沒有阻礙、恒常執行、自然照耀，所以能夠遍及一切世間境界，深入到眾生的煩惱之中。大王應當知道！譬如清凈的水晶摩尼寶珠，因為它自身清凈，所以能夠凈化一切渾濁的水。大王應當知道！沙門瞿曇的大慈心水也是如此，自身清凈，又能凈化一切眾生的煩惱淤泥和各種見解的渾濁。大王應當知道！沙門瞿曇最終成就瞭如此偉大的慈悲，所以我說他沒有過失。』 於是說了偈語： 『瞿曇（釋迦牟尼佛）大慈悲，遍觀十方世界，一切眾生的心，沒有一時能夠捨棄，所以名為佛世尊，成就大慈心，因此一切智慧，沒有絲毫過失。 如同那能凈水，如意摩尼珠，因為本體明凈，能夠凈化各種濁水。瞿曇（釋迦牟尼佛）也像這樣，自性遠離各種污垢，能夠用慈悲心水，凈化眾生渾濁的心。 『大王應當知道！沙門瞿曇對於一切眾生，最終成就了三十二種大悲觀心。哪三十二種呢？第一，沙門瞿曇看到眾生墜入愚癡黑暗的深淵，因此生起大悲心；第二，沙門瞿曇看到眾生墜入無明纏繞的洞穴，因此生起大悲心；第三，沙門瞿曇看到眾生墜入世間險惡之地，因此生起大悲心；第四，沙門瞿曇看到眾生遠離寂靜之處，墮入世俗，因此生起大悲心；第五，沙門瞿曇看到眾生墮入大瀑布中，隨波逐流，因此生起大悲心；第六，沙門瞿曇看到眾生墮入顛倒險難的巨大痛苦之中，因此生起大悲心；第七，沙門瞿曇看到眾生被各種煩惱所束縛，因此生起大悲心；第八，沙門瞿曇看到眾生被各種見解所束縛，因此生起大悲心；第九，沙門瞿曇看到眾生被各種慾望所束縛，因此生起大悲心；第十，沙門瞿曇看到眾生被各種貪婪所束縛，因此生起大悲心；第十一，沙門瞿曇看到眾生被各種嗔恨所束縛，因此生起大悲心；第十二，沙門瞿曇看到眾生被各種愚癡所束縛，因此生起大悲心；第十三，沙門瞿曇看到眾生被各種驕慢所束縛，因此生起大悲心；第十四，沙門瞿曇看到眾生被各種疑惑所束縛，因此生起大悲心；第十五，沙門瞿曇看到眾生被各種邪見所束縛，因此生起大悲心；第十六，沙門瞿曇看到眾生被各種不善業所束縛，因此生起大悲心；第十七，沙門瞿曇看到眾生被各種惡報所束縛，因此生起大悲心；第十八，沙門瞿曇看到眾生被各種痛苦所束縛，因此生起大悲心；第十九，沙門瞿曇看到眾生被各種疾病所束縛，因此生起大悲心；第二十，沙門瞿曇看到眾生被各種衰老所束縛，因此生起大悲心；第二十一，沙門瞿曇看到眾生被各種死亡所束縛，因此生起大悲心；第二十二，沙門瞿曇看到眾生被各種憂愁所束縛，因此生起大悲心；第二十三，沙門瞿曇看到眾生被各種悲傷所束縛，因此生起大悲心；第二十四，沙門瞿曇看到眾生被各種苦惱所束縛，因此生起大悲心；第二十五，沙門瞿曇看到眾生被各種煩躁所束縛，因此生起大悲心；第二十六，沙門瞿曇看到眾生被各種恐懼所束縛，因此生起大悲心；第二十七，沙門瞿曇看到眾生被各種驚慌所束縛，因此生起大悲心；第二十八，沙門瞿曇看到眾生被各種怨恨所束縛，因此生起大悲心；第二十九，沙門瞿曇看到眾生被各種嫉妒所束縛，因此生起大悲心；第三十，沙門瞿曇看到眾生被各種吝嗇所束縛，因此生起大悲心；第三十一，沙門瞿曇看到眾生被各種不善的習氣所束縛，因此生起大悲心；第三十二，沙門瞿曇看到眾生被各種輪迴所束縛，因此生起大悲心。』 『大王應當知道！沙門瞿曇成就瞭如此偉大的慈悲，所以我說他沒有過失。』
【English Translation】 English version: 'Great King, you should know! The Shramana Gautama (Shakyamuni Buddha) has ultimately achieved the power of great compassion, capable of greatly benefiting all sentient beings, without any intention to harm. His great compassion, being unobstructed, unimpeded, constantly practiced, and naturally illuminating, pervades all realms of the world, penetrating into the afflictions of all beings. Great King, you should know! Just like a pure crystal Mani jewel, which, because of its own purity, can purify all turbid water. Great King, you should know! The great compassionate heart-water of the Shramana Gautama is also like this, being pure itself, it can purify the mud of afflictions and the turbid water of various views of all sentient beings. Great King, you should know! The Shramana Gautama has ultimately achieved such great compassion, therefore I say he has no faults.' And then he spoke in verse: 'Gautama (Shakyamuni Buddha) with great compassion, observes all the ten directions, the minds of all sentient beings, he never abandons them, therefore he is called the World Honored One, having achieved great compassion, thus, with all wisdom, he has no faults. Like that which can purify water, the wish-fulfilling Mani jewel, because its essence is clear and pure, it can purify all turbid waters. Gautama (Shakyamuni Buddha) is also like this, his nature is free from all defilements, he can use the water of compassion, to purify the turbid minds of sentient beings.' 'Great King, you should know! The Shramana Gautama has ultimately achieved thirty-two kinds of great compassionate contemplation towards all sentient beings. What are the thirty-two? First, the Shramana Gautama, seeing sentient beings falling into the great darkness of ignorance, arises great compassion; second, the Shramana Gautama, seeing sentient beings falling into the pit entangled by ignorance, arises great compassion; third, the Shramana Gautama, seeing sentient beings falling into the dangerous places of the world, arises great compassion; fourth, the Shramana Gautama, seeing sentient beings leaving the place of tranquility and falling into the world, arises great compassion; fifth, the Shramana Gautama, seeing sentient beings falling into the great waterfall, drifting along, arises great compassion; sixth, the Shramana Gautama, seeing sentient beings falling into the great suffering of inverted and dangerous places, arises great compassion; seventh, the Shramana Gautama, seeing sentient beings bound by various afflictions, arises great compassion; eighth, the Shramana Gautama, seeing sentient beings bound by various views, arises great compassion; ninth, the Shramana Gautama, seeing sentient beings bound by various desires, arises great compassion; tenth, the Shramana Gautama, seeing sentient beings bound by various greed, arises great compassion; eleventh, the Shramana Gautama, seeing sentient beings bound by various hatred, arises great compassion; twelfth, the Shramana Gautama, seeing sentient beings bound by various ignorance, arises great compassion; thirteenth, the Shramana Gautama, seeing sentient beings bound by various arrogance, arises great compassion; fourteenth, the Shramana Gautama, seeing sentient beings bound by various doubts, arises great compassion; fifteenth, the Shramana Gautama, seeing sentient beings bound by various wrong views, arises great compassion; sixteenth, the Shramana Gautama, seeing sentient beings bound by various unwholesome karmas, arises great compassion; seventeenth, the Shramana Gautama, seeing sentient beings bound by various evil retributions, arises great compassion; eighteenth, the Shramana Gautama, seeing sentient beings bound by various sufferings, arises great compassion; nineteenth, the Shramana Gautama, seeing sentient beings bound by various diseases, arises great compassion; twentieth, the Shramana Gautama, seeing sentient beings bound by various aging, arises great compassion; twenty-first, the Shramana Gautama, seeing sentient beings bound by various deaths, arises great compassion; twenty-second, the Shramana Gautama, seeing sentient beings bound by various worries, arises great compassion; twenty-third, the Shramana Gautama, seeing sentient beings bound by various sorrows, arises great compassion; twenty-fourth, the Shramana Gautama, seeing sentient beings bound by various distresses, arises great compassion; twenty-fifth, the Shramana Gautama, seeing sentient beings bound by various agitations, arises great compassion; twenty-sixth, the Shramana Gautama, seeing sentient beings bound by various fears, arises great compassion; twenty-seventh, the Shramana Gautama, seeing sentient beings bound by various panics, arises great compassion; twenty-eighth, the Shramana Gautama, seeing sentient beings bound by various resentments, arises great compassion; twenty-ninth, the Shramana Gautama, seeing sentient beings bound by various jealousies, arises great compassion; thirtieth, the Shramana Gautama, seeing sentient beings bound by various stinginess, arises great compassion; thirty-first, the Shramana Gautama, seeing sentient beings bound by various unwholesome habits, arises great compassion; thirty-second, the Shramana Gautama, seeing sentient beings bound by various cycles of rebirth, arises great compassion.' 'Great King, you should know! The Shramana Gautama has achieved such great compassion, therefore I say he has no faults.'
、沙門瞿曇見諸眾生墮在惡道、離聖道故，起大悲心；八者、沙門瞿曇見諸眾生為大煩惱能縛所縛，常為種種煩惱羅網所纏裹故，起大悲心；九者、沙門瞿曇見諸眾生於諸境界常不可足、不可滿故，起大悲心；十者、沙門瞿曇見諸眾生屬諸愛主不自在故，起大悲心；十一者、沙門瞿曇見諸眾生常為老死大苦劫害、不生厭故，起大悲心；十二者、沙門瞿曇見諸眾生不離諸疹，為諸一切種種病苦所逼惱故，起大悲心；十三者、沙門瞿曇見諸眾生三火常然、晝夜常燒常不滅故，起大悲心；十四者、沙門瞿曇見諸眾生下業所纏，增長世間諸苦惱故，起大悲心；十五者、沙門瞿曇見諸眾生常懷驚怖、無安隱心故，起大悲心；十六者、沙門瞿曇見諸眾生少利所纏忘大過故，起大悲心；十七者、沙門瞿曇見諸眾生為諸種種放逸所醉，無始睡蛇常睡在心，在曠野道常為五陰怨家逐故，起大悲心；十八者、沙門瞿曇見諸眾生常為諸蓋劫善財故，起大悲心；十九者、沙門瞿曇見諸眾生無明覆眼，常曀不見善知識故，起大悲心；二十者、沙門瞿曇見諸眾生常為種種事亂其心，猶如亂絲無理者故，起大悲心；二十一者、沙門瞿曇見諸眾生常在憒鬧、離寂靜故，起大悲心；二十二者、沙門瞿曇見諸眾生常在難處、離無難故，起大悲心；二十三者、
【現代漢語翻譯】 現代漢語譯本 一、沙門瞿曇（釋迦牟尼佛）看到眾生墮落在惡道中，遠離了聖道，因此生起大悲心； 二、沙門瞿曇看到眾生被巨大的煩惱所束縛，常常被各種煩惱的羅網所纏繞，因此生起大悲心； 三、沙門瞿曇看到眾生對於各種境界常常不知滿足，無法填滿慾望，因此生起大悲心； 四、沙門瞿曇看到眾生被各種愛慾所支配，無法自主，因此生起大悲心； 五、沙門瞿曇看到眾生常常被衰老和死亡的巨大痛苦所折磨，卻不生厭離之心，因此生起大悲心； 六、沙門瞿曇看到眾生無法擺脫各種疾病，被各種各樣的病痛所逼迫困擾，因此生起大悲心； 七、沙門瞿曇看到眾生被貪、嗔、癡三火常常燃燒，日夜不停地煎熬，因此生起大悲心； 八、沙門瞿曇看到眾生被低劣的業力所纏繞，增長世間的各種痛苦煩惱，因此生起大悲心； 九、沙門瞿曇看到眾生常常懷有驚恐，沒有安穩的心，因此生起大悲心； 十、沙門瞿曇看到眾生被微小的利益所迷惑，忘記了巨大的過失，因此生起大悲心； 十一、沙門瞿曇看到眾生被各種放逸所迷惑，無始以來的睡眠之蛇常常在心中沉睡，在曠野的道路上常常被五陰（色、受、想、行、識）怨家追逐，因此生起大悲心； 十二、沙門瞿曇看到眾生常常被各種蓋障（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）劫奪善財，因此生起大悲心； 十三、沙門瞿曇看到眾生被無明遮蔽雙眼，常常無法見到善知識，因此生起大悲心； 十四、沙門瞿曇看到眾生常常被各種事情擾亂心緒，就像雜亂的絲線沒有條理一樣，因此生起大悲心； 十五、沙門瞿曇看到眾生常常處在喧鬧之中，遠離寂靜，因此生起大悲心； 十六、沙門瞿曇看到眾生常常處在艱難困苦之中，遠離安樂，因此生起大悲心；
【English Translation】 English version 1. Śramaṇa Gautama (Shakyamuni Buddha), seeing beings fallen into evil paths and separated from the holy path, arose great compassion; 2. Śramaṇa Gautama, seeing beings bound by great afflictions and constantly entangled in the nets of various afflictions, arose great compassion; 3. Śramaṇa Gautama, seeing beings constantly unsatisfied with various realms and unable to fulfill their desires, arose great compassion; 4. Śramaṇa Gautama, seeing beings controlled by various desires and unable to be autonomous, arose great compassion; 5. Śramaṇa Gautama, seeing beings constantly tormented by the great suffering of old age and death, yet not developing a sense of detachment, arose great compassion; 6. Śramaṇa Gautama, seeing beings unable to escape various diseases and afflicted by all kinds of illnesses, arose great compassion; 7. Śramaṇa Gautama, seeing beings constantly burned by the three fires of greed, hatred, and delusion, day and night without ceasing, arose great compassion; 8. Śramaṇa Gautama, seeing beings entangled by inferior karma, increasing various sufferings and afflictions in the world, arose great compassion; 9. Śramaṇa Gautama, seeing beings constantly filled with fear and without a peaceful mind, arose great compassion; 10. Śramaṇa Gautama, seeing beings deluded by small benefits and forgetting great faults, arose great compassion; 11. Śramaṇa Gautama, seeing beings deluded by various forms of indulgence, with the snake of sleep from beginningless time constantly sleeping in their hearts, and constantly pursued by the five aggregates (form, feeling, perception, mental formations, consciousness) as enemies on the path of the wilderness, arose great compassion; 12. Śramaṇa Gautama, seeing beings constantly robbed of their virtuous wealth by various hindrances (desire, hatred, sloth, restlessness, doubt), arose great compassion; 13. Śramaṇa Gautama, seeing beings with their eyes covered by ignorance, constantly unable to see good teachers, arose great compassion; 14. Śramaṇa Gautama, seeing beings constantly disturbed in their minds by various matters, like tangled threads without order, arose great compassion; 15. Śramaṇa Gautama, seeing beings constantly in noisy places, far from tranquility, arose great compassion; 16. Śramaṇa Gautama, seeing beings constantly in difficult situations, far from ease, arose great compassion;
沙門瞿曇見諸眾生云何云何邪見纏故，起大悲心；二十四者、沙門瞿曇見諸眾生隨逐貪餌依止種種邪見使故，起大悲心；二十五者、沙門瞿曇見諸眾生長夜執在想倒心倒，無常法中生於常想，于苦法中生於樂想，不凈法中生於凈想，無我法中生我想故，起大悲心；二十六者、沙門瞿曇見諸眾生無始世來，常負生死諸惡重擔，受大苦惱不疲厭故，起大悲心；二十七者、沙門瞿曇見諸眾生依止世間，羸薄少力非堅固中謂堅固故，起大悲心；二十八者、沙門瞿曇見諸眾生為染所染，常在無量諸垢中故，起大悲心；二十九者、沙門瞿曇見諸眾生為有貪縛、不厭舍故，起大悲心；三十者、沙門瞿曇見諸眾生為諸供養恭敬降伏，常求資生諸供養故，起大悲心；三十一者、沙門瞿曇見諸眾生常為種種境界纏心生憂惱故，起大悲心；三十二者、沙門瞿曇見諸眾生墜墮憍慢我慢地故，起大悲心。大王當知！是名沙門瞿曇于諸眾生畢竟成就三十二種大悲觀心，是故我言無有過失。」而說偈言：
「瞿曇見眾生， 閉在世間獄， 輪迴遍諸趣， 常受一切苦， 癡闇覆其心， 不知生厭離， 是故無上尊， 常起大悲心。 瞿曇見眾生， 樂著諸世間， 四流河所漂， 隨順不得返， 常沒生死海， 不知求出
【現代漢語翻譯】 現代漢語譯本 沙門瞿曇（釋迦牟尼）看到眾生因為種種邪見纏繞，生起大悲心；第二十四，沙門瞿曇看到眾生追逐貪慾的誘餌，依附種種邪見，因此生起大悲心；第二十五，沙門瞿曇看到眾生長期執著于顛倒的妄想和心念，在無常的法中產生常的念頭，在苦的法中產生樂的念頭，在不凈的法中產生凈的念頭，在無我的法中產生我的念頭，因此生起大悲心；第二十六，沙門瞿曇看到眾生從無始以來，常常揹負著生死的各種惡業重擔，遭受巨大的苦惱而不感到厭倦，因此生起大悲心；第二十七，沙門瞿曇看到眾生依賴世間，虛弱無力，把不堅固的當作堅固的，因此生起大悲心；第二十八，沙門瞿曇看到眾生被染污所染，常常處於無量的污垢之中，因此生起大悲心；第二十九，沙門瞿曇看到眾生被貪慾束縛，不厭倦捨棄，因此生起大悲心；第三十，沙門瞿曇看到眾生被各種供養和恭敬所降伏，常常追求資生之物和各種供養，因此生起大悲心；第三十一，沙門瞿曇看到眾生常常被各種境界纏繞內心，產生憂愁煩惱，因此生起大悲心；第三十二，沙門瞿曇看到眾生墜落到驕慢和自我慢的地步，因此生起大悲心。大王您應當知道！這就是沙門瞿曇對於眾生最終成就的三十二種大悲觀心，所以我說沒有過失。』 並且說了偈語： 『瞿曇看到眾生，被囚禁在世間的牢獄中， 在輪迴中遍及各個去處，常常遭受一切痛苦， 愚癡的黑暗覆蓋他們的心，不知道厭離生死， 因此無上的尊者，常常生起大悲心。 瞿曇看到眾生，貪戀執著於世間， 被四種河流所漂流，順流而下無法返回， 常常沉沒在生死的海洋中，不知道尋求出離。
【English Translation】 English version The Śramaṇa Gautama (Shakyamuni) sees beings entangled by various wrong views, and thus arises great compassion; twenty-fourth, the Śramaṇa Gautama sees beings pursuing the bait of greed, relying on various wrong views, and thus arises great compassion; twenty-fifth, the Śramaṇa Gautama sees beings long clinging to inverted thoughts and minds, generating the notion of permanence in impermanent dharmas, generating the notion of pleasure in suffering dharmas, generating the notion of purity in impure dharmas, and generating the notion of self in selfless dharmas, and thus arises great compassion; twenty-sixth, the Śramaṇa Gautama sees beings from beginningless time, constantly bearing the heavy burden of the various evils of birth and death, enduring great suffering without weariness, and thus arises great compassion; twenty-seventh, the Śramaṇa Gautama sees beings relying on the world, weak and powerless, regarding the impermanent as permanent, and thus arises great compassion; twenty-eighth, the Śramaṇa Gautama sees beings defiled by defilements, constantly dwelling in immeasurable impurities, and thus arises great compassion; twenty-ninth, the Śramaṇa Gautama sees beings bound by greed, not weary of abandoning it, and thus arises great compassion; thirtieth, the Śramaṇa Gautama sees beings subdued by various offerings and respects, constantly seeking sustenance and various offerings, and thus arises great compassion; thirty-first, the Śramaṇa Gautama sees beings constantly entangled in various realms, causing worry and distress, and thus arises great compassion; thirty-second, the Śramaṇa Gautama sees beings falling into the state of arrogance and self-conceit, and thus arises great compassion. O great king, you should know! These are the thirty-two kinds of great compassionate contemplation that the Śramaṇa Gautama ultimately achieves for all beings, therefore I say there is no fault.』 And spoke the verse: 'Gautama sees beings, imprisoned in the world's jail, Revolving through all realms of rebirth, constantly enduring all suffering, The darkness of ignorance covers their minds, not knowing to be weary of and depart from birth and death, Therefore, the supreme venerable one, constantly arises great compassion. Gautama sees beings, attached and clinging to the world, Being swept away by the four rivers, flowing downstream unable to return, Constantly sinking in the ocean of birth and death, not knowing to seek liberation.'
離， 是故十力者， 常起大悲心。 瞿曇見眾生， 墜墮大險中， 入于非正道， 無有能救者， 是故瞿曇觀， 起于大悲心， 置於佛菩提， 最勝無畏處。 瞿曇見眾生， 縛在牢獄中， 與愛作僮僕， 策使諸境界， 宛轉老死海， 不覺亦不知， 是故十力者， 常起大悲心。 瞿曇見眾生， 熾然三種火， 常在諸惡趣， 種種苦所害， 怖畏諸惡道， 無有依止處， 是故十力者， 常起大悲心。 瞿曇見眾生， 樂著于諸有， 放逸心自在， 貪著諸境界， 常被種種害， 而不生怖畏， 是故十力者， 常起大悲心。 瞿曇見眾生， 無明黑所覆， 種種曀所障， 不離一切蓋， 諸見亂如絲， 無有能解者， 是故十力者， 常起大悲心。 瞿曇見眾生， 墮在八邪見， 為愛久住處， 以是常縛心， 如是諸難中， 樂不生厭離， 是故十力者， 常起大悲心。 瞿曇見眾生， 起于顛倒心， 于苦不凈中， 而生樂凈想， 無常無我中， 而反我常實， 是故十力者， 常起大悲心。 瞿曇見眾生， 依止羸薄力， 常為重擔押， 無心生厭離，
【現代漢語翻譯】 現代漢語譯本 因此，具有十力（如來十種智慧力量）的佛陀，總是生起大悲心。 瞿曇（釋迦牟尼佛）看到眾生，墜落在大危險之中， 進入不正的道路，沒有能夠救度他們的人。 因此，瞿曇觀察到這種情況，生起大悲心， 將他們安置於佛菩提（覺悟）的境界，最殊勝無畏之處。 瞿曇看到眾生，被束縛在牢獄之中， 像愛的奴僕一樣，被各種境界所驅使， 在生老病死的大海中輾轉，不覺悟也不知曉。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，被貪、嗔、癡三種火焰熾烈燃燒， 常常處於各種惡道之中，被種種痛苦所傷害， 畏懼各種惡道，沒有可以依靠的地方。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，喜歡執著於三界（欲界、色界、無色界）的存在， 放縱自己的心意，貪戀各種境界， 常常被種種煩惱所傷害，卻不生起畏懼之心。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，被無明（對真理的無知）的黑暗所覆蓋， 被種種障礙所遮蔽，不能脫離一切煩惱的覆蓋， 各種錯誤的見解像亂麻一樣，沒有能夠解開的人。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，墮落在八種邪見之中， 把愛執著為長久安住的地方，因此常常被愛所束縛， 在這樣的種種苦難中，卻樂於其中，不生起厭離之心。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，生起顛倒的心念， 在痛苦不凈的事物中，反而生起快樂清凈的想法， 在無常無我的事物中，反而執著為有我常住的實體。 因此，具有十力的佛陀，總是生起大悲心。 瞿曇看到眾生，依靠著虛弱的力量， 常常被沉重的負擔壓迫，沒有心思生起厭離之心。 因此，具有十力的佛陀，總是生起大悲心。
【English Translation】 English version Therefore, the Tathagata (Buddha), who possesses the ten powers (ten wisdom powers of a Buddha), always arises with great compassion. Gautama (Shakyamuni Buddha) sees sentient beings, falling into great danger, Entering the wrong paths, with no one to save them. Therefore, Gautama, observing this, arises with great compassion, Placing them in the state of Buddha-bodhi (enlightenment), the most supreme and fearless place. Gautama sees sentient beings, bound in prison, Like servants of love, driven by various realms, Revolving in the sea of birth, old age, sickness, and death, unaware and unknowing. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, fiercely burning with the three fires (greed, hatred, and delusion), Often in various evil realms, harmed by various sufferings, Fearing the various evil paths, with no place to rely on. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, delighting in attachment to the three realms (desire realm, form realm, formless realm), Indulging their minds, clinging to various realms, Often harmed by various afflictions, yet not giving rise to fear. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, covered by the darkness of ignorance (ignorance of the truth), Obscured by various obstacles, unable to escape all coverings of afflictions, Various wrong views tangled like threads, with no one to unravel them. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, fallen into the eight wrong views, Clinging to love as a place of long-term dwelling, thus constantly bound by love, In such various difficulties, they are happy in them, not giving rise to aversion. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, giving rise to inverted thoughts, In things that are suffering and impure, they instead give rise to thoughts of happiness and purity, In things that are impermanent and without self, they instead cling to a permanent and real self. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion. Gautama sees sentient beings, relying on weak powers, Often oppressed by heavy burdens, with no mind to give rise to aversion. Therefore, the Tathagata, who possesses the ten powers, always arises with great compassion.
起于堅固想， 染著不能捨， 是故十力者， 常起大悲心。 瞿曇見眾生， 在有貪海中， 利養覆心故， 常求愛境界， 貪心如野火， 熾然不知足， 是故十力者， 常起大悲心。 瞿曇見眾生， 具造諸苦業， 常為諸憂悲， 苦惱之所逼， 為拔彼眾生， 種種諸惱害， 是故十力者， 常起大悲心。 瞿曇恒觀彼， 一切眾生界， 常起大悲心， 是故無過失，
「大王當知！沙門瞿曇畢竟成就三念處。」
王言：「大師！何者如來三念處？」
答言：「大王！一者、無喜心；二者、無瞋心；三者、無瞋無喜心。」
王言：「大師！云何無喜心？」
答言：「大王！無喜心者，沙門瞿曇在眾說法，若有眾生，身正恭敬，攝耳不散，隨順受教，如說修行。沙門瞿曇，不以為喜，不生踴悅，不生踴躍。何以故？沙門瞿曇舍心平等，安住一心故。」
王言：「大師！云何無瞋心？」
答言：「大王！沙門瞿曇在眾說法，若有眾生，身不恭敬，耳不專聽，違背聖教，不如說行。沙門瞿曇不生瞋心，亦復不起不忍之心，亦復不生非可信心，亦不生彼違我教心。何以故？沙門瞿曇舍心平等，安住一心故。」
王
【現代漢語翻譯】 現代漢語譯本 因為執著于堅固的妄想，貪戀染著而不能捨棄，所以具有十種力量的佛陀（十力者，指佛陀），常常生起大慈悲心。 喬達摩（瞿曇，釋迦牟尼的姓氏）看到眾生，沉溺在貪慾的海洋中，被名利供養矇蔽了心智，常常追求愛慾的境界。 貪心就像野火一樣，熾烈燃燒而不知滿足，所以具有十種力量的佛陀，常常生起大慈悲心。 喬達摩看到眾生，造作各種痛苦的業，常常被憂愁悲傷所困擾，被苦惱所逼迫。 爲了拔除那些眾生的種種煩惱和傷害，所以具有十種力量的佛陀，常常生起大慈悲心。 喬達摩恒常觀察一切眾生的境界，常常生起大慈悲心，所以沒有過失。 『大王應當知道！沙門喬達摩（沙門瞿曇，指釋迦牟尼）最終成就了三種念處。』 國王說：『大師！什麼是如來的三種念處？』 回答說：『大王！第一是無喜心；第二是無嗔心；第三是無嗔無喜心。』 國王說：『大師！什麼是無喜心？』 回答說：『大王！無喜心是指，沙門喬達摩在眾人中說法時，如果有眾生，身體端正恭敬，集中注意力聽講，順從教誨，按照所說的去修行。沙門喬達摩不會因此感到歡喜，不會產生喜悅，不會感到興奮。為什麼呢？因為沙門喬達摩捨棄了分別心，保持平等，安住於一心。』 國王說：『大師！什麼是無嗔心？』 回答說：『大王！沙門喬達摩在眾人中說法時，如果有眾生，身體不恭敬，不專心聽講，違背聖教，不按照所說的去修行。沙門喬達摩不會生起嗔恨心，也不會產生不忍之心，也不會產生不信任之心，也不會產生他們違揹我教導的想法。為什麼呢？因為沙門喬達摩捨棄了分別心，保持平等，安住於一心。』 王
【English Translation】 English version Because of clinging to firm thoughts, being attached to defilements and unable to let go, therefore, the Tathagata (Ten-Powered One, referring to the Buddha) constantly arises with great compassion. Gautama (瞿曇, Gotama, Shakyamuni's surname) sees sentient beings, immersed in the sea of greed, their minds obscured by fame and gain, constantly seeking the realm of desire. Greed is like a wildfire, blazing fiercely without knowing satisfaction, therefore, the Ten-Powered One constantly arises with great compassion. Gautama sees sentient beings, creating all kinds of painful karma, constantly troubled by sorrow and grief, oppressed by suffering. In order to uproot the various afflictions and harms of those sentient beings, therefore, the Ten-Powered One constantly arises with great compassion. Gautama constantly observes the realm of all sentient beings, constantly arises with great compassion, therefore, there is no fault. 'Great King, you should know! The Shramana Gautama (沙門瞿曇, Shramana Gotama, referring to Shakyamuni) has ultimately achieved the three abodes of mindfulness.' The king said, 'Master! What are the three abodes of mindfulness of the Tathagata?' He replied, 'Great King! The first is the absence of joy; the second is the absence of anger; the third is the absence of both anger and joy.' The king said, 'Master! What is the absence of joy?' He replied, 'Great King! The absence of joy means that when the Shramana Gautama is teaching among the assembly, if there are sentient beings who are upright and respectful in body, attentively listening, following the teachings, and practicing as instructed. The Shramana Gautama will not feel joy because of this, will not be delighted, will not be excited. Why? Because the Shramana Gautama has abandoned the discriminating mind, maintains equanimity, and abides in one-pointedness of mind.' The king said, 'Master! What is the absence of anger?' He replied, 'Great King! When the Shramana Gautama is teaching among the assembly, if there are sentient beings who are not respectful in body, not attentively listening, disobeying the holy teachings, and not practicing as instructed. The Shramana Gautama will not give rise to anger, nor will he give rise to intolerance, nor will he give rise to distrust, nor will he give rise to the thought that they are disobeying my teachings. Why? Because the Shramana Gautama has abandoned the discriminating mind, maintains equanimity, and abides in one-pointedness of mind.' King
言：「大師！云何不喜不瞋心？」
答言：「大王！沙門瞿曇在眾說法，于其眾中，身正恭敬，攝耳不散，隨順受教，如說修行；有不恭敬，失耳境界，違背聖教，不如說行。沙門瞿曇於此二人，不生喜心、踴悅心、踴躍心；不生瞋心，亦復不起不忍之心，亦復不生不可信心，亦不念彼違我教心。何以故？沙門瞿曇舍心平等，安住一心故。大王當知！沙門瞿曇依三念處不染心住，是故我言無有過失。」而說偈言：
「瞿曇說法中， 一心正受者， 常住正念故， 不起歡喜心。 瞿曇說法中， 不正心諦受， 常住正念故， 亦不起瞋心。 瞿曇說法中， 受不受二分， 常住平等故， 不瞋亦不喜。
「大王當知！沙門瞿曇畢竟成就三不護業。」
王言：「大師！何者如來三不護業？」
答言：「大王！一者、身業不護；二者、口業不護；三者、意業不護。」
王言：「大師！云何身業不護？」
答言：「大王！沙門瞿曇身行清凈。沙門瞿曇無有諸行不清凈者，是故沙門瞿曇不作心念：『我身業不清凈，恐畏他知，作心防護。』何以故？沙門瞿曇無有身行不清凈故，是名第一身業不護。」
王言：「大師！云何口業不護？」
答言：「
【現代漢語翻譯】 現代漢語譯本： （有人）說：『大師！為什麼（您的）心既不歡喜也不嗔怒呢？』 （佛陀）回答說：『大王！沙門瞿曇（釋迦牟尼佛）在眾人中說法時，對於那些在人群中，身體端正恭敬，集中注意力，不分散聽講，順從教誨，按照所說的去修行的人；以及那些不恭敬，聽不進去，違背聖教，不按照所說的去做的人。沙門瞿曇對於這兩種人，既不生歡喜心、踴躍心、興奮心；也不生嗔恨心，也不生不耐煩的心，也不生不信任的心，也不記恨他們違揹我的教誨。為什麼呢？因為沙門瞿曇的心平等，安住於一心。大王應當知道！沙門瞿曇依靠三種念處（身念處、受念處、心念處）而不被染污，所以我說沒有過失。』並說了偈語： 『瞿曇（釋迦牟尼佛）說法時，一心專注接受的人，因為常住正念，所以不起歡喜心。 瞿曇（釋迦牟尼佛）說法時，不用心認真接受的人，因為常住正念，所以也不起嗔恨心。 瞿曇（釋迦牟尼佛）說法時，對於接受和不接受的兩種人，因為常住平等心，所以既不嗔恨也不歡喜。 『大王應當知道！沙門瞿曇最終成就了三種不護業。』 國王說：『大師！什麼是如來的三種不護業呢？』 （佛陀）回答說：『大王！第一是身業不護；第二是口業不護；第三是意業不護。』 國王說：『大師！什麼是身業不護呢？』 （佛陀）回答說：『大王！沙門瞿曇的身行清凈。沙門瞿曇沒有不清凈的行為，所以沙門瞿曇不會想：『我的身業不清凈，害怕別人知道，所以要用心防護。』為什麼呢？因為沙門瞿曇沒有不清凈的身行，這叫做第一身業不護。』 國王說：『大師！什麼是口業不護呢？』 （佛陀）回答說：
【English Translation】 English version: Said: 'Master! Why is your mind neither pleased nor angry?' Answered: 'Great King! When the Shramana Gautama (釋迦牟尼佛, Shakyamuni Buddha) teaches the Dharma in the assembly, regarding those in the crowd who are upright and respectful, focused and not distracted, who follow the teachings and practice as instructed; and those who are disrespectful, inattentive, who violate the sacred teachings, and do not practice as instructed. The Shramana Gautama does not generate feelings of joy, elation, or excitement towards these two types of people; nor does he generate feelings of anger, impatience, or distrust, nor does he resent them for disobeying his teachings. Why? Because the Shramana Gautama's mind is equanimous and dwells in one-pointedness. Great King, you should know! The Shramana Gautama dwells with a mind unblemished by the three foundations of mindfulness (body, feeling, and mind), therefore I say there is no fault.' And he spoke in verse: 'When Gautama (釋迦牟尼佛, Shakyamuni Buddha) teaches the Dharma, those who receive it with one-pointedness, because they abide in right mindfulness, do not generate feelings of joy. When Gautama (釋迦牟尼佛, Shakyamuni Buddha) teaches the Dharma, those who do not receive it attentively, because they abide in right mindfulness, do not generate feelings of anger. When Gautama (釋迦牟尼佛, Shakyamuni Buddha) teaches the Dharma, regarding those who receive and those who do not, because they abide in equanimity, they are neither angry nor joyful. 'Great King, you should know! The Shramana Gautama has ultimately achieved the three non-protective actions.' The King said: 'Master! What are the three non-protective actions of the Tathagata (如來, Thus Come One)?' Answered: 'Great King! The first is non-protection of bodily actions; the second is non-protection of verbal actions; the third is non-protection of mental actions.' The King said: 'Master! What is non-protection of bodily actions?' Answered: 'Great King! The Shramana Gautama's bodily conduct is pure. The Shramana Gautama has no impure actions, therefore the Shramana Gautama does not think: 'My bodily actions are impure, I fear others will know, so I must protect myself.' Why? Because the Shramana Gautama has no impure bodily conduct, this is called the first non-protection of bodily actions.' The King said: 'Master! What is non-protection of verbal actions?' Answered:
大王！沙門瞿曇口業清凈。沙門瞿曇無有口業不清凈者，是故沙門瞿曇不作心念：『我口業不清凈，恐畏他知，作心防護。』何以故？沙門瞿曇無有口業不清凈故，是名第二口業不護。」
王言：「大師！云何意業不護？」
答言：「大王！沙門瞿曇意業清凈。沙門瞿曇無有意業不清凈者，是故沙門瞿曇不作心念：『我意業不清凈，恐畏他知，作心防護。』何以故？沙門瞿曇無有意業不清凈故，是名第三意業不護。大王當知！沙門瞿曇畢竟成就三不護業，是故我言無有過失。」而說偈言：
「瞿曇三種業， 離妄及無記， 是故常清凈， 出諸護境界。 為諸弟子眾， 平等心說法， 有過者能除， 無過者便攝。
「大王當知！沙門瞿曇畢竟成就一切種智清凈。」
王言：「大師！何者如來一切種智清凈？」
答言：「大王！沙門瞿曇一切種智清凈，有四種：一者、身一切種智清凈；二者、觀一切種智清凈；三者、心一切種智清凈；四者、智一切種智清凈。」
王言：「大師！云何如來身一切種智清凈？」
答言：「大王！沙門瞿曇身一切種智清凈者，離諸煩惱一切習氣皆滅無餘，隨意所欲取捨生退，於一切處身得自在，是名身一切種智清凈。」
【現代漢語翻譯】 現代漢語譯本： 大王！沙門瞿曇（釋迦牟尼佛）的口業是清凈的。沙門瞿曇沒有不清凈的口業，因此沙門瞿曇不會有這樣的想法：『我的口業不清凈，害怕別人知道，所以要用心防護。』為什麼呢？因為沙門瞿曇沒有不清凈的口業，這被稱為第二種口業不防護。 國王問道：『大師！什麼叫做意業不防護呢？』 答道：『大王！沙門瞿曇的意業是清凈的。沙門瞿曇沒有不清凈的意業，因此沙門瞿曇不會有這樣的想法：『我的意業不清凈，害怕別人知道，所以要用心防護。』為什麼呢？因為沙門瞿曇沒有不清凈的意業，這被稱為第三種意業不防護。大王應當知道！沙門瞿曇最終成就了這三種不防護的業，因此我說他沒有過失。』並說了偈語： 『瞿曇的三種業，遠離虛妄和無記，因此常常清凈，超越了所有防護的境界。爲了所有的弟子們，以平等心說法，有過失的能夠去除，沒有過失的就攝受。』 『大王應當知道！沙門瞿曇最終成就了一切種智的清凈。』 國王問道：『大師！什麼是如來（佛）的一切種智清凈呢？』 答道：『大王！沙門瞿曇的一切種智清凈，有四種：第一是，身一切種智清凈；第二是，觀一切種智清凈；第三是，心一切種智清凈；第四是，智一切種智清凈。』 國王問道：『大師！什麼是如來的身一切種智清凈呢？』 答道：『大王！沙門瞿曇的身一切種智清凈是指，他已經遠離了所有煩惱，一切習氣都滅盡無餘，可以隨意取捨生死，在任何地方身體都能自在，這被稱為身一切種智清凈。』
【English Translation】 English version: Great King! The verbal actions of the Shramana Gautama (Shakyamuni Buddha) are pure. The Shramana Gautama has no impure verbal actions, therefore the Shramana Gautama does not think: 『My verbal actions are impure, I fear others will know, so I must guard myself.』 Why? Because the Shramana Gautama has no impure verbal actions, this is called the second non-guarding of verbal actions. The king asked: 『Master! What is meant by non-guarding of mental actions?』 He replied: 『Great King! The mental actions of the Shramana Gautama are pure. The Shramana Gautama has no impure mental actions, therefore the Shramana Gautama does not think: 『My mental actions are impure, I fear others will know, so I must guard myself.』 Why? Because the Shramana Gautama has no impure mental actions, this is called the third non-guarding of mental actions. Great King, you should know! The Shramana Gautama has ultimately achieved these three non-guarding actions, therefore I say he has no faults.』 And he spoke in verse: 『Gautama』s three actions, are free from falsehood and indifference, therefore they are always pure, transcending all boundaries of guarding. For all his disciples, he teaches the Dharma with an equal mind, those with faults can be removed, those without faults are embraced.』 『Great King, you should know! The Shramana Gautama has ultimately achieved the purity of all-knowing wisdom.』 The king asked: 『Master! What is the all-knowing wisdom purity of the Tathagata (Buddha)?』 He replied: 『Great King! The all-knowing wisdom purity of the Shramana Gautama has four aspects: first, the purity of all-knowing wisdom of the body; second, the purity of all-knowing wisdom of observation; third, the purity of all-knowing wisdom of the mind; fourth, the purity of all-knowing wisdom of knowledge.』 The king asked: 『Master! What is the purity of all-knowing wisdom of the Tathagata』s body?』 He replied: 『Great King! The purity of all-knowing wisdom of the Shramana Gautama』s body means that he has abandoned all afflictions, all habitual tendencies are extinguished without remainder, he can freely choose to take or relinquish birth and death, and his body is free in all places, this is called the purity of all-knowing wisdom of the body.』
王言：「大師！云何如來觀一切種智清凈？」
答言：「大王！沙門瞿曇觀一切種智清凈者，于應化身離一切煩惱及煩惱習氣，皆滅無餘，迴轉現沒，一切觀中而得自在，是名觀一切種智清凈。」
王言：「大師！云何如來心一切種智清凈？」
答言：「大王！沙門瞿曇心一切種智清凈者，一切煩惱、煩惱習氣及心所染，皆悉遠離心得自在，聚集一切善根滿足，是名心一切種智清凈。」
王言：「大師！云何如來智一切種智清凈？」
答言：「大王！沙門瞿曇智一切種智清凈者，一切無明分及諸煩惱、煩惱習氣皆滅無餘，一切法中得無障礙自在，是名智一切種智清凈。大王當知！沙門瞿曇畢竟成就如是一切種智清凈，是故我言無有過失。」而說偈言：
「瞿曇一切智， 依止四凈法， 是故見無垢， 智慧身自在。 瞿曇清凈慧， 具足四種智， 煩惱習氣滅， 是故無過失。」
大薩遮尼乾子所說經卷第六 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第七
元魏天竺三藏菩提留支譯
如來無過功德品第八之二
王言：「大師！何者如來自在？」
答言：「大王！沙門瞿曇有
【現代漢語翻譯】 現代漢語譯本 國王問道：『大師！如來（Tathagata）如何觀察一切種智（sarvajnata，指佛陀的智慧）的清凈？』 答道：『大王！沙門瞿曇（Śākyamuni，釋迦牟尼）觀察一切種智的清凈，是指他的應化身（nirmana-kaya，佛為度化眾生而顯現的化身）已遠離一切煩惱和煩惱習氣，完全滅盡無餘，能夠自由地顯現和隱沒，在一切觀察中都得自在，這稱為觀察一切種智的清凈。』 國王問道：『大師！如來的心如何達到一切種智的清凈？』 答道：『大王！沙門瞿曇的心達到一切種智的清凈，是指他已完全遠離一切煩惱、煩惱習氣以及心所染污，心得自在，聚集一切善根並使其圓滿，這稱為心一切種智的清凈。』 國王問道：『大師！如來的智慧如何達到一切種智的清凈？』 答道：『大王！沙門瞿曇的智慧達到一切種智的清凈，是指他已完全滅盡一切無明（avidya，指對真理的無知）及其分支，以及各種煩惱和煩惱習氣，在一切法中都得無障礙的自在，這稱為智慧一切種智的清凈。大王應當知道！沙門瞿曇最終成就了這樣的一切種智清凈，所以我說他沒有過失。』並說了偈語： 『瞿曇（Gautama，釋迦牟尼的姓）的一切智慧，依止四種清凈法，因此他的見解沒有污垢，智慧之身得自在。 瞿曇的清凈智慧，具足四種智慧，煩惱習氣滅盡，因此沒有過失。』 《大薩遮尼乾子所說經》卷第六 《大薩遮尼乾子所說經》卷第七 元魏天竺三藏菩提留支譯 如來無過功德品第八之二 國王問道：『大師！什麼是如來的自在？』 答道：『大王！沙門瞿曇有
【English Translation】 English version The king said: 'Master! How does the Tathagata (如來) observe the purity of all-knowing wisdom (sarvajnata)?' The answer was: 'Great King! Śākyamuni (沙門瞿曇) observes the purity of all-knowing wisdom in that his transformation body (nirmana-kaya) is free from all afflictions and the habitual tendencies of afflictions, completely extinguished without remainder, able to appear and disappear freely, and attains freedom in all observations. This is called observing the purity of all-knowing wisdom.' The king asked: 'Master! How does the Tathagata's mind achieve the purity of all-knowing wisdom?' The answer was: 'Great King! Śākyamuni's mind achieves the purity of all-knowing wisdom in that he has completely distanced himself from all afflictions, the habitual tendencies of afflictions, and the defilements of the mind, his mind is free, he has gathered all good roots and fulfilled them. This is called the purity of the mind's all-knowing wisdom.' The king asked: 'Master! How does the Tathagata's wisdom achieve the purity of all-knowing wisdom?' The answer was: 'Great King! Śākyamuni's wisdom achieves the purity of all-knowing wisdom in that he has completely extinguished all ignorance (avidya) and its divisions, as well as all afflictions and the habitual tendencies of afflictions, and has attained unobstructed freedom in all dharmas. This is called the purity of wisdom's all-knowing wisdom. Great King, you should know! Śākyamuni has ultimately achieved such purity of all-knowing wisdom, therefore I say he has no faults.' And he spoke in verses: 'Gautama's (瞿曇) all-knowing wisdom relies on four pure dharmas, therefore his view is without defilement, and his wisdom body is free. Gautama's pure wisdom is complete with four kinds of wisdom, the habitual tendencies of afflictions are extinguished, therefore he has no faults.' 'The Sutra Spoken by the Great Satya Nigantha', Volume Six 'The Sutra Spoken by the Great Satya Nigantha', Volume Seven Translated by Tripitaka Bodhiruci of Tianzhu (India) during the Yuan Wei Dynasty Chapter Eight, Part Two: The Tathagata's Faultless Merits The king asked: 'Master! What is the Tathagata's freedom?' The answer was: 'Great King! Śākyamuni has
十自在：一者、命自在；二者、心自在；三者、物自在；四者、業自在；五者、生自在；六者、如意自在；七者、信自在；八者、愿自在；九者、智自在；十者、法自在。
「大王當知！得上甘露，名命自在；能知一切惟是一心，名心自在；于虛空中攬成珍寶，名物自在；遠離一切煩惱及習無明諸使，名業自在；于深禪定、解脫三昧、三摩拔提隨意迴轉，名生自在；於一切行自然而行，名如意自在；于諸入中得自在觀，名信自在；即生心時現前成就一切諸事，名愿自在；身、口、意業以智為本，名智自在；現住平等真如法界無垢實際，名法自在。
「大王當知！遠離殺生無瞋害心，是命自在因；于受樂眾生無障礙大慈，于受苦眾生無障礙大悲，是心自在因；平等心舍一切事物求大菩提，是物自在因；三業所作清凈無染，是業自在因；以菩提心攝諸善根，是生自在因；舍諸一切供養、恭敬、禮拜、讚歎，像、馬車乘施與眾生，是如意自在因；常說三寶教化眾生，是信自在因；稱諸一切眾生所求應時給與，是愿自在因；常行法施不為利養、名聞、恭敬，是智自在因；常為眾生說諸如來及諸眾生真如平等，法身為體非飲食身，是法自在因。
「大王當知！得命自在故，對治一切生死怖畏；得心自在故，對
【現代漢語翻譯】 現代漢語譯本 十自在：第一是、命自在（對壽命的掌控）；第二是、心自在（對內心的掌控）；第三是、物自在（對物質的掌控）；第四是、業自在（對行為的掌控）；第五是、生自在（對轉生的掌控）；第六是、如意自在（隨心所欲的掌控）；第七是、信自在（對信仰的掌控）；第八是、愿自在（對願望的掌控）；第九是、智自在（對智慧的掌控）；第十是、法自在（對佛法的掌控）。
『大王應當知道！獲得甘露（不死之藥），稱為命自在；能夠知道一切都只是一個心念，稱為心自在；在虛空中能隨意變出珍寶，稱為物自在；遠離一切煩惱以及習氣無明等障礙，稱為業自在；在深禪定、解脫三昧（專注的狀態）、三摩拔提（等持）中隨意轉換，稱為生自在；對於一切行為自然而然地進行，稱為如意自在；在各種感官體驗中獲得自在的觀察，稱為信自在；當生起心念時，一切事情都能立即成就，稱為愿自在；身、口、意三業以智慧為根本，稱為智自在；安住于平等真如（實相）法界（宇宙的真實本質）無垢的實際，稱為法自在。
『大王應當知道！遠離殺生，沒有嗔恨傷害的心，是命自在的因；對於享受快樂的眾生，沒有障礙的大慈（慈愛），對於遭受痛苦的眾生，沒有障礙的大悲（悲憫），是心自在的因；以平等心捨棄一切事物，追求大菩提（覺悟），是物自在的因；身口意三業所作清凈沒有污染，是業自在的因；以菩提心（覺悟之心）攝取各種善根，是生自在的因；捨棄一切供養、恭敬、禮拜、讚歎，將象、馬、車等施與眾生，是如意自在的因；經常宣說三寶（佛、法、僧）教化眾生，是信自在的因；稱讚一切眾生所求，並及時給予，是愿自在的因；經常進行法佈施（傳播佛法），不為利益、名聲、恭敬，是智自在的因；經常為眾生宣說諸如來（佛）以及一切眾生真如平等，法身（佛的真身）為本體而非飲食之身，是法自在的因。
『大王應當知道！因為獲得命自在，所以能對治一切生死怖畏；因為獲得心自在，所以能對治
【English Translation】 English version The Ten Sovereignties: First, sovereignty over life; second, sovereignty over mind; third, sovereignty over possessions; fourth, sovereignty over karma; fifth, sovereignty over birth; sixth, sovereignty of wish fulfillment; seventh, sovereignty of faith; eighth, sovereignty of aspiration; ninth, sovereignty of wisdom; tenth, sovereignty over Dharma.
'Great King, you should know! Obtaining the nectar (of immortality) is called sovereignty over life; being able to know that everything is just one thought is called sovereignty over mind; being able to conjure treasures in empty space is called sovereignty over possessions; being free from all afflictions and habitual ignorance is called sovereignty over karma; being able to freely transform within deep meditation, liberation samadhi (state of concentration), and samapatti (equanimity) is called sovereignty over birth; acting naturally in all actions is called sovereignty of wish fulfillment; obtaining free observation in all sensory experiences is called sovereignty of faith; when a thought arises, all things are immediately accomplished is called sovereignty of aspiration; the three karmas of body, speech, and mind are based on wisdom is called sovereignty of wisdom; abiding in the pure reality of the equal true suchness (the true nature of reality) Dharma realm (the true essence of the universe) is called sovereignty over Dharma.
'Great King, you should know! Abstaining from killing and having no hateful or harmful thoughts is the cause of sovereignty over life; having unobstructed great loving-kindness (metta) for beings who are enjoying happiness, and unobstructed great compassion (karuna) for beings who are suffering, is the cause of sovereignty over mind; abandoning all things with an equal mind and seeking great Bodhi (enlightenment) is the cause of sovereignty over possessions; the three karmas of body, speech, and mind being pure and unblemished is the cause of sovereignty over karma; embracing all good roots with the Bodhi mind (mind of enlightenment) is the cause of sovereignty over birth; abandoning all offerings, respect, prostrations, and praises, and giving elephants, horses, and carriages to beings is the cause of sovereignty of wish fulfillment; constantly proclaiming the Three Jewels (Buddha, Dharma, Sangha) to teach beings is the cause of sovereignty of faith; praising all that beings seek and giving it to them in a timely manner is the cause of sovereignty of aspiration; constantly practicing Dharma giving (spreading the Dharma), not for profit, fame, or respect, is the cause of sovereignty of wisdom; constantly proclaiming to beings that all Tathagatas (Buddhas) and all beings are equal in true suchness, and that the Dharmakaya (Buddha's true body) is the essence and not a body of food, is the cause of sovereignty over Dharma.
'Great King, you should know! Because of obtaining sovereignty over life, one can overcome all fears of birth and death; because of obtaining sovereignty over mind, one can overcome
治一切煩惱怖畏；得物自在故，對治一切貧窮怖畏；得業自在故，對治一切惡道怖畏；得生自在故，對治一切生縛怖畏；得如意自在故，對治一切追求怖畏；得信自在故，對治一切謗法怖畏；得愿自在故，對治一切心念縛怖畏；得智自在故，對治一切疑刺怖畏；得法自在故，對治一切大眾怖畏。大王當知！沙門瞿曇畢竟成就如是自在，是故我言無有過失。」而說偈言：
「瞿曇修正行， 為利諸群生， 是故諸法中， 一切得自在。 念護諸眾生， 不行殺盜心， 是故於財命， 生處常自在。 常行禪法施， 永斷諸惡因， 心業無障礙， 生處常自在。 常念菩提本， 不惱眾生心， 讚歎三寶福， 廣利諸眾生。 三業依智行， 心常住法界， 生處意信愿， 智法常自在。
「大王當知！沙門瞿曇畢竟成就三十七品菩提分法，所謂：四念處、四正勤、四如意足、五根、五力、七覺分、八正道。沙門瞿曇成就如是清凈道法，是故我言無有過失。」
王言：「大師！何者如來四念處？」
答言：「大王！沙門瞿曇四念處者：一者、身念處；二者、受念處；三者、心念處；四者、法念處。
「大王當知！沙門瞿曇身念處者，謂觀內身、外身、內
{ "translations": [ "現代漢語譯本：\n\n『能掌控念頭，所以能對治一切煩惱和恐懼；能掌控物質，所以能對治一切貧窮的恐懼；能掌控業力，所以能對治一切惡道的恐懼；能掌控生命，所以能對治一切被束縛于生的恐懼；能掌控如意，所以能對治一切追求的恐懼；能掌控信念，所以能對治一切誹謗佛法的恐懼；能掌控願望，所以能對治一切心念的束縛；能掌控智慧，所以能對治一切疑惑的刺痛；能掌控佛法，所以能對治一切大眾的恐懼。大王您應當知道！沙門瞿曇（釋迦牟尼佛）最終成就了這樣的自在，所以我說他沒有過失。』並說了偈語：\n\n『瞿曇（釋迦牟尼佛）修正道，爲了利益所有眾生，因此在一切法中，都獲得了自在。\n\n念護所有眾生，不行殺盜之心，因此對於財富和生命，以及所生之處，常常自在。\n\n常常修行禪定和佈施，永遠斷除各種惡因，心和業力沒有障礙，所生之處常常自在。\n\n常常憶念菩提的根本，不惱害眾生的心，讚歎三寶的福德，廣泛利益所有眾生。\n\n身口意三業依智慧而行，心常常安住於法界，所生之處的意念、信念、願望，以及智慧和佛法，常常自在。\n\n大王您應當知道！沙門瞿曇（釋迦牟尼佛）最終成就了三十七品菩提分法，也就是：四念處（觀身、受、心、法四種念住）、四正勤（已生惡令斷，未生惡令不生，已生善令增長，未生善令生）、四如意足（欲、勤、心、觀四種定力）、五根（信、進、念、定、慧五種善法生起之根本）、五力（信、進、念、定、慧五種善法增長之力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。沙門瞿曇（釋迦牟尼佛）成就了這樣清凈的道法，所以我說他沒有過失。』\n\n國王說：『大師！什麼是如來的四念處？』\n\n回答說：『大王！沙門瞿曇（釋迦牟尼佛）的四念處是：第一，身念處；第二，受念處；第三，心念處；第四，法念處。\n\n大王您應當知道！沙門瞿曇（釋迦牟尼佛）的身念處，是指觀察內身、外身、內外的身體，觀察身體的生起、滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，觀察身體的生起和滅去，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
外身，於此身中作二種觀：一者、不凈觀；二者、凈觀。不凈觀者，觀身不凈，穢惡充滿，誑諸凡夫故；凈觀者，作是思惟：『我今因此不凈身故，得凈佛身、得凈法身、凈功德身，一切眾生所樂見身。』作是觀已，能凈二行：一者、無常；二者、常。云何無常？觀身無常，畢定當死，如是觀已，不為身故造諸惡業、邪命自活，當爲此身修三堅法：一、修身堅，二、修命堅，三、修財堅。如是觀已，遠離一切身、口、意曲，行正直心。云何為常？觀無常已，得於常身，因無常故，得功德身；因無常故，不斷佛種、法種、僧種。何以故？修身念處，觀察一切眾生之身，畢竟成就諸佛法身，以有法身故，作是觀故，得平等心、無分別心，不起諸漏，所謂欲漏、有漏、無明漏，不見有我及我所，住如實際，成一切智，是名身念處。
「大王當知！沙門瞿曇受念處者，謂觀內受、外受、內外受，於是受中，作二種觀：謂常、無常，起慈悲心觀諸眾生。若受樂時生於貪心；若受苦時生於瞋心；若受不苦不樂受時生於癡心。作是思惟：『有受皆苦。畢竟樂者，斷一切受，即是常樂。』隨所受生，常生一切慈心、悲心。若自、若他受樂受時，遠離染心，生於慈心；若受苦時，觀三惡道，遠離瞋心，生於悲心；若受不苦不樂受時
【現代漢語翻譯】 現代漢語譯本 關於身體，在此身中作兩種觀想：第一種是不凈觀；第二種是凈觀。不凈觀，是觀察身體不潔凈，充滿污穢，以此來警醒迷惑的凡夫；凈觀，是這樣思考：『我如今因為這個不凈的身體，才能獲得清凈的佛身、清凈的法身、清凈的功德身，這是所有眾生都樂意見到的身。』這樣觀想之後，能凈化兩種行為：第一種是無常；第二種是常。什麼是無常？觀察身體是無常的，必定會死亡，這樣觀察之後，就不會爲了身體而造作各種惡業、用不正當的手段謀生，應當爲了這個身體修習三種堅固的法：一、修習身體的堅固，二、修習生命的堅固，三、修習財富的堅固。這樣觀察之後，就能遠離一切身、口、意的彎曲，奉行正直的心。什麼是常？觀察無常之後，就能獲得常身，因為無常的緣故，才能獲得功德身；因為無常的緣故，才能不斷絕佛種（Buddha-gotra，成佛的種子）、法種（Dharma-gotra，佛法的種子）、僧種（Sangha-gotra，僧團的種子）。為什麼呢？修習身念處（Kaya-smrti-upasthana，四念處之一，專注于身體的修行），觀察一切眾生的身體，最終成就諸佛的法身（Dharma-kaya，佛的法性之身），因為有法身的緣故，這樣觀想的緣故，就能獲得平等心、無分別心，不起各種煩惱，也就是欲漏（Kama-asrava，對慾望的執著）、有漏（Bhava-asrava，對存在的執著）、無明漏（Avidya-asrava，對無明的執著），不見有『我』以及『我所』，安住于如實之境，成就一切智慧，這就是身念處。 「大王應當知道！沙門瞿曇（Shramana Gautama，釋迦牟尼佛）所受持的念處，是指觀察內在的感受、外在的感受、內在和外在的感受，在這些感受中，作兩種觀想：即常和無常，並以慈悲心觀察一切眾生。如果感受快樂時就生起貪心；如果感受痛苦時就生起嗔心；如果感受不苦不樂時就生起癡心。這樣思考：『有感受都是苦的。究竟的快樂，是斷絕一切感受，那就是常樂。』隨著所感受的生起，常常生起一切慈心、悲心。如果自己或他人感受快樂時，就遠離染污的心，生起慈心；如果感受痛苦時，就觀察三惡道（Tris-durgati，地獄、餓鬼、畜生），遠離嗔心，生起悲心；如果感受不苦不樂時
【English Translation】 English version Regarding the body, in this body, contemplate two kinds of views: the first is the contemplation of impurity; the second is the contemplation of purity. The contemplation of impurity is to observe that the body is unclean, filled with filth, thus awakening deluded ordinary people; the contemplation of purity is to think: 『Because of this impure body, I can attain the pure Buddha-body, the pure Dharma-body, and the pure merit-body, which is the body that all beings are delighted to see.』 After contemplating in this way, one can purify two kinds of actions: the first is impermanence; the second is permanence. What is impermanence? Observing that the body is impermanent and will certainly die, after observing in this way, one will not create various evil deeds for the sake of the body, nor will one make a living by improper means. One should cultivate three firm practices for this body: first, cultivate the firmness of the body; second, cultivate the firmness of life; third, cultivate the firmness of wealth. After observing in this way, one can stay away from all the crookedness of body, speech, and mind, and practice with an upright heart. What is permanence? After observing impermanence, one can attain the permanent body. Because of impermanence, one can attain the merit-body; because of impermanence, one can continue the Buddha-gotra (the seed of Buddhahood), the Dharma-gotra (the seed of Dharma), and the Sangha-gotra (the seed of the Sangha). Why? By practicing the Kaya-smrti-upasthana (mindfulness of the body), observing the bodies of all beings, one ultimately achieves the Dharma-kaya (the Dharma-body of the Buddha). Because of having the Dharma-body, and because of contemplating in this way, one can attain an equal mind, a non-discriminating mind, and not give rise to various outflows, namely Kama-asrava (the outflow of desire), Bhava-asrava (the outflow of existence), and Avidya-asrava (the outflow of ignorance). One does not see 『I』 or 『mine』, dwells in the reality of things, and achieves all wisdom. This is called mindfulness of the body. 「Great King, you should know! The mindfulness that Shramana Gautama (Shakyamuni Buddha) practices refers to observing inner feelings, outer feelings, and inner and outer feelings. In these feelings, one contemplates two kinds of views: permanence and impermanence, and observes all beings with a compassionate heart. If one experiences pleasure, one gives rise to greed; if one experiences pain, one gives rise to anger; if one experiences neither pleasure nor pain, one gives rise to delusion. One thinks: 『All feelings are suffering. Ultimate happiness is the cessation of all feelings, which is permanent happiness.』 With the arising of any feeling, one constantly gives rise to all-encompassing loving-kindness and compassion. If oneself or others experience pleasure, one stays away from defiled thoughts and gives rise to loving-kindness; if one experiences pain, one observes the Tris-durgati (the three evil realms: hell, hungry ghosts, and animals), stays away from anger, and gives rise to compassion; if one experiences neither pleasure nor pain,
，離無明心，生於舍心。觀一切受無常、苦、無我。見受樂者，即知是苦；見受苦者，如癰如瘡；見受不苦不樂受者，是不寂靜。觀於樂受，即知無常；觀于苦受，即知是空；觀不苦不樂受，即知無我。如是觀者，名受念處。
「大王當知！沙門瞿曇心念處者，謂觀內心、外心、內外心，於是心中，作二種觀：謂常、無常。常觀者，觀于自身菩提之性，不忘不失，正念不亂，如是觀心，又觀所發菩提之心，是心性者，生已即滅，唸唸不住，不在內入，不在外入，不在內外入，不在陰中，不在界中，作是思惟：『如是心緣為異、不異？若心異緣，則一時中有於二心；若心即緣，不應復能觀于自心，亦如指端不能自觸，心亦如是。』作是觀已，見心無住無常變異，即知是心，非從緣生，非不緣生，非常非斷，非內非外，非有非無；菩提之心亦復如是，是心非色，不可睹見，如幻如化，無所掛礙。自觀心已，觀諸一切眾生心性，如自心性、如自心相，一切眾生心性、心相亦復如是；知自心空，一切眾生心空亦爾；觀自心平等，觀諸眾生心性平等亦復如是。是名心念處。
「大王當知！沙門瞿曇法念處者，謂觀內法、外法、內外法，於是法中作二種觀，謂常、無常。常以佛眼見一切法，至坐道場未曾中失。觀諸法
【現代漢語翻譯】 現代漢語譯本：遠離無明的心，生起舍心。觀察一切感受都是無常、苦、無我的。見到感受快樂的，要知道那就是苦；見到感受痛苦的，如同癰瘡一般；見到感受不苦不樂的，那是不寂靜的。觀察快樂的感受，要知道它是無常的；觀察痛苦的感受，要知道它是空的；觀察不苦不樂的感受，要知道它是無我的。像這樣觀察的，稱為受念處。 大王您應當知道！沙門瞿曇（釋迦牟尼佛）的心念處，是指觀察內心、外心、內外心，在這心中，作兩種觀察：即常和無常。觀察常，是觀察自身菩提（覺悟）的本性，不忘失，正念不亂，這樣觀察心，又觀察所發起的菩提之心，這心性，生起后就滅，唸唸不住，不在內入，不在外入，不在內外入，不在陰（五蘊）中，不在界（十八界）中，這樣思惟：『這心和所緣是異還是不異？如果心和所緣是異，那麼一時之中就有兩個心；如果心就是所緣，就不應該還能觀察自己的心，也像指尖不能自己觸碰自己一樣，心也是這樣。』這樣觀察后，見到心無住、無常、變異，就知道這心，不是從緣生，也不是不從緣生，不是常也不是斷，不是內也不是外，不是有也不是無；菩提之心也是這樣，這心不是色（物質），不可見，如幻如化，沒有障礙。自己觀察心后，觀察一切眾生的心性，如同自己的心性、如同自己的心相，一切眾生的心性、心相也是這樣；知道自己的心是空的，一切眾生的心也是空的；觀察自己的心是平等的，觀察一切眾生的心性平等也是這樣。這稱為心念處。 大王您應當知道！沙門瞿曇的法念處，是指觀察內法、外法、內外法，在這法中作兩種觀察，即常和無常。常常用佛眼觀察一切法，直到坐于道場（菩提樹下）未曾中斷。觀察諸法
【English Translation】 English version: Abandoning the mind of ignorance, one gives rise to a mind of equanimity. Observe all feelings as impermanent, suffering, and without self. Seeing those who experience pleasure, know that it is suffering; seeing those who experience pain, it is like a boil or a sore; seeing those who experience neither pleasure nor pain, it is not tranquil. Observing pleasant feelings, know that they are impermanent; observing painful feelings, know that they are empty; observing neither pleasant nor painful feelings, know that they are without self. Observing in this way is called the contemplation of feeling. Great King, you should know! The contemplation of mind of the Śramaṇa Gautama (Shakyamuni Buddha) refers to observing the inner mind, the outer mind, and the inner and outer mind. In this mind, make two kinds of observations: namely, permanence and impermanence. Observing permanence is to observe the nature of one's own Bodhi (enlightenment), not forgetting or losing it, with right mindfulness and without confusion. Observing the mind in this way, also observe the Bodhi mind that has arisen. This mind-nature arises and then ceases, moment by moment, not abiding. It does not enter internally, does not enter externally, does not enter both internally and externally, is not in the skandhas (five aggregates), and is not in the dhātus (eighteen elements). Pondering thus: 'Is this mind different from its object or not different? If the mind is different from its object, then there would be two minds at one time; if the mind is the same as its object, then one should not be able to observe one's own mind, just as the fingertip cannot touch itself, so is the mind.' Having observed in this way, seeing that the mind is non-abiding, impermanent, and changing, one knows that this mind is not born from conditions, nor is it not born from conditions, it is neither permanent nor annihilated, neither internal nor external, neither existent nor non-existent. The Bodhi mind is also like this. This mind is not rupa (form), cannot be seen, is like an illusion or a transformation, without any hindrance. After observing one's own mind, observe the mind-nature of all sentient beings. Just like one's own mind-nature, just like one's own mind-appearance, the mind-nature and mind-appearance of all sentient beings are also like this. Knowing that one's own mind is empty, the minds of all sentient beings are also empty. Observing that one's own mind is equal, observing that the mind-nature of all sentient beings is also equal. This is called the contemplation of mind. Great King, you should know! The contemplation of dharma of the Śramaṇa Gautama refers to observing inner dharmas, outer dharmas, and inner and outer dharmas. In these dharmas, make two kinds of observations, namely, permanence and impermanence. Constantly observing all dharmas with the Buddha's eye, until sitting at the Bodhi tree, never interrupted. Observing all dharmas
時，不見一法，乃至一切微細諸相；離空、無相、無愿、無作、無生、無滅、無物，不見一切法，乃至微細相。不入十二緣者，見法非法，無非是法。云何為法？謂無我、無眾生、無壽命、無人，是名為法。云何非法？謂我見、眾生見、命見、人見、斷見、常見、有見、無見，是名非法。沙門瞿曇觀一切法是法非法。何以故？觀空、無相、無愿，是名一切法是法；我慢憍慢、我及我所、攝取諸見，是名一切法非法。作如是觀諸法性已，不見有法非菩提因、非出道因，悉是出法，若不如是求諸法者，是名滅法。出者從緣，滅者從緣，如是觀時，觀於三行，所謂惡行、善行、不動行。於三行中，常行福行，行十善法，為凈三業：凈身業者，為求諸佛三十二相、八十種好，他不能害故；凈口業者，有所說法眾生樂聞故；凈心業者，于諸眾生其心平等，常入禪定故。如是方便觀法念處，離諸一切障菩提垢，不著常見，不著斷見，行中道見。如是中道，世間智慧所不能見，不可宣說、不可顯示，無有相貌，無色、無處、無取、無舍，清凈寂靜，不可眼見，乃至不可觸，亦無至處，不在世間，不出世間，不可宣說，非多非少，非常非斷，非相非非相，非覺非非覺，非虛非實，非此非彼，非有非無，非有為非無為，非行非非行，非生
非死，非涅槃非作法，是名中道。不以肉眼、天眼、慧眼觀法念處。何以故？如是三眼，無相貌故。是故觀法以法眼觀，而心不著、不失諸法，是名法念處。
「大王當知！修四念處得四種離法：觀身不凈，出離凈倒；觀受是苦，出離樂倒；觀心無常，出離常倒；觀法無我，出離我倒。又觀身念處，離於揣食；觀受念處，離於觸食；觀心念處，離於識食；觀法念處，離於思食。大王當知！沙門瞿曇畢竟成就如是念處，是故我言，無有過失。」
王言：「大師！云何如來四正勤法？」
答言：「大王！沙門瞿曇四正勤者，謂四種精進：遮二種惡法、集二種善法。沙門瞿曇善性成就，心住善法，未生惡法及已生惡，不以精進令滅，未生善法已生善法，不以精進令生。何以故？沙門瞿曇于無量世常修善性，一切惡法自然不生，一切善法自然滿足。惡法者，謂非戒聚伴、非定聚伴、非慧聚伴，於四念處觀時，諸懈怠心、五蓋煩惱覆障心眼，離於信等五種善根，是諸惡法未生不生，已生即滅，勤精進故；善法者，謂信等善根，未生令生，已生增廣，勤精進故，是名四正勤法。大王當知！沙門瞿曇畢竟成就如是四正勤法，是故我言，無有過失。」
王言：「大師！何者如來四如意分？」
答言：「
【現代漢語翻譯】 現代漢語譯本：既不是死亡，也不是涅槃，也不是人為造作，這被稱為中道。不以肉眼、天眼、慧眼來觀察法念處。為什麼呢？因為這三種眼，都沒有真實的相貌。所以，觀察法要用佛法之眼，而心中不執著、不失去諸法，這被稱為法念處。 大王應當知道！修習四念處可以獲得四種解脫之法：觀察身體是不清凈的，從而解脫對清凈的顛倒執著；觀察感受是痛苦的，從而解脫對快樂的顛倒執著；觀察心是無常的，從而解脫對常的顛倒執著；觀察法是無我的，從而解脫對我的顛倒執著。此外，觀察身念處，可以遠離對食物的貪求；觀察受念處，可以遠離對觸覺的貪求；觀察心念處，可以遠離對意識的貪求；觀察法念處，可以遠離對思慮的貪求。大王應當知道！沙門瞿曇（釋迦牟尼佛）最終成就了這樣的念處，所以我說，他沒有過失。 國王問道：『大師！如來的四正勤法是什麼？』 回答說：『大王！沙門瞿曇的四正勤，是指四種精進：遮止兩種惡法，生起兩種善法。沙門瞿曇的善性已經圓滿成就，心安住于善法，未生的惡法和已生的惡法，都不需要通過精進使其滅除；未生的善法和已生的善法，也不需要通過精進使其生起。為什麼呢？因為沙門瞿曇在無量世中常修善性，一切惡法自然不會生起，一切善法自然圓滿具足。惡法是指那些不屬於戒律的範疇、不屬於禪定的範疇、不屬於智慧的範疇的，在觀察四念處時，那些懈怠的心、五蓋（貪慾、嗔恚、睡眠、掉悔、疑）煩惱遮蔽心眼，遠離了信等五種善根。這些惡法，未生的不會生起，已生的會立即滅除，這是因為精進的緣故；善法是指信等善根，未生的使其生起，已生的使其增長廣大，這是因為精進的緣故，這被稱為四正勤法。大王應當知道！沙門瞿曇最終成就了這樣的四正勤法，所以我說，他沒有過失。』 國王問道：『大師！如來的四如意分是什麼？』
【English Translation】 English version: It is neither death, nor Nirvana, nor fabrication; this is called the Middle Way. One does not observe the mindfulness of Dharma with the physical eye, the divine eye, or the wisdom eye. Why is that? Because these three eyes have no true form. Therefore, one observes Dharma with the Dharma eye, and the mind does not cling to or lose any Dharmas; this is called the mindfulness of Dharma. Great King, you should know! Cultivating the four foundations of mindfulness leads to four kinds of liberation: observing the body as impure, one is liberated from the delusion of purity; observing feelings as suffering, one is liberated from the delusion of pleasure; observing the mind as impermanent, one is liberated from the delusion of permanence; observing Dharmas as selfless, one is liberated from the delusion of self. Furthermore, observing the mindfulness of the body, one is detached from the craving for food; observing the mindfulness of feelings, one is detached from the craving for touch; observing the mindfulness of the mind, one is detached from the craving for consciousness; observing the mindfulness of Dharmas, one is detached from the craving for thought. Great King, you should know! The Shramana Gautama (Shakyamuni Buddha) has ultimately achieved such mindfulness, therefore I say, he has no faults. The King asked: 'Master! What are the four right efforts of the Tathagata?' The answer was: 'Great King! The four right efforts of the Shramana Gautama refer to four kinds of diligence: preventing two kinds of evil Dharmas and generating two kinds of good Dharmas. The Shramana Gautama has perfected his good nature, his mind dwells in good Dharmas, and neither unarisen evil Dharmas nor arisen evil Dharmas need to be extinguished through diligence; neither unarisen good Dharmas nor arisen good Dharmas need to be generated through diligence. Why is that? Because the Shramana Gautama has cultivated good nature for countless eons, all evil Dharmas naturally do not arise, and all good Dharmas are naturally complete. Evil Dharmas refer to those that do not belong to the category of precepts, do not belong to the category of meditation, and do not belong to the category of wisdom. When observing the four foundations of mindfulness, those lazy minds, the five hindrances (greed, hatred, sleepiness, restlessness, doubt) that obscure the mind's eye, and are separated from the five good roots such as faith, these evil Dharmas, if unarisen, will not arise, and if arisen, will immediately cease, due to diligence; good Dharmas refer to good roots such as faith, if unarisen, they are made to arise, and if arisen, they are made to grow and expand, due to diligence. This is called the four right efforts. Great King, you should know! The Shramana Gautama has ultimately achieved such four right efforts, therefore I say, he has no faults.' The King asked: 'Master! What are the four bases of spiritual power of the Tathagata?'
大王！沙門瞿曇四如意分者：一者、欲如意；二者、精進如意；三者、心如意；四者、思惟如意。如是四法，慈、悲、喜、舍而為根本。是四無量心常親近，常親近故，心得調柔。心調柔故，得入初禪、第二禪、第三禪、第四禪。入諸禪故，身得輕軟。成就如是身輕心柔，入如意分。善入如意分已，即生神通——若欲、若精進、若心、若思惟。欲者，專向彼法；精進者，成就彼法；心者，觀察彼法；思惟者，彼法方便成就。如是如意分已，能得神通，欲者莊嚴，精進者成就，心者正住，思惟者善能分別。沙門瞿曇得四如意，隨其所解，如其所作，心得自在，隨意所往，善作諸業，畢竟成就一切本行，如風行空無所掛礙。得四自在：一者、命自在；二者、身自在；三者、法自在；四者、神力自在。命自在者，為調眾生，隨所生處，若天若人，于短命中能現長壽，于長壽中能現短壽，是名命自在。身自在者，以自在故，隨心作身，隨心作色，示現威儀，為眾生故，若欲與諸一切眾生同其身相，悉皆能作，是名身自在。法自在者，能知一切出世之法，示諸眾生世間之事，善知甚深十二因緣，得無礙辯，能隨種種眾生言說，令住正信，是名法自在。神力自在者，能令四大海水合作一海，不來不去、無有動相；能令三千大千世界
【現代漢語翻譯】 現代漢語譯本：大王！沙門瞿曇（釋迦牟尼佛）的四如意分（四種能使修行者獲得神通的禪定）是：第一，欲如意（通過強烈的願望達成的禪定）；第二，精進如意（通過精進的努力達成的禪定）；第三，心如意（通過專注的心達成的禪定）；第四，思惟如意（通過深入的思考達成的禪定）。這四種方法，以慈、悲、喜、舍（四種無量心）為根本。這四種無量心要經常親近，因為經常親近，心就能變得調柔。心調柔后，就能進入初禪、第二禪、第三禪、第四禪。進入這些禪定后，身體就會變得輕盈柔軟。成就了這樣的身輕心柔，就能進入如意分。善於進入如意分后，就能產生神通——無論是通過願望、精進、心念還是思惟。願望是指專注于那個法；精進是指成就那個法；心念是指觀察那個法；思惟是指方便地成就那個法。這樣成就如意分后，就能獲得神通，願望能使之莊嚴，精進能使之成就，心念能使之正住，思惟能使之善於分別。沙門瞿曇獲得了四如意，隨其所理解的，如其所實踐的，心能自在，隨意所往，善於做各種事情，最終成就一切根本的修行，就像風在空中行走一樣，沒有任何障礙。他獲得了四種自在：第一，命自在（能自由控制壽命）；第二，身自在（能自由控制身體）；第三，法自在（能自由運用佛法）；第四，神力自在（能自由運用神通）。命自在是指，爲了調伏眾生，無論生在何處，是天界還是人間，在短壽中能示現長壽，在長壽中能示現短壽，這叫做命自在。身自在是指，因為自在，能隨心所欲地改變身體，隨心所欲地改變顏色，示現威儀，爲了眾生，如果想和一切眾生擁有相同的身體，都能做到，這叫做身自在。法自在是指，能知道一切出世間的法，向眾生展示世間的事情，善於瞭解甚深的十二因緣（佛教關於生命輪迴的理論），獲得無礙的辯才，能隨各種眾生的語言說法，使他們安住于正信，這叫做法自在。神力自在是指，能使四大海水合為一海，不來不去，沒有動搖的跡象；能使三千大千世界（佛教宇宙觀中的一個巨大世界系統）
【English Translation】 English version: O King! The four bases of spiritual power (four iddhipāda) of the Śramaṇa Gautama (Shakyamuni Buddha) are: first, the power of desire (chanda-iddhipāda); second, the power of effort (viriya-iddhipāda); third, the power of mind (citta-iddhipāda); and fourth, the power of investigation (vīmaṃsā-iddhipāda). These four methods are rooted in loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā). These four immeasurables should be constantly cultivated, and because of this constant cultivation, the mind becomes pliable. When the mind is pliable, one can enter the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna. Having entered these jhānas, the body becomes light and soft. Having achieved such lightness of body and pliability of mind, one can enter the bases of spiritual power. Having skillfully entered the bases of spiritual power, one can generate supernormal powers—whether through desire, effort, mind, or investigation. Desire means focusing on that dharma; effort means accomplishing that dharma; mind means observing that dharma; and investigation means skillfully accomplishing that dharma. Having thus accomplished the bases of spiritual power, one can obtain supernormal powers, desire makes it magnificent, effort makes it accomplished, mind makes it rightly established, and investigation makes it skillful in discernment. The Śramaṇa Gautama has obtained the four bases of spiritual power, according to his understanding, as he has practiced, his mind is free, he goes wherever he wishes, he is skilled in doing all kinds of things, and he ultimately accomplishes all fundamental practices, like the wind moving in the sky without any hindrance. He has obtained four kinds of mastery: first, mastery over life (āyu-vaśitā); second, mastery over the body (kāya-vaśitā); third, mastery over the dharma (dharma-vaśitā); and fourth, mastery over supernormal powers (ṛddhi-vaśitā). Mastery over life means that, in order to tame sentient beings, wherever he is born, whether in the heavens or in the human realm, he can manifest long life in a short life, and he can manifest short life in a long life, this is called mastery over life. Mastery over the body means that, because of his mastery, he can change his body as he wishes, change his color as he wishes, and manifest dignified conduct, for the sake of sentient beings, if he wants to have the same body as all sentient beings, he can do it, this is called mastery over the body. Mastery over the dharma means that he knows all the supramundane dharmas, shows sentient beings the affairs of the world, is skilled in understanding the profound twelve links of dependent origination (the Buddhist theory of the cycle of life), obtains unobstructed eloquence, and can speak according to the languages of various sentient beings, causing them to abide in right faith, this is called mastery over the dharma. Mastery over supernormal powers means that he can make the four great oceans merge into one ocean, without coming or going, without any sign of movement; he can make the three thousand great thousand worlds (a vast world system in Buddhist cosmology)
諸須彌山合為一山，不來不去、無有增損、如本不異，於四天王、三十三天無所妨礙；欲令三千大千世界悉作金銀七寶莊嚴，栴檀花香隨現能作，是名神力自在。大王當知！沙門瞿曇畢竟成就如是四如意分，是故我言，無有過失。大王當知！沙門瞿曇成就如是四如意分已，能入一切禪定、解脫、神通、無礙、四無量心。」
王言：「大師！何者如來禪定？」
答言：「大王！沙門瞿曇有九次第定，入三摩拔提：一者、初禪；二者、二禪；三者、三禪；四者、四禪；五者、空處；六者、識處；七者、不用處；八者、非有想非無想處；九者、入滅盡處。」
「大王當知！沙門瞿曇離諸欲惡不善法，有覺有觀，離生喜樂，入初禪行。離諸欲惡者，謂初禪所對諸愛染法，遠離彼法，名離諸欲。離諸惡不善法者，謂因貪、瞋、癡起殺生等十不善業，是名不善法。遠離彼法，是名初禪。有覺者，謂共覺故。何者是覺？依何境界隨順初禪？是覺多種，謂知覺、思惟、觀集、定等，是名為覺。何者是觀？即彼隨順初禪覺行，思惟觀受，欲定知覺，是名為觀。依于厭行，共彼有覺有觀而成初禪；依于厭行，共彼有喜有樂而成初禪行，是名有喜有樂入初禪行。行者，所謂受持、念護、喜樂、知等，是名為行。
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【現代漢語翻譯】 現代漢語譯本：如果將所有的須彌山（Sumeru，佛教宇宙觀中的中心山）合為一座山，它不會來也不會去，不會有增減，如同它本來的樣子一樣，對於四天王（Cāturmahārājika，佛教護法神）和三十三天（Trāyastriṃśa，欲界第二天）沒有任何妨礙；如果想要讓三千大千世界都用金銀七寶來裝飾，栴檀（candana，一種香木）花香可以隨之顯現，這就是所謂的神力自在。大王您應當知道！沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號）最終成就了這樣的四如意分（catvāra ṛddhipādāḥ，四種成就神通的基礎），所以我說他沒有過失。大王您應當知道！沙門瞿曇成就了這樣的四如意分之後，能夠進入一切禪定、解脫、神通、無礙、四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種心境）。 國王問道：『大師！什麼是如來的禪定？』 回答說：『大王！沙門瞿曇有九次第定，進入三摩拔提（samāpatti，禪定）：第一是初禪（prathamadhyāna）；第二是二禪（dvitīyadhyāna）；第三是三禪（tṛtīyadhyāna）；第四是四禪（caturthadhyāna）；第五是空處（ākāśānantyāyatana）；第六是識處（vijñānānantyāyatana）；第七是不用處（ākiṃcanyāyatana）；第八是非有想非無想處（naivasaṃjñānāsaṃjñāyatana）；第九是入滅盡處（nirodhasamāpatti）。』 『大王您應當知道！沙門瞿曇遠離各種慾望、邪惡和不善的法，有覺有觀，因遠離而生喜樂，進入初禪的修行。所謂遠離各種慾望，是指初禪所對治的各種愛染之法，遠離這些法，就叫做遠離各種慾望。所謂遠離各種邪惡不善的法，是指因貪、嗔、癡而產生的殺生等十種不善業，這叫做不善法。遠離這些法，就叫做初禪。所謂有覺，是指與覺一起。什麼是覺？依據什麼境界而隨順初禪？覺有很多種，比如知覺、思惟、觀集、定等，這些叫做覺。什麼是觀？就是那些隨順初禪的覺行，思惟觀受，欲定知覺，這些叫做觀。依據厭離的修行，與覺和觀一起成就初禪；依據厭離的修行，與喜和樂一起成就初禪的修行，這叫做有喜有樂進入初禪的修行。所謂行，是指受持、念護、喜樂、知等，這些叫做行。』
【English Translation】 English version: If all the Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology) were combined into one mountain, it would neither come nor go, nor would it increase or decrease, remaining as it originally was, without any hindrance to the Four Heavenly Kings (Cāturmahārājika, Buddhist guardian deities) and the Thirty-three Heavens (Trāyastriṃśa, the second heaven in the desire realm); if one wished to adorn the three thousand great thousand worlds with gold, silver, and the seven treasures, the fragrance of sandalwood (candana, a type of fragrant wood) could appear at will, this is called the power of spiritual freedom. O King, you should know! The Śramaṇa Gautama (Śramaṇa Gautama, an epithet of Shakyamuni Buddha) has ultimately achieved these four bases of spiritual power (catvāra ṛddhipādāḥ, the four foundations for achieving supernatural abilities), therefore I say he has no faults. O King, you should know! After the Śramaṇa Gautama has achieved these four bases of spiritual power, he is able to enter all meditative states, liberations, supernatural powers, unobstructedness, and the four immeasurable minds (catvāri apramāṇāni, the four states of loving-kindness, compassion, joy, and equanimity). The king asked: 'Master! What is the Tathāgata's (Tathāgata, an epithet of the Buddha) meditative state?' He replied: 'O King! The Śramaṇa Gautama has nine successive meditative states, entering into samāpatti (samāpatti, meditative absorption): the first is the first dhyāna (prathamadhyāna); the second is the second dhyāna (dvitīyadhyāna); the third is the third dhyāna (tṛtīyadhyāna); the fourth is the fourth dhyāna (caturthadhyāna); the fifth is the sphere of infinite space (ākāśānantyāyatana); the sixth is the sphere of infinite consciousness (vijñānānantyāyatana); the seventh is the sphere of nothingness (ākiṃcanyāyatana); the eighth is the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); the ninth is the cessation of perception and feeling (nirodhasamāpatti).' 'O King, you should know! The Śramaṇa Gautama, having abandoned all desires, evils, and unwholesome dharmas, with initial and sustained thought, born of detachment, enters into the practice of the first dhyāna. The so-called abandoning of all desires refers to the various defiled dharmas that are opposed by the first dhyāna; abandoning these dharmas is called abandoning all desires. The so-called abandoning of all evil and unwholesome dharmas refers to the ten unwholesome actions such as killing, which arise from greed, hatred, and delusion; these are called unwholesome dharmas. Abandoning these dharmas is called the first dhyāna. The so-called initial thought refers to being together with thought. What is thought? Upon what realm does it accord with the first dhyāna? There are many kinds of thought, such as perception, reflection, contemplation, and concentration; these are called thought. What is sustained thought? It is the thought that accords with the practice of the first dhyāna, reflecting on feeling, desire, concentration, and perception; these are called sustained thought. Based on the practice of renunciation, together with initial and sustained thought, the first dhyāna is achieved; based on the practice of renunciation, together with joy and happiness, the practice of the first dhyāna is achieved, this is called entering the practice of the first dhyāna with joy and happiness. The so-called practice refers to upholding, mindfulness, joy, happiness, and knowledge; these are called practice.'
大王當知！沙門瞿曇住初禪中，得無生法忍，增上欲心，是故入初禪求無生法忍。為求轉勝無生忍故，于初禪中生不堅固想，起上欲心舍彼初禪求第二禪。為欲入彼第二禪故，離彼初禪有覺有觀心，滅于彼心、離於彼心、凈于彼心、寂靜彼心。內凈、心一處、無覺無觀、定生喜樂，入第二禪行。內凈者，謂對治彼障第二禪法，寂靜彼法清凈無濁，是名內凈。心一處者，謂滅彼初禪一切覺觀，寂靜一味猶如大海，一切諸水入皆一味，所謂鹽味。入第二禪，滅彼初禪一切覺觀，寂靜一味無覺無觀，如是名得無覺無觀三昧。依彼三昧生喜，謂于佛法僧中生於喜心。依彼喜心，諸善功德自然滿足。
「為欲令彼無生法忍轉轉增勝、轉轉光明、轉轉勝妙、轉轉柔軟，得上欲心，于彼第二禪中不住、不樂，更求勝上第三禪行。生如是心，知彼喜心障第三禪及無生法忍，是故離喜，行舍憶念，安慧身受樂，是樂聖人亦說亦舍，依彼二禪無生法忍勝上欲心，離彼喜樂，入三禪行，得三昧樂。
「厭于彼喜，生如是心：『此無喜樂，是無常樂、是盡滅法，非常、非恒、非真實樂、非究竟樂。』如是知已，轉更復起勝無生忍增上欲心。依彼勝忍增上欲心，不樂苦樂、遠離苦樂，先滅憂喜，不苦不樂，舍念清凈，入第四禪行，得
【現代漢語翻譯】 現代漢語譯本：大王應當知道！沙門瞿曇（釋迦牟尼佛）安住于初禪之中，獲得了無生法忍（對諸法不生不滅的真理的領悟），生起了更強烈的希求心，因此進入初禪是爲了尋求無生法忍。爲了尋求更加殊勝的無生忍，在初禪中生起了不堅固的想法，生起了向上追求的心，捨棄了初禪而尋求第二禪。爲了進入那第二禪，舍離了初禪的有覺有觀的心，滅除了那心、舍離了那心、凈化了那心、寂靜了那心。內心清凈、心專注於一處、無覺無觀、由禪定而生喜樂，進入第二禪的修行。內心清凈，是指對治那些障礙第二禪的法，寂靜那些法，清凈無濁，這叫做內心清凈。心專注於一處，是指滅除了初禪的一切覺觀，寂靜而成為一味，猶如大海，一切水流入都成為一味，即鹹味。進入第二禪，滅除了初禪的一切覺觀，寂靜而成為一味，無覺無觀，這樣叫做獲得無覺無觀三昧（禪定）。依靠那三昧生起喜悅，是指在佛法僧中生起喜悅的心。依靠那喜悅的心，各種善功德自然圓滿。 爲了使那無生法忍轉而更加增勝、更加光明、更加殊勝美妙、更加柔軟，生起更強烈的希求心，對於那第二禪不執著、不喜樂，更尋求更加殊勝的第三禪的修行。生起這樣的心，知道那喜悅的心會障礙第三禪和無生法忍，因此舍離喜悅，修行捨棄憶念，安住于智慧，身體感受快樂，這快樂聖人也說也捨棄，依靠那二禪的無生法忍的殊勝希求心，舍離那喜樂，進入三禪的修行，獲得三昧的快樂。 厭惡那喜悅，生起這樣的心：『這無喜樂，是無常的快樂、是會滅盡的法，不是恒常的、不是真實的快樂、不是究竟的快樂。』這樣知道后，轉而更加生起殊勝的無生忍的增上希求心。依靠那殊勝的忍的增上希求心，不執著苦樂、遠離苦樂，先滅除了憂喜，不苦不樂，捨棄憶念清凈，進入第四禪的修行，獲得...
【English Translation】 English version: Great King, you should know! The Śramaṇa Gautama (Shakyamuni Buddha) dwells in the first dhyāna (meditative absorption), having attained the kṣānti (acceptance) of non-origination of dharmas (phenomena), and with an increased desire, therefore enters the first dhyāna seeking the kṣānti of non-origination. To seek a more superior kṣānti of non-origination, he generates the thought of impermanence in the first dhyāna, and with an upward-seeking mind, abandons the first dhyāna to seek the second dhyāna. To enter that second dhyāna, he abandons the mind with vitarka (initial application of thought) and vicāra (sustained application of thought) of the first dhyāna, extinguishes that mind, abandons that mind, purifies that mind, and stills that mind. With inner purity, the mind focused on one point, without vitarka and vicāra, joy and happiness born of samādhi (meditative concentration), he enters the practice of the second dhyāna. Inner purity refers to counteracting those dharmas that obstruct the second dhyāna, stilling those dharmas, being pure and without turbidity; this is called inner purity. The mind focused on one point refers to extinguishing all vitarka and vicāra of the first dhyāna, becoming still and of one taste, like the great ocean, where all waters entering become of one taste, namely, salty. Entering the second dhyāna, extinguishing all vitarka and vicāra of the first dhyāna, becoming still and of one taste, without vitarka and vicāra, this is called attaining the samādhi of no vitarka and no vicāra. Relying on that samādhi, joy arises, which means joy arises in the Buddha, Dharma, and Sangha. Relying on that joy, all virtuous merits are naturally fulfilled. To make that kṣānti of non-origination become more and more superior, more and more luminous, more and more excellent and wonderful, more and more gentle, and with an increased desire, he does not dwell in or delight in that second dhyāna, but seeks the more superior practice of the third dhyāna. Generating such a thought, knowing that the mind of joy obstructs the third dhyāna and the kṣānti of non-origination, therefore abandoning joy, he practices equanimity and mindfulness, dwells in wisdom, and experiences bodily pleasure, which the noble ones also speak of and abandon. Relying on the superior desire of the kṣānti of non-origination of those two dhyānas, abandoning that joy and happiness, he enters the practice of the third dhyāna, attaining the happiness of samādhi. Disgusted with that joy, he generates such a thought: 『This joy without happiness is impermanent happiness, a dharma that will be extinguished, not constant, not real happiness, not ultimate happiness.』 Knowing this, he then generates an even more superior desire for the kṣānti of non-origination. Relying on the superior desire of that kṣānti, not clinging to suffering or happiness, abandoning suffering and happiness, first extinguishing sorrow and joy, neither suffering nor happiness, abandoning mindfulness and purity, he enters the practice of the fourth dhyāna, attaining...
第四禪三摩拔提。柔軟心、自在心、寂靜心、光明心、正直心，舍彼一切所有樂事與諸眾生，與彼眾生安隱樂時，即時得彼勝無生忍光明現前，得彼勝忍光明現前故，令行速疾，于第四禪勝妙樂中，不生樂心。
「遠離彼樂舍念清凈，惟見無邊虛空現前，過一切色相，滅一切有對相，不念種種相，知無邊虛空，即入無邊虛空行。如是觀色，略有二種：一者、四大；二者、依四大。四大者，謂地、水、火、風；依四大者，謂色、香、味、觸。如是廣有八種色相，離彼色相，無彼色相，滅彼一切諸色相，名過一切色相。隨何等法有其色相，彼法必有所對礙相，滅彼一切所有對相，不念、不行種種異相，而能過彼種種異相，而不念彼種種異相故，惟見虛空相，是故知無邊虛空，即入無邊虛空行。是故說言，過一切色相。
「入彼無邊虛空三昧已，生如是心：『虛空無邊，虛空無際，虛空無岸，隨何等法，以無邊等故，彼法無有前際、中際、后際。』如是觀一切法無前、中、后際，入如是三昧，即於一切眾生起大慈心，即舍一切法，得平等智而現在前。」
「爾時于彼無生忍中，始得勝進光明現前，過一切無邊虛空相，現前知無邊識相，入無邊識處行。生如是心：『是無邊虛空相，惟是識想分別。』得如是
【現代漢語翻譯】 現代漢語譯本 進入第四禪三摩缽提（Samapatti，禪定）。生起柔軟心、自在心、寂靜心、光明心、正直心，捨棄一切享樂之事，將安樂給予眾生，當衆生安樂時，即刻獲得殊勝的無生忍（Anutpattika-dharma-ksanti，對法不生不滅的領悟）光明顯現。因獲得殊勝的無生忍光明顯現，修行速度加快，在第四禪的殊勝妙樂中，不生起貪戀之心。 『遠離對快樂的執著，捨棄雜念，唯見無邊虛空顯現。超越一切色相（rupa，物質形態），滅除一切有對礙之相，不執著于種種表象，了知無邊虛空，即進入無邊虛空行。』如此觀察色法，略有二種：一者，四大（mahabhuta，地、水、火、風）；二者，依四大而生。四大是指地、水、火、風；依四大而生是指色、香、味、觸。如此廣有八種色相，遠離這些色相，不執著于這些色相，滅除一切色相，名為超越一切色相。任何法若有色相，則必有對礙之相，滅除一切對礙之相，不執著、不行於種種差異之相，才能超越種種差異之相。因不執著于種種差異之相，唯見虛空之相，因此了知無邊虛空，即進入無邊虛空行。所以說，超越一切色相。 『進入無邊虛空三昧（samadhi，禪定）后，生起這樣的心念：虛空無邊，虛空無際，虛空無岸。任何法，因其無邊等特性，則無有前際、中際、后際。』如此觀察一切法無前際、中際、后際，進入這樣的三昧，即對一切眾生生起大慈悲心，即捨棄一切法，獲得平等智慧而顯現於前。 『此時，在無生忍中，開始獲得殊勝的進步，光明顯現，超越一切無邊虛空之相，顯現了知無邊識（vijnana，意識）之相，進入無邊識處行。生起這樣的心念：這無邊虛空之相，只是識想分別。』獲得這樣的
【English Translation】 English version Entering the fourth dhyana samapatti (meditative absorption). A soft mind, a free mind, a tranquil mind, a bright mind, and an upright mind arise. One relinquishes all pleasurable things, bestowing peace and happiness upon all beings. When those beings are at peace, the superior light of Anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas) immediately manifests. Because this superior light of acceptance manifests, the practice accelerates, and one does not develop attachment to the sublime bliss of the fourth dhyana. 'Having abandoned attachment to pleasure, and relinquished distractions, one sees only the manifestation of boundless space. Transcending all forms (rupa), extinguishing all forms of resistance, not clinging to various appearances, and knowing boundless space, one enters the practice of boundless space.' Observing form in this way, there are broadly two types: first, the four great elements (mahabhuta) and second, that which is dependent on the four great elements. The four great elements are earth, water, fire, and wind; that which is dependent on the four great elements are form, smell, taste, and touch. Thus, there are broadly eight types of form. By separating from these forms, not clinging to these forms, and extinguishing all forms, one is said to have transcended all forms. Any dharma that has form must have a corresponding form of resistance. By extinguishing all forms of resistance, not clinging to or practicing various different forms, one can transcend these various different forms. Because one does not cling to these various different forms, one sees only the aspect of space. Therefore, one knows boundless space and enters the practice of boundless space. Thus, it is said, one transcends all forms. 'Having entered the samadhi of boundless space, one generates this thought: space is boundless, space is limitless, space has no shore. Any dharma, because of its boundless nature, has no beginning, middle, or end.' Observing all dharmas as having no beginning, middle, or end, and entering this samadhi, one generates great compassion for all beings, relinquishes all dharmas, and attains equal wisdom, which manifests before one. 'At this time, within the acceptance of non-arising, one begins to make superior progress, and light manifests. Transcending all aspects of boundless space, one manifests the knowledge of boundless consciousness (vijnana), and enters the practice of the sphere of boundless consciousness. One generates this thought: this aspect of boundless space is merely the discrimination of consciousness.'
心，知一切法惟是識相，是識無量，入如是三昧，得無生法忍，非究竟成就無生法忍。過一切無邊識相處現前，知無所有處，入無所有少處行。無所有者，無彼所有貪瞋癡等分別之心，種種分別虛妄分別，一切世間有為之法，皆從虛妄分別心生，無彼所有故，言無所有。少者，如向所說，法中少相、細相、微相等，名少相；無彼少相故，言無少；過彼一切粗細想故，言無所有無所少。住是三昧，得於轉勝無生法忍光明現前。
「為得彼勝無生法忍，而不樂彼無所有無少三昧，生勝欲心，轉求增上三昧勝行。生如是心：『是無所有無少行相，亦是細相虛妄分別故。』次觀非想非非想。何等是非想非非想？非想者是空，非非想者從因緣生。爾時非想非非想三昧現前，過一切無所有處少相，入非想非非想處三昧。行住于彼處，生如是心：『彼非想非非想處，無所可樂遠離彼法。』即證諸法不生不滅三昧現前。知一切法不生不滅，見一切法自性寂滅、不行不住。爾時名得勝上清凈無生法忍。是名九種次第入三摩拔提。大王當知！沙門瞿曇畢竟成就如是定法，是故我言，無有過失。」
王言：「大師！何者如來解脫之相？」
答言：「大王！沙門瞿曇解脫有八種：一者、有色見色；二者、內有色相見外色；三
【現代漢語翻譯】 現代漢語譯本 心，了知一切法都只是意識的顯現，這意識是無量的。進入這樣的三昧（samadhi，禪定），獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），但並非究竟成就無生法忍。超越一切無邊意識的顯現之處，顯現出知無所有處，進入無所有少處的修行。所謂『無所有』，是指沒有那些貪、嗔、癡等分別之心，沒有種種分別和虛妄分別。一切世間有為之法，都從虛妄分別心產生，因為沒有那些（分別心），所以說『無所有』。所謂『少』，是指像前面所說的，法中的少相、細相、微相等，稱為少相；因為沒有那些少相，所以說『無少』；超越那些一切粗細的念想，所以說『無所有無所少』。安住于這種三昧，就能獲得更加殊勝的無生法忍光明顯現。 爲了獲得那殊勝的無生法忍，而不樂於那無所有無少三昧，生起更強烈的慾望，轉而尋求更增上的三昧勝行。生起這樣的想法：『這無所有無少的行相，也是細微的虛妄分別。』接著觀察非想非非想（naivasamjna-nasamjna，既非有想也非無想）。什麼是非想非非想呢？『非想』是指空，『非非想』是從因緣而生。這時，非想非非想三昧顯現，超越一切無所有處的少相，進入非想非非想處三昧。修行安住于那個境界，生起這樣的想法：『那非想非非想處，沒有什麼可貪戀的，應當遠離那個法。』隨即證得諸法不生不滅的三昧顯現。了知一切法不生不滅，見到一切法自性寂滅、不行不住。這時，就稱為獲得殊勝清凈的無生法忍。這稱為九種次第進入三摩拔提（samapatti，等至）。大王應當知道！沙門瞿曇（Śākyamuni，釋迦牟尼）最終成就了這樣的禪定之法，所以我說，沒有過失。」 國王說：『大師！什麼是如來（Tathāgata，佛）解脫的相狀？』 回答說：『大王！沙門瞿曇的解脫有八種：第一種，有色身的人看到有色身；第二種，內心有色相的人看到外在的色身；第三種，...
【English Translation】 English version The mind knows that all dharmas (phenomena) are merely appearances of consciousness, and this consciousness is immeasurable. Entering such a samadhi (meditative absorption), one attains the anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas), but this is not the ultimate achievement of the anutpattika-dharma-ksanti. Transcending all the realms of boundless consciousness, the state of knowing the place of nothingness appears, and one enters the practice of the place of little nothingness. 『Nothingness』 refers to the absence of discriminatory thoughts such as greed, hatred, and delusion, and the absence of various discriminations and false discriminations. All conditioned dharmas of the world arise from false discriminatory thoughts. Because these (discriminatory thoughts) are absent, it is called 『nothingness.』 『Little』 refers to the subtle aspects, such as the subtle, minute, and fine aspects of dharmas, which are called little aspects. Because these little aspects are absent, it is called 『no little.』 Transcending all coarse and fine thoughts, it is called 『nothingness and no little.』 Abiding in this samadhi, one attains the manifestation of the superior light of the anutpattika-dharma-ksanti. In order to attain that superior anutpattika-dharma-ksanti, and not delight in that samadhi of nothingness and no little, one generates a stronger desire and seeks a more advanced practice of samadhi. One generates the thought: 『This state of nothingness and no little is also a subtle form of false discrimination.』 Then, one contemplates the state of neither perception nor non-perception (naivasamjna-nasamjna). What is neither perception nor non-perception? 『Neither perception』 refers to emptiness, and 『non-non-perception』 arises from conditions. At this time, the samadhi of neither perception nor non-perception appears, transcending all the little aspects of the place of nothingness, and one enters the samadhi of the place of neither perception nor non-perception. Practicing and abiding in that state, one generates the thought: 『That place of neither perception nor non-perception has nothing to be desired, and one should distance oneself from that dharma.』 Immediately, the samadhi of the non-arising and non-ceasing of all dharmas manifests. One knows that all dharmas neither arise nor cease, and one sees that the self-nature of all dharmas is quiescent, neither moving nor abiding. At this time, one is said to have attained the superior and pure anutpattika-dharma-ksanti. This is called the nine successive stages of entering samapatti (attainment). Great King, you should know! Śākyamuni (Shakyamuni) ultimately achieved such a dharma of samadhi, therefore I say, there is no fault.」 The king said, 『Master! What are the characteristics of the Tathāgata』s (Buddha's) liberation?』 The answer was, 『Great King! Śākyamuni』s liberation has eight aspects: The first is when a person with a physical form sees a physical form; the second is when a person with an internal form sees an external form; the third is...
者、信凈；四者、過一切色相，滅一切有對相，不念一切別異相，知無邊虛空，即入無邊虛空行；五者、過一切虛空無邊相，知無邊識，即入無邊識行；六者、過一切無邊識相，知無所有少，即入無所有處行；七者、過一切無所有處，知非有想非無想安隱，即入非有想非無想處行；八者、過一切非有想非無想行，滅一切受想，入滅盡定行。是名八解脫。有色見色者，有色者，皆是因緣生法；見空無壽者，能如是見，得脫于縛，名為解脫。內有色相見外色者，見空無壽者，皆是因緣生法，能如是見，得脫于縛，名為解脫。信凈者，若分別凈不凈相，名為邪見，以信凈故，得脫于縛，名為解脫。過一切色相，滅一切有對相，不念別異相，知無邊虛空，即入無邊虛空行者，無量虛空，虛空能如是知，得脫于縛，名為解脫。過一切虛空無邊相，知無邊識，即入無邊識行者，無量識無邊識，此無邊識即是空，能如是知，得脫于縛，名為解脫。過無邊識，知無所有少，即入無所有行者，所有者，名貪、瞋、癡煩惱，入無所有行者，滅彼煩惱，能如是知，得脫于縛，名為解脫。過無所有，知非有想非無想安隱，即入非有想非無想行者，非有想者，性空寂靜，非無想者，以依因緣而有，能如是見，得脫于縛，名為解脫。過一切非有想非
【現代漢語翻譯】 現代漢語譯本： 一、信奉清凈；二、超越一切色相，滅除一切有對相，不執著於一切差別相，了知無邊虛空，即進入無邊虛空行；三、超越一切虛空無邊相，了知無邊識，即進入無邊識行；四、超越一切無邊識相，了知一無所有，即進入無所有處行；五、超越一切無所有處，了知非有想非無想的安穩，即進入非有想非無想處行；六、超越一切非有想非無想行，滅除一切感受和思想，進入滅盡定行。這被稱為八解脫。 有色身而見色身者，有色身者，都是因緣所生的法；見到空無壽者，能夠這樣見，就能脫離束縛，稱為解脫。內在有色相而見外在色相者，見到空無壽者，都是因緣所生的法，能夠這樣見，就能脫離束縛，稱為解脫。信奉清凈者，如果分別清凈和不清凈的相，就稱為邪見，因為信奉清凈的緣故，就能脫離束縛，稱為解脫。超越一切色相，滅除一切有對相，不執著於差別相，了知無邊虛空，即進入無邊虛空行者，無量虛空，虛空能夠這樣了知，就能脫離束縛，稱為解脫。超越一切虛空無邊相，了知無邊識，即進入無邊識行者，無量識無邊識，這無邊識就是空，能夠這樣了知，就能脫離束縛，稱為解脫。超越無邊識，了知一無所有，即進入無所有行者，所有，指的是貪、嗔、癡煩惱，進入無所有行者，滅除那些煩惱，能夠這樣了知，就能脫離束縛，稱為解脫。超越無所有，了知非有想非無想的安穩，即進入非有想非無想行者，非有想，是性空寂靜，非無想，是依因緣而有，能夠這樣見，就能脫離束縛，稱為解脫。超越一切非有想非
【English Translation】 English version: First, purity of faith; second, transcending all forms, extinguishing all opposing forms, not dwelling on any distinctions, knowing the boundless void, thus entering the practice of the boundless void; third, transcending all aspects of the boundless void, knowing the boundless consciousness, thus entering the practice of the boundless consciousness; fourth, transcending all aspects of the boundless consciousness, knowing the absence of anything, thus entering the practice of the realm of nothingness; fifth, transcending all realms of nothingness, knowing the peace of neither perception nor non-perception, thus entering the practice of the realm of neither perception nor non-perception; sixth, transcending all practices of neither perception nor non-perception, extinguishing all feelings and thoughts, entering the practice of cessation. These are called the eight liberations. Those who have form and see form, those who have form, are all dharmas born of conditions; seeing the emptiness of no life, being able to see in this way, one is freed from bondage, called liberation. Those who have internal form and see external form, seeing the emptiness of no life, are all dharmas born of conditions, being able to see in this way, one is freed from bondage, called liberation. Those who have purity of faith, if they distinguish between pure and impure aspects, it is called wrong view, because of the purity of faith, one is freed from bondage, called liberation. Transcending all forms, extinguishing all opposing forms, not dwelling on distinctions, knowing the boundless void, thus entering the practice of the boundless void, the immeasurable void, the void is able to know in this way, one is freed from bondage, called liberation. Transcending all aspects of the boundless void, knowing the boundless consciousness, thus entering the practice of the boundless consciousness, the immeasurable consciousness, the boundless consciousness, this boundless consciousness is emptiness, being able to know in this way, one is freed from bondage, called liberation. Transcending the boundless consciousness, knowing the absence of anything, thus entering the practice of the realm of nothingness, 'anything' refers to the afflictions of greed, anger, and delusion, entering the practice of the realm of nothingness, extinguishing those afflictions, being able to know in this way, one is freed from bondage, called liberation. Transcending the realm of nothingness, knowing the peace of neither perception nor non-perception, thus entering the practice of the realm of neither perception nor non-perception, 'neither perception' is the emptiness of nature, 'nor non-perception' exists due to conditions, being able to see in this way, one is freed from bondage, called liberation. Transcending all practices of neither perception nor non-
無想，滅一切受想，入滅盡定行者，如是見：想如陽焰，受如泡；想即是受，受即是想。無知者、無壽者，能如是見，得脫于縛，名為解脫。大王當知！沙門瞿曇畢竟成就如是解脫，是故我言，無有過失。」
王言：「大師！何者如來神通智行？」
答言：「大王！沙門瞿曇神通行有六種：一者、天眼通；二者、天耳通；三者、他心通；四者、宿命通；五者、如意通；六者、漏盡通。
「大王當知！沙門瞿曇所有天眼，過諸一切天龍八部、聲聞、緣覺所有天眼，一切悉能明見十方功德智慧所成，悉見十方所有形色光明諸像，若粗、若細、若近、若遠，一切悉見明瞭分別，其中所有一切眾生遍諸趣中生死相續，若業業果、分別諸根悉知無餘，於十方界諸佛如來所有莊嚴凈妙國土亦見，其中菩薩、聲聞、五道眾生所修行業悉見無餘。何以故？是眼清凈，見無礙故；是眼不污，不著色故；是眼解脫，遠離諸見煩惱縛故；是眼清凈，性明瞭故；是眼無依，離所緣故；是眼不發，斷煩惱故；是眼無垢，斷諸惡故；是眼無翳，斷疑網故；是眼不起，斷障礙故；是眼無貪瞋恚愚癡，能斷一切諸結使故；是眼得明，照了法故；是眼念知，不行識故；是眼無上，究竟聖道故；是眼無礙，平等照眾生故；是眼無染，性清
【現代漢語翻譯】 現代漢語譯本： 對於那些進入無想（沒有念頭）狀態，滅盡一切感受和念頭，進入滅盡定（一種禪定狀態）的修行者來說，他們會這樣看待：念頭就像陽焰（海市蜃樓），感受就像水泡；念頭即是感受，感受即是念頭。沒有認知者，沒有壽命者，能夠這樣看待，就能從束縛中解脫出來，這被稱為解脫。大王您應當知道！沙門瞿曇（釋迦牟尼佛）最終成就了這樣的解脫，所以我說，他沒有過失。
國王問道：『大師！如來（佛）的神通智慧和修行是什麼樣的？』
回答說：『大王！沙門瞿曇的神通修行有六種：第一是天眼通（能見遠方或微細事物的能力）；第二是天耳通（能聽見遠方或微細聲音的能力）；第三是他心通（能知他人心念的能力）；第四是宿命通（能知過去世的能力）；第五是如意通（能隨意變化的能力）；第六是漏盡通（斷除一切煩惱的能力）。』
『大王您應當知道！沙門瞿曇所擁有的天眼，超越了一切天龍八部（佛教中的護法神）、聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）所擁有的天眼。他能夠清楚地看見十方（各個方向）由功德和智慧所成就的一切，能夠看見十方所有形色光明的事物，無論是粗糙的還是細微的，無論是近處的還是遠處的，一切都看得清清楚楚，並且能夠分辨。他能夠看見其中所有一切眾生在各個輪迴中的生死相續，能夠分別知道他們的業和業果，以及他們的各種根器，沒有遺漏。他還能看見十方世界諸佛如來所有莊嚴清凈的國土，以及其中菩薩、聲聞、五道眾生所修行的行業，沒有遺漏。為什麼呢？因為他的眼睛清凈，看見事物沒有障礙；他的眼睛不被污染，不執著於色相；他的眼睛解脫，遠離了各種見解和煩惱的束縛；他的眼睛清凈，本性明亮；他的眼睛沒有依賴，脫離了所緣的對象；他的眼睛不生起，斷除了煩惱；他的眼睛沒有污垢，斷除了各種惡行；他的眼睛沒有遮蔽，斷除了疑惑的網；他的眼睛不生起，斷除了障礙；他的眼睛沒有貪婪、嗔恨、愚癡，能夠斷除一切煩惱的結使；他的眼睛獲得了光明，照亮了真理；他的眼睛念知，不被意識所牽引；他的眼睛是無上的，達到了究竟的聖道；他的眼睛沒有障礙，平等地照耀著眾生；他的眼睛沒有污染，本性清凈。』
【English Translation】 English version: For those practitioners who enter the state of 'no-thought' (absence of mental activity), extinguish all feelings and thoughts, and enter the cessation of perception and feeling (a state of meditative absorption), they see thus: thoughts are like a mirage, feelings are like bubbles; thought is feeling, and feeling is thought. One who is without a knower, without a life-span, seeing in this way, is liberated from bondage, and this is called liberation. O King, you should know! The Śramaṇa Gautama (Buddha) has ultimately achieved such liberation, therefore I say, he has no fault.
The King asked: 'Master! What is the Tathāgata's (Buddha's) supernormal wisdom and practice?'
The answer was: 'O King! The Śramaṇa Gautama's supernormal practices are of six kinds: first is the divine eye (ability to see distant or subtle things); second is the divine ear (ability to hear distant or subtle sounds); third is the knowledge of others' minds (ability to know the thoughts of others); fourth is the knowledge of past lives (ability to know past lives); fifth is the ability to manifest at will (ability to transform at will); sixth is the extinction of outflows (ability to eliminate all defilements).'
'O King, you should know! The divine eye that the Śramaṇa Gautama possesses surpasses the divine eyes of all the gods, dragons, and other beings of the eight classes, as well as those of the Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). He can clearly see all that is accomplished by merit and wisdom in the ten directions (all directions), and he can see all forms and lights in the ten directions, whether they are coarse or fine, near or far, all clearly and distinctly. He can see all beings in all realms of existence, their cycle of birth and death, and he can distinguish their actions and their consequences, as well as their various faculties, without omission. He can also see the pure and adorned lands of all the Buddhas in the ten directions, as well as the practices of the Bodhisattvas, Śrāvakas, and beings in the five realms, without omission. Why is this so? Because his eye is pure, seeing without obstruction; his eye is not defiled, not attached to forms; his eye is liberated, free from the bonds of views and defilements; his eye is pure, its nature is clear; his eye is without dependence, detached from objects of perception; his eye does not arise, having cut off defilements; his eye is without blemish, having cut off all evil; his eye is without obscuration, having cut off the net of doubt; his eye does not arise, having cut off obstacles; his eye is without greed, hatred, and delusion, able to cut off all the fetters of defilements; his eye has obtained light, illuminating the truth; his eye is mindful and knowing, not led by consciousness; his eye is supreme, having reached the ultimate holy path; his eye is without obstruction, equally illuminating all beings; his eye is without defilement, its nature is pure.'
凈故。何以故？沙門瞿曇住大悲心，善分別義，無有諍訟；隨見聞說，舍諸不善；趣于道場，心無障礙。見慳貪者，能以財施；見犯戒者，勸攝諸根；見瞋恚者，勸忍不諍；見懈怠者，勸勤精進；見散亂者，示禪定樂；見愚癡者，教修智慧。故得天眼清凈無障，是名天眼神通智行。
「大王當知！沙門瞿曇所有天耳，盡十方界，其中所有一切諸聲，天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人聲，悉能分別；及知諸佛說法之聲，菩薩、聲聞、緣覺之聲；一切耳根所能對聲，乃至地獄、畜生、餓鬼、蚊、虻、蠅、蚤所有諸聲，悉皆能聞；若諸眾生心有所緣，善惡無記所出音聲，一切解了；悉聞過去未來諸聲，皆盡本際。何以故？沙門瞿曇安住大悲，能聞諸聲無有障礙，斷諸煩惱習氣滅故，是名天耳神通智行。
「大王當知！沙門瞿曇所有他心神通智行，所有眾生、眾生所攝，如其心念。所謂善心、不善心、無記心、順煩惱心、背煩惱心、聲聞心、辟支佛心、菩薩心、佛心、天心、龍心、夜叉心、乾闥婆心、阿修羅心、迦樓羅心、緊那羅心、摩睺羅伽心、人非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、過去心、未來心悉分別知。何以故？沙門瞿曇安住大悲，能知他心無礙無障，
【現代漢語翻譯】 現代漢語譯本：
『清凈的緣故。』為什麼呢？沙門瞿曇（釋迦牟尼佛）安住于大悲心，善於分辨義理，沒有爭訟；隨所見所聞而說，捨棄一切不善；趨向于道場，心中沒有障礙。見到慳吝貪婪的人，能以財物佈施；見到犯戒的人，勸導他們攝持諸根；見到嗔恚的人，勸導他們忍耐不爭；見到懈怠的人，勸導他們勤奮精進；見到散亂的人，開示禪定的快樂；見到愚癡的人，教導他們修習智慧。因此得到天眼清凈無礙，這稱為天眼神通的智慧和修行。
『大王應當知道！沙門瞿曇所擁有的天耳，遍及十方世界，其中所有一切聲音，天、龍、鬼神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等的聲音，都能分辨；以及知道諸佛說法的聲音，菩薩、聲聞、緣覺的聲音；一切耳根所能對的聲音，乃至地獄、畜生、餓鬼、蚊、虻、蠅、蚤等所有聲音，都能夠聽聞；如果眾生心中有所緣，善、惡、無記所發出的聲音，一切都瞭解；能夠聽到過去、未來的一切聲音，都窮盡其本源。為什麼呢？沙門瞿曇安住于大悲，能夠聽聞一切聲音沒有障礙，斷除一切煩惱習氣的緣故，這稱為天耳神通的智慧和修行。
『大王應當知道！沙門瞿曇所擁有的他心神通的智慧和修行，所有眾生、眾生所攝，如其心念。所謂善心、不善心、無記心、順煩惱心、背煩惱心、聲聞心、辟支佛心、菩薩心、佛心、天心、龍心、夜叉心、乾闥婆心、阿修羅心、迦樓羅心、緊那羅心、摩睺羅伽心、人非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、過去心、未來心，都能夠分別知道。為什麼呢？沙門瞿曇安住于大悲，能夠知道他人的心念沒有障礙， 斷除一切煩惱習氣的緣故，這稱為他心神通的智慧和修行。』
【English Translation】 English version:
'Because of purity.' Why is that? The Śramaṇa Gautama (Shakyamuni Buddha) dwells in great compassion, is skilled in discerning meanings, and has no disputes; he speaks according to what he sees and hears, abandoning all that is unwholesome; he proceeds to the place of enlightenment, his mind without obstruction. Seeing those who are stingy, he is able to give with generosity; seeing those who break precepts, he encourages them to restrain their senses; seeing those who are angry, he encourages them to be patient and not contend; seeing those who are lazy, he encourages them to be diligent and energetic; seeing those who are scattered, he shows them the joy of meditation; seeing those who are ignorant, he teaches them to cultivate wisdom. Therefore, he obtains the pure and unobstructed divine eye, this is called the wisdom and practice of the divine eye supernormal power.
'Great King, you should know! The Śramaṇa Gautama's divine ear encompasses the entire ten directions, and all the sounds within them, the sounds of gods, dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans, he is able to distinguish; and he knows the sounds of the Buddhas teaching the Dharma, the sounds of Bodhisattvas, Śrāvakas, and Pratyekabuddhas; all sounds that the ear can perceive, even the sounds of hell beings, animals, hungry ghosts, mosquitoes, gadflies, flies, and fleas, he is able to hear; if sentient beings have any mental focus, the sounds that arise from good, evil, or neutral states, he understands all; he can hear all sounds of the past and future, reaching their ultimate origin. Why is that? The Śramaṇa Gautama dwells in great compassion, is able to hear all sounds without obstruction, because he has extinguished all afflictions and habitual tendencies, this is called the wisdom and practice of the divine ear supernormal power.
'Great King, you should know! The Śramaṇa Gautama's wisdom and practice of knowing the minds of others, all sentient beings and what is encompassed by sentient beings, he knows their thoughts. That is, good thoughts, unwholesome thoughts, neutral thoughts, thoughts that accord with afflictions, thoughts that oppose afflictions, the minds of Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, gods, dragons, yakshas (nature spirits), gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, hell beings, animals, hungry ghosts, beings in the realm of Yama, past thoughts, and future thoughts, he is able to distinguish and know them all. Why is that? The Śramaṇa Gautama dwells in great compassion, is able to know the minds of others without obstruction, because he has extinguished all afflictions and habitual tendencies, this is called the wisdom and practice of knowing the minds of others supernormal power.'
無諸煩惱故，斷諸習氣故，照一切法故，能如是解，是名他心神通智行。
「大王當知！沙門瞿曇所有宿命神通智行，念知過去一生、二生，乃至十生、百生、千生、無量百生、無量千生、無量百千生，及天地成壞、無量世界成、無量世界壞、無量成壞世界、無量成壞劫，知諸眾生於是中生、如是種姓、如是名字、如是色像、如是壽命、如是受苦、如是受樂、如是住處、如是衣服、飲食，於是中死還是中生、于彼中死還彼中生、死此生彼、死彼生此，盡過去際悉知無餘。又知過去盡過去際所有諸佛，如是眷屬、父母、妻子、兄弟、姊妹，從初發心出家求道，修集願行，供養諸佛，教化調伏一切眾生，坐菩提樹成等正覺，如是名號、如是住處、如是勝坐、如是聲聞、如是侍者、如是天、如是人、如是大眾、如是外道、如是說法、如是度眾生、如是壽命、如是滅度、如是正法住、如是像法住，悉能念知。何以故？安住大悲，善解作業故；是智無惱，安住禪定故；是智無畏，善攝智慧故：是智自然，不從他求現得善知故；是智正憶，畢竟不失故；是智功德，究竟大乘故；是智善根，從波羅蜜生到彼岸故。是名知宿命神通智行。
大薩遮尼乾子所說經卷第七 大正藏第 09 冊 No. 0272 大薩遮尼乾
【現代漢語翻譯】 現代漢語譯本 因為沒有各種煩惱，斷除了各種習氣，照見一切法，能夠這樣理解，這稱為他心神通智行。 『大王您應當知道！沙門瞿曇（釋迦牟尼佛）所擁有的宿命神通智行，能夠憶念知道過去一生、二生，乃至十生、百生、千生、無量百生、無量千生、無量百千生，以及天地形成和壞滅、無量世界的形成、無量世界的壞滅、無量形成和壞滅的世界、無量形成和壞滅的劫數，知道眾生在其中出生、這樣的種姓、這樣的名字、這樣的容貌、這樣的壽命、這樣承受痛苦、這樣享受快樂、這樣的住處、這樣的衣服、飲食，在其中死去又在其中出生、在那個地方死去又在那個地方出生、死在這裡生在那裡、死在那裡生在這裡，盡過去的所有際涯都完全知道沒有遺漏。又知道過去所有際涯的所有諸佛，這樣的眷屬、父母、妻子、兄弟、姐妹，從最初發心出家求道，修集願行，供養諸佛，教化調伏一切眾生，坐在菩提樹下成就無上正等正覺，這樣的名號、這樣的住處、這樣的殊勝座位、這樣的聲聞弟子、這樣的侍者、這樣的天人、這樣的人、這樣的大眾、這樣的外道、這樣的說法、這樣度化眾生、這樣的壽命、這樣的滅度、這樣的正法住世、這樣的像法住世，都能夠憶念知道。為什麼呢？因為安住于大悲心，善於理解業力；這種智慧沒有煩惱，安住于禪定；這種智慧沒有畏懼，善於攝持智慧；這種智慧是自然的，不從他人求得而自然顯現；這種智慧是正確的憶念，最終不會失去；這種智慧是功德，最終到達大乘；這種智慧是善根，從波羅蜜（到達彼岸的方法）產生而到達彼岸。這稱為知宿命神通智行。』 《大薩遮尼乾子所說經》卷第七 《大正藏》第09冊 No. 0272 《大薩遮尼乾》
【English Translation】 English version Because of the absence of all afflictions, the severing of all habitual tendencies, and the illumination of all dharmas, one is able to understand in this way. This is called the wisdom of knowing others' minds through spiritual powers. 'Great King, you should know! The spiritual power of knowing past lives possessed by the Śramaṇa Gautama (Shakyamuni Buddha) enables him to recall and know one past life, two past lives, up to ten, a hundred, a thousand, countless hundreds, countless thousands, countless hundreds of thousands of past lives, as well as the formation and destruction of the heavens and earth, the formation of countless worlds, the destruction of countless worlds, countless worlds of formation and destruction, countless kalpas of formation and destruction. He knows that beings are born in these realms, with such lineages, such names, such appearances, such lifespans, such experiences of suffering, such experiences of joy, such dwelling places, such clothing, and such food. He knows that they die in these realms and are born again in these realms, die in those realms and are born again in those realms, die here and are born there, die there and are born here. He knows all past existences without any remainder. Furthermore, he knows all the Buddhas of all past existences, their retinues, parents, wives, brothers, and sisters, from the initial aspiration to leave home and seek the path, cultivating vows and practices, making offerings to the Buddhas, teaching and taming all beings, sitting under the Bodhi tree and attaining supreme enlightenment. He knows their names, their dwelling places, their sublime seats, their Śrāvaka disciples, their attendants, their gods, their humans, their assemblies, their non-Buddhist teachers, their teachings, their ways of liberating beings, their lifespans, their parinirvāṇa, the duration of their true Dharma, and the duration of their semblance Dharma. He is able to recall and know all of these. Why is this so? Because he abides in great compassion and understands the workings of karma; this wisdom is without affliction, abiding in meditative concentration; this wisdom is without fear, skillfully gathering wisdom; this wisdom is natural, not obtained from others but naturally manifested; this wisdom is correct recollection, ultimately not lost; this wisdom is merit, ultimately reaching the Mahāyāna; this wisdom is a root of goodness, arising from the pāramitās (perfections) and reaching the other shore. This is called the spiritual power of knowing past lives.' The Seventh Scroll of the Sutra Spoken by the Great Satya Nigantha Taisho Tripitaka Volume 09, No. 0272, The Great Satya Nigantha
子所說經
大薩遮尼乾子所說經卷第八
元魏天竺三藏菩提留支譯
如來無過功德品第八之三
「大王當知！沙門瞿曇如意神通智行者，為欲調伏邪見剛強難化眾生，令從正法，是故沙門瞿曇能示種種神通教化，若色相、若勢力、若變化。色相者，謂示佛色像、菩薩色像、緣覺色像、聲聞色像，釋提桓因、梵天王、四天王色像，轉輪聖王色像，及餘種種乃至畜生色像，隨諸眾生應見受化，悉能示現，而為說法。若有眾生恃身強力而起憍慢、瞋恚、貢高，為欲調伏如是眾生，示現大力如那羅延，以須彌山置一指端，擲著他方無量世界，或時斷取三千大千世界下至水際，以一手舉高至有頂，住經一劫，現如是力，令彼憍慢自大眾生貢高心息，而為說法。變化者，以變化力能變大海如牛跡水，大海不減牛跡不大，變牛跡水能成大海。若劫將盡火災起時，應見水者即變為水，應見風者即變為風；水災起時，應見火者即變為火，應見風者即變為風；風災起時，應見水者即變為水，應見火者即變為火——作如是等種種變化，示諸眾生令生歡喜，而為說法。何以故？是神通力，信欲、精進、禪定、智慧諸法所攝，調伏柔和，心得自在，善修集故，是名如意神通。
「大王當知！沙門瞿曇漏盡通智行
【現代漢語翻譯】 現代漢語譯本 《大薩遮尼乾子所說經》第八卷 元魏天竺三藏菩提留支譯 如來無過功德品第八之三 『大王應當知道！沙門瞿曇（釋迦牟尼佛）是具有如意神通智慧的修行者，爲了調伏那些邪見剛強、難以教化的眾生，使他們歸從正法，所以沙門瞿曇能夠示現種種神通進行教化，包括色相、勢力和變化。色相方面，他會示現佛的色像、菩薩的色像、緣覺（辟支佛）的色像、聲聞（阿羅漢）的色像，以及釋提桓因（帝釋天）、梵天王、四天王等色像，轉輪聖王的色像，乃至各種畜生的色像，隨順眾生應該見到的形象而進行教化，併爲他們說法。如果有的眾生仗恃自身強壯的力氣而生起驕慢、嗔恚、貢高之心，爲了調伏這些眾生，他會示現像那羅延（毗濕奴）一樣的大力，用一根手指頭托起須彌山（宇宙中心的大山），然後將其投擲到其他無量世界；或者有時擷取三千大千世界，下至水際，用一隻手舉到有頂天，持續一劫的時間，展現這樣的力量，使那些驕慢自大、貢高自滿的眾生息滅傲慢之心，然後為他們說法。變化方面，他能以變化之力將大海變成像牛蹄印中的水一樣小，而大海不會因此減少，牛蹄印中的水也不會因此增大；也能將牛蹄印中的水變成大海。如果劫末將至，火災發生時，應該見到水的眾生，他就會將其變為水；應該見到風的眾生，他就會將其變為風。水災發生時，應該見到火的眾生，他就會將其變為火；應該見到風的眾生，他就會將其變為風。風災發生時，應該見到水的眾生，他就會將其變為水；應該見到火的眾生，他就會將其變為火——他會做出這樣的種種變化，向眾生展示，使他們生起歡喜心，然後為他們說法。為什麼呢？因為這些神通力，是信欲、精進、禪定、智慧等諸法所攝，通過調伏柔和，使心得到自在，善於修習而成就的，這叫做如意神通。 『大王應當知道！沙門瞿曇是具有漏盡通智慧的修行者，
【English Translation】 English version The Sutra Spoken by the Great Satya Nigantha, Volume 8 Translated by Bodhiruci, Tripitaka Master from India of the Yuan Wei Dynasty Chapter 8, Section 3: The Tathagata's Faultless Merits 『Great King, you should know! The Shramana Gautama (Shakyamuni Buddha), a practitioner with the wisdom of miraculous powers, in order to subdue those beings with perverse views who are stubborn and difficult to convert, and to lead them to the right Dharma, is why the Shramana Gautama is able to manifest various miraculous powers for teaching, including forms, powers, and transformations. In terms of forms, he will manifest the forms of Buddhas, Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), Shravakas (Arhats), as well as the forms of Shakra Devanam Indra (Indra), Brahma, the Four Heavenly Kings, the Chakravartin King, and even various animal forms, adapting to the forms that beings should see for their conversion, and then preach the Dharma to them. If there are beings who rely on their own physical strength and become arrogant, angry, and conceited, in order to subdue these beings, he will manifest great power like Narayana (Vishnu), lifting Mount Sumeru (the central mountain of the universe) with one fingertip and throwing it to countless other worlds; or sometimes cutting off the three thousand great thousand worlds, down to the water's edge, lifting it with one hand to the highest heaven, and sustaining it for one kalpa, demonstrating such power to extinguish the arrogance and conceit of those proud and conceited beings, and then preach the Dharma to them. In terms of transformations, he can use the power of transformation to make the ocean as small as the water in a cow's hoofprint, without the ocean decreasing or the hoofprint water increasing; he can also transform the water in a cow's hoofprint into an ocean. If the end of a kalpa is approaching and a fire disaster occurs, for beings who should see water, he will transform it into water; for beings who should see wind, he will transform it into wind. When a water disaster occurs, for beings who should see fire, he will transform it into fire; for beings who should see wind, he will transform it into wind. When a wind disaster occurs, for beings who should see water, he will transform it into water; for beings who should see fire, he will transform it into fire—he will perform such various transformations, showing them to beings to make them joyful, and then preach the Dharma to them. Why is this so? Because these miraculous powers are encompassed by the dharmas of faith, desire, diligence, meditation, and wisdom, achieved through subduing and gentleness, attaining freedom of mind, and skillful practice. This is called miraculous power of wish fulfillment. 『Great King, you should know! The Shramana Gautama is a practitioner with the wisdom of the extinction of outflows,
者，諸漏已盡遠離一切煩惱習氣，所謂欲漏、有漏、見漏、無明漏，不同一切聲聞、辟支佛等所得漏盡。何以故？一切聲聞、辟支佛等得漏盡已，一切生處而有障礙，不具自在教化眾生，是故有礙；沙門瞿曇無有障礙，是名漏盡智通。大王當知！沙門瞿曇畢竟成就如是神通智行，是故我言，無有過失。」
王言：「大師！云何如來四無礙智？」
答言：「大王！四無礙智者：一者、法無礙；二者、義無礙；三者、辭無礙；四者、樂說無礙。大王當知！沙門瞿曇法無礙者，謂觀眾生初發心行、多欲心行、少欲心行，及善法惡法、世間法出世間法、可作法不可作法、有漏法無漏法、有為法無為法、黑法白法、生死法涅槃法，菩提平等法性平等，如實而知，隨所應聞，而為演說，是名法無礙智。
「大王當知！沙門瞿曇義無礙者，于諸法中知第一義智，是無我智、無眾生智、無人智、無壽命智，知於過去無有掛礙智、知于未來無有邊智、知于現在一切種智，知諸諦智：是苦不和合智、知集不作智、知滅自性智、知道能到智，知諸眾生心行隨入智，皆如實知，隨所應聞，而能為說，是名義無礙智。
「大王當知！沙門瞿曇辭無礙智者，悉能了知一切音聲語言，所謂知諸天、龍、鬼神、乾闥婆、阿修羅
【現代漢語翻譯】 現代漢語譯本： 那些（指佛陀）已經斷盡了一切煩惱習氣，也就是所謂的欲漏（對慾望的執著）、有漏（對存在的執著）、見漏（錯誤的見解）、無明漏（對真理的無知），這與一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）等所證得的漏盡不同。為什麼呢？因為一切聲聞、辟支佛等證得漏盡后，在一切輪迴之處仍然存在障礙，不能自在地教化眾生，所以說他們有障礙；而沙門瞿曇（釋迦牟尼佛）沒有任何障礙，這被稱為漏盡智通（徹底斷除煩惱的智慧和神通）。大王您應當知道！沙門瞿曇最終成就了這樣的神通智慧和修行，所以我說他沒有任何過失。
國王問道：『大師！什麼是如來的四無礙智呢？』
答道：『大王！四無礙智是：第一，法無礙（對佛法的通達無礙）；第二，義無礙（對佛法真諦的理解無礙）；第三，辭無礙（表達佛法的言辭無礙）；第四，樂說無礙（樂於宣說佛法無礙）。大王您應當知道！沙門瞿曇的法無礙，是指他能觀察眾生最初的發心修行、多欲的心行、少欲的心行，以及善法惡法、世間法出世間法、可作法不可作法、有漏法無漏法、有為法無為法、黑法白法、生死法涅槃法，菩提（覺悟）的平等法性平等，都能如實地知曉，並能根據他們所能理解的，為他們演說佛法，這稱為法無礙智。
『大王您應當知道！沙門瞿曇的義無礙，是指他能通達諸法中的第一義智，也就是無我智（認識到沒有永恒不變的自我）、無眾生智（認識到沒有獨立的眾生）、無人智（認識到沒有獨立的個人）、無壽命智（認識到生命是無常的），他能知曉過去無有掛礙的智慧、知曉未來無有邊際的智慧、知曉現在一切種類的智慧，知曉諸諦（四聖諦）的智慧：知曉苦是不和合的智慧、知曉集是不造作的智慧、知曉滅是自性的智慧、知曉道是能到達的智慧，知曉眾生的心行並能隨順他們的根器而教導，都能如實地知曉，並能根據他們所能理解的，為他們演說佛法，這稱為義無礙智。
『大王您應當知道！沙門瞿曇的辭無礙智，是指他能完全瞭解一切音聲語言，也就是能瞭解諸天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天）
【English Translation】 English version: Those (referring to the Buddha) have exhausted all outflows and are free from all afflictions and habitual tendencies, namely the outflow of desire (attachment to desires), the outflow of existence (attachment to being), the outflow of views (wrong views), and the outflow of ignorance (ignorance of the truth). This is different from the exhaustion of outflows attained by all Śrāvakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Why is this so? Because after all Śrāvakas and Pratyekabuddhas attain the exhaustion of outflows, they still have obstacles in all places of rebirth and are not free to teach sentient beings, hence they are said to have obstacles. However, the Śramaṇa Gautama (Shakyamuni Buddha) has no obstacles, and this is called the wisdom and supernormal power of the exhaustion of outflows. O King, you should know! The Śramaṇa Gautama has ultimately accomplished such supernormal wisdom and practice, therefore I say that he has no faults.
The king asked: 'Master! What are the four unobstructed wisdoms of the Tathagata?'
He replied: 'O King! The four unobstructed wisdoms are: first, unobstructed wisdom of the Dharma (thorough understanding of the Dharma); second, unobstructed wisdom of meaning (unobstructed understanding of the true meaning of the Dharma); third, unobstructed wisdom of eloquence (unobstructed eloquence in expressing the Dharma); and fourth, unobstructed wisdom of joyful exposition (unobstructed joy in expounding the Dharma). O King, you should know! The Śramaṇa Gautama's unobstructed wisdom of the Dharma refers to his ability to observe the initial aspiration and practice of sentient beings, their minds with much desire, their minds with little desire, as well as good and evil dharmas, worldly and transcendental dharmas, dharmas that can be done and cannot be done, dharmas with outflows and without outflows, conditioned and unconditioned dharmas, dark and bright dharmas, dharmas of birth and death and dharmas of Nirvana, the equality of Bodhi (enlightenment) and the equality of Dharma nature. He knows all these as they truly are, and according to what they can understand, he expounds the Dharma for them. This is called unobstructed wisdom of the Dharma.
'O King, you should know! The Śramaṇa Gautama's unobstructed wisdom of meaning refers to his understanding of the supreme meaning of all dharmas, which is the wisdom of no-self (realizing there is no permanent self), the wisdom of no sentient beings (realizing there are no independent sentient beings), the wisdom of no person (realizing there is no independent individual), and the wisdom of no life span (realizing that life is impermanent). He knows the wisdom of the past without hindrance, the wisdom of the future without limit, the wisdom of all kinds of knowledge in the present, and the wisdom of the Four Noble Truths: knowing that suffering is not harmonious, knowing that accumulation is not created, knowing that cessation is self-nature, and knowing that the path is attainable. He knows the minds and practices of sentient beings and can teach them according to their capacities. He knows all these as they truly are, and according to what they can understand, he expounds the Dharma for them. This is called unobstructed wisdom of meaning.
'O King, you should know! The Śramaṇa Gautama's unobstructed wisdom of eloquence refers to his ability to fully understand all sounds and languages, that is, he can understand the languages of devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demigods),
、迦樓羅、緊那羅、摩睺羅伽，人非人等，所有音聲、語言、文字悉能了知，隨所應聞種類差別，一一能同方音差別，說法說義，是名辭無礙智。
「大王當知！沙門瞿曇樂說無礙智者，隨所應聞隨所來問，一切語言及諸文字，口所分別正直而答，心無厭怠，所謂一切禪定三摩跋提辯說三乘，隨諸眾生一切心行，如應而答，言辭美妙說無掛礙，猶如流水不可窮盡，是名樂說無礙智。大王當知！沙門瞿曇，成就如是四無礙智，是故我言，無有過失。」
王言：「大師！何者如來四無量心？」
答言：「大王！四無量者，所謂慈心無量、悲心無量、喜心無量、舍心無量。
「大王當知！沙門瞿曇有十種無量大慈之心：一者、平等大慈，不選擇一切眾生故；二者、饒益大慈，能開天人善道涅槃、閉諸惡趣故；三者、救護大慈，畢竟能度一切眾生生死險難故；四者、哀愍大慈，不捨一切眾生長養諸根故；五者、解脫大慈，滅諸眾生煩惱熱故；六者、出生菩提大慈，示諸眾生無上涅槃大菩提故；七者、于諸眾生無礙大慈，放大光明，普照一切眾生界故；八者、虛空等大慈，救護一切諸眾生故；九者、法緣大慈，覺悟一切諸眾生等知真實法故；十者、無緣大慈，證離生死實法性故。大王當知！是名慈心無
【現代漢語翻譯】 現代漢語譯本 『迦樓羅（Garuda，一種神鳥）、緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種蛇神），以及人和非人等，所有音聲、語言、文字都能完全瞭解，根據所應聽聞的種類差別，每一種都能用相同的方言表達，宣說佛法和義理，這稱為辭無礙智。 『大王應當知道！沙門瞿曇（釋迦牟尼佛）所樂於宣說的樂說無礙智，是根據所應聽聞和所提出的問題，對於一切語言和文字，都能以口清晰分辨，正直回答，心中沒有厭倦懈怠。他能辯說一切禪定、三摩跋提（Samadhi，禪定），以及三乘佛法，並能根據一切眾生的心行，如實回答，言辭美妙，說法無礙，猶如流水般無窮無盡，這稱為樂說無礙智。大王應當知道！沙門瞿曇成就了這四種無礙智，所以我說他沒有過失。』 國王說：『大師！什麼是如來的四無量心？』 回答說：『大王！四無量心是指慈心無量、悲心無量、喜心無量、舍心無量。』 『大王應當知道！沙門瞿曇有十種無量大慈之心：第一是平等大慈，不選擇一切眾生；第二是饒益大慈，能開啟天人和善道涅槃，關閉一切惡道；第三是救護大慈，最終能度一切眾生脫離生死險難；第四是哀愍大慈，不捨棄一切眾生，長養他們的諸根；第五是解脫大慈，滅除一切眾生的煩惱熱；第六是出生菩提大慈，向一切眾生展示無上涅槃大菩提；第七是對一切眾生無礙的大慈，放出大光明，普照一切眾生界；第八是虛空等大慈，救護一切眾生；第九是法緣大慈，覺悟一切眾生，使他們瞭解真實佛法；第十是無緣大慈，證悟脫離生死的真實法性。大王應當知道！這稱為慈心無』
【English Translation】 English version 'Garuda (a mythical bird), Kinnara (a celestial musician), Mahoraga (a serpent deity), and beings both human and non-human, all sounds, languages, and writings are fully understood. According to the differences in what should be heard, each can be expressed in the same dialect, expounding the Dharma and its meaning. This is called the unobstructed wisdom of eloquence. 'Great King, you should know! The unobstructed wisdom of eloquence that the Shramana Gautama (Buddha) delights in expounding is that, according to what should be heard and what questions are asked, he can clearly discern all languages and writings with his mouth, answer truthfully, and have no weariness or laziness in his heart. He can expound on all meditations, Samadhi (concentration), and the three vehicles of Buddhism. According to the minds of all beings, he answers appropriately, with beautiful words, and his teachings are unobstructed, like a flowing river that never ends. This is called the unobstructed wisdom of eloquence. Great King, you should know! Shramana Gautama has achieved these four unobstructed wisdoms, therefore I say he has no faults.' The king said, 'Great Master! What are the four immeasurable minds of the Tathagata?' The answer was, 'Great King! The four immeasurable minds are immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.' 'Great King, you should know! Shramana Gautama has ten kinds of immeasurable great loving-kindness: first is equal great loving-kindness, not choosing any beings; second is beneficial great loving-kindness, able to open the heavenly and good paths to Nirvana, and close all evil paths; third is protective great loving-kindness, ultimately able to deliver all beings from the dangers of birth and death; fourth is compassionate great loving-kindness, not abandoning any beings, nurturing their roots; fifth is liberating great loving-kindness, extinguishing the heat of all beings' afflictions; sixth is the great loving-kindness that gives rise to Bodhi, showing all beings the supreme Nirvana and great Bodhi; seventh is unobstructed great loving-kindness towards all beings, emitting great light, illuminating all realms of beings; eighth is great loving-kindness like space, protecting all beings; ninth is Dharma-related great loving-kindness, awakening all beings, enabling them to understand the true Dharma; tenth is unconditioned great loving-kindness, realizing the true nature of Dharma that is free from birth and death. Great King, you should know! This is called loving-kindness without'
量。
「大王當知！沙門瞿曇有十種無量大悲之心：一者、不共大悲，性大悲故；二者、不厭大悲，代一切眾生受大苦故；三者、入一切惡道大悲，處在生死度眾生故；四者、于諸天人受生大悲，示現諸法悉無常故；五者、不捨一切邪定眾生大悲，于無量劫起大誓心莊嚴成就故；六者、不著己樂大悲，為與一切眾生樂故；七者、不求報大悲，自心清凈故；八者、除滅一切眾生倒心大悲，說實法故；九者、說真法性大悲，知諸法界自性清凈故；十者、說空空無所有大悲，不為諸客塵煩惱染故。大王當知！是名悲心無量。
「大王當知！沙門瞿曇有十種無量大喜之心：一者大喜，慶諸眾生髮菩提心故；二者大喜，念諸眾生舍諸有故；三者大喜，于犯戒者不生噁心，教化成就故；四者大喜，于諸一切諍訟眾生，悉令和合得無上智故；五者大喜，為諸眾生常護正法故；六者大喜，遠離世間出世間故；七者大喜，令諸眾生不著一切資生之具，常樂正法故；八者大喜，不共一切難摧伏故；九者大喜，不壞法界，令諸眾生常樂禪定、解脫、三昧，相續不斷故；十者大喜，令諸眾生專求寂靜，除滅亂心得無上慧，遠離邪見滿足諸愿故。是名喜心無量。
「大王當知！沙門瞿曇有十種無量大舍之心：一者大舍，一切眾
【現代漢語翻譯】 現代漢語譯本 『大王應當知道！沙門瞿曇（釋迦牟尼佛）有十種無量的大悲之心：第一，不共大悲，因為他的本性就是大悲；第二，不厭大悲，因為他代替一切眾生承受巨大的痛苦；第三，進入一切惡道的大悲，因為他處在生死輪迴中度化眾生；第四，對於在諸天和人道受生的眾生的大悲，因為他示現一切法都是無常的；第五，不捨棄一切邪見眾生的大悲，因為他在無量劫中發大誓願並莊嚴成就；第六，不執著于自己的快樂的大悲，爲了給予一切眾生快樂；第七，不求回報的大悲，因為他的內心清凈；第八，消除一切眾生顛倒之心的大悲，因為他宣說真實的佛法；第九，宣說真實法性的大悲，因為他知道諸法界的自性清凈；第十，宣說空性、空無所有的大悲，因為他不被各種客塵煩惱所污染。大王應當知道！這被稱為悲心無量。 『大王應當知道！沙門瞿曇有十種無量的大喜之心：第一，大喜，慶幸一切眾生髮起菩提心；第二，大喜，想到一切眾生捨棄各種有；第三，大喜，對於犯戒的人不生噁心，教化他們成就；第四，大喜，對於一切爭訟的眾生，都使他們和合得到無上智慧；第五，大喜，爲了眾生常常守護正法；第六，大喜，遠離世間和出世間；第七，大喜，使一切眾生不執著於一切生活所需，常常喜愛正法；第八，大喜，不被一切所摧伏；第九，大喜，不破壞法界，使一切眾生常常喜愛禪定、解脫、三昧，相續不斷；第十，大喜，使一切眾生專心追求寂靜，消除散亂的心，得到無上智慧，遠離邪見，滿足各種願望。這被稱為喜心無量。 『大王應當知道！沙門瞿曇有十種無量的大舍之心：第一，大舍，一切眾
【English Translation】 English version 'Great King, you should know! The Śramaṇa Gautama (Shakyamuni Buddha) has ten kinds of immeasurable great compassion: first, unshared great compassion, because his nature is great compassion; second, unwearied great compassion, because he endures great suffering on behalf of all sentient beings; third, great compassion that enters all evil paths, because he is in the cycle of birth and death to liberate sentient beings; fourth, great compassion for sentient beings who are born in the heavens and human realms, because he demonstrates that all dharmas are impermanent; fifth, great compassion that does not abandon all beings with wrong views, because he made great vows and accomplished them in immeasurable kalpas; sixth, great compassion that is not attached to his own happiness, in order to give happiness to all sentient beings; seventh, great compassion that does not seek reward, because his mind is pure; eighth, great compassion that eliminates the inverted minds of all sentient beings, because he proclaims the true Dharma; ninth, great compassion that proclaims the true nature of Dharma, because he knows that the self-nature of all Dharma realms is pure; tenth, great compassion that proclaims emptiness and non-existence, because he is not defiled by various defilements of the guest dust. Great King, you should know! This is called immeasurable compassion. 'Great King, you should know! The Śramaṇa Gautama has ten kinds of immeasurable great joy: first, great joy, rejoicing that all sentient beings have aroused the Bodhi mind; second, great joy, thinking of all sentient beings abandoning all existence; third, great joy, not having evil thoughts towards those who break the precepts, and educating them to achieve enlightenment; fourth, great joy, making all disputing sentient beings reconcile and attain supreme wisdom; fifth, great joy, constantly protecting the true Dharma for the sake of all sentient beings; sixth, great joy, being detached from both the mundane and the supramundane; seventh, great joy, making all sentient beings not attached to all necessities of life, and always delighting in the true Dharma; eighth, great joy, not being subdued by anything; ninth, great joy, not destroying the Dharma realm, making all sentient beings always delight in meditation, liberation, and samadhi, continuously; tenth, great joy, making all sentient beings focus on seeking tranquility, eliminating the scattered mind, attaining supreme wisdom, being detached from wrong views, and fulfilling all wishes. This is called immeasurable joy. 'Great King, you should know! The Śramaṇa Gautama has ten kinds of immeasurable great equanimity: first, great equanimity, all beings
生恭敬供養，心不加喜，一切眾生輕慢毀辱，不生惱故；二者大舍，常行世間，不為世間八法所染故；三者大舍，知器知時，于器非器心行平等故；四者大舍，不與眾生聲聞、辟支佛學無學法故；五者大舍，遠離一切煩惱習氣故；六者大舍，不嘆修行二乘菩提厭生死故；七者大舍，遠離世間涅槃語、非離欲語、戲笑語、惱他語、聲聞緣覺乃至一切障菩提語故；八者大舍，若有眾生待時受化，如來於中，暫時放舍故；九者大舍，若有眾生應受佛化，隨彼應見種種色像，即能現故；十者大舍，遠離二法，無上無下，無取無舍，無虛無實，觀察平等，安住真實，得凈忍故，是名舍心無量。大王當知！沙門瞿曇畢竟成就如是四無量心，是故我言，無有過失。」
王言：「大師！何者如來五根之相？」
答言：「大王！五根相者，所謂信根、精進根、念根、定根、慧根。
「大王當知！沙門瞿曇信根者，信於四法。何等四法？一者、于生死中，行施正見，信于業報，乃至奪命終不作惡故；二者、信菩薩行，不隨諸見，專求菩提，不求余乘故；三者、信解諸法同空、無相、無愿，同第一義，同於了義甚深因緣，無我、無人、無眾生，無有分別故；四者、信一切佛十力、四無畏、十八不共法。如是信已，除諸疑網
【現代漢語翻譯】 現代漢語譯本： 第一種大舍，是對眾生恭敬供養，心中不因此而歡喜，對一切眾生的輕慢毀辱，心中也不因此而惱怒；第二種大舍，是常在世間修行，不被世間的八種法所污染；第三種大舍，是瞭解眾生的根器和時機，對於適合和不適合接受佛法教導的眾生，都以平等心對待；第四種大舍，是不把聲聞、辟支佛的學法和無學法傳授給眾生；第五種大舍，是遠離一切煩惱的習氣；第六種大舍，是不讚嘆修行二乘菩提，厭惡生死的行為；第七種大舍，是遠離世俗的涅槃之語、非離欲之語、戲笑之語、惱人之語，以及聲聞緣覺乃至一切障礙菩提的言語；第八種大舍，是如果有的眾生需要等待時機才能接受教化，如來會暫時放下他們；第九種大舍，是如果有的眾生應該接受佛的教化，如來會隨他們所應見到的種種形象而顯現；第十種大舍，是遠離二法，沒有高下、沒有取捨、沒有虛實，以平等心觀察，安住于真實，獲得清凈的忍辱，這稱為無量的舍心。大王應當知道！沙門瞿曇最終成就了這樣的四無量心，所以我說他沒有過失。
國王問道：『大師！如來的五根是什麼樣的？』
回答說：『大王！五根的相貌，就是所謂的信根、精進根、念根、定根、慧根。』
『大王應當知道！沙門瞿曇的信根，是相信四種法。哪四種法呢？第一，在生死輪迴中，行佈施，持守正見，相信業報，乃至失去生命也不會作惡；第二，相信菩薩的修行，不隨順各種邪見，專心追求菩提，不求其他乘；第三，相信理解諸法皆空、無相、無愿，與第一義相同，與了義甚深因緣相同，無我、無人、無眾生，沒有分別；第四，相信一切佛的十力、四無畏、十八不共法。像這樣相信之後，就能消除一切疑惑。』
【English Translation】 English version: The first great giving is that when beings offer respectful offerings, the mind does not rejoice, and when all beings are scornful and insulting, the mind does not become angry; the second great giving is to constantly practice in the world, not being tainted by the eight worldly dharmas; the third great giving is to know the capacity and timing of beings, and to treat those who are suitable and unsuitable for receiving the Buddha's teachings with an equal mind; the fourth great giving is not to teach the shravaka and pratyekabuddha's learning and non-learning dharmas to beings; the fifth great giving is to be free from all the habits of afflictions; the sixth great giving is not to praise the practice of the two vehicles' bodhi, and to be disgusted with birth and death; the seventh great giving is to be free from worldly words of nirvana, words of non-desire, words of jest, words that annoy others, and words of shravakas and pratyekabuddhas, and even all words that obstruct bodhi; the eighth great giving is that if there are beings who need to wait for the right time to be taught, the Tathagata will temporarily set them aside; the ninth great giving is that if there are beings who should receive the Buddha's teachings, the Tathagata will manifest according to the various forms they should see; the tenth great giving is to be free from the two dharmas, without high or low, without taking or giving, without emptiness or reality, to observe with an equal mind, to abide in truth, and to obtain pure patience, this is called immeasurable giving. Great King, you should know! The Shramana Gautama has ultimately achieved these four immeasurable minds, therefore I say he has no faults.
The king asked: 'Master! What are the characteristics of the Tathagata's five roots?'
The answer was: 'Great King! The characteristics of the five roots are what are called the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom.'
'Great King, you should know! The Shramana Gautama's root of faith is to believe in four dharmas. What are these four dharmas? First, in the cycle of birth and death, to practice giving, to uphold right view, to believe in karmic retribution, and even if it means losing one's life, one will not do evil; second, to believe in the practice of the bodhisattva, not to follow various wrong views, to focus on seeking bodhi, and not to seek other vehicles; third, to believe and understand that all dharmas are empty, without characteristics, without wishes, the same as the first meaning, the same as the profound causes and conditions of the ultimate meaning, without self, without person, without sentient beings, without distinctions; fourth, to believe in all the Buddha's ten powers, four fearlessnesses, and eighteen unshared dharmas. Having believed in this way, one can eliminate all doubts.'
，集一切佛法，是名信根。
「大王當知！沙門瞿曇精進根者，若法信根所攝，是法即為精進根修，是名精進根。若法精進根所攝，是法終不忘失，是名念根；若法念根所攝，是法不忘不失，一心不亂，是名定根；若法定根所攝，是慧所觀，是慧體性，內自照了，不從他知，自住正行，是名慧根。大王當知！沙門瞿曇畢竟成就如是五根，是故我言，無有過失。」
王言：「大師！何者如來五力之相？」
答言：「大王！五力相者，所謂信力、精進力、念力、定力、慧力。大王當知！沙門瞿曇信力者，是信一向不可沮壞，乃至天魔變為佛身，示現出入禪定解脫，不能傾動，是名信力。于諸善法得堅固門，如所得力修諸禪定，諸天及人所不能壞，如本所愿皆悉成就，是名精進力。所住諸法，不為煩惱之所破壞。何以故？是正念力能摧伏故，如是念力無能壞者，是名念力。遠離憒鬧常樂獨行，雖有所說言語音聲不礙初禪；善住覺觀，不礙二禪；心生歡喜，不礙三禪；雖樂教化一切眾生，不捨佛法，而亦不礙第四禪心。行四禪時，諸妨定法無所障礙，不捨諸定，亦不隨定，而能自在處處受生，是名定力。知世間法、出世間法，無有一法能壞是智，在在生處一切伎藝，不從師受悉自然知，一切世間外道苦行，
【現代漢語翻譯】 現代漢語譯本：彙集一切佛法，這稱為信根（信心的根本）。 大王應當知道！沙門瞿曇（釋迦牟尼佛）的精進根（努力的根本）是，如果某種法被信根所攝持，那麼這種法就是精進根的修行，這稱為精進根。如果某種法被精進根所攝持，那麼這種法終究不會被遺忘，這稱爲念根（正念的根本）；如果某種法被念根所攝持，那麼這種法不會被遺忘和丟失，一心不亂，這稱為定根（禪定的根本）；如果某種法被定根所攝持，那麼這種法是智慧所觀察的，是智慧的本體，內心自己明瞭，不從他人得知，自己安住于正行，這稱為慧根（智慧的根本）。大王應當知道！沙門瞿曇最終成就了這樣的五根，因此我說，他沒有過失。 國王問道：『大師！如來的五力（五種力量）的相狀是什麼？』 回答說：『大王！五力的相狀是，所謂的信力、精進力、念力、定力、慧力。大王應當知道！沙門瞿曇的信力是，他的信心堅定不移，不可動搖，即使天魔（欲界魔王）化身為佛，示現出入禪定解脫，也不能使他動搖，這稱為信力。對於各種善法，他獲得了堅固的門徑，如同所獲得的力量修習各種禪定，諸天和人都不能破壞，如同他本來的願望都能夠成就，這稱為精進力。他所安住的各種法，不會被煩惱所破壞。為什麼呢？因為正念的力量能夠摧伏煩惱，這樣的念力是無法被破壞的，這稱爲念力。他遠離喧鬧，常常喜歡獨處，即使有所說話，言語音聲也不會妨礙初禪（色界初禪）；善於安住于覺觀，不會妨礙二禪（色界二禪）；心中生起歡喜，不會妨礙三禪（色界三禪）；雖然喜歡教化一切眾生，但不捨棄佛法，也不會妨礙第四禪（色界四禪）的心。在修行四禪時，各種妨礙禪定的法都不能障礙他，他不捨棄各種禪定，也不隨順禪定，而能夠自在地在各處受生，這稱為定力。他知道世間法和出世間法，沒有一種法能夠破壞他的智慧，無論在何處出生，一切技藝，不從師父學習都自然知曉，一切世間外道的苦行，'
【English Translation】 English version: Gathering all the Buddha's teachings, this is called the root of faith (śraddhā-indriya). Great King, you should know! The root of diligence (vīrya-indriya) of the Śramaṇa Gautama (Shakyamuni Buddha) is that if a certain dharma is encompassed by the root of faith, then this dharma is the practice of the root of diligence, and this is called the root of diligence. If a certain dharma is encompassed by the root of diligence, then this dharma will never be forgotten, and this is called the root of mindfulness (smṛti-indriya); if a certain dharma is encompassed by the root of mindfulness, then this dharma will not be forgotten or lost, and the mind will be undisturbed, and this is called the root of concentration (samādhi-indriya); if a certain dharma is encompassed by the root of concentration, then this dharma is observed by wisdom, it is the essence of wisdom, one understands it internally, not from others, and one abides in right practice, and this is called the root of wisdom (prajñā-indriya). Great King, you should know! The Śramaṇa Gautama ultimately achieves these five roots, therefore I say, he has no faults. The king asked: 'Master! What are the characteristics of the five powers (pañca-balāni) of the Tathagata?' The answer was: 'Great King! The characteristics of the five powers are the so-called power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. Great King, you should know! The power of faith of the Śramaṇa Gautama is that his faith is firm and unshakeable, even if the heavenly demon (Māra) transforms into the body of a Buddha, demonstrating entering and exiting samadhi and liberation, he cannot be moved, this is called the power of faith. Regarding all good dharmas, he has obtained a firm path, like the power he has obtained to practice various samadhis, which neither gods nor humans can destroy, and like his original wishes, all are accomplished, this is called the power of diligence. The various dharmas in which he abides are not destroyed by afflictions. Why? Because the power of right mindfulness can subdue afflictions, and such power of mindfulness cannot be destroyed, this is called the power of mindfulness. He stays away from noise and always likes to be alone, even if there is speech, the sound of speech does not hinder the first dhyana (first jhana); he is good at abiding in observation and contemplation, which does not hinder the second dhyana (second jhana); joy arises in his heart, which does not hinder the third dhyana (third jhana); although he likes to teach all sentient beings, he does not abandon the Buddha's teachings, and it does not hinder the mind of the fourth dhyana (fourth jhana). When practicing the four dhyanas, all dharmas that hinder samadhi cannot obstruct him, he does not abandon the various samadhis, nor does he follow samadhi, but he can freely be reborn in various places, this is called the power of concentration. He knows the worldly dharmas and the transcendental dharmas, and there is no dharma that can destroy his wisdom, wherever he is born, all skills, without learning from a teacher, he naturally knows, all the ascetic practices of the worldly heretics,'
為化眾生悉能受行是出世間法，能過世間者，慧力所成，是名慧力。大王當知！沙門瞿曇畢竟成就如是五力，是故我言，無有過失。」
王言：「大師！何者如來七覺分相？」
答言：「大王！七覺分者，所謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。大王當知！沙門瞿曇念覺分者，能觀諸法、能分別法，亦能觀察諸法自相。云何自相？觀一切法自性皆空，念如是等一切覺了，名念覺分。若能分別曉了八萬四千法聚，如所了法，了義是了義、不了義是不了義、世諦是世諦、第一義諦是第一義諦、假名是假名，正了無疑，分別選擇如是等法，是名擇法覺分。若念法、擇法、喜法、倚法、定法、舍法，以智攝取，精進勇猛，欲不退轉，勤修進趣，不捨本意行於正道，是名精進覺分。于所修行無量清凈勝樂法中，心生悅豫無有懈怠，是喜踴躍，能除身心所有煩惱，是名喜覺分。若除身心諸煩惱垢，離於諸蓋，入定境界，令心正住，是名倚覺分。如所入定悉能覺了，非不入定是覺了法；又了諸見煩惱結縛，其心平等，一切諸法無別異相，能如是覺，是名定覺分。若法憂喜其心不沒，亦復不為世法所牽，無高無下，正住不動，無有諸漏，無喜無著，無諸障礙，隨順真諦，正直正道，是名舍覺
【現代漢語翻譯】 現代漢語譯本：爲了使眾生都能接受並修行，這是出世間法，能夠超越世間，是智慧的力量所成就的，這被稱為慧力。大王應當知道！沙門瞿曇最終成就了這樣的五力，因此我說，他沒有過失。 國王說：『大師！什麼是如來的七覺支的相貌？』 回答說：『大王！七覺支是指念覺支、擇法覺支、精進覺支、喜覺支、猗覺支、定覺支、舍覺支。大王應當知道！沙門瞿曇的念覺支，能夠觀察諸法、能夠分別法，也能夠觀察諸法的自相。什麼是自相呢？觀察一切法的自性皆空，念及如此等等一切覺悟，稱爲念覺支。如果能夠分別明瞭八萬四千法聚，如所明瞭的法，了義是了義、不了義是不了義、世俗諦是世俗諦、第一義諦是第一義諦、假名是假名，正確明瞭無疑，分別選擇如此等等的法，稱為擇法覺支。如果念法、擇法、喜法、倚法、定法、舍法，以智慧攝取，精進勇猛，意欲不退轉，勤奮修行進取，不捨棄本來的意願而行於正道，稱為精進覺支。在所修行的無量清凈殊勝快樂的法中，心中產生喜悅而沒有懈怠，是喜悅踴躍，能夠去除身心所有的煩惱，稱為喜覺支。如果去除身心各種煩惱垢染，遠離各種覆蓋，進入禪定境界，使心正住，稱為猗覺支。如所入定的都能覺悟明瞭，不是不入定而覺悟明瞭法；又明瞭各種見解煩惱的束縛，其心平等，一切諸法沒有差別之相，能夠如此覺悟，稱為定覺支。如果對於法，憂愁或喜悅，其心不沉沒，也不被世俗法所牽引，沒有高低，正住不動，沒有各種煩惱，沒有喜悅也沒有執著，沒有各種障礙，隨順真諦，正直正道，稱為舍覺支。』
【English Translation】 English version: To enable all sentient beings to receive and practice, this is a transcendental dharma, capable of surpassing the world, achieved through the power of wisdom, and this is called the power of wisdom. Great King, you should know! The Śramaṇa Gautama has ultimately achieved these five powers, therefore I say, he has no faults. The king said: 『Great Master! What are the characteristics of the seven factors of enlightenment of the Tathāgata?』 The answer was: 『Great King! The seven factors of enlightenment are the mindfulness enlightenment factor (smṛti-saṃbodhyaṅga), the investigation of dharma enlightenment factor (dharmavicaya-saṃbodhyaṅga), the energy enlightenment factor (vīrya-saṃbodhyaṅga), the joy enlightenment factor (prīti-saṃbodhyaṅga), the tranquility enlightenment factor (praśrabdhi-saṃbodhyaṅga), the concentration enlightenment factor (samādhi-saṃbodhyaṅga), and the equanimity enlightenment factor (upekṣā-saṃbodhyaṅga). Great King, you should know! The mindfulness enlightenment factor of the Śramaṇa Gautama is able to observe all dharmas, able to distinguish dharmas, and also able to observe the self-nature of dharmas. What is self-nature? Observing that the self-nature of all dharmas is empty, and being mindful of all such awakenings, this is called the mindfulness enlightenment factor. If one can distinguish and understand the eighty-four thousand aggregates of dharma, as the understood dharma, the definitive meaning is the definitive meaning, the non-definitive meaning is the non-definitive meaning, the conventional truth is the conventional truth, the ultimate truth is the ultimate truth, the provisional name is the provisional name, correctly understanding without doubt, distinguishing and choosing such dharmas, this is called the investigation of dharma enlightenment factor. If one is mindful of dharma, investigates dharma, rejoices in dharma, is tranquil in dharma, is concentrated in dharma, and is equanimous in dharma, taking them up with wisdom, being energetic and courageous, desiring not to retreat, diligently cultivating and progressing, not abandoning the original intention and walking on the right path, this is called the energy enlightenment factor. In the immeasurable pure and excellent joyful dharmas that are practiced, the mind generates joy without laziness, this is joyful elation, able to remove all afflictions of body and mind, this is called the joy enlightenment factor. If one removes all afflictions and defilements of body and mind, departs from all coverings, enters the realm of samādhi, and causes the mind to abide correctly, this is called the tranquility enlightenment factor. As one enters samādhi, one is able to awaken and understand, not without entering samādhi is one able to awaken and understand the dharma; also understanding the bonds of views and afflictions, the mind is equal, all dharmas have no different characteristics, being able to awaken in this way, this is called the concentration enlightenment factor. If with respect to dharma, whether sorrow or joy, the mind does not sink, nor is it pulled by worldly dharmas, without high or low, abiding correctly and unmoving, without any outflows, without joy or attachment, without any obstacles, following the true meaning, the upright and correct path, this is called the equanimity enlightenment factor.』
分。大王當知！沙門瞿曇畢竟成就如是七覺分，是故我言，無有過失。」
王言：「大師！何者如來八正道分？」
答言：「大王！八聖道分者，所謂正見、正思惟、正語、正業、正命、正精進、正念、正定。大王當知！沙門瞿曇正見者，若見出世，不起我人、眾生、壽命、養育、士夫、斷見、常見、有見、無見，亦復不起善以不善無記等見，乃至不起生死涅槃二相之見，是名正見。若能起彼貪慾、瞋、癡諸煩惱等，是名不正，不起是事，惟思戒、定、智慧、解脫、解脫知見，能如是思、住戒聚中，名正思惟。凡所有說，不令自身及以他身而有損惱，成就如是善好語言，起于正道，是名正語。若業是黑有黑報，白有白報；若業黑白有黑白報，終不敢作；若業非黑非白，有非黑非白報。若業能盡業，是業必作，是名正業。修行聖種頭陀威儀，不動不轉無諸奸諂，不為世間利養所牽，見他得利心不生熱，於己利養常知止足，如是正行聖人所贊，是名正命。若精進向邪，非聖所贊，所謂貪慾、瞋恚、愚癡煩惱，是正精進終不為之；若法能入正諦聖道寂滅涅槃，是正精進。若念不失，不動於法，正直不曲，見生死過，進求涅槃，繫心不忘，不失正道，是名正念。若定不亂，於一切法住是定時，成正決定，是名正定
【現代漢語翻譯】 現代漢語譯本：佛陀說：『大王您應當知道！沙門瞿曇最終成就了這七覺分，因此我說他沒有過失。』 國王說：『大師！什麼是如來的八正道分呢？』 佛陀回答說：『大王！八聖道分是指：正見、正思惟、正語、正業、正命、正精進、正念、正定。大王您應當知道！沙門瞿曇的正見是指，如果他看到出世的真理，就不會產生我、人、眾生、壽命、養育、士夫、斷見、常見、有見、無見等概念，也不會產生善、不善、無記等見解，甚至不會產生生死、涅槃這兩種對立的見解，這叫做正見。如果能生起貪慾、嗔恨、愚癡等煩惱，這就叫做不正見；如果不起這些煩惱，只思考戒律、禪定、智慧、解脫、解脫知見，能夠這樣思考，安住于戒律之中，就叫做正思惟。凡是所說的話，不使自己和他人受到損害，成就這樣善良美好的語言，符合正道，就叫做正語。如果某種行為是黑色的，就會有黑色的報應；如果某種行為是白色的，就會有白色的報應；如果某種行為是黑白相間的，就會有黑白相間的報應，他終究不會去做；如果某種行為既非黑色也非白色，就會有非黑非白的報應。如果某種行為能夠使業力消盡，這種行為就一定要做，這叫做正業。修行聖種頭陀的威儀，不搖擺不定，沒有奸詐虛偽，不被世間的利益所牽引，看到別人得到利益，心中不生嫉妒，對於自己的利益常常知足，像這樣正當的行為是聖人所讚歎的，這叫做正命。如果精進的方向是邪惡的，不是聖人所讚歎的，比如貪慾、嗔恨、愚癡等煩惱，這種精進就不是正精進，他終究不會去做；如果某種法能夠進入正諦、聖道、寂滅涅槃，這種精進才是正精進。如果念頭不失，不偏離正法，正直不彎曲，看到生死的過患，努力追求涅槃，心繫正道而不忘失，這叫做正念。如果禪定不散亂，在一切法中安住于禪定，成就正確的決定，這叫做正定。』
【English Translation】 English version: The Buddha said, 'Great King, you should know! The Shramana Gautama has ultimately achieved these seven factors of enlightenment, therefore I say he has no faults.' The king said, 'Master! What are the eightfold paths of the Tathagata?' The Buddha replied, 'Great King! The eight noble paths are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Great King, you should know! The Shramana Gautama's right view is that if he sees the truth of transcending the world, he will not give rise to concepts of self, person, sentient being, lifespan, nurturing, individual, annihilationism, eternalism, existence, or non-existence. He will also not give rise to views of good, bad, or neutral, and will not even give rise to the dualistic views of birth and death, and nirvana. This is called right view. If one can give rise to afflictions such as greed, hatred, and delusion, this is called wrong view. If one does not give rise to these afflictions, but only contemplates precepts, concentration, wisdom, liberation, and the knowledge of liberation, and is able to think in this way, abiding in the precepts, this is called right thought. All that is spoken does not cause harm to oneself or others, accomplishing such good and virtuous speech, which is in accordance with the right path, this is called right speech. If an action is black, it will have black consequences; if an action is white, it will have white consequences; if an action is both black and white, it will have both black and white consequences, he will never do it. If an action is neither black nor white, it will have neither black nor white consequences. If an action can exhaust karma, this action must be done, this is called right action. Practicing the ascetic practices of the noble lineage, not wavering, without deceit or hypocrisy, not being drawn by worldly gains, not being jealous when seeing others gain, and always being content with one's own gains, such righteous conduct is praised by the sages, this is called right livelihood. If one's effort is directed towards evil, which is not praised by the sages, such as greed, hatred, and delusion, this effort is not right effort, and he will never do it. If a dharma can lead to the right truth, the noble path, the cessation of suffering, and nirvana, this effort is right effort. If mindfulness is not lost, not deviating from the dharma, being upright and not crooked, seeing the faults of birth and death, striving for nirvana, keeping the mind on the right path without forgetting, this is called right mindfulness. If concentration is not scattered, abiding in concentration in all dharmas, accomplishing right determination, this is called right concentration.'
。大王當知！住是三昧者，為一切眾生得解脫故，成正決定，是名正定。是八聖道，悉是過去、未來、現在諸佛所行，是名聖道。大王當知！沙門瞿曇具足成就如是三十七助菩提法，依此法故，沙門瞿曇名為如來、應、正遍知，是故我言，無有過失。」而說偈言：
「瞿曇四念處， 及以四正勤， 禪定諸三昧， 于中得自在。 惟瞿曇究竟， 更無第二人， 是故說瞿曇， 無有諸過失。 瞿曇如意道， 最勝無有比， 修諸四無礙， 具足到彼岸。 大聖能善解， 解脫器差別， 是故如實知， 能凈諸眾生。 梵行得自在， 慈悲及喜舍， 得正見寂靜， 是故無過失。 八聖正道水， 清凈無垢濁， 洗諸罪眾生， 服七覺寶衣。 將置彼不動， 無畏涅槃處， 是故說瞿曇， 無有諸過失。 瞿曇如牛王， 獨勝過諸群， 眾聖皆尊仰， 世間無等倫。 離諸一切惡， 具足諸功德， 常念利世間， 是故無過失。
「大王當知！沙門瞿曇畢竟成就十種智力！」
王言：「大師！何者是如來十種智力？」
答言：「大王！十力者，所謂知是處非處智力、知業集智力、知性智力、知信智力、知根智力、知至處
【現代漢語翻譯】 現代漢語譯本 大王應當知道！安住於三昧（samadhi，禪定）的人，是爲了讓一切眾生得到解脫，成就真正的決定，這稱為正定。這八聖道，都是過去、未來、現在諸佛所修行的，這稱為聖道。大王應當知道！沙門瞿曇（Śākyamuni，釋迦牟尼）圓滿成就了這三十七種助菩提法，依靠這些法，沙門瞿曇被稱為如來（Tathāgata，佛的稱號之一）、應（Arhat，應供）、正遍知（Samyaksaṃbuddha，正等覺），因此我說，他沒有過失。」並說了偈語： 『瞿曇的四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法），以及四正勤（catvāri prahāṇāni，四種精進的修行方法），禪定和各種三昧，在其中得到自在。 只有瞿曇達到了究竟，沒有第二個人能達到，因此說瞿曇，沒有過失。 瞿曇的如意道，最殊勝無比，修行四無礙解（catasra pratisaṃvidaḥ，四種無礙的智慧），圓滿到達彼岸。 大聖人能夠善巧地理解，解脫的根器差別，因此如實地知道，能夠凈化眾生。 梵行（brahmacarya，清凈的修行）得到自在，慈悲喜捨（catvāri apramāṇāni，四種無量心），得到正見和寂靜，因此沒有過失。 八聖道（āryāṣṭāṅgamārga，八種正確的修行方法）的水，清凈沒有污垢，洗滌眾生的罪業，穿上七覺支（sapta bodhyaṅgāni，七種覺悟的因素）的寶衣。 將他們安置在不動搖、無畏的涅槃（nirvāṇa，解脫）之處，因此說瞿曇，沒有過失。 瞿曇像牛王一樣，獨自勝過其他牛群，所有聖人都尊敬他，世間沒有能與他相比的。 遠離一切惡行，具足各種功德，常常想著利益世間，因此沒有過失。 大王應當知道！沙門瞿曇最終成就了十種智力！』 國王說：『大師！什麼是如來的十種智力？』 回答說：『大王！十力是指，所謂知是處非處智力（sthānāsthāna-jñānabala，知道什麼是合理的，什麼是不合理的智力）、知業集智力（karma-samudaya-jñānabala，知道業的因果關係的智力）、知性智力（nānā-adhimukti-jñānabala，知道眾生不同根性的智力）、知信智力（nānādhimukti-jñānabala，知道眾生不同信仰的智力）、知根智力（indriya-parāpara-jñānabala，知道眾生根器利鈍的智力）、知至處
【English Translation】 English version Great King, you should know! One who dwells in samadhi (meditative absorption), does so to liberate all beings, achieving true certainty, which is called right concentration. These Eight Noble Paths are practiced by all Buddhas of the past, future, and present, and are called the Noble Path. Great King, you should know! The Śākyamuni (sage of the Shakya clan) has fully accomplished these thirty-seven aids to enlightenment. Because of these practices, Śākyamuni is called Tathāgata (one who has thus gone), Arhat (worthy one), and Samyaksaṃbuddha (fully enlightened one). Therefore, I say, he has no faults.』 And he spoke in verse: 『Gautama』s (another name for Śākyamuni) four foundations of mindfulness (catvāri smṛtyupasthānāni), and the four right exertions (catvāri prahāṇāni), meditation and various samadhis, in which he has attained freedom. Only Gautama has reached the ultimate, there is no second person who can reach it, therefore it is said that Gautama has no faults. Gautama』s path of wish fulfillment is the most supreme and incomparable, cultivating the four unobstructed knowledges (catasra pratisaṃvidaḥ), fully reaching the other shore. The great sage is able to skillfully understand the differences in the capacities for liberation, therefore he truly knows and is able to purify all beings. The holy life (brahmacarya) is attained freely, with loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni), attaining right view and tranquility, therefore there are no faults. The water of the Eight Noble Paths (āryāṣṭāṅgamārga) is pure and without defilement, washing away the sins of beings, and putting on the precious garment of the seven factors of enlightenment (sapta bodhyaṅgāni). Placing them in the unmoving, fearless place of nirvana (liberation), therefore it is said that Gautama has no faults. Gautama is like a king of bulls, uniquely surpassing all the herds, all the sages respect him, and there is no equal to him in the world. He is free from all evil deeds, possessing all merits, always thinking of benefiting the world, therefore there are no faults. Great King, you should know! The Śākyamuni has ultimately achieved ten powers of knowledge!』 The king said, 『Master! What are the ten powers of knowledge of the Tathāgata?』 He replied, 『Great King! The ten powers are: the power of knowing what is possible and impossible (sthānāsthāna-jñānabala), the power of knowing the results of actions (karma-samudaya-jñānabala), the power of knowing the different inclinations of beings (nānā-adhimukti-jñānabala), the power of knowing the different beliefs of beings (nānādhimukti-jñānabala), the power of knowing the different faculties of beings (indriya-parāpara-jñānabala), the power of knowing the destination
道智力、知定智力、知宿命智力、知天眼智力、知漏盡智力。
「大王當知！沙門瞿曇知是處非處智力者，決定了知因果中智，知從是因能生是果，不生是果；知行不善定得苦報，不生樂報；修行善因定得樂果，不生苦果；是處者有是報，非處者無是報。是名知是處非處智力。
「大王當知！沙門瞿曇知業集智力者，如實能知過去、未來、現在諸業所得果報，知處知事、知因知果，或謂過去事滅皆無，沙門瞿曇說於過去，雖無現相，是業能得未來世報。若有作業，是聲聞因，是辟支佛因，是菩薩因，是如來因，沙門瞿曇悉能了知，是名知業集智力。
「大王當知！沙門瞿曇知欲力者，如實能知一切眾生種種欲樂，知是眾生樂於五欲，知是眾生樂於修道，知是眾生住邪定聚，知是眾生住正定聚，知是眾生住不定聚，知是眾生樂聲聞道，知是眾生樂辟支佛道，知是眾生樂無上道。如是知已，隨宜說法，廣度一切諸眾生等。是名知欲智力。
「大王當知！沙門瞿曇知性力者，如實能知一切眾生無量種性：有漏種性、無漏種性、世間性、出世間性、常性、無常性、法界性、無差別性，又知眾生所樂習成難改之性，從性起欲，知其所樂，及知所起善性、不善性，起聲聞性、辟支佛性、無上菩提性，皆如
【現代漢語翻譯】 現代漢語譯本：道智力（知道道路的智慧力量）、知定智力（知道禪定的智慧力量）、知宿命智力（知道過去世的智慧力量）、知天眼智力（知道天眼的智慧力量）、知漏盡智力（知道斷盡煩惱的智慧力量）。 『大王應當知道！沙門瞿曇（釋迦牟尼佛）的知是處非處智力，能夠確定地知道因果中的智慧，知道從這個因能產生這個果，不能產生那個果；知道行為不善必定得到苦報，不會得到樂報；修行善因必定得到樂果，不會得到苦果；是處（合理的）就有這樣的報應，非處（不合理的）就沒有這樣的報應。這叫做知是處非處智力。』 『大王應當知道！沙門瞿曇的知業集智力，能夠如實地知道過去、未來、現在各種業所得到的果報，知道處所、知道事情、知道因、知道果。或者有人認為過去的事情滅盡就什麼都沒有了，沙門瞿曇說對於過去，雖然沒有現在的現象，但是這個業能夠得到未來世的報應。如果有造作，是聲聞（聽聞佛法而修行的人）的因，是辟支佛（獨自覺悟的人）的因，是菩薩（發願救度眾生的人）的因，是如來（佛）的因，沙門瞿曇都能夠完全瞭解，這叫做知業集智力。』 『大王應當知道！沙門瞿曇的知欲力，能夠如實地知道一切眾生種種的慾望和喜好，知道這個眾生喜歡五欲（色、聲、香、味、觸），知道這個眾生喜歡修行佛道，知道這個眾生處於邪定聚（錯誤的修行群體），知道這個眾生處於正定聚（正確的修行群體），知道這個眾生處於不定聚（不確定的修行群體），知道這個眾生喜歡聲聞道，知道這個眾生喜歡辟支佛道，知道這個眾生喜歡無上道（成佛之道）。像這樣知道之後，就根據情況說法，廣泛地度化一切眾生。這叫做知欲智力。』 『大王應當知道！沙門瞿曇的知性力，能夠如實地知道一切眾生無量的種性：有漏種性（有煩惱的種性）、無漏種性（沒有煩惱的種性）、世間性（屬於世俗的性質）、出世間性（超越世俗的性質）、常性（恒常不變的性質）、無常性（變化無常的性質）、法界性（宇宙萬法的性質）、無差別性（沒有差別的性質），又知道眾生所喜歡習慣而難以改變的習性，從習性產生慾望，知道他們所喜歡的，以及知道所產生的善性、不善性，產生聲聞性、辟支佛性、無上菩提性（成佛的性質），都如實地知道。』
【English Translation】 English version: The power of knowledge of the path, the power of knowledge of concentration, the power of knowledge of past lives, the power of knowledge of the divine eye, and the power of knowledge of the extinction of outflows. 'Great King, you should know! The Śramaṇa Gautama (Shakyamuni Buddha), with his power of knowledge of what is possible and impossible, definitively knows the wisdom within cause and effect, knowing that from this cause, this effect can arise, and that effect cannot arise; knowing that performing unwholesome actions will certainly result in suffering, and not in happiness; cultivating wholesome causes will certainly result in happiness, and not in suffering; what is possible has such a result, and what is impossible does not have such a result. This is called the power of knowledge of what is possible and impossible.' 'Great King, you should know! The Śramaṇa Gautama, with his power of knowledge of the accumulation of karma, can truly know the karmic results of past, future, and present actions, knowing the place, knowing the event, knowing the cause, and knowing the effect. Or some may think that past events are extinguished and nothing remains, but the Śramaṇa Gautama says that regarding the past, although there is no present manifestation, this karma can still bring about future results. If there is action, whether it is the cause of a Śrāvaka (a disciple who hears the teachings), the cause of a Pratyekabuddha (a solitary enlightened one), the cause of a Bodhisattva (one who aspires to enlightenment for the sake of all beings), or the cause of a Tathāgata (a Buddha), the Śramaṇa Gautama can fully understand, and this is called the power of knowledge of the accumulation of karma.' 'Great King, you should know! The Śramaṇa Gautama, with his power of knowledge of desires, can truly know the various desires and inclinations of all beings, knowing that this being is fond of the five desires (form, sound, smell, taste, and touch), knowing that this being is fond of practicing the Dharma, knowing that this being is in a group of wrong views, knowing that this being is in a group of right views, knowing that this being is in an uncertain group, knowing that this being is fond of the Śrāvaka path, knowing that this being is fond of the Pratyekabuddha path, and knowing that this being is fond of the unsurpassed path (the path to Buddhahood). Having known this, he teaches according to the circumstances, widely liberating all beings. This is called the power of knowledge of desires.' 'Great King, you should know! The Śramaṇa Gautama, with his power of knowledge of nature, can truly know the immeasurable natures of all beings: the nature of outflows (with afflictions), the nature of no outflows (without afflictions), the worldly nature, the transcendental nature, the permanent nature, the impermanent nature, the nature of the Dharma realm, the nature of non-differentiation, and also knows the habits that beings are fond of and difficult to change, from these habits arise desires, knowing what they are fond of, and knowing the wholesome and unwholesome natures that arise, the nature of a Śrāvaka, the nature of a Pratyekabuddha, and the nature of unsurpassed Bodhi (the nature of Buddhahood), all of which he truly knows.'
實知，隨宜說法。是名知性智力。
「大王當知！沙門瞿曇知根力者，如實能知一切眾生諸根差別，知有漏根、無漏根、利根、鈍根，知增、知減，能知貪慾、瞋恚、愚癡，有無量種各有輕重，悉如實知。知有根能增長生死，知有根能損減生死，知善根、不善根，知非善非不善根，知眼根、耳根、鼻根、舌根、身根、意根，男根、女根、命根，苦根、樂根、憂根、喜根、舍根，信根、精進根、念根、定根、慧根，未知欲知根，知根、知已根，知眼根因乃至意根因，知耳根因作眼根緣，知鼻根因作舌根緣，知舌根因作身根緣，知戒莊嚴能修于施，知施莊嚴能修于戒，能知誰可說施說戒，乃至智慧亦復如是。能知誰可為說四念處乃至八正道分，知誰可為說聲聞乘、辟支佛乘、無上佛乘，知緣覺根，學聲聞乘；知正覺根，學聲聞乘、辟支佛乘；知下根人能修上根、上根之人修于下根；知眾生根未可調者，則生舍心，可調伏者，為說正法，知根熟不熟相、不熟熟相、不熟不熟相、熟有熟相，知生死根，知解脫根，知莊嚴根，知具足根，如是知已，而為說法。是名知根智力。
「大王當知！沙門瞿曇知至處道力者，如實能知行是道者墮于地獄乃至生天，行是道者得至涅槃，是業皆從根欲性生，知有漏業故生於五道，
【現代漢語翻譯】 現代漢語譯本：真實地瞭解，並根據情況說法，這被稱為知性智力。 大王應當知道！沙門瞿曇（釋迦牟尼佛）瞭解眾生的根性力量，能夠如實地瞭解一切眾生諸根的差別，知道有漏根（指受煩惱污染的根）、無漏根（指不受煩惱污染的根）、利根（指智慧敏銳的根）、鈍根（指智慧遲鈍的根），知道增長、知道減損，能夠知道貪慾、瞋恚、愚癡，有無量種，各有輕重，都如實地知道。知道有根能增長生死，知道有根能損減生死，知道善根、不善根，知道非善非不善根，知道眼根、耳根、鼻根、舌根、身根、意根，男根、女根、命根，苦根、樂根、憂根、喜根、舍根，信根、精進根、念根、定根、慧根，知道未知的想要知道的根，知道已經知道的根，知道眼根的因乃至意根的因，知道耳根的因作為眼根的緣，知道鼻根的因作為舌根的緣，知道舌根的因作為身根的緣，知道戒的莊嚴能夠修習佈施，知道佈施的莊嚴能夠修習戒，能夠知道誰可以為他說佈施說戒，乃至智慧也是如此。能夠知道誰可以為他說四念處（指身念處、受念處、心念處、法念處）乃至八正道分（指正見、正思惟、正語、正業、正命、正精進、正念、正定），知道誰可以為他說聲聞乘（指通過聽聞佛法而修行的乘）、辟支佛乘（指通過自身覺悟而修行的乘）、無上佛乘（指菩薩乘，最終成佛的乘），知道緣覺根（指修辟支佛乘的根性），學習聲聞乘；知道正覺根（指修菩薩乘的根性），學習聲聞乘、辟支佛乘；知道下根的人能夠修習上根，上根的人修習下根；知道眾生的根性不可調伏的，就生起捨棄之心，可以調伏的，為他說正法，知道根成熟與不成熟的相、不成熟到成熟的相、不成熟到不成熟的相、成熟有成熟的相，知道生死之根，知道解脫之根，知道莊嚴之根，知道具足之根，像這樣知道之後，才為他們說法。這被稱為知根智力。 大王應當知道！沙門瞿曇瞭解至處道力，能夠如實地知道，修行這條道路的人會墮入地獄乃至生到天界，修行這條道路的人能夠到達涅槃，這些業都是從根、欲、性產生的，知道有漏的業所以會生於五道（指地獄、餓鬼、畜生、人、天）。
【English Translation】 English version: Truly knowing, and speaking according to the circumstances, this is called the power of knowing the nature of wisdom. Great King, you should know! The Śramaṇa Gautama (Buddha Shakyamuni), knowing the power of beings' faculties, is able to truly know the differences in all beings' faculties, knowing the defiled faculties (referring to faculties contaminated by afflictions), the undefiled faculties (referring to faculties not contaminated by afflictions), sharp faculties (referring to faculties with keen wisdom), dull faculties (referring to faculties with slow wisdom), knowing increase, knowing decrease, able to know greed, hatred, and delusion, which are of countless kinds, each with varying degrees of severity, all of which he truly knows. Knowing that some faculties can increase birth and death, knowing that some faculties can decrease birth and death, knowing good roots, non-good roots, knowing neither good nor non-good roots, knowing the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, male faculty, female faculty, life faculty, suffering faculty, pleasure faculty, sorrow faculty, joy faculty, equanimity faculty, faith faculty, diligence faculty, mindfulness faculty, concentration faculty, wisdom faculty, knowing the unknown faculty that one desires to know, knowing the faculty that one already knows, knowing the cause of the eye faculty up to the cause of the mind faculty, knowing the cause of the ear faculty as the condition for the eye faculty, knowing the cause of the nose faculty as the condition for the tongue faculty, knowing the cause of the tongue faculty as the condition for the body faculty, knowing that the adornment of precepts can cultivate giving, knowing that the adornment of giving can cultivate precepts, able to know who can be spoken to about giving and precepts, and so on, even wisdom is the same. Able to know who can be spoken to about the four foundations of mindfulness (referring to mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of dharmas) up to the eightfold noble path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), knowing who can be spoken to about the Śrāvakayāna (referring to the vehicle of those who practice by hearing the Dharma), the Pratyekabuddhayāna (referring to the vehicle of those who practice by self-awakening), and the Anuttarayāna (referring to the Bodhisattva vehicle, the vehicle to ultimate Buddhahood), knowing the root of the Pratyekabuddha (referring to the nature of those who practice the Pratyekabuddhayāna), learning the Śrāvakayāna; knowing the root of the Samyaksaṃbuddha (referring to the nature of those who practice the Bodhisattvayāna), learning the Śrāvakayāna and the Pratyekabuddhayāna; knowing that people of lower faculties can cultivate higher faculties, and people of higher faculties can cultivate lower faculties; knowing that the faculties of beings that cannot be tamed, he generates a mind of abandonment, and for those who can be tamed, he speaks the true Dharma, knowing the signs of faculties being mature and immature, the signs of immaturity becoming maturity, the signs of immaturity remaining immature, the signs of maturity being mature, knowing the root of birth and death, knowing the root of liberation, knowing the root of adornment, knowing the root of completeness, having known in this way, he then speaks the Dharma for them. This is called the power of knowing the faculties. Great King, you should know! The Śramaṇa Gautama, knowing the power of the path to the destination, is able to truly know that those who practice this path will fall into hell or be born in the heavens, and those who practice this path will be able to reach Nirvana, these karmas all arise from roots, desires, and nature, knowing that defiled karma causes birth in the five realms (referring to hell, hungry ghosts, animals, humans, and heavens).
無漏業故得至涅槃，如是能知正定聚、邪定聚及不定聚，知于因力及果報力，知過去世福德因緣，知現在世莊嚴因緣，難調易調，略說廣解，廣說略解，知是眾生能得解脫，知是眾生不得解脫，知不定者，遇善知識住正定聚，不得善友則無解脫。如是知已，隨所應聞而為說法。是名能知至處道力。
「大王當知！沙門瞿曇知禪定力者，如實能知禪定、解脫、三昧、三摩拔提，知垢、知凈、知住、知增，知諸眾生以是因緣貪樂生死，以是因緣貪樂涅槃。云何名因？云何名緣？知諸眾生思惟不善是生死因緣，因不善思惟故生長無明，是故不善為因，無明為緣，因無明故則生於行，是故無明為因，諸行為緣，如是乃至因生則有老死等苦，是故生則為因，老死為緣；煩惱為因，諸業為緣；諸見為因，愛結為緣；煩惱為因，五蓋為緣；是名為因，是名為緣，而諸眾生，以是因緣貪樂生死。何因緣故貪樂涅槃？有二因、二法，令諸眾生樂於涅槃：一者、喜樂聽法；二者、樂正思惟。復有二法：一者、舍摩他；二者、毗婆舍那。又知說法因緣得聲聞三昧、緣覺三昧、菩薩三昧。如是知已，而為說法。是名知定智力。
「大王當知！沙門瞿曇知宿命智力者，如實能知自身過去一切生處，有色、無色，種性、名字，飲食、色
【現代漢語翻譯】 現代漢語譯本：由於無漏業（指沒有煩惱和執著的行為）的緣故，能夠達到涅槃（佛教的最高境界，指解脫生死輪迴的狀態）。像這樣，能夠知道正定聚（指必定證悟的人）、邪定聚（指必定墮落的人）以及不定聚（指可能證悟也可能墮落的人）。知道因的力量和果報的力量，知道過去世的福德因緣，知道現在世的莊嚴因緣。知道哪些人難以調伏，哪些人容易調伏。能夠略說廣解，也能廣說略解。知道哪些眾生能夠得到解脫，哪些眾生不能得到解脫。知道不定聚的人，如果遇到善知識就會進入正定聚，如果遇不到善友就無法解脫。像這樣知道之後，就根據他們應該聽聞的法而為他們說法。這叫做能知至處道力（指知道如何引導眾生到達解脫的智慧力量）。 大王您應當知道！沙門瞿曇（釋迦牟尼佛）知道禪定力的人，能夠如實地知道禪定、解脫、三昧（指專注的狀態）、三摩拔提（指等至，一種更深的禪定狀態）。知道垢（指煩惱）、知道凈（指清凈）、知道住（指禪定狀態的保持）、知道增（指禪定狀態的增長）。知道眾生因為這些因緣而貪戀生死，也因為這些因緣而貪戀涅槃。什麼叫做因？什麼叫做緣？知道眾生思惟不善是生死的因緣，因為不善的思惟而增長無明（指對真理的無知），所以不善是因，無明是緣。因為無明而產生行（指身口意的行為），所以無明是因，諸行是緣。像這樣乃至因為生而有老死等苦，所以生是因，老死是緣；煩惱是因，諸業是緣；諸見（指錯誤的見解）是因，愛結（指貪愛的束縛）是緣；煩惱是因，五蓋（指五種障礙修行的煩惱）是緣。這叫做因，這叫做緣，而眾生因為這些因緣而貪戀生死。因為什麼因緣而貪戀涅槃呢？有兩種因、兩種法，使眾生樂於涅槃：一是喜樂聽法，二是樂於正思惟。還有兩種法：一是舍摩他（指止，一種禪定方法），二是毗婆舍那（指觀，一種智慧方法）。又知道說法因緣能夠得到聲聞三昧、緣覺三昧、菩薩三昧。像這樣知道之後，就為他們說法。這叫做知定智力（指知道禪定和智慧的力量）。 大王您應當知道！沙門瞿曇知道宿命智力（指知道過去世的能力）的人，能夠如實地知道自己過去一切的生處，有色（指有物質形態的）或無色（指沒有物質形態的），種性（指所屬的類別）、名字，飲食、色
【English Translation】 English version: Because of undefiled karma (actions without defilements and attachments), one can reach Nirvana (the ultimate state of liberation from the cycle of birth and death). In this way, one can know the assuredly destined (those who are certain to attain enlightenment), the wrongly destined (those who are certain to fall into lower realms), and the uncertainly destined (those who may or may not attain enlightenment). One knows the power of causes and the power of consequences, knows the meritorious causes of past lives, and knows the adornment causes of the present life. One knows who is difficult to tame and who is easy to tame. One can explain briefly in detail, and explain in detail briefly. One knows which beings can attain liberation and which beings cannot. One knows that those who are uncertainly destined, if they meet a good teacher, will enter the assuredly destined, but if they do not meet good friends, they will not be liberated. Having known this, one teaches the Dharma according to what they should hear. This is called the power of knowing the path to the destination (the wisdom power to guide beings to liberation). Great King, you should know! The Shramana Gautama (Shakyamuni Buddha), who knows the power of meditative concentration, can truly know meditative concentration, liberation, samadhi (a state of focused concentration), and samapatti (a deeper state of meditative absorption). He knows defilements, knows purity, knows abiding (the maintenance of meditative states), and knows increase (the growth of meditative states). He knows that beings are attached to the cycle of birth and death because of these causes and conditions, and that they are also attached to Nirvana because of these causes and conditions. What is called a cause? What is called a condition? He knows that beings' unwholesome thoughts are the causes and conditions for the cycle of birth and death. Because of unwholesome thoughts, ignorance (lack of knowledge of the truth) grows, so unwholesome thoughts are the cause, and ignorance is the condition. Because of ignorance, actions (physical, verbal, and mental actions) arise, so ignorance is the cause, and actions are the condition. In this way, even until because of birth there is suffering such as old age and death, so birth is the cause, and old age and death are the condition; defilements are the cause, and karmas are the condition; wrong views are the cause, and the bonds of attachment are the condition; defilements are the cause, and the five hindrances (five mental obstacles to practice) are the condition. This is called a cause, and this is called a condition, and beings are attached to the cycle of birth and death because of these causes and conditions. For what causes and conditions are they attached to Nirvana? There are two causes and two dharmas that make beings delight in Nirvana: one is the joy of hearing the Dharma, and the other is the joy of right contemplation. There are also two dharmas: one is shamatha (calm abiding, a method of meditation), and the other is vipassana (insight, a method of wisdom). He also knows that by the causes and conditions of teaching the Dharma, one can attain the samadhi of a Shravaka (a disciple), the samadhi of a Pratyekabuddha (a solitary enlightened one), and the samadhi of a Bodhisattva. Having known this, he teaches the Dharma to them. This is called the power of knowing the wisdom of concentration (the power of knowing meditation and wisdom). Great King, you should know! The Shramana Gautama, who knows the power of knowing past lives, can truly know all his past lives, whether with form (material) or without form (immaterial), his lineage, name, food, and appearance.
貌、形相、苦樂、壽命、長短，念他有滅生於他有，如知自身知他亦爾。知是眾生所有業因，是諸眾生造是業因，得他有身。知諸眾生心及因緣，如是滅已次第生心，悉知三世無有始終，勸諸眾生，觀諸過去所作善惡果報苦樂。如是知已，隨所應聞而為說法。是名知宿命智力。
「大王當知！沙門瞿曇知天眼智力者，如實知見一切眾生生滅墮落，若受善色、若受惡色、若生善有、若生惡有，知諸業因皆悉明瞭，知是眾生身、口、意惡，誹謗聖人增長邪見，以惡業故，舍此身已，即墮地獄；知是眾生身、口、意善，不謗聖人增長正見，以是業緣舍此身已，即生善有。能見十方諸佛世界無有邊際，猶如虛空無有限量，悉見眾生生時滅時，見諸世界成時壞時，亦知眾生髮菩提心、生時滅時，見一切佛始成正覺、轉正法輪、入涅槃時，見諸聲聞證解脫已取涅槃時，見諸緣覺以神通力報諸眾生信施恩時。如是等事，一切五通聲聞、緣覺及諸菩薩，所不能見，沙門瞿曇天眼，成就如是功德，以天眼故，觀諸眾生，誰應為佛之所化度，誰復應為聲聞、緣覺之所化度。如是見已，隨應度者，示現其身而為說法。是名知天眼智力。
「大王當知！沙門瞿曇知漏盡力者，諸漏已盡畢竟解脫，是故唱言：『我生已盡，梵行已立，
【現代漢語翻譯】 現代漢語譯本 相貌、形態、苦樂、壽命、長短，知道它們從有到無，從無到有，就像瞭解自身一樣瞭解他人。知道這是眾生所有業力的因果，是這些眾生造作了這些業因，才得到他生的身體。知道眾生的心念和因緣，像這樣滅去之後次第生起心念，完全知道三世沒有開始也沒有終結，勸導眾生，觀察過去所作的善惡果報和苦樂。像這樣知道之後，就根據他們應該聽聞的而為他們說法。這叫做知宿命智力。 『大王應當知道！沙門瞿曇知道天眼智力，能夠如實地看見一切眾生的生滅和墮落，無論是接受好的色身，還是接受不好的色身，無論是生於善道，還是生於惡道，知道各種業力的因果都非常清楚，知道這些眾生身、口、意造作惡業，誹謗聖人，增長邪見，因為惡業的緣故，捨棄這個身體之後，就墮入地獄；知道這些眾生身、口、意行善，不誹謗聖人，增長正見，因為善業的緣故，捨棄這個身體之後，就生於善道。能夠看見十方諸佛的世界沒有邊際，就像虛空一樣沒有障礙，完全看見眾生出生和滅亡的時候，看見各個世界成形和壞滅的時候，也知道眾生髮菩提心、生起和滅亡的時候，看見一切佛最初成就正覺、轉動法輪、進入涅槃的時候，看見各位聲聞證得解脫之後進入涅槃的時候，看見各位緣覺用神通力報答眾生信施恩惠的時候。像這些事情，一切五神通的聲聞、緣覺以及各位菩薩都不能看見，沙門瞿曇的天眼，成就了這樣的功德，因為天眼的緣故，觀察眾生，誰應該被佛所教化，誰應該被聲聞、緣覺所教化。像這樣看見之後，就根據應該被教化的人，示現他的身體而為他們說法。這叫做知天眼智力。 『大王應當知道！沙門瞿曇知道漏盡力，各種煩惱已經斷盡，最終解脫，所以宣稱：『我的生死已經斷盡，清凈的修行已經建立，
【English Translation】 English version Appearance, form, suffering and happiness, lifespan, length, knowing their arising and ceasing, from existence to non-existence, just as one knows oneself, so one knows others. Knowing that this is the karmic cause of all beings, that these beings create these karmic causes, and thus obtain other bodies. Knowing the minds and conditions of beings, how they cease and then arise again, fully knowing that the three times have no beginning and no end, urging beings to observe the good and bad karmic results of the past, and their suffering and happiness. Having known this, one then speaks the Dharma according to what they should hear. This is called the power of knowing past lives. 『Great King, you should know! The Shramana Gautama, knowing the power of the divine eye, truly sees the arising and ceasing, the falling of all beings, whether they receive good forms or bad forms, whether they are born in good realms or bad realms, knowing all karmic causes clearly, knowing that these beings commit evil deeds with body, speech, and mind, slander the sages, increase wrong views, and because of evil karma, after abandoning this body, they fall into hell; knowing that these beings do good deeds with body, speech, and mind, do not slander the sages, increase right views, and because of good karma, after abandoning this body, they are born in good realms. Able to see the boundless worlds of the Buddhas in the ten directions, like the void without obstruction, fully seeing the birth and death of beings, seeing the formation and destruction of worlds, also knowing when beings generate the Bodhi mind, when it arises and ceases, seeing all Buddhas first attain enlightenment, turn the Dharma wheel, and enter Nirvana, seeing all Shravakas attain liberation and enter Nirvana, seeing all Pratyekabuddhas use their supernatural powers to repay the kindness of beings' offerings. Such things, all Shravakas, Pratyekabuddhas, and Bodhisattvas with the five supernatural powers cannot see, the Shramana Gautama's divine eye, has achieved such merit, because of the divine eye, observing beings, who should be converted by the Buddha, who should be converted by Shravakas and Pratyekabuddhas. Having seen this, according to those who should be converted, he manifests his body and speaks the Dharma for them. This is called the power of knowing the divine eye. 『Great King, you should know! The Shramana Gautama, knowing the power of the exhaustion of outflows, all outflows have been exhausted, and he has ultimately attained liberation, therefore he proclaims: 『My birth has been exhausted, the pure conduct has been established,
所作已辦，更無後有。』佛漏盡智清凈微妙。言清凈者，無習氣故，聲聞之智有邊有量。何以故？有習氣故。辟支佛智亦有邊量。何以故？無大悲故。佛漏盡智無量無邊。何以故？知一切行故、具足成就一切智故、永斷一切諸習氣故，攝取大慈、大悲莊嚴四無所畏，於一切法無取相習，一切世間所不能勝，行住坐臥無諸過失，猶如虛空清凈無礙，不雜煙雲。佛漏盡智亦復如是，不雜一切煩惱習故，能為一切眾生說法，令彼聞者斷諸煩惱，是名知漏盡智力。大王當知！沙門瞿曇畢竟成就如是十種智力，以是莊嚴故，名如來、應、正遍知，是故我言，無有過失。」而說偈言：
「是處及非處， 諸佛如實知， 大尊實語者， 是故無過失。 于諸過去世， 聖照無障礙， 未來及現在， 智慧不迷沒， 業及業果報， 所有果因智， 皆能如實知， 是故名為佛。 世人無量性， 種種如實知， 于性中善解， 是名無等人。 世間種種信， 及無量信者， 如實智慧知， 是故不異語。 如實知下根， 及知中根者， 如實知根熟， 于根得自在。 生一切處道， 世尊如實知， 力通根禪定， 覺分解脫者。 知染及清凈， 差別如實解， 如來無
【現代漢語翻譯】 現代漢語譯本 『所作已辦，更無後有。』佛的漏盡智（斷絕一切煩惱的智慧）清凈微妙。說清凈，是因為沒有習氣（煩惱的殘餘）。聲聞（聽聞佛法而修行的人）的智慧有邊有量。為什麼呢？因為有習氣。辟支佛（不需他人教導，自己覺悟的修行者）的智慧也有邊有量。為什麼呢？因為沒有大悲心。佛的漏盡智無量無邊。為什麼呢？因為知道一切行為，具足成就一切智慧，永遠斷絕一切習氣，攝取大慈大悲，莊嚴四無所畏（佛的四種無畏懼的特質），對於一切法沒有執著和習氣，一切世間都不能勝過，行住坐臥都沒有過失，猶如虛空清凈無礙，不雜染煙雲。佛的漏盡智也是這樣，不雜染一切煩惱習氣，能為一切眾生說法，使聽聞者斷除煩惱，這叫做知漏盡智力。大王應當知道！沙門瞿曇（釋迦牟尼佛）最終成就了這樣的十種智力，因為這些莊嚴，所以名為如來（佛的稱號之一）、應（應供，值得受人供養）、正遍知（對一切法如實知曉），因此我說，沒有過失。」並說了偈語： 『是處及非處，諸佛如實知，大尊實語者，是故無過失。 于諸過去世，聖照無障礙，未來及現在，智慧不迷沒， 業及業果報，所有果因智，皆能如實知，是故名為佛。 世人無量性，種種如實知，于性中善解，是名無等人。 世間種種信，及無量信者，如實智慧知，是故不異語。 如實知下根，及知中根者，如實知根熟，于根得自在。 生一切處道，世尊如實知，力通根禪定，覺分解脫者。 知染及清凈，差別如實解，如來無
【English Translation】 English version 'What has to be done is done, there is no more to be done.' The Buddha's wisdom of the exhaustion of outflows (wisdom that cuts off all defilements) is pure and subtle. To say it is pure means there are no residual habits (traces of defilements). The wisdom of the Sravakas (those who hear the Dharma and practice) is limited and measurable. Why? Because they have residual habits. The wisdom of the Pratyekabuddhas (those who attain enlightenment on their own without a teacher) is also limited and measurable. Why? Because they lack great compassion. The Buddha's wisdom of the exhaustion of outflows is immeasurable and boundless. Why? Because he knows all actions, has fully accomplished all wisdom, has permanently cut off all residual habits, embodies great loving-kindness and great compassion, is adorned with the four fearlessnesses (four qualities of fearlessness of the Buddha), has no attachment or habit towards any Dharma, cannot be surpassed by anything in the world, has no faults in walking, standing, sitting, or lying down, is like the pure and unobstructed void, not mixed with smoke and clouds. The Buddha's wisdom of the exhaustion of outflows is also like this, not mixed with any defilement habits, able to preach the Dharma to all sentient beings, enabling those who hear it to cut off defilements, this is called the power of knowing the wisdom of the exhaustion of outflows. Great King, you should know! The Shramana Gautama (Shakyamuni Buddha) has ultimately accomplished these ten powers of wisdom, because of these adornments, he is called Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (one who knows all things as they truly are), therefore I say, there are no faults.」 And he spoke in verses: 『The right and the wrong, the Buddhas know them truly, the Great Honored One speaks truthfully, therefore there are no faults. In all past lives, the holy light is unobstructed, in the future and the present, wisdom is not lost, Actions and their karmic results, all wisdom of cause and effect, all can be known truly, therefore he is called Buddha. The immeasurable natures of people, all are known truly, understanding well in nature, this is called incomparable. The various beliefs in the world, and the immeasurable believers, are known with true wisdom, therefore he does not speak differently. Truly knowing the inferior roots, and knowing those with middling roots, truly knowing when roots are mature, he is free in the roots. The path to all places of birth, the World Honored One knows truly, the power of penetration, roots, meditation, the awakened one who is liberated. Knowing defilement and purity, understanding the differences truly, the Tathagata has no
有障， 以離諸障故。 過去無量生， 種種知力見， 自身及他身， 智者如實知。 佛凈眼無垢， 過天人世間， 依彼清凈眼， 見眾生生退。 知諸漏盡智， 及知于解脫， 所有無漏界， 聖人如實知。 是力無等等， 佛世尊自在， 於一心中現， 而心無分別。 不取亦不捨， 自然而現前， 如輪依本業， 自然而回轉。 一念如實知， 眾生諸心念， 於心及眾生， 不起二種相。 於一切法中， 具足諸功德， 是故說瞿曇， 自在無過失。
大薩遮尼乾子所說經卷第八 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第九
元魏天竺三藏菩提留支譯
如來無過功德品第八之四
「大王當知！沙門瞿曇畢竟成就四無所畏。」
王言：「大師！何者如來四無所畏？」
答言：「大王！所謂一切智無畏、漏盡無畏、障道無畏、盡苦道無畏。
「大王當知！一切智無畏者，沙門瞿曇悉以覺知一切諸法。若諸世間天、人、魔、梵、沙門、婆羅門作如是言：『沙門瞿曇不能覺知一切諸法。』如實說者，無有是處。何以故？沙門瞿曇悉能覺知一切諸
【現代漢語翻譯】 現代漢語譯本 有障礙，是因為要遠離這些障礙。 在過去無量的生命中，佛陀以種種的智慧和見解， 對於自身和他人的身心，智者都能如實地瞭解。 佛陀清凈的眼睛沒有污垢，超越了天人世間， 依靠這清凈的眼睛，能看到眾生的生起和衰退。 知道諸漏已盡的智慧，以及知道解脫的智慧， 所有無漏的境界，聖人都能如實地瞭解。 這種力量是無與倫比的，佛世尊是自在的， 在同一心中顯現，而心中沒有分別。 不執取也不捨棄，自然而然地顯現， 就像輪子依靠其本來的運轉規律，自然地迴轉。 在一念之間如實地知道，眾生所有的心念， 對於心和眾生，不起二種對立的相。 在一切法中，具足所有的功德， 所以說喬達摩（Gautama，釋迦牟尼的姓），是自在而沒有過失的。
《大薩遮尼乾子所說經》卷第八 大正藏第09冊 No. 0272 《大薩遮尼乾子所說經》
《大薩遮尼乾子所說經》卷第九
元魏天竺三藏菩提留支譯
如來無過功德品第八之四
『大王應當知道！沙門喬達摩（Śramaṇa Gautama，釋迦牟尼）最終成就了四種無所畏懼。』
國王說：『大師！什麼是如來的四種無所畏懼？』
回答說：『大王！所謂一切智無畏、漏盡無畏、障道無畏、盡苦道無畏。』
『大王應當知道！一切智無畏是指，沙門喬達摩完全覺知一切諸法。如果世間的天、人、魔、梵、沙門、婆羅門這樣說：『沙門喬達摩不能覺知一切諸法。』如果如實地說，這是不可能的。為什麼呢？因為沙門喬達摩完全能夠覺知一切諸法。』
【English Translation】 English version There are obstacles, because of the need to be free from all obstacles. In countless past lives, with various powers of knowledge and insight, The wise one truly knows his own body and mind, as well as those of others. The Buddha's pure eyes are without blemish, surpassing those of gods and humans, Relying on these pure eyes, he sees the arising and passing away of beings. He knows the wisdom of the exhaustion of all outflows, and the wisdom of liberation, All the realms without outflows, the holy one truly knows. This power is incomparable, the World Honored One is free, Appearing in one mind, yet the mind has no discrimination. Neither grasping nor abandoning, it naturally appears, Like a wheel relying on its original momentum, it naturally turns. In a single moment, he truly knows all the thoughts of beings, Regarding the mind and beings, he does not give rise to two opposing aspects. In all dharmas, he is complete with all merits, Therefore it is said that Gautama (Śākyamuni's family name) is free and without fault.
The Sutra Spoken by Mahāsatyaka Nirgrantha, Volume 8 Taisho Tripitaka Vol. 09, No. 0272, The Sutra Spoken by Mahāsatyaka Nirgrantha
The Sutra Spoken by Mahāsatyaka Nirgrantha, Volume 9
Translated by Bodhiruci of Tianzhu (India) during the Northern Wei Dynasty
Chapter Eight, Section Four: The Faultless Merits of the Tathagata
『Great King, you should know! The Śramaṇa Gautama (Śākyamuni) has ultimately achieved the four fearlessnesses.』
The King said: 『Master! What are the four fearlessnesses of the Tathagata?』
He replied: 『Great King! They are called the fearlessness of all-knowing, the fearlessness of the exhaustion of outflows, the fearlessness of obstacles to the path, and the fearlessness of the path to the end of suffering.』
『Great King, you should know! The fearlessness of all-knowing means that the Śramaṇa Gautama fully knows all dharmas. If the gods, humans, demons, Brahmans, Śramaṇas, or Brahmins of the world were to say: 『The Śramaṇa Gautama cannot know all dharmas,』 if they were to speak truthfully, this would not be possible. Why? Because the Śramaṇa Gautama is fully capable of knowing all dharmas.』
法，是故名為平等正覺。所謂凡夫法、聖人法、聲聞法、緣覺法、佛法、菩薩法、學法、無學法、世間法、出世間法、善法、不善法、有漏法、無漏法、有為法、無為法，覺如是法，故名正覺。言平等者，見空平等，法真實故；無相平等，壞諸相故；無愿平等，不著三界故；不生平等，無生性故；無行平等，無行性故；無出平等，無出性故；無至處平等，無至處性故；真實平等，無三世故；解脫平等，無無明性故；涅槃平等，無生死性故。是故沙門瞿曇悉能覺知一切諸法，至無畏處。以大悲心在大眾中，作師子吼，轉梵法輪。一切世間天、人、魔、梵、沙門、婆羅門未曾有能如法轉者，是名一切智無畏。
「大王當知！漏盡無畏者，沙門瞿曇諸漏已盡，是故唱言：『我漏已盡。』若諸世間天、人、魔、梵、沙門、婆羅門作如是言：『沙門瞿曇諸漏未盡。』如實說者，無有是處。何以故？沙門瞿曇諸漏已盡，于欲漏、有漏、無明漏、見漏，心得解脫，諸習氣滅。是故沙門瞿曇諸漏已盡至無畏處，在大眾中作師子吼，轉梵法輪。一切世間天、人、魔、梵、沙門、婆羅門未曾有能如是轉者，是名漏盡無畏。
「大王當知！障道無畏者，沙門瞿曇知諸欲法能障聖道，是故說言：『欲能障道。』若諸世間天、人、魔
【現代漢語翻譯】 現代漢語譯本：法，因此被稱為平等正覺。所謂凡夫法、聖人法、聲聞法（Shravaka-yana，小乘佛法）、緣覺法（Pratyekabuddha-yana，獨覺乘）、佛法、菩薩法、學法、無學法、世間法、出世間法、善法、不善法、有漏法、無漏法、有為法、無為法，覺悟這些法，所以稱為正覺。說到平等，是指見空平等，因為法的真實性；無相平等，因為破除一切相；無愿平等，因為不執著於三界；不生平等，因為沒有生性；無行平等，因為沒有行性；無出平等，因為沒有出性；無至處平等，因為沒有至處性；真實平等，因為沒有三世；解脫平等，因為沒有無明性；涅槃平等，因為沒有生死性。因此，沙門瞿曇（Shramana Gautama，釋迦牟尼佛）能夠覺知一切諸法，達到無畏的境界。以大悲心在大眾中，發出獅子吼，轉動梵法輪。一切世間的天、人、魔、梵、沙門、婆羅門，沒有誰能夠像他那樣如法轉動，這被稱為一切智無畏。 大王應當知道！漏盡無畏是指，沙門瞿曇的諸漏已經斷盡，所以宣稱：『我的諸漏已經斷盡。』如果世間的天、人、魔、梵、沙門、婆羅門說：『沙門瞿曇的諸漏沒有斷盡。』如果如實說，那是不可能的。為什麼呢？因為沙門瞿曇的諸漏已經斷盡，對於欲漏、有漏、無明漏、見漏，他的心已經解脫，一切習氣都已滅盡。因此，沙門瞿曇的諸漏已經斷盡，達到無畏的境界，在大眾中發出獅子吼，轉動梵法輪。一切世間的天、人、魔、梵、沙門、婆羅門，沒有誰能夠像他那樣轉動，這被稱為漏盡無畏。 大王應當知道！障道無畏是指，沙門瞿曇知道各種慾望之法能夠障礙聖道，所以說：『慾望能夠障礙道。』如果世間的天、人、魔
【English Translation】 English version: Dharma, therefore, is called equal and right enlightenment. The so-called dharma of ordinary beings, the dharma of sages, the dharma of Shravakas (Shravaka-yana, the Hearer Vehicle), the dharma of Pratyekabuddhas (Pratyekabuddha-yana, the Solitary Buddha Vehicle), the dharma of Buddhas, the dharma of Bodhisattvas, the dharma of learners, the dharma of non-learners, the dharma of the world, the dharma beyond the world, good dharma, non-good dharma, dharma with outflows, dharma without outflows, conditioned dharma, unconditioned dharma—enlightening to these dharmas is why it is called right enlightenment. Speaking of equality, it refers to seeing emptiness as equal, because of the truth of dharma; formlessness as equal, because of destroying all forms; wishlessness as equal, because of not being attached to the three realms; non-birth as equal, because of having no nature of birth; non-action as equal, because of having no nature of action; non-departure as equal, because of having no nature of departure; no destination as equal, because of having no nature of destination; truth as equal, because of having no three times; liberation as equal, because of having no nature of ignorance; Nirvana as equal, because of having no nature of birth and death. Therefore, Shramana Gautama (Shramana Gautama, Shakyamuni Buddha) is able to awaken to all dharmas and reach the state of fearlessness. With great compassion, in the midst of the assembly, he roars like a lion and turns the wheel of the Brahma Dharma. In all the worlds, among gods, humans, demons, Brahmas, Shramanas, and Brahmins, no one has ever been able to turn it according to the Dharma like him; this is called the fearlessness of all-knowing. Great King, you should know! The fearlessness of the exhaustion of outflows means that Shramana Gautama's outflows have been exhausted, therefore he proclaims: 'My outflows have been exhausted.' If the gods, humans, demons, Brahmas, Shramanas, and Brahmins of the world were to say: 'Shramana Gautama's outflows have not been exhausted,' if they spoke truthfully, it would be impossible. Why? Because Shramana Gautama's outflows have been exhausted; regarding the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views, his mind has been liberated, and all habitual tendencies have been extinguished. Therefore, Shramana Gautama's outflows have been exhausted, reaching the state of fearlessness, and in the midst of the assembly, he roars like a lion and turns the wheel of the Brahma Dharma. In all the worlds, among gods, humans, demons, Brahmas, Shramanas, and Brahmins, no one has ever been able to turn it like him; this is called the fearlessness of the exhaustion of outflows. Great King, you should know! The fearlessness of obstacles to the path means that Shramana Gautama knows that various dharmas of desire can obstruct the holy path, therefore he says: 'Desire can obstruct the path.' If the gods, humans, demons
、梵、沙門、婆羅門作如是言：『是諸欲法不能障道。』如實說者，無有是處。何以故！沙門瞿曇如實覺知障道法故。障道法者，謂十不善業能障聖道。沙門瞿曇！能如實知至無畏處，在大眾中作師子吼，轉梵法輪。一切世間天、人、魔、梵、沙門、婆羅門未曾有能如法轉者，是名說障道無畏。
「大王當知！盡苦道無畏者，沙門瞿曇說言：『修習聖道能盡苦際，得無上解脫。』若諸世間天、人、魔、梵、沙門、婆羅門作如是言：『修習聖道不能畢竟盡諸苦際。』如實說者，無有是處。何以故？沙門瞿曇已證無上解脫、盡諸苦故。云何名為真實聖道？所謂一乘；復有二種，謂舍摩陀、毗婆舍那。復有三種，謂空三昧，無相、無愿三昧；復有七法，謂四念處乃至八聖道。是名畢竟真實聖道。畢竟道者，無增無減、無取無舍、無執無放、非正非邪、非一非二，是名真實畢竟正道。沙門瞿曇如實能知至無畏處，在大眾中作師子吼，轉梵法輪。一切世間天、人、魔、梵、沙門、婆羅門未曾有能如法轉者，是名盡苦道無畏。
「大王當知！沙門瞿曇畢竟成就如是四無畏智，能師子吼，是故我言，無有過失。」而說偈言：
「瞿曇如師子， 處眾無畏說， 世間無與等， 何況有勝者。 瞿曇證諸法，
【現代漢語翻譯】 現代漢語譯本：
有些梵天（Brahma）、沙門（Shramana）、婆羅門（Brahmana）這樣說：『這些慾望之法不能障礙修行之道。』如果說這是真實的，那是不可能的。為什麼呢？因為沙門瞿曇（Shramana Gautama）如實地覺知到哪些法會障礙修行之道。所謂障礙修行之道的法，是指十種不善業，它們能障礙通往聖道的道路。沙門瞿曇能夠如實地知道到達無畏之處，在大眾中發出獅子吼，轉動梵輪（Dharma wheel）。一切世間的天人、魔、梵天、沙門、婆羅門中，沒有誰能夠像他那樣如法地轉動梵輪，這被稱為宣說障礙之道時的無畏。
大王應當知道！關於盡苦之道無畏，沙門瞿曇說：『修習聖道能夠徹底結束痛苦，獲得無上的解脫。』如果世間的天人、魔、梵天、沙門、婆羅門這樣說：『修習聖道不能最終結束一切痛苦。』如果說這是真實的，那是不可能的。為什麼呢？因為沙門瞿曇已經證得了無上的解脫，結束了一切痛苦。什麼叫做真實的聖道呢？就是所謂的一乘道；還有兩種，即止（Shamatha）和觀（Vipashyana）；還有三種，即空三昧（Sunyata Samadhi）、無相三昧（Animitta Samadhi）、無愿三昧（Apranihita Samadhi）；還有七法，即四念處（Satipatthana）乃至八聖道（Arya Ashtanga Marga）。這被稱為究竟真實的聖道。所謂的究竟之道，是無增無減、無取無舍、無執無放、非正非邪、非一非二的，這被稱為真實究竟的正道。沙門瞿曇能夠如實地知道到達無畏之處，在大眾中發出獅子吼，轉動梵輪。一切世間的天人、魔、梵天、沙門、婆羅門中，沒有誰能夠像他那樣如法地轉動梵輪，這被稱為宣說盡苦之道時的無畏。
大王應當知道！沙門瞿曇最終成就了這樣的四種無畏智，能夠發出獅子吼，所以我說，他沒有過失。」然後說了偈頌：
『瞿曇像獅子一樣， 在眾人中無畏地說法， 世間沒有誰能與他相比， 更何況有誰能勝過他。 瞿曇證悟了諸法，』 現代漢語譯本：
【English Translation】 English version:
Some Brahmas, Shramanas, and Brahmanas say, 'These desires cannot obstruct the path.' If this were true, it would be impossible. Why? Because Shramana Gautama truly knows which things obstruct the path. The things that obstruct the path are the ten unwholesome actions, which can hinder the path to the holy way. Shramana Gautama is able to truly know how to reach the place of fearlessness, to roar like a lion in the assembly, and to turn the Dharma wheel. Among all the beings in the world—gods, humans, demons, Brahmas, Shramanas, and Brahmanas—no one has ever been able to turn the Dharma wheel as he does, and this is called fearlessness in proclaiming the path of obstruction.
O King, you should know! Regarding the fearlessness of the path to the end of suffering, Shramana Gautama says, 'Practicing the holy path can completely end suffering and attain supreme liberation.' If the beings in the world—gods, humans, demons, Brahmas, Shramanas, and Brahmanas—were to say, 'Practicing the holy path cannot ultimately end all suffering,' it would be impossible for that to be true. Why? Because Shramana Gautama has already attained supreme liberation and ended all suffering. What is called the true holy path? It is the so-called One Vehicle; there are also two, namely Shamatha (calm abiding) and Vipashyana (insight); there are also three, namely Sunyata Samadhi (emptiness concentration), Animitta Samadhi (signless concentration), and Apranihita Samadhi (wishless concentration); and there are seven practices, namely the Four Foundations of Mindfulness (Satipatthana) up to the Noble Eightfold Path (Arya Ashtanga Marga). This is called the ultimate true holy path. The ultimate path is without increase or decrease, without taking or giving up, without attachment or release, neither right nor wrong, neither one nor two; this is called the true ultimate right path. Shramana Gautama is able to truly know how to reach the place of fearlessness, to roar like a lion in the assembly, and to turn the Dharma wheel. Among all the beings in the world—gods, humans, demons, Brahmas, Shramanas, and Brahmanas—no one has ever been able to turn the Dharma wheel as he does, and this is called fearlessness in proclaiming the path to the end of suffering.
O King, you should know! Shramana Gautama has ultimately achieved these four kinds of fearless wisdom, and is able to roar like a lion, so I say that he has no faults.」 Then he spoke the verse:
'Gautama is like a lion, Speaking fearlessly in the assembly, There is no one in the world who can compare to him, Let alone someone who can surpass him. Gautama has realized all the dharmas,' English version:
如實不虛妄， 以是實見故， 出師子王說。 若有能說言， 瞿曇說不正， 瞿曇不能見， 無有如是處。 以不見相者， 在於天人中， 自在師子吼， 出妙無畏聲。 瞿曇漏已盡， 已得無漏身， 過天人世間， 是故言無等。 瞿曇為眾生， 說諸障道法， 一切皆如實， 故不虛妄說。 瞿曇說進取， 自證如是說， 修行彼法者， 無有諸障礙。 瞿曇如是知， 至勝無畏處， 得無畏妙樂， 瞿曇安隱住。 轉梵正法輪， 余未曾轉彼， 世人不能轉， 除兩足尊者。
「大王當知！沙門瞿曇畢竟成就不共之法。」
王言：「大師！何者如來不共之法？」
答言：「大王！沙門瞿曇不共法者，所謂：無有一切過名不共法。何以故？沙門瞿曇身業無失故。無一切過名不共法。何以故？沙門瞿曇口業無失故。無一切妄名不共法。何以故？沙門瞿曇意業無失故。無種種相名不共法。何以故？沙門瞿曇若得供養不生高心、若得毀辱不生下心故。無不定心名不共法。何以故？沙門瞿曇若行、若住、若坐、若臥、若語、若默常在定故。無不住心舍心名不共法。何以故？沙門瞿曇修身故、修戒故、修心故、修慧故、斷癡故，是名
【現代漢語翻譯】 現代漢語譯本 真實不虛妄， 因為這是真實的見解，所以發出獅子王般的說法。 如果有人能說，『喬達摩（Gautama，佛陀的姓氏）說的不是正法』， 『喬達摩不能看見真理』，這是不可能的。 因為他能看見真相，在天人和世間， 自在地發出獅子吼，發出美妙無畏的聲音。 喬達摩的煩惱已經斷盡，已經獲得無漏之身， 超越了天人和世間，所以說他是無與倫比的。 喬達摩為眾生，宣說各種障礙解脫的法門， 一切都如實不虛，所以不是虛妄的說法。 喬達摩宣說精進修行，自己證悟后如此宣說， 修行這些法門的人，不會有任何障礙。 喬達摩如此了知，到達殊勝無畏的境界， 獲得無畏的妙樂，喬達摩安穩地住于其中。 轉動神聖的法輪，這是其他人未曾轉過的， 世人不能轉動，除了兩足尊（佛陀的尊稱）之外。
『大王應當知道！沙門喬達摩（Śramaṇa Gautama，指佛陀）最終成就了不共之法。』
國王說：『大師！什麼是如來（Tathāgata，佛陀的稱號）的不共之法？』
回答說：『大王！沙門喬達摩的不共之法，就是：沒有一切過失，這稱為不共之法。為什麼呢？因為沙門喬達摩的身業沒有過失。沒有一切過失，這稱為不共之法。為什麼呢？因為沙門喬達摩的口業沒有過失。沒有一切虛妄，這稱為不共之法。為什麼呢？因為沙門喬達摩的意業沒有過失。沒有種種表相，這稱為不共之法。為什麼呢？因為沙門喬達摩如果得到供養不會生起驕傲之心，如果受到毀辱不會生起低落之心。沒有不定的心，這稱為不共之法。為什麼呢？因為沙門喬達摩無論是行走、站立、坐著、躺臥、說話、沉默，都常在禪定之中。沒有不住于舍心，這稱為不共之法。為什麼呢？因為沙門喬達摩修身、修戒、修心、修慧、斷除愚癡，這稱為不共之法。』
【English Translation】 English version Truly, without falsehood, Because of this true seeing, he utters the lion's roar. If anyone can say, 'Gautama (the Buddha's family name) speaks incorrectly,' 'Gautama cannot see the truth,' there is no such possibility. Because he sees the truth, among gods and humans, He freely roars the lion's roar, uttering a wonderful fearless sound. Gautama's defilements are exhausted, he has attained a body free from defilements, He has surpassed gods and humans, therefore he is said to be incomparable. Gautama, for the sake of beings, teaches the various paths that obstruct liberation, All are true and not false, therefore it is not a false teaching. Gautama teaches diligent practice, having realized it himself, he speaks thus, Those who practice these teachings will have no obstacles. Gautama knows this, having reached the supreme fearless state, Having attained the wonderful joy of fearlessness, Gautama dwells in peace. He turns the sacred wheel of Dharma, which others have not turned, The world cannot turn it, except for the Two-Footed One (a title for the Buddha).
'Great King, know that the Śramaṇa Gautama (referring to the Buddha) has ultimately achieved the unique Dharma.'
The king said, 'Master, what is the Tathāgata's (a title for the Buddha) unique Dharma?'
He replied, 'Great King, the Śramaṇa Gautama's unique Dharma is: having no faults, this is called unique Dharma. Why? Because the Śramaṇa Gautama's bodily actions have no faults. Having no faults, this is called unique Dharma. Why? Because the Śramaṇa Gautama's verbal actions have no faults. Having no falsehood, this is called unique Dharma. Why? Because the Śramaṇa Gautama's mental actions have no faults. Having no various appearances, this is called unique Dharma. Why? Because if the Śramaṇa Gautama receives offerings, he does not become arrogant; if he receives insults, he does not become dejected. Having no unstable mind, this is called unique Dharma. Why? Because whether the Śramaṇa Gautama is walking, standing, sitting, lying down, speaking, or silent, he is always in meditation. Having no mind that does not abide in equanimity, this is called unique Dharma. Why? Because the Śramaṇa Gautama cultivates the body, cultivates morality, cultivates the mind, cultivates wisdom, and cuts off ignorance, this is called unique Dharma.'
聖舍。欲無休息名不共法。何以故？沙門瞿曇大慈、大悲說法度人，安住寂靜無增減故。精進無休息名不共法。何以故？沙門瞿曇為一切眾生於無量劫受大苦惱，不生疲厭故。念無休息名不共法。何以故？沙門瞿曇初得道時，遍觀一切去來現在眾生之心，后為說法不須更觀，不失先念故。智慧無休息名不共法。何以故？沙門瞿曇於三世中憶念不忘故。解脫無休息名不共法。何以故？沙門瞿曇不從師學、自然覺悟，不同二乘從他聞故，因緣生故。解脫知見無休息名不共法。何以故？沙門瞿曇得無礙智，知一切義、一切字、一切句，於一句法無量劫說義無窮盡故。一切身業智為本智展轉名不共法。何以故？沙門瞿曇所有身業隨智行故。一切口業智為本智展轉名不共法。何以故？沙門瞿曇所有口業隨智行故。一切意業智為本智展轉名不共法。何以故？沙門瞿曇所有意業隨智行故。知過去世無障無礙名不共法。何以故？沙門瞿曇具宿命明故。知未來世無障無礙名不共法。何以故？沙門瞿曇得天眼明故。知現在世無障無礙名不共法。何以故？沙門瞿曇得漏盡明故。無見頂者名不共法。何以故？沙門瞿曇無邊身故。無能勝者名不共法。何以故？沙門瞿曇過諸天人、聲聞、辟支佛故。眾生各各見在己前名不共法。何以故？沙門瞿曇身
【現代漢語翻譯】 現代漢語譯本： 聖舍（Sheng She）。不休息的慾望被稱為不共法（不與他人共有的佛法）。為什麼呢？沙門瞿曇（Shamen Qutan，釋迦牟尼佛的尊稱）以大慈、大悲之心說法度人，安住于寂靜之中，沒有增減變化。精進不休息被稱為不共法。為什麼呢？沙門瞿曇爲了所有眾生，在無量劫中承受巨大的苦惱，卻不曾感到疲憊厭倦。念不休息被稱為不共法。為什麼呢？沙門瞿曇初次得道時，能夠遍觀一切過去、現在、未來的眾生之心，之後說法時無需再次觀察，不會失去先前的念頭。智慧不休息被稱為不共法。為什麼呢？沙門瞿曇對於三世（過去、現在、未來）的事情都能憶念不忘。解脫不休息被稱為不共法。為什麼呢？沙門瞿曇不是從老師那裡學習，而是自然覺悟，不同於二乘（聲聞乘和緣覺乘）從他人那裡聽聞佛法，而是因緣所生。解脫知見不休息被稱為不共法。為什麼呢？沙門瞿曇獲得無礙的智慧，知道一切義理、一切文字、一切語句，對於一句佛法，可以在無量劫中說出無窮無盡的意義。一切身業以智慧為根本，智慧不斷展現被稱為不共法。為什麼呢？沙門瞿曇所有的身業都隨著智慧而行。一切口業以智慧為根本，智慧不斷展現被稱為不共法。為什麼呢？沙門瞿曇所有的口業都隨著智慧而行。一切意業以智慧為根本，智慧不斷展現被稱為不共法。為什麼呢？沙門瞿曇所有的意業都隨著智慧而行。知道過去世沒有障礙被稱為不共法。為什麼呢？沙門瞿曇具有宿命明（知道過去世的能力）。知道未來世沒有障礙被稱為不共法。為什麼呢？沙門瞿曇獲得天眼明（看到未來世的能力）。知道現在世沒有障礙被稱為不共法。為什麼呢？沙門瞿曇獲得漏盡明（斷除一切煩惱的能力）。沒有能看到頂的人被稱為不共法。為什麼呢？沙門瞿曇的身體無邊無際。沒有能戰勝的人被稱為不共法。為什麼呢？沙門瞿曇超越了諸天人、聲聞、辟支佛（獨覺）。眾生各自看到佛在自己面前被稱為不共法。為什麼呢？沙門瞿曇的身體
【English Translation】 English version: Holy abode. The desire without rest is called the unique Dharma (Buddha's teachings not shared with others). Why is that? The Shramana Gautama (Shakyamuni Buddha's honorific title) teaches and liberates people with great compassion and great mercy, abiding in tranquility without increase or decrease. Diligence without rest is called the unique Dharma. Why is that? The Shramana Gautama has endured great suffering for all sentient beings for countless eons, without ever feeling weary or tired. Mindfulness without rest is called the unique Dharma. Why is that? When the Shramana Gautama first attained enlightenment, he could observe the minds of all beings in the past, present, and future. Afterwards, when teaching the Dharma, he does not need to observe again, and he does not lose his previous thoughts. Wisdom without rest is called the unique Dharma. Why is that? The Shramana Gautama can remember everything in the three periods of time (past, present, and future) without forgetting. Liberation without rest is called the unique Dharma. Why is that? The Shramana Gautama did not learn from a teacher, but awakened naturally, unlike the two vehicles (Shravakayana and Pratyekabuddhayana) who hear the Dharma from others, but rather arises from conditions. Liberated knowledge and vision without rest is called the unique Dharma. Why is that? The Shramana Gautama has attained unobstructed wisdom, knowing all meanings, all words, and all sentences. For one sentence of Dharma, he can explain endless meanings for countless eons. All bodily actions are rooted in wisdom, and the continuous manifestation of wisdom is called the unique Dharma. Why is that? All bodily actions of the Shramana Gautama follow his wisdom. All verbal actions are rooted in wisdom, and the continuous manifestation of wisdom is called the unique Dharma. Why is that? All verbal actions of the Shramana Gautama follow his wisdom. All mental actions are rooted in wisdom, and the continuous manifestation of wisdom is called the unique Dharma. Why is that? All mental actions of the Shramana Gautama follow his wisdom. Knowing the past without obstruction is called the unique Dharma. Why is that? The Shramana Gautama possesses the knowledge of past lives (Purva-nivasânusmriti). Knowing the future without obstruction is called the unique Dharma. Why is that? The Shramana Gautama has attained the divine eye (Divya-chakshus). Knowing the present without obstruction is called the unique Dharma. Why is that? The Shramana Gautama has attained the extinction of outflows (Asravaksaya-jnana). There is no one who can see the top is called the unique Dharma. Why is that? The Shramana Gautama's body is boundless. There is no one who can defeat him is called the unique Dharma. Why is that? The Shramana Gautama surpasses all gods, humans, Shravakas, and Pratyekabuddhas (Solitary Buddhas). Each sentient being sees the Buddha in front of them is called the unique Dharma. Why is that? The Shramana Gautama's body
不可思議故。所有言說聞者生善名不共法。何以故？沙門瞿曇成就一切諸功德故。說法之音隨受者聞名不共法。何以故？沙門瞿曇善知餘者聞無益故。出言清凈名不共法。何以故？沙門瞿曇口常不說非義語故。出口所說粗言、軟語聞者歡喜名不共法。何以故？沙門瞿曇其心平等離怨親故。所說言音聞者無厭名不共法。何以故？沙門瞿曇說微妙故。處眾無畏名不共法。何以故？沙門瞿曇清凈一切諸智障故。于眾言說不生怯弱名不共法。何以故？沙門瞿曇畢竟成就四無畏故。隨意言說名不共法。何以故？沙門瞿曇善知一切眾生心故。弟子寂靜名不共法。何以故？沙門瞿曇所有徒眾隨順受教故。見者離惱、除諸不善名不共法。何以故？沙門瞿曇常愿其身如藥樹王故。觀者無厭名不共法。何以故？沙門瞿曇能令見者覺一切法故。動身回顧如大象王名不共法。何以故？沙門瞿曇視如龍王威儀清凈故。在於四眾能師子吼名不共法。何以故？沙門瞿曇具足十力善決眾疑故。常受上供名不共法。何以故？沙門瞿曇無上福田故。功德無盡名不共法。何以故？沙門瞿曇所修諸行不求果報故。一切天、人、魔王、梵眾無能壞者名不共法。何以故？一一節中有那羅延力故。所記之事無有虛謬名不共法。何以故？善知一切諸根使故。知一切行名不
【現代漢語翻譯】 現代漢語譯本 因為不可思議的緣故。所有言說，聽聞者都會產生善念，這被稱為不共法（指佛陀獨有的、不與他人共有的法）。為什麼呢？因為沙門瞿曇（釋迦牟尼佛）成就了一切功德。說法之音能讓聽者感到愉悅，這被稱為不共法。為什麼呢？因為沙門瞿曇深知其他人聽了無益。所說之言清凈，這被稱為不共法。為什麼呢？因為沙門瞿曇口中從不說無意義的話。出口所說的粗語或軟語都能讓聽者歡喜，這被稱為不共法。為什麼呢？因為沙門瞿曇內心平等，遠離怨恨和親近的分別。所說之言，聽者不會感到厭倦，這被稱為不共法。為什麼呢？因為沙門瞿曇所說之法微妙。在眾人面前無所畏懼，這被稱為不共法。為什麼呢？因為沙門瞿曇清凈了一切智慧的障礙。在眾人面前說話不會怯懦，這被稱為不共法。為什麼呢？因為沙門瞿曇最終成就了四無畏（佛陀的四種無所畏懼的特質）。能隨意說法，這被稱為不共法。為什麼呢？因為沙門瞿曇善知一切眾生的心。弟子們寂靜，這被稱為不共法。為什麼呢？因為沙門瞿曇的所有弟子都順從教誨。見到他的人能遠離煩惱，消除一切不善，這被稱為不共法。為什麼呢？因為沙門瞿曇常愿自己的身體如同藥樹之王。觀看他的人不會感到厭倦，這被稱為不共法。為什麼呢？因為沙門瞿曇能讓見到他的人覺悟一切法。行動和回顧如同大象王一般，這被稱為不共法。為什麼呢？因為沙門瞿曇的視線如同龍王一般，威儀清凈。在四眾（比丘、比丘尼、優婆塞、優婆夷）中能發出獅子吼（比喻佛陀說法時的威猛），這被稱為不共法。為什麼呢？因為沙門瞿曇具足十力（佛陀的十種力量），善於決斷眾人的疑惑。常受上等供養，這被稱為不共法。為什麼呢？因為沙門瞿曇是無上的福田。功德無盡，這被稱為不共法。為什麼呢？因為沙門瞿曇所修的諸行不求果報。一切天、人、魔王、梵眾都無法破壞他，這被稱為不共法。為什麼呢？因為他身體的每一處都具有那羅延（一種神力）的力量。所記述的事情沒有虛假，這被稱為不共法。為什麼呢？因為他善知一切諸根（眼、耳、鼻、舌、身、意）的運用。知曉一切行為，這被稱為不
【English Translation】 English version Because it is inconceivable. All speech, those who hear it generate good thoughts, this is called the 'uncommon dharma' (unique qualities of the Buddha not shared with others). Why is that? Because Śramaṇa Gautama (Shakyamuni Buddha) has achieved all merits. The sound of his teachings pleases the listeners, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama knows well that it is of no benefit for others to hear. His words are pure, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama never speaks meaningless words. Whether he speaks harsh or gentle words, they please the listeners, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama's mind is equal, free from the distinction of enemies and friends. The listeners never tire of his words, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama's teachings are subtle. He is fearless in the assembly, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama has purified all obstacles to wisdom. He does not become timid when speaking in the assembly, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama has ultimately achieved the four fearlessnesses (four qualities of the Buddha that make him fearless). He can speak freely, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama knows the minds of all beings well. His disciples are peaceful, this is called the 'uncommon dharma'. Why is that? Because all of Śramaṇa Gautama's disciples follow his teachings. Those who see him are free from afflictions and eliminate all unwholesome actions, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama always wishes his body to be like the king of medicine trees. Those who look at him never tire, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama can make those who see him awaken to all dharmas. His movements and glances are like those of an elephant king, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama's gaze is like that of a dragon king, his demeanor is pure. He can roar like a lion in the four assemblies (monks, nuns, laymen, laywomen), this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama possesses the ten powers (ten strengths of the Buddha) and is good at resolving the doubts of the assembly. He always receives the highest offerings, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama is the supreme field of merit. His merits are endless, this is called the 'uncommon dharma'. Why is that? Because Śramaṇa Gautama does not seek rewards for the practices he cultivates. All gods, humans, demon kings, and Brahma assemblies cannot destroy him, this is called the 'uncommon dharma'. Why is that? Because every part of his body has the power of Narayana (a divine power). The things he predicts are never false, this is called the 'uncommon dharma'. Why is that? Because he knows well the functions of all the senses (eyes, ears, nose, tongue, body, mind). He knows all actions, this is called the 'un
共法。何以故？沙門瞿曇覺一切法故。所有智慧無有疑濁名不共法。何以故？沙門瞿曇善知三世智清凈故。煩惱習盡名不共法。何以故？沙門瞿曇善能清凈煩惱因故。于諸世間天、人、魔、梵、沙門、婆羅門眾中而為師首名不共法。何以故？沙門瞿曇通達一切諸法相故。所得法身名不共法。何以故？沙門瞿曇壽命無盡故。見聞親近得大利益名不共法。何以故？沙門瞿曇成就善法三業不空故。出身血者犯于逆罪名不共法。何以故？沙門瞿曇成就無上勝善根故。大王當知！沙門瞿曇畢竟成就如是不共法，是故我言，無有過失。」而說偈言：
「瞿曇無過失， 亦無一切習， 諸念皆清凈， 是智者無過。 一切無異相， 而心不忘失， 舍心非無作， 諸欲皆不減。 精進無懈怠， 有念不曾忘， 慧解脫不退， 正見無失減。 智慧不可動， 身口業亦爾， 以智為根本， 如是常展轉。 常智無過失， 過去世亦爾， 未來及現在， 諸處無障礙。 瞿曇是智者， 如是諸功德， 更有餘勝法， 地主不可數。」
王言：「大師！如來成就如是功德莊嚴之身，為是常也？為無常也？如是功德，為有盡也？為無盡也？」
答言：「大王！沙門瞿曇住是功
【現代漢語翻譯】 現代漢語譯本 共同的法。為什麼呢？因為沙門瞿曇（釋迦牟尼佛）覺悟了一切法。所有智慧沒有疑惑和污濁，稱為不共法。為什麼呢？因為沙門瞿曇善於瞭解過去、現在、未來三世的智慧，清凈無染。煩惱習氣斷盡，稱為不共法。為什麼呢？因為沙門瞿曇善於清凈煩惱的根源。在世間的天、人、魔、梵天、沙門、婆羅門等眾生中，作為導師之首，稱為不共法。為什麼呢？因為沙門瞿曇通達一切諸法的實相。所證得的法身，稱為不共法。為什麼呢？因為沙門瞿曇的壽命無有窮盡。見到、聽到、親近他能得到大利益，稱為不共法。為什麼呢？因為沙門瞿曇成就了善法，身、口、意三業都不虛妄。出生于佛陀血脈的人會犯下逆罪，這稱為不共法。為什麼呢？因為沙門瞿曇成就了無上殊勝的善根。大王應當知道！沙門瞿曇最終成就瞭如此不共的功德，因此我說，他沒有過失。」並說了偈頌： 『瞿曇（釋迦牟尼佛）沒有過失，也沒有一切習氣，所有的念頭都清凈，這樣的智者沒有過失。 一切法沒有差異的相狀，而心不忘失，捨棄的心不是無所作為，所有的慾望都不會減少。 精進沒有懈怠，有念頭不曾忘記，智慧解脫不會退轉，正見沒有缺失和減少。 智慧不可動搖，身口意三業也是如此，以智慧為根本，這樣不斷地發展。 常有的智慧沒有過失，過去世也是如此，未來和現在，在任何地方都沒有障礙。 瞿曇（釋迦牟尼佛）是智者，有這樣的功德，還有其他更殊勝的法，地主（國王）是無法數清的。』 國王說：『大師！如來成就如此功德莊嚴之身，是常住的呢？還是無常的呢？這樣的功德，是有窮盡的呢？還是沒有窮盡的呢？』 回答說：『大王！沙門瞿曇安住于這樣的功德之中，'
【English Translation】 English version Common Dharma. Why is that? Because Śramaṇa Gautama (Shakyamuni Buddha) awakened to all dharmas. All wisdom without doubt or turbidity is called uncommon dharma. Why is that? Because Śramaṇa Gautama is skilled in knowing the wisdom of the three times—past, present, and future—and is pure and undefiled. The exhaustion of afflictions and habits is called uncommon dharma. Why is that? Because Śramaṇa Gautama is skilled in purifying the causes of afflictions. Among the beings of the world—gods, humans, demons, Brahmās, śramaṇas, and brahmins—being the foremost teacher is called uncommon dharma. Why is that? Because Śramaṇa Gautama understands the true nature of all dharmas. The Dharma body attained is called uncommon dharma. Why is that? Because Śramaṇa Gautama's lifespan is endless. Seeing, hearing, and being close to him brings great benefit, which is called uncommon dharma. Why is that? Because Śramaṇa Gautama has accomplished good dharmas, and his actions of body, speech, and mind are not in vain. Those born from the Buddha's bloodline commit heinous crimes, which is called uncommon dharma. Why is that? Because Śramaṇa Gautama has accomplished unsurpassed and excellent roots of goodness. Great King, you should know! Śramaṇa Gautama has ultimately accomplished such uncommon merits, therefore I say, he has no faults.』 And he spoke in verses: 'Gautama (Shakyamuni Buddha) has no faults, nor any habits, all his thoughts are pure, such a wise one has no faults. All dharmas have no different characteristics, and the mind does not forget, the mind of giving up is not inaction, and all desires do not diminish. Diligence is without laziness, mindfulness is never forgotten, wisdom and liberation do not regress, and right view has no loss or decrease. Wisdom cannot be shaken, and so are the actions of body, speech, and mind, with wisdom as the foundation, thus it constantly develops. Constant wisdom has no faults, and so it was in the past, in the future and present, there are no obstacles anywhere. Gautama (Shakyamuni Buddha) is a wise one, with such merits, and there are other more excellent dharmas, which the lord of the land (king) cannot count.』 The king said, 『Master! The Tathagata has accomplished such a body adorned with merits, is it permanent? Or is it impermanent? Are such merits finite? Or are they infinite?』 He replied, 『Great King! Śramaṇa Gautama abides in such merits,』
德，盡生死際，最後邊身，是常住身，非無常也。大王當知！勿觀瞿曇同無常也。」
王言：「大師！如是常身當云何觀？」
答言：「大王！如自觀己法性之身，觀于瞿曇法身亦爾。是身為色，不可如色見故；是身為心，不可如心知故；是身為炬，性不闇故；是身勇健，降眾惡故；是身為力，無降伏故；是身無違，性平等故；是身為空，離見聞故；是身無相，離覺觀故；是身無愿，出三界故；是身一相，無異相故；是身如虛空，無相似故；是身非生，從緣生故；是身非滅，本不生故；是身非住，非三世故；是身非方，不離方故；是身非眾生，不離一切眾生故。大王當知！如是觀者，名觀常身，名見法身。大王當知！如是觀者，名為正觀。若他觀者，名為邪觀。」
王言：「大師！云何非生而從緣生？」
「大王當知！法身非生，從緣生故。」
王言：「大師！云何從緣生？」
「大王當知！從緣生者，從無量功德智慧生、從戒生、從定生、從慧生、從解脫生、從解脫知見生、從慈悲喜捨生、從佈施生、從持戒生、從忍辱生、從精進生、從禪定生、從智慧生、從解脫三昧生、從諸方便波羅蜜生、從六通生、從三明生、從四無礙生、從十力四無所畏十八不共法生、從斷一切不善法
【現代漢語翻譯】 現代漢語譯本：'德行圓滿，直至生死輪迴的盡頭，最後所顯現的身體，是常住不變的身體，並非無常。大王應當明白！不要認為瞿曇（Gautama，釋迦牟尼的姓）的身體也是無常的。' 國王問道：'大師！這樣的常住之身應當如何觀察呢？' 佛陀回答說：'大王！如同你觀察自己法性之身一樣，觀察瞿曇的法身也是如此。這個身體是色（rupa，物質形態），但不能像觀察色法那樣去觀察；這個身體是心（citta，意識），但不能像瞭解心那樣去了解；這個身體是火炬，其本性不黑暗；這個身體勇猛強健，能降伏一切惡行；這個身體是力量，沒有能降伏它的；這個身體沒有違逆，其本性平等；這個身體是空（sunyata，空性），遠離見聞；這個身體沒有相狀，遠離感覺和觀察；這個身體沒有願望，已經超出三界（欲界、色界、無色界）；這個身體只有一個相，沒有其他不同的相；這個身體如同虛空，沒有相似之處；這個身體並非生，而是從因緣而生；這個身體並非滅，因為其本性不生；這個身體並非住，不屬於過去、現在、未來三世；這個身體沒有方位，但不離方位；這個身體並非眾生，但不離一切眾生。大王應當明白！像這樣觀察，稱為觀察常住之身，稱為見到法身。大王應當明白！像這樣觀察，稱為正觀。如果其他觀察，稱為邪觀。' 國王問道：'大師！為什麼說非生而從因緣生呢？' 佛陀回答說：'大王應當明白！法身並非生，而是從因緣而生。' 國王問道：'大師！為什麼說從因緣生呢？' 佛陀回答說：'大王應當明白！從因緣生，是從無量功德智慧生、從戒（sila，戒律）生、從定（samadhi，禪定）生、從慧（prajna，智慧）生、從解脫（vimukti，解脫）生、從解脫知見生、從慈悲喜捨（brahmavihara，四無量心）生、從佈施（dana，佈施）生、從持戒生、從忍辱（ksanti，忍耐）生、從精進（virya，精進）生、從禪定生、從智慧生、從解脫三昧（samadhi，禪定）生、從諸方便波羅蜜（paramita，到彼岸）生、從六通（abhijna，六種神通）生、從三明（vidya，三種智慧）生、從四無礙（pratisamvid，四無礙解）生、從十力（bala，如來十力）四無所畏（vaisaradya，四無畏）十八不共法（avenikadharma，十八不共法）生、從斷一切不善法'
【English Translation】 English version: 'Virtue perfected, reaching the end of the cycle of birth and death, the final body manifested is a permanent body, not impermanent. Great King, you should know! Do not view Gautama (Gautama, the family name of Shakyamuni Buddha) as being impermanent.' The king asked: 'Master! How should one observe such a permanent body?' The Buddha replied: 'Great King! Just as you observe your own body of Dharma-nature, observe the Dharma-body of Gautama in the same way. This body is form (rupa), yet it cannot be seen as form is seen; this body is mind (citta), yet it cannot be known as mind is known; this body is a torch, its nature is not darkness; this body is courageous and strong, subduing all evils; this body is power, there is nothing that can subdue it; this body has no contradiction, its nature is equality; this body is emptiness (sunyata), free from seeing and hearing; this body has no characteristics, free from feeling and observation; this body has no desires, having transcended the three realms (desire realm, form realm, formless realm); this body has one characteristic, no different characteristics; this body is like space, having no similarity; this body is not born, but arises from conditions; this body is not extinguished, because its nature is not born; this body does not abide, not belonging to the three times of past, present, and future; this body has no direction, yet it is not separate from direction; this body is not a sentient being, yet it is not separate from all sentient beings. Great King, you should know! Observing in this way is called observing the permanent body, called seeing the Dharma-body. Great King, you should know! Observing in this way is called right observation. If one observes in any other way, it is called wrong observation.' The king asked: 'Master! How is it that it is not born, yet arises from conditions?' The Buddha replied: 'Great King, you should know! The Dharma-body is not born, but arises from conditions.' The king asked: 'Master! How does it arise from conditions?' The Buddha replied: 'Great King, you should know! Arising from conditions means arising from immeasurable merits and wisdom, arising from precepts (sila), arising from concentration (samadhi), arising from wisdom (prajna), arising from liberation (vimukti), arising from the knowledge and vision of liberation, arising from loving-kindness, compassion, joy, and equanimity (brahmavihara), arising from giving (dana), arising from upholding precepts, arising from patience (ksanti), arising from diligence (virya), arising from meditation, arising from wisdom, arising from the samadhi of liberation, arising from all the perfections of skillful means (paramita), arising from the six superknowledges (abhijna), arising from the three knowledges (vidya), arising from the four unobstructed knowledges (pratisamvid), arising from the ten powers (bala), the four fearlessnesses (vaisaradya), and the eighteen unique qualities of a Buddha (avenikadharma), arising from the cessation of all unwholesome actions.'
集一切善法生、從實慧生、從不放逸生。大王當知！從如是無量清凈功德法生。瞿曇身功德無盡故，法身無盡。」
王言：「大師！生法有盡，云何有生而無有盡？」
答言：「大王！本不生故，而無有盡。」
王言：「大師！何者本不生故？」
答言：「大王！法身非生，以本有故，以緣生故，名之為生。」
王言：「大師！如是緣者，無量無邊。若欲行者，以何為本？從何為始？」
答言：「大王！一切功德助道之行，舉要言之，以戒為本，持戒為始。若不持戒，乃至不得疥野干身，何況當得功德之身？大王當知！以戒凈故，不斷佛種，成等正覺；不斷法種，分別法性；不斷僧種，修無為道。以持凈戒相續不斷故，功德無盡。」
王言：「大師！一切戒善皆無有盡？亦有盡也？」
答言：「大王！非一切盡，亦非不盡。何以故？相續斷故有盡，不斷故無盡。」
王言：「大師！何者相續斷？何者相續不斷？」
答言：「大王！凈戒相續，不中斷故，功德無盡。何以故？凡夫戒者，在所受生，斷故有盡；人中十善所得果報，斷故有盡；欲界諸天福報功德，斷故有盡；色界諸天禪無量心，斷故有盡；無色諸天取入諸定，斷故有盡；一切聲聞學、無學戒
【現代漢語翻譯】 現代漢語譯本：一切善法都由善行產生，由真實的智慧產生，由不懈怠產生。大王您應當知道！這些都由無量清凈的功德法產生。瞿曇（Gautama，佛陀的姓氏）的身體功德是無盡的，所以他的法身也是無盡的。 國王問道：『大師！生法是有盡頭的，怎麼會有產生而沒有盡頭的情況呢？』 佛陀回答說：『大王！因為其本質上不生，所以沒有盡頭。』 國王問道：『大師！什麼是不生呢？』 佛陀回答說：『大王！法身不是生出來的，因為它本來就存在，因為因緣和合而生，所以稱之為生。』 國王問道：『大師！像這樣的因緣，無量無邊。如果想要修行，應該以什麼為根本？從哪裡開始呢？』 佛陀回答說：『大王！一切功德助道的修行，總而言之，以戒律為根本，持戒為開始。如果不持戒，甚至連疥癬野乾的身體都得不到，更何況能得到功德之身呢？大王您應當知道！因為持戒清凈，所以佛種不會斷絕，最終成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）；法種不會斷絕，能夠分別法性；僧種不會斷絕，能夠修習無為之道。因為持守清凈的戒律相續不斷，所以功德是無盡的。』 國王問道：『大師！一切戒律的善行都是沒有盡頭的嗎？還是也有盡頭呢？』 佛陀回答說：『大王！不是一切都有盡頭，也不是一切都沒有盡頭。為什麼呢？因為相續中斷就會有盡頭，相續不斷就沒有盡頭。』 國王問道：『大師！什麼是相續中斷？什麼是相續不斷呢？』 佛陀回答說：『大王！清凈的戒律相續不斷，所以功德是無盡的。為什麼呢？凡夫的戒律，在所受生的過程中會中斷，所以有盡頭；人中十善所得到的果報，會中斷，所以有盡頭；欲界諸天的福報功德，會中斷，所以有盡頭；諸天禪定無量心，會中斷，所以有盡頭；無色界諸天進入禪定，會中斷，所以有盡頭；一切聲聞（Śrāvaka，聽聞佛法而修行的人）有學和無學的戒律
【English Translation】 English version: All good dharmas arise from good actions, from true wisdom, and from non-negligence. Great King, you should know! They arise from such immeasurable pure meritorious dharmas. Because the merits of Gautama's (the Buddha's family name) body are endless, his Dharma body is also endless. The king asked: 'Master! The dharma of arising has an end, how can there be arising without an end?' The Buddha replied: 'Great King! Because it is essentially unborn, it has no end.' The king asked: 'Master! What is unborn?' The Buddha replied: 'Great King! The Dharma body is not born, because it exists originally, and it is called arising because of the conditions that bring it into being.' The king asked: 'Master! Such conditions are immeasurable and boundless. If one wishes to practice, what should be the foundation? Where should one begin?' The Buddha replied: 'Great King! All meritorious practices that aid the path, in short, take precepts as the foundation and upholding precepts as the beginning. If one does not uphold precepts, one will not even obtain the body of a mangy jackal, let alone a body of merit. Great King, you should know! Because of the purity of upholding precepts, the Buddha seed will not be cut off, and one will ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment); the Dharma seed will not be cut off, and one will be able to distinguish the nature of Dharma; the Sangha seed will not be cut off, and one will be able to cultivate the unconditioned path. Because the upholding of pure precepts continues without interruption, the merits are endless.' The king asked: 'Master! Are all the good deeds of precepts endless? Or do they also have an end?' The Buddha replied: 'Great King! Not all have an end, nor do all not have an end. Why? Because if the continuity is broken, there is an end; if the continuity is not broken, there is no end.' The king asked: 'Master! What is the breaking of continuity? What is the unbroken continuity?' The Buddha replied: 'Great King! The continuity of pure precepts, without interruption, makes the merits endless. Why? The precepts of ordinary people are interrupted in the process of rebirth, so they have an end; the karmic rewards obtained from the ten good deeds in the human realm are interrupted, so they have an end; the meritorious rewards of the heavens in the desire realm are interrupted, so they have an end; the immeasurable minds of the heavens in meditation are interrupted, so they have an end; the heavens in the formless realm entering into samadhi are interrupted, so they have an end; all the precepts of Śrāvakas (those who hear and practice the Dharma), both learners and non-learners
，入涅槃際，斷故有盡；辟支佛戒無大悲心，斷故有盡。諸菩薩戒到于菩提，成大悲故，功德無盡。何以故？於是戒中，出生一切凡夫、二乘所有諸戒，如種無盡故，果亦無盡，是故菩提種不可盡。」
王言：「大師！如此法身，當依何法作如是觀？」
答言：「大王！當依一切眾生煩惱身觀，當依貪慾、瞋恚、愚癡眾生中觀，當依四顛倒見眾生中觀，當依陰、界、諸入中觀，當依地獄、畜生、餓鬼乃至阿修羅等諸身中觀。何以故？此身即是如來藏故。大王當知！一切煩惱諸垢藏中，有如來性湛然滿足，如石中金、如木中火、如地下水、如乳中酪、如麻中油、如子中牙、如藏中寶、如摸中像、如孕中胎、如雲中日，是故我言：『煩惱身中有如來藏。』」
爾時薩遮尼乾子重說偈言：
「瞿曇法性身， 妙色常湛然， 清凈常寂滅， 其相如虛空。 如是法性身， 眾生等無差， 此境界甚深， 二乘不能知。」
爾時嚴熾王聞大薩遮尼乾子說于如來不可思議功德法身，生歡喜心、生踴悅心、生踴躍心、生無量歡喜心、生無量信敬心、生無量愛念心、生無量慶悅心。于大薩遮尼乾子所，復生不可思議者心，生不可量者心、生可尊者心、生可尊重者心、生可恭敬者心、生善知菩
【現代漢語翻譯】 現代漢語譯本：入涅槃之際，因為斷絕了（煩惱），所以（果報）有盡頭；辟支佛（Pratyekabuddha，獨覺）的戒律沒有大悲心，因為斷絕了（煩惱），所以（果報）有盡頭。諸菩薩（Bodhisattva，覺有情）的戒律到達菩提（Bodhi，覺悟），成就大悲心，所以功德無盡。為什麼呢？因為這些戒律中，出生了一切凡夫、二乘（聲聞和緣覺）所持有的所有戒律，如同種子無窮無盡，所以果報也無窮無盡，因此菩提的種子是不可窮盡的。 國王問道：『大師！這樣的法身（Dharmakaya，佛的法性身），應當依據什麼方法來作這樣的觀想呢？』 回答說：『大王！應當依據一切眾生的煩惱身來觀想，應當依據貪慾、瞋恚、愚癡的眾生來觀想，應當依據四顛倒見（執常為無常，執樂為苦，執我為無我，執凈為不凈）的眾生來觀想，應當依據陰（五蘊）、界（十八界）、諸入（十二入）來觀想，應當依據地獄、畜生、餓鬼乃至阿修羅（Asura，非天）等各種身來觀想。為什麼呢？因為此身即是如來藏（Tathagatagarbha，如來之胎藏）的緣故。大王應當知道！一切煩惱垢藏中，有如來之性湛然滿足，如同石頭中有金子，如同木頭中有火，如同地下有水，如同牛奶中有酪，如同芝麻中有油，如同種子中有牙，如同倉庫中有寶，如同模子中有像，如同懷孕中有胎，如同雲中有日，所以我說：『煩惱身中有如來藏。』』 這時，薩遮尼乾子（Satyaka Nigantha，真實外道）再次說了偈頌： 『瞿曇（Gautama，釋迦牟尼）的法性身， 妙色常湛然， 清凈常寂滅， 其相如虛空。 這樣的法性身， 眾生平等無差別， 此境界甚深， 二乘不能知。』 這時，嚴熾王（King Yamarcita）聽到大薩遮尼乾子說如來不可思議的功德法身，生起歡喜心、生起踴躍心、生起踴躍心、生起無量歡喜心、生起無量信敬心、生起無量愛念心、生起無量慶悅心。對於大薩遮尼乾子，又生起不可思議的心、生起不可量的心、生起可尊的心、生起可尊重的心、生起可恭敬的心、生起善知菩
【English Translation】 English version: Upon entering Nirvana, because of the cessation (of afflictions), there is an end (to the results); the precepts of a Pratyekabuddha (Solitary Buddha) lack great compassion, and because of the cessation (of afflictions), there is an end (to the results). The precepts of all Bodhisattvas (Enlightenment Beings) reach Bodhi (Enlightenment), and because they achieve great compassion, their merits are inexhaustible. Why is this so? Because from these precepts are born all the precepts held by ordinary beings and the two vehicles (Śrāvakas and Pratyekabuddhas), like seeds that are inexhaustible, so the results are also inexhaustible; therefore, the seed of Bodhi is inexhaustible. The king asked: 'Great Master! How should one contemplate such a Dharmakaya (Dharma Body of the Buddha)?' He replied: 'Great King! One should contemplate it by observing the afflicted bodies of all sentient beings, by observing sentient beings with greed, hatred, and ignorance, by observing sentient beings with the four inverted views (perceiving permanence in impermanence, pleasure in suffering, self in non-self, and purity in impurity), by observing the skandhas (five aggregates), the dhatus (eighteen elements), and the ayatanas (twelve sense bases), by observing the various bodies of hell beings, animals, hungry ghosts, and even Asuras (demigods). Why is this so? Because this body is the Tathagatagarbha (Buddha-nature). Great King, you should know! Within all the repositories of afflictions and defilements, there is the Buddha-nature, perfectly complete and clear, like gold in stone, like fire in wood, like water underground, like butter in milk, like oil in sesame, like a sprout in a seed, like treasure in a storehouse, like an image in a mold, like a fetus in a womb, like the sun in the clouds. Therefore, I say: 『Within the afflicted body, there is the Tathagatagarbha.』' At that time, Satyaka Nigantha (a Jain ascetic) spoke again in verse: 'The Dharmakaya of Gautama (Shakyamuni Buddha), Its wondrous form is always clear, Pure and always in quiescence, Its appearance is like space. Such is the Dharmakaya, Equal and without difference among all beings, This realm is very profound, The two vehicles cannot know it.' At that time, King Yamarcita, upon hearing the great Satyaka Nigantha speak of the inconceivable meritorious Dharmakaya of the Tathagata, generated joy, generated elation, generated excitement, generated immeasurable joy, generated immeasurable faith and reverence, generated immeasurable love and affection, generated immeasurable delight. Towards the great Satyaka Nigantha, he also generated a mind of inconceivability, generated a mind of immeasurability, generated a mind of venerability, generated a mind of respectability, generated a mind of reverence, generated a mind of good knowledge of Bodhi.
提道者心、生一切智者心、生到彼岸者心、生寤寐者心、生與念者心、生住不可思議解脫菩薩心。生如是等不可思議種種心已，以價直百千萬阿僧祇瓔珞及不可量上價妙衣，持用奉施薩遮尼乾子，復作是言：「善哉，善哉！薩遮大師！能說如是勝大方便巧妙法門。」復作是言：「薩遮大師！師所說法，善巧隨順一切智智，此法能到一切智地；師所說法，能度一切諸世間流；師所說法，能洗一切諸煩惱垢；師所說法，能破一切諸嫉妒門；師所說法，能拔一切諸惡道苦；師所說法，能善方便壞散一切大憍慢山；師所說法，悉能幹竭一切世間愛慾大海；師所說法，能照一切無智稠林；師所說法，能不失時不失受時。」
爾時薩遮尼乾子告嚴熾王言：「如是，如是！大王！諸菩薩摩訶薩無有威儀不化眾生，無有一法不能隨順大乘法門，無有一法不能到於一切智地，無有一法不能斷於一切煩惱，無有一法不示世間一切過失，無有一法不示涅槃無上功德，無有一法不示菩薩無上勝行。大王當知！諸菩薩摩訶薩所行一切行皆為自利，亦為他利，彼二俱利。」
薩遮尼乾子說此法門時，嚴熾王得大堅固不退轉菩提之心，王十六子所得名為歡喜踴躍境界信心，八千天子得名觀佛莊嚴三昧。時嚴熾王所有眷屬及大薩遮尼乾子諸
【現代漢語翻譯】 現代漢語譯本 生起求道之心、生起一切智者之心、生起到達彼岸之心、生起覺悟之心、生起與正念相應之心、生起安住于不可思議解脫的菩薩之心。生起如此等等不可思議的種種心之後，用價值百千萬阿僧祇（無數）的瓔珞以及不可估量的上等珍貴妙衣，拿來供奉薩遮尼乾子（一位外道修行者），又說道：『太好了，太好了！薩遮大師！您能宣說如此殊勝廣大的方便巧妙法門。』又說道：『薩遮大師！您所說的法，善巧地隨順一切智智（佛的智慧），此法能到達一切智地（佛的境界）；您所說的法，能度脫一切世間的流轉；您所說的法，能洗滌一切煩惱的污垢；您所說的法，能破除一切嫉妒的障礙；您所說的法，能拔除一切惡道的痛苦；您所說的法，能善巧方便地摧毀一切大驕慢的山峰；您所說的法，能完全乾涸一切世間的愛慾大海；您所說的法，能照亮一切無知的稠密森林；您所說的法，能不失時機，不失接受的時機。』 當時，薩遮尼乾子告訴嚴熾王說：『是的，是的！大王！諸位菩薩摩訶薩（大菩薩）沒有不以威儀來教化眾生的，沒有一種法不能隨順大乘法門的，沒有一種法不能到達一切智地的，沒有一種法不能斷除一切煩惱的，沒有一種法不揭示世間一切過失的，沒有一種法不揭示涅槃無上的功德的，沒有一種法不揭示菩薩無上殊勝的修行的。大王應當知道！諸位菩薩摩訶薩所修行的一切行為都是爲了自利，也是爲了利他，他們是自利利他兩者兼顧的。』 薩遮尼乾子宣說此法門時，嚴熾王獲得了大堅固不退轉的菩提之心，王的十六個兒子獲得了名為歡喜踴躍境界的信心，八千天子獲得了名為觀佛莊嚴的三昧（禪定）。當時，嚴熾王的所有眷屬以及大薩遮尼乾子的所有
【English Translation】 English version Having generated the mind of a seeker of the path, the mind of one who seeks all-knowing wisdom, the mind of one who seeks to reach the other shore, the mind of awakening, the mind of being with mindfulness, and the mind of a Bodhisattva abiding in inconceivable liberation. Having generated such inconceivable various minds, he took ornaments worth hundreds of thousands of nayutas of asankhyeyas (countless) and immeasurable precious and exquisite garments, and offered them to Saccaka Nigantha (a non-Buddhist ascetic), and further said: 'Excellent, excellent! Master Saccaka! You are able to expound such a supremely great and skillful Dharma method.' He further said: 'Master Saccaka! The Dharma you have spoken skillfully accords with all-knowing wisdom (Buddha's wisdom), this Dharma can reach the state of all-knowing wisdom (Buddha's realm); the Dharma you have spoken can liberate all beings from the cycle of worldly existence; the Dharma you have spoken can wash away all defilements of afflictions; the Dharma you have spoken can break down all barriers of jealousy; the Dharma you have spoken can uproot all sufferings of the evil paths; the Dharma you have spoken can skillfully and expediently destroy all mountains of great arrogance; the Dharma you have spoken can completely dry up the great ocean of worldly desires; the Dharma you have spoken can illuminate all dense forests of ignorance; the Dharma you have spoken can be received at the right time and without losing the opportunity.' At that time, Saccaka Nigantha said to King Yamacita: 'So it is, so it is! Great King! The Bodhisattva Mahasattvas (great Bodhisattvas) do not fail to teach beings with their dignified conduct, there is no Dharma that does not accord with the Mahayana Dharma, there is no Dharma that cannot reach the state of all-knowing wisdom, there is no Dharma that cannot cut off all afflictions, there is no Dharma that does not reveal all the faults of the world, there is no Dharma that does not reveal the unsurpassed merits of Nirvana, there is no Dharma that does not reveal the unsurpassed and excellent practices of the Bodhisattvas. Great King, you should know! All the practices that the Bodhisattva Mahasattvas undertake are for their own benefit, and also for the benefit of others, they benefit both themselves and others.' When Saccaka Nigantha expounded this Dharma method, King Yamacita attained a great, firm, and irreversible Bodhi mind, the sixteen sons of the king attained a faith called the realm of joyful elation, and eight thousand devas attained a samadhi (meditative state) called contemplating the adornments of the Buddha. At that time, all the retinue of King Yamacita and all the
眷屬等十三千人發阿耨多羅三藐三菩提心。彼諸眾生各各脫身所著上衣，持用奉施薩遮尼乾子，而作是言：「我今善得無上大利，以我得見薩遮善男子故，得聞說此一切智慧勝妙法門。」
大薩遮尼乾子所說經詣如來品第九
爾時嚴熾王及諸眷屬作是言：「薩遮善男子！師今應往詣如來所見佛、世尊，禮拜如來、供養如來。何以故？今佛世尊在我園中，為諸大眾說微妙法。」
薩遮尼乾子言：「善哉，大王！欲見如來今正是時，可共國內城邑小王、諸聚落主、大臣王子、長者居士及王夫人、後宮婇女並王大力臣如是等眾，一時同心俱往佛所。」
爾時嚴熾王敕令國內一切城邑乃至聚落主等，各將所領及家眷屬，悉共莊嚴，俱詣佛所；若其不往如來所者，當斷其命。爾時國內所有一切善男子、善女人及童男、童女等聞王教令，欲與薩遮大師俱往佛所親覲供養，心生歡喜，各各莊嚴彩飾綺妙，備諸一切種種香華、涂香、末香、華鬘、幡蓋，執諸種種一切伎樂，出郁阇延城，在於大路待嚴熾王。爾時嚴熾王駕七寶繩交絡輦輿，以諸無量金瓶、銀瓶插種種華俠在兩廂。王興大力，現大王勢，作大王神通，作大王奮迅，像馬車步，作大王戲樂，豎諸種種幢幡、華蓋，打八千種諸妙聲鼓，種種歌舞，與大
【現代漢語翻譯】 現代漢語譯本 眷屬等一萬三千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。他們各自脫下身上所穿的上衣，用來供奉薩遮尼乾子（一位外道修行者），並說道：『我們今天真是獲得了無上的大利益，因為我們得以見到薩遮善男子，聽聞他宣說這關於一切智慧的殊勝法門。』
《大薩遮尼乾子所說經》詣如來品第九
當時，嚴熾王和他的眷屬們說道：『薩遮善男子！您現在應該前往如來（佛陀）所在之處，去拜見佛陀、世尊，禮敬如來、供養如來。為什麼呢？因為現在佛陀、世尊就在我們的園林中，為大眾宣說微妙的佛法。』
薩遮尼乾子說道：『很好，大王！想要見到如來，現在正是時候，可以和國內的城邑小王、各聚落的首領、大臣王子、長者居士以及王后、後宮的妃嬪宮女，還有國王的大力臣等眾人，一起同心同德地前往佛陀所在之處。』
當時，嚴熾王命令國內所有城邑乃至聚落的首領們，各自帶領所管轄的民眾和家眷，全部盛裝打扮，一同前往佛陀所在之處；如果有人不前往如來所在之處，就處以死刑。當時，國內所有善男子、善女人以及童男、童女等，聽到國王的命令，想要和薩遮大師一同前往佛陀所在之處，親自覲見供養，心中非常歡喜，各自精心打扮，裝飾得華麗精美，準備了各種各樣的香花、涂香、末香、花鬘、幡蓋，拿著各種各樣的樂器，從郁阇延城出發，在大路上等候嚴熾王。當時，嚴熾王乘坐用七寶繩索交織而成的輦車，在兩旁插滿了無數的金瓶、銀瓶，瓶中插著各種鮮花。國王展現出強大的力量，顯現出大王的威勢，施展大王的神通，展現大王的迅猛，像、馬、車、步兵，表演大王的娛樂節目，豎起各種各樣的幢幡、華蓋，敲打八千種美妙的鼓聲，進行各種歌舞，與大
【English Translation】 English version Thirteen thousand people, including their families, generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). They each took off their upper garments and offered them to Saccaka Nigantha (an ascetic of another sect), saying, 'Today, we have truly gained the supreme benefit, because we have been able to see the virtuous man Saccaka and hear him expound this excellent Dharma gate of all wisdom.'
The Ninth Chapter, 'The Sutra Spoken by the Great Saccaka Nigantha,' 'Going to the Tathagata'
At that time, King Yamachita and his retinue said, 'Virtuous man Saccaka! You should now go to where the Tathagata (Buddha) is, to see the Buddha, the World Honored One, to pay homage to the Tathagata, and to make offerings to the Tathagata. Why? Because now the Buddha, the World Honored One, is in our garden, expounding the wonderful Dharma for the assembly.'
Saccaka Nigantha said, 'Excellent, Great King! Now is the right time to see the Tathagata. We can go together with the minor kings of the cities within the country, the leaders of the various settlements, the ministers, princes, elders, lay practitioners, as well as the queen, the concubines of the harem, and the king's powerful ministers, and all these people, with one mind, to the place where the Buddha is.'
At that time, King Yamachita ordered all the leaders of the cities and settlements within the country to each lead their people and families, all adorned in finery, to go together to the place where the Buddha was; if anyone did not go to the place of the Tathagata, they would be put to death. At that time, all the virtuous men, virtuous women, boys, and girls within the country, hearing the king's command, wanting to go with the master Saccaka to the place where the Buddha was, to personally pay homage and make offerings, were very happy in their hearts. They each carefully adorned themselves, decorated themselves with splendor and beauty, prepared all kinds of fragrant flowers, scented ointments, powdered incense, flower garlands, banners, and canopies, and held all kinds of musical instruments. They left the city of Ujjayini and waited on the main road for King Yamachita. At that time, King Yamachita rode in a palanquin woven with seven-jeweled ropes, with countless golden and silver vases placed on both sides, filled with various flowers. The king displayed great power, manifested the majesty of a great king, performed the supernatural powers of a great king, displayed the swiftness of a great king, with elephants, horses, chariots, and infantry, performing the entertainments of a great king, raising all kinds of banners and canopies, beating eight thousand kinds of wonderful drums, performing various songs and dances, and with a great
薩遮尼乾子、大臣、王子，與王大力夫人、宮人及諸小王、長者、居士乃至守門、守宮人等九萬八千萬人前後圍繞，俱往園中詣如來所。到佛所已，頂禮佛足，繞佛三匝。薩遮尼乾子與諸眷屬頂禮佛足，繞佛無量百千匝已，卻坐一面，一心合掌，觀佛不捨，默然而住。
大薩遮尼乾子所說經說法品第十之一
爾時慧命舍利弗見大薩遮尼乾子在佛前坐，一心合掌，觀佛不捨，默然而住，作是思惟：「此薩遮尼乾子為何事故來詣佛所？」作是念已，語大薩遮尼乾子言：「汝為何事來詣佛所？為見佛也？為聞法乎？」
爾時薩遮尼乾子語慧命舍利弗言：「大德舍利弗！我今來詣佛世尊所，不為見佛，不為聞法。大德舍利弗！我今不為一切法故來詣佛所。何以故？大德舍利弗！非見色故，名見如來；非見受、想、行、識故，名見如來；非見地性故，名見如來；非見水性、火性、風性故，名見如來；非見我故，名見如來；非見眾生故，名見如來；非見壽命故，名見如來；非見人故，名見如來；非見作者故，名見如來；非見我所故，名見如來；非見所見事故，名見如來；非見相故，名見如來；非見無相故，名見如來。何以故？大德舍利弗！不見一切相，名見如來；不執著見，名見如來；不見物故，名見如來；如
【現代漢語翻譯】 現代漢語譯本 薩遮尼乾子（Saccanirgrantha，一位外道修行者）、大臣、王子，以及王大力夫人、宮女和各位小王、長者、居士，甚至包括守門人和守宮人等九萬八千萬人，前後簇擁著，一同前往園中，來到如來（Tathagata，佛的稱號）所在之處。到達佛陀那裡后，他們頂禮佛足，繞佛三圈。薩遮尼乾子和他的眷屬頂禮佛足，繞佛無數百千圈后，退坐一旁，一心合掌，專注地看著佛陀，默默地靜坐。
《大薩遮尼乾子所說經·說法品第十之一》
當時，慧命舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）看到大薩遮尼乾子坐在佛陀面前，一心合掌，專注地看著佛陀，默默地靜坐，心中思忖：『這位薩遮尼乾子是為何事來到佛陀這裡的呢？』 這樣想著，他便問大薩遮尼乾子說：『你為何事來到佛陀這裡？是爲了見佛呢？還是爲了聽法呢？』
當時，薩遮尼乾子對慧命舍利弗說：『大德舍利弗！我今天來到佛世尊這裡，不是爲了見佛，也不是爲了聽法。大德舍利弗！我今天不是爲了任何法而來到佛陀這裡。為什麼呢？大德舍利弗！不是因為看見色（rupa，物質現象）就叫做見如來；不是因為看見受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）就叫做見如來；不是因為看見地性（prthivi-dhatu，地元素）就叫做見如來；不是因為看見水性（ap-dhatu，水元素）、火性（tejo-dhatu，火元素）、風性（vayo-dhatu，風元素）就叫做見如來；不是因為看見我（atman，自我）就叫做見如來；不是因為看見眾生（sattva，有情）就叫做見如來；不是因為看見壽命（jiva，生命）就叫做見如來；不是因為看見人（pudgala，補特伽羅）就叫做見如來；不是因為看見作者（karaka，造作者）就叫做見如來；不是因為看見我所（mamakara，我所擁有）就叫做見如來；不是因為看見所見之事就叫做見如來；不是因為看見相（lakshana，表象）就叫做見如來；不是因為看見無相（animitta，無表象）就叫做見如來。為什麼呢？大德舍利弗！不看見一切相，才叫做見如來；不執著于見，才叫做見如來；不看見任何事物，才叫做見如來；』
【English Translation】 English version Saccanirgrantha (a non-Buddhist ascetic), ministers, princes, along with Queen Mahabala, palace women, and various minor kings, elders, lay practitioners, even gatekeepers and palace guards, numbering ninety-eight million people, surrounded and followed, went together to the garden, to where the Tathagata (the Buddha) was. Having arrived at the Buddha's place, they bowed at his feet and circumambulated him three times. Saccanirgrantha and his retinue bowed at the Buddha's feet and circumambulated him countless hundreds and thousands of times, then withdrew to sit on one side, with their palms joined, gazing intently at the Buddha, remaining silent.
The Sutra Spoken by the Great Saccanirgrantha, Chapter Ten, Part One on the Exposition of the Dharma
At that time, the venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom), seeing the Great Saccanirgrantha sitting before the Buddha, with his palms joined, gazing intently at the Buddha, remaining silent, thought to himself: 'For what reason has this Saccanirgrantha come to the Buddha's place?' Having thought this, he spoke to the Great Saccanirgrantha, saying: 'For what reason have you come to the Buddha's place? Is it to see the Buddha? Or is it to hear the Dharma?'
At that time, Saccanirgrantha said to the venerable Sariputra: 'Venerable Sariputra! Today I have come to the World Honored Buddha, not to see the Buddha, nor to hear the Dharma. Venerable Sariputra! Today I have not come to the Buddha for the sake of any Dharma. Why is that? Venerable Sariputra! It is not by seeing form (rupa, material phenomena) that one is said to see the Tathagata; it is not by seeing feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), or consciousness (vijnana, awareness) that one is said to see the Tathagata; it is not by seeing the earth element (prthivi-dhatu) that one is said to see the Tathagata; it is not by seeing the water element (ap-dhatu), fire element (tejo-dhatu), or wind element (vayo-dhatu) that one is said to see the Tathagata; it is not by seeing the self (atman) that one is said to see the Tathagata; it is not by seeing beings (sattva, sentient beings) that one is said to see the Tathagata; it is not by seeing life (jiva) that one is said to see the Tathagata; it is not by seeing a person (pudgala) that one is said to see the Tathagata; it is not by seeing an agent (karaka) that one is said to see the Tathagata; it is not by seeing what is mine (mamakara) that one is said to see the Tathagata; it is not by seeing what is seen that one is said to see the Tathagata; it is not by seeing a characteristic (lakshana) that one is said to see the Tathagata; it is not by seeing the absence of a characteristic (animitta) that one is said to see the Tathagata. Why is that? Venerable Sariputra! Not seeing any characteristic is called seeing the Tathagata; not clinging to seeing is called seeing the Tathagata; not seeing any thing is called seeing the Tathagata;'
實見故，名見如來；見實際非際故，名見如來；厭眼厭色故，名見如來；不見耳不聞聲故，名見如來；不見鼻不嗅香故，名見如來；不見舌不知味故，名見如來；不見身不見觸故，名見如來；不見意法不分別意法故，名見如來。」
舍利弗言：「薩遮大德！若如是相見不見如來者，云何名見佛、世尊也？」
薩遮尼乾子答言：「大德舍利弗！非見家故，名見如來；非見姓故，名見如來；非相故，名見如來；非非相故，名見如來；非法故，名見如來；非非法故，名見如來；非實故，名見如來；非非實故，名見如來；非觀故，名見如來；非非觀故，名見如來；非念故，名見如來；非非念故，名見如來；非分別故，名見如來；非非分別故，名見如來；非有為故，名見如來；非無為故，名見如來；非有物故，名見如來；非無物故，名見如來；非和合故，名見如來；非別離故，名見如來；非色故，名見如來；非受想行識故，名見如來；非取故，名見如來；非不取故，名見如來；非生故，名見如來；非不生故，名見如來。」
爾時慧命舍利弗語大薩遮尼乾子言：「薩遮大德！若如是見，名見如來者。薩遮大德！云何而見佛、世尊也？」
薩遮尼乾子答言：「大德舍利弗！我非見色見如來，亦不離色見如來
【現代漢語翻譯】 現代漢語譯本 因為如實地見到實相，所以名為見到如來（Tathagata）；因為見到實際的非實際性，所以名為見到如來；因為厭惡眼睛和所見之色，所以名為見到如來；因為不見耳不聞聲，所以名為見到如來；因為不見鼻不嗅香，所以名為見到如來；因為不見舌不知味，所以名為見到如來；因為不見身體不覺觸，所以名為見到如來；因為不見意念，不分別意念和法，所以名為見到如來。 舍利弗（Sariputra）說：『薩遮（Satyaka）大德！如果像這樣以見與不見來見如來，那又如何稱之為見到佛、世尊呢？』 薩遮尼乾子（Satyaka Nigantha）回答說：『大德舍利弗！不是因為見到家世，所以名為見到如來；不是因為見到姓氏，所以名為見到如來；不是因為見到相貌，所以名為見到如來；不是因為見到非相貌，所以名為見到如來；不是因為見到法，所以名為見到如來；不是因為見到非法，所以名為見到如來；不是因為見到實有，所以名為見到如來；不是因為見到非實有，所以名為見到如來；不是因為見到觀想，所以名為見到如來；不是因為見到非觀想，所以名為見到如來；不是因為見到念頭，所以名為見到如來；不是因為見到非念頭，所以名為見到如來；不是因為見到分別，所以名為見到如來；不是因為見到非分別，所以名為見到如來；不是因為見到有為，所以名為見到如來；不是因為見到無為，所以名為見到如來；不是因為見到有物，所以名為見到如來；不是因為見到無物，所以名為見到如來；不是因為見到和合，所以名為見到如來；不是因為見到別離，所以名為見到如來；不是因為見到色，所以名為見到如來；不是因為見到受、想、行、識，所以名為見到如來；不是因為見到執取，所以名為見到如來；不是因為見到不執取，所以名為見到如來；不是因為見到生，所以名為見到如來；不是因為見到不生，所以名為見到如來。』 這時，慧命舍利弗對大薩遮尼乾子說：『薩遮大德！如果像這樣見，名為見到如來，那麼薩遮大德！又如何才能見到佛、世尊呢？』 薩遮尼乾子回答說：『大德舍利弗！我不是因為見到色而見到如來，也不是離開色而見到如來。
【English Translation】 English version Because of truly seeing the real, it is called seeing the Tathagata (如來); because of seeing the actual non-actuality, it is called seeing the Tathagata; because of being disgusted with the eye and what is seen, it is called seeing the Tathagata; because of not seeing the ear and not hearing sound, it is called seeing the Tathagata; because of not seeing the nose and not smelling fragrance, it is called seeing the Tathagata; because of not seeing the tongue and not knowing taste, it is called seeing the Tathagata; because of not seeing the body and not feeling touch, it is called seeing the Tathagata; because of not seeing the mind, not distinguishing mind and dharma, it is called seeing the Tathagata. Sariputra (舍利弗) said: 'Venerable Satyaka (薩遮)! If seeing the Tathagata is like this, through seeing and not seeing, then how is it called seeing the Buddha, the World Honored One?' Satyaka Nigantha (薩遮尼乾子) replied: 'Venerable Sariputra! It is not because of seeing the family that it is called seeing the Tathagata; it is not because of seeing the clan that it is called seeing the Tathagata; it is not because of seeing the form that it is called seeing the Tathagata; it is not because of seeing the non-form that it is called seeing the Tathagata; it is not because of seeing the dharma that it is called seeing the Tathagata; it is not because of seeing the non-dharma that it is called seeing the Tathagata; it is not because of seeing the real that it is called seeing the Tathagata; it is not because of seeing the non-real that it is called seeing the Tathagata; it is not because of seeing contemplation that it is called seeing the Tathagata; it is not because of seeing non-contemplation that it is called seeing the Tathagata; it is not because of seeing thought that it is called seeing the Tathagata; it is not because of seeing non-thought that it is called seeing the Tathagata; it is not because of seeing discrimination that it is called seeing the Tathagata; it is not because of seeing non-discrimination that it is called seeing the Tathagata; it is not because of seeing the conditioned that it is called seeing the Tathagata; it is not because of seeing the unconditioned that it is called seeing the Tathagata; it is not because of seeing something that it is called seeing the Tathagata; it is not because of seeing nothing that it is called seeing the Tathagata; it is not because of seeing combination that it is called seeing the Tathagata; it is not because of seeing separation that it is called seeing the Tathagata; it is not because of seeing form that it is called seeing the Tathagata; it is not because of seeing sensation, perception, volition, and consciousness that it is called seeing the Tathagata; it is not because of seeing grasping that it is called seeing the Tathagata; it is not because of seeing non-grasping that it is called seeing the Tathagata; it is not because of seeing birth that it is called seeing the Tathagata; it is not because of seeing non-birth that it is called seeing the Tathagata.' At that time, the venerable Sariputra said to the great Satyaka Nigantha: 'Venerable Satyaka! If seeing like this is called seeing the Tathagata, then Venerable Satyaka! How can one see the Buddha, the World Honored One?' Satyaka Nigantha replied: 'Venerable Sariputra! I do not see the Tathagata by seeing form, nor do I see the Tathagata apart from form.'
，我不滅壞色名見如來；如是非見受想行識，名見如來，不離受想行識名見如來，我不滅壞受想行識，名見如來；我不見如來世間所攝，亦不見如來出世間攝；我不見如來為陰所攝，不見如來為界所攝，不見如來為入所攝；我見如來離諸一切音聲言語。我今如是見於如來，如是不見、非不見、不知不分別、不起不示、不生不增長、不取不捨、不戲論、不作相、不作非不作、不作物非不作物、不受不護、非作心見、非自然見、非觀見、非不觀見、非可語見、非不可語見。離一切言語、名字、章句、音聲，名見如來。何以故？以不可如是相見故。大德舍利弗！諸菩薩摩訶薩如是見佛，我亦如是見於如來。」
舍利弗言：「薩遮大德！若能如是見如來者，如來說法，大德云何而得聞也？」
答言：「大德舍利弗！我若起法相、非法相，應聞如來所說之法。何以故？大德舍利弗！諸菩薩摩訶薩于諸一切名字、章句、言語之音，聞說法聲，而不作心法相、非法相。何以故？以離一切諸法相故。」
舍利弗言：「薩遮大德！汝來佛所，非為法來也？」
答言：「大德舍利弗！我不為法、非不為法，來詣佛所。何以故？大德舍利弗！夫為法者，不為一切法名為為法。大德舍利弗！若有人言為法來者，彼人不
【現代漢語翻譯】 現代漢語譯本：我不通過破壞色（rupa，物質現象）的名稱來見如來（Tathagata，佛的稱號）；同樣，不通過見受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）來見如來，不離開受想行識來見如來，我不破壞受想行識來見如來；我不認為如來被世間所包含，也不認為如來超出世間；我不認為如來被五蘊（skandha，構成存在的五種要素）所包含，不認為如來被十八界（dhatu，構成經驗的十八種元素）所包含，不認為如來被十二入（ayatana，感官和意識的十二種來源）所包含；我見如來超越一切聲音言語。我現在這樣見如來，這樣不見、非不見、不知不分別、不起不示、不生不增長、不取不捨、不戲論、不作相、不作非不作、不作物非不作物、不受不護、非作心見、非自然見、非觀見、非不觀見、非可語見、非不可語見。離開一切言語、名字、章句、聲音，名為見如來。為什麼呢？因為不能以這樣的相來見如來。大德舍利弗（Sariputra，佛陀的十大弟子之一）！諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）是這樣見佛的，我也是這樣見如來的。」 舍利弗說：「薩遮（Satyaka，論師的名字）大德！如果能這樣見如來，如來說法，大德您又如何能聽聞呢？」 答道：「大德舍利弗！我如果生起法相（dharma-samjna，對法的執著）或非法相（adharma-samjna，對非法的執著），就應該能聽聞如來所說的法。為什麼呢？大德舍利弗！諸菩薩摩訶薩對於一切名字、章句、言語的聲音，聽聞說法之聲，而不生起心法相或非法相。為什麼呢？因為他們已經遠離了一切諸法之相。」 舍利弗說：「薩遮大德！您來到佛所，不是爲了法而來嗎？」 答道：「大德舍利弗！我不是爲了法，也不是不爲了法，來到佛所。為什麼呢？大德舍利弗！所謂爲了法的人，不認為一切法是法，才稱為爲了法。大德舍利弗！如果有人說爲了法而來，那個人不瞭解佛法。」
【English Translation】 English version: I do not see the Tathagata (Buddha's title) by destroying the name of rupa (form, material phenomena); likewise, I do not see the Tathagata by seeing vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness), nor do I see the Tathagata apart from vedana, samjna, samskara, and vijnana. I do not destroy vedana, samjna, samskara, and vijnana to see the Tathagata; I do not see the Tathagata as being included in the world, nor do I see the Tathagata as being beyond the world; I do not see the Tathagata as being included in the skandhas (aggregates), nor do I see the Tathagata as being included in the dhatus (elements), nor do I see the Tathagata as being included in the ayatanas (sense bases); I see the Tathagata as being beyond all sounds and words. This is how I see the Tathagata now, thus not seeing, not not-seeing, not knowing, not distinguishing, not arising, not showing, not being born, not growing, not taking, not abandoning, not engaging in conceptual proliferation, not making an appearance, not making non-appearance, not making a thing or non-thing, not receiving, not protecting, not seeing with a mind of action, not seeing naturally, not seeing by observation, not seeing by non-observation, not seeing by what can be spoken, not seeing by what cannot be spoken. To see the Tathagata is to be apart from all words, names, phrases, and sounds. Why is this so? Because the Tathagata cannot be seen in such a form. Great Sariputra (one of Buddha's ten main disciples)! This is how the Bodhisattva-mahasattvas (great Bodhisattvas) see the Buddha, and this is how I see the Tathagata as well.」 Sariputra said, 「Great Satyaka (name of a debater)! If one can see the Tathagata in this way, and the Tathagata teaches the Dharma, how can you hear it, great one?」 He replied, 「Great Sariputra! If I were to give rise to a dharma-samjna (perception of dharma) or adharma-samjna (perception of non-dharma), then I should be able to hear the Dharma taught by the Tathagata. Why is this so? Great Sariputra! When Bodhisattva-mahasattvas hear the sound of the Dharma being taught through all names, phrases, and words, they do not give rise to a mind of dharma-samjna or adharma-samjna. Why is this so? Because they have transcended all perceptions of dharmas.」 Sariputra said, 「Great Satyaka! Did you come to the Buddha not for the sake of the Dharma?」 He replied, 「Great Sariputra! I came to the Buddha neither for the sake of the Dharma nor not for the sake of the Dharma. Why is this so? Great Sariputra! One who is for the sake of the Dharma does not consider all dharmas as dharma, and that is what is meant by being for the sake of the Dharma. Great Sariputra! If someone says they came for the sake of the Dharma, that person does not understand the Buddha's teachings.」
著此法，名為佛；不見此法，名為法；不著生，名為僧。夫為法者，不為知苦、不為離集、不為修道、不為證滅、不為過欲界、不為過色界、不為過無色界、不為得涅槃。大德舍利弗！汝依此法，應知我今不為法故，來詣佛所。」
爾時慧命舍利弗告大薩遮尼乾子言：「薩遮大德！今依何法作如是說？」
答言：「大德舍利弗！我今都不依於一法作如是說。何以故？法界中無依，法界中依不可得，法界中無依亦不可得。何以故？以不見二故。」
舍利弗言：「薩遮大德！汝今不依六道去來也？」
答言：「大德舍利弗！我若見彼六道相者，應有去來。我若有生，亦應受生，有退應退，有去應去。大德舍利弗！一切法不動、不轉、不去、不退、不生。」
舍利弗言：「薩遮尼乾子！若如是者，如來何故說言比丘汝生老死亦退亦生？」
答言：「大德舍利弗！如來依著六道眾生，作如是說，為欲拔彼依止六道，是故如來作如是說。大德舍利弗！于佛法中不去、不來、不退、不生。」
舍利弗言：「善哉，善哉！薩遮大德！如薩遮大德所說，是大乘行者，知義知字者。」
薩遮尼乾子言：「大德舍利弗！汝知何者為義？何者為字？」
舍利弗言：「善男子！我不欲
【現代漢語翻譯】 現代漢語譯本：執著於此法，就稱為佛；不執著於此法，就稱為法；不執著于生，就稱為僧。作為修行佛法的人，不應爲了知苦、不應爲了脫離苦的根源（集）、不應爲了修習解脫之道（道）、不應爲了證得寂滅（滅）、不應爲了超越欲界、不應爲了超越色界（）、不應爲了超越無色界（）、不應爲了獲得涅槃。大德舍利弗！你應當依據此法，明白我現在不是爲了追求佛法才來到佛陀這裡的。 當時，慧命舍利弗對大薩遮尼乾子說：『薩遮大德！你現在是依據什麼法而說出這樣的話呢？』 薩遮回答說：『大德舍利弗！我現在完全不依據任何一個法而說出這樣的話。為什麼呢？因為在法界中沒有依賴，法界中的依賴是不可得的，法界中的不依賴也是不可得的。為什麼呢？因為看不到有二元對立的緣故。』 舍利弗說：『薩遮大德！你現在不依賴於六道輪迴的去來嗎？』 薩遮回答說：『大德舍利弗！如果我看到那六道輪迴的相狀，就應該有去來。如果我有生，也應該承受生，有退就應該退，有去就應該去。大德舍利弗！一切法都是不動、不轉、不去、不退、不生的。』 舍利弗說：『薩遮尼乾子！如果像你所說的那樣，如來為什麼說比丘你們有生老病死，也有退也有生呢？』 薩遮回答說：『大德舍利弗！如來是依據執著於六道輪迴的眾生，才這樣說的，是爲了拔除他們對六道輪迴的依賴，所以如來才這樣說。大德舍利弗！在佛法中，沒有去、沒有來、沒有退、沒有生。』 舍利弗說：『善哉，善哉！薩遮大德！正如薩遮大德所說，是大乘修行者，是瞭解義理和文字的人。』 薩遮尼乾子說：『大德舍利弗！你知道什麼是義理？什麼是文字嗎？』 舍利弗說：『善男子！我不想』
【English Translation】 English version: Attachment to this Dharma is called Buddha; non-attachment to this Dharma is called Dharma; non-attachment to birth is called Sangha. One who practices the Dharma does not do so for the sake of knowing suffering, nor for the sake of abandoning the cause of suffering (samudaya), nor for the sake of practicing the path to liberation (marga), nor for the sake of realizing cessation (nirodha), nor for the sake of transcending the desire realm, nor for the sake of transcending the form realm (), nor for the sake of transcending the formless realm (), nor for the sake of attaining Nirvana. O great worthy Shariputra! You should understand, based on this Dharma, that I have not come to the Buddha for the sake of the Dharma. At that time, the venerable Shariputra said to the great Satya Nigantha: 'O great worthy Satya! Upon what Dharma do you rely to speak in this way?' Satya replied: 'O great worthy Shariputra! I do not rely on any single Dharma to speak in this way. Why? Because in the realm of Dharma there is no reliance, reliance in the realm of Dharma is unattainable, and non-reliance in the realm of Dharma is also unattainable. Why? Because duality is not seen.' Shariputra said: 'O great worthy Satya! Do you now not rely on the coming and going of the six realms?' Satya replied: 'O great worthy Shariputra! If I were to see the characteristics of those six realms, there should be coming and going. If I had birth, I should also experience birth, if there were regression, there should be regression, if there were going, there should be going. O great worthy Shariputra! All dharmas are unmoving, un-transforming, not going, not regressing, and not arising.' Shariputra said: 'O Satya Nigantha! If it is as you say, why does the Tathagata say that the Bhikkhus have birth, old age, death, regression, and arising?' Satya replied: 'O great worthy Shariputra! The Tathagata speaks in this way based on beings who are attached to the six realms, in order to uproot their reliance on the six realms, therefore the Tathagata speaks in this way. O great worthy Shariputra! In the Buddha Dharma, there is no going, no coming, no regression, and no arising.' Shariputra said: 'Excellent, excellent! O great worthy Satya! As the great worthy Satya has said, this is the practice of a Mahayana practitioner, one who understands the meaning and the words.' Satya Nigantha said: 'O great worthy Shariputra! Do you know what is meaning? What are words?' Shariputra said: 'Good man! I do not wish to'
說，我欲聞說。大德當說何者為義？何者為字？」
爾時薩遮尼乾子告舍利弗言：「大德舍利弗！所言義者，名不可說；說不可說，名之為字。所言義者，名不可語；說彼語者，名之為字；所言義者，名不可名；說彼名者，名之為字。所言義者，不可動、不可知、不可戲論、不可分別、不可生、不可聚、非物非實、無我非起、非可取、非可依，遠離一切依言語名字。所言字者，思惟數稱量觀察令他解，名之為字。所言義者，為義無礙。所言字者，名法無礙、辭無礙、樂說無礙。大德舍利弗！是名略說義、略說字。」
爾時世尊告薩遮尼乾子言：「善哉，善哉！薩遮！快者善哉！若有善男子欲說法者，應如是說！如汝所說，說此法門。」爾時眾中，三千天子聞大薩遮尼乾子樂說辯才得無生法忍，二十千眾生髮阿耨多羅三藐三菩提心。
大薩遮尼乾子所說經卷第九 大正藏第 09 冊 No. 0272 大薩遮尼乾子所說經
大薩遮尼乾子所說經卷第十
元魏天竺三藏菩提留支譯
說法品第十之二
爾時慧命大目揵連白佛言：「世尊！此薩遮尼乾子現此外道相，教化幾所眾生髮阿耨多羅三藐三菩提心？」
佛告目連：「目連！汝今問我此事，天人聞說，皆悉迷沒
【現代漢語翻譯】 現代漢語譯本： 『說吧，我想要聽你說。』大德，您應當說什麼是『義』（artha，真諦、意義）？什麼是『字』（vyañjana，文字、表達）？』 當時，薩遮尼乾子（Satyaka Nirgrantha，一位外道修行者）告訴舍利弗（Śāriputra，佛陀的十大弟子之一）說：『大德舍利弗！所謂的「義」，是不可言說的；說那不可言說的，就叫做「字」。所謂的「義」，是不可用語言表達的；表達那語言的，就叫做「字」。所謂的「義」，是不可命名的；說出那名稱的，就叫做「字」。所謂的「義」，是不可動搖的、不可認知的、不可戲論的、不可分別的、不可產生的、不可聚集的，它不是物質，不是實在，無我，無生起，不可執取，不可依賴，遠離一切依賴言語和名字。所謂的「字」，是通過思考、計數、衡量、觀察，使他人理解，這就叫做「字」。所謂的「義」，對於真諦是無障礙的。所謂的「字」，對於名法（nāmadharma，名稱和法）、辭（pratisaṃvid，辯才）、樂說（pratibhāna，無礙辯才）是無障礙的。大德舍利弗！這便是簡略地說明了「義」，簡略地說明了「字」。』 當時，世尊（Bhagavān，佛陀）告訴薩遮尼乾子說：『好啊，好啊！薩遮！太好了！如果有善男子想要說法，就應當像你這樣說！像你所說的那樣，宣說這個法門。』當時，大眾之中，三千天子聽聞大薩遮尼乾子樂於辯說，獲得了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟），兩萬眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 《大薩遮尼乾子所說經》卷第九 《大正藏》第 09 冊 No. 0272 《大薩遮尼乾子所說經》 《大薩遮尼乾子所說經》卷第十 元魏天竺三藏菩提留支（Bodhiruci，譯經師）譯 說法品第十之二 當時，慧命大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）問佛說：『世尊！這位薩遮尼乾子現出外道的形象，教化了多少眾生髮起了阿耨多羅三藐三菩提心？』 佛告訴目連說：『目連！你現在問我這件事，天人聽了都會感到迷惑。』
【English Translation】 English version: 'Speak, I wish to hear you speak. Venerable one, what should be said to be 'artha' (meaning, truth)? What should be said to be 'vyañjana' (letter, expression)?' At that time, Satyaka Nirgrantha (a non-Buddhist ascetic) said to Śāriputra (one of the Buddha's ten principal disciples): 'Venerable Śāriputra! What is called 'artha' is unspeakable; to speak of the unspeakable is called 'vyañjana'. What is called 'artha' is inexpressible; to express that which is inexpressible is called 'vyañjana'. What is called 'artha' is unnameable; to name that which is unnameable is called 'vyañjana'. What is called 'artha' is unmoving, unknowable, beyond play of words, beyond discrimination, unarising, unaccumulating, neither a thing nor real, without self, without arising, ungraspable, unreliant, far removed from all reliance on words and names. What is called 'vyañjana' is to make others understand through thinking, counting, measuring, and observing; this is called 'vyañjana'. What is called 'artha' is unobstructed with regard to truth. What is called 'vyañjana' is unobstructed with regard to name and dharma (nāmadharma, name and phenomena), eloquence (pratisaṃvid), and unhindered eloquence (pratibhāna). Venerable Śāriputra! This is a brief explanation of 'artha' and a brief explanation of 'vyañjana'.' At that time, the Bhagavan (the Buddha) said to Satyaka Nirgrantha: 'Excellent, excellent! Satyaka! Very good! If a good man wishes to preach the Dharma, he should speak like this! As you have spoken, preach this Dharma gate.' At that time, among the assembly, three thousand devas (gods) heard the great Satyaka Nirgrantha's eloquent speech and attained the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti), and twenty thousand beings generated the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect enlightenment). The Ninth Scroll of the Sutra Spoken by the Great Satyaka Nirgrantha Taisho Tripitaka Volume 09, No. 0272, The Sutra Spoken by the Great Satyaka Nirgrantha The Tenth Scroll of the Sutra Spoken by the Great Satyaka Nirgrantha Translated by Bodhiruci (a translator of scriptures) of the Tianzhu (India) during the Yuan Wei Dynasty Chapter Ten, Section Two on Preaching the Dharma At that time, the venerable Mahāmaudgalyāyana (one of the Buddha's ten principal disciples) said to the Buddha: 'World Honored One! This Satyaka Nirgrantha, appearing in the guise of a non-Buddhist, has taught how many beings to generate the mind of anuttarā-samyak-saṃbodhi?' The Buddha said to Maudgalyāyana: 'Maudgalyāyana! If you ask me about this matter, the devas and humans who hear it will all be confused.'
，除諸菩薩摩訶薩眾。目連！我今說其少分，令眾生入。薩遮善男子以種種形、種種色、種種威儀教化眾生，發阿耨多羅三藐三菩提心。目連！如須彌山微塵數等眾生住外道法中，薩遮善男子行外道法，教化令發阿耨多羅三藐三菩提心。四天下微塵數等眾生住遮羅伽外道法中，薩遮善男子行遮羅伽法，教化令發阿耨多羅三藐三菩提心。八萬四千恒河沙等眾生住波利婆阇外道法中，薩遮善男子行波利婆阇外道法，教化令發阿耨多羅三藐三菩提心。十恒河沙等眾生樂聲聞行，薩遮善男子現聲聞行，教化令住聲聞菩提，后發阿耨多羅三藐三菩提心。過是聲聞數等身，現行辟支佛形，教化令發阿耨多羅三藐三菩提心。無數眾生，薩遮善男子行菩薩道，教化令發阿耨多羅三藐三菩提心。應見帝釋身而受化者，即現帝釋身教化眾生；應見梵王身而受化者，即現梵王身教化眾生；應見轉輪王身而受化者，即現轉輪王身教化眾生；應見四天王身而受化者，即現四天王身教化眾生；應見緊那羅身而受化者，即現緊那羅身教化眾生；應見阿修羅身而受化者，即現阿修羅身教化眾生；應見迦樓羅身而受化者，即現迦樓羅身教化眾生；應見摩睺羅伽身而受化者，即現摩睺羅伽身教化眾生；應見人身而受化者，即現人身教化眾生；應見女身而受化
【現代漢語翻譯】 現代漢語譯本：除了諸位菩薩摩訶薩之外。目連！我現在只說其中的少部分，讓眾生能夠領悟。薩遮善男子以各種各樣的形態、各種各樣的顏色、各種各樣的威儀來教化眾生，使他們發起阿耨多羅三藐三菩提心（無上正等正覺之心）。目連！如同須彌山微塵數量的眾生，他們住在外道法中，薩遮善男子就修行外道法，教化他們發起阿耨多羅三藐三菩提心。如同四天下微塵數量的眾生，他們住在遮羅伽（一種外道）外道法中，薩遮善男子就修行遮羅伽法，教化他們發起阿耨多羅三藐三菩提心。如同八萬四千恒河沙數量的眾生，他們住在波利婆阇（一種外道）外道法中，薩遮善男子就修行波利婆阇外道法，教化他們發起阿耨多羅三藐三菩提心。如同十恒河沙數量的眾生，他們喜歡聲聞乘的修行，薩遮善男子就示現聲聞乘的修行，教化他們安住于聲聞菩提（聲聞的覺悟），之後再發起阿耨多羅三藐三菩提心。超過這些聲聞數量的眾生，薩遮善男子就示現修行辟支佛（獨覺）的形態，教化他們發起阿耨多羅三藐三菩提心。無數的眾生，薩遮善男子修行菩薩道，教化他們發起阿耨多羅三藐三菩提心。如果眾生應該見到帝釋（天神之王）的身形才能被教化，他就示現帝釋的身形來教化眾生；如果眾生應該見到梵王（色界天之主）的身形才能被教化，他就示現梵王的身形來教化眾生；如果眾生應該見到轉輪王（統治世界的理想君主）的身形才能被教化，他就示現轉輪王的身形來教化眾生；如果眾生應該見到四天王（守護四方的天神）的身形才能被教化，他就示現四天王的身形來教化眾生；如果眾生應該見到緊那羅（天龍八部之一，歌神）的身形才能被教化，他就示現緊那羅的身形來教化眾生；如果眾生應該見到阿修羅（天龍八部之一，好戰的神）的身形才能被教化，他就示現阿修羅的身形來教化眾生；如果眾生應該見到迦樓羅（天龍八部之一，金翅鳥）的身形才能被教化，他就示現迦樓羅的身形來教化眾生；如果眾生應該見到摩睺羅伽（天龍八部之一，大蟒神）的身形才能被教化，他就示現摩睺羅伽的身形來教化眾生；如果眾生應該見到人身才能被教化，他就示現人身來教化眾生；如果眾生應該見到女身才能被教化
【English Translation】 English version: Except for all the Bodhisattva Mahasattvas. Maudgalyayana! I will now speak of a small portion of it, so that sentient beings may enter. The good man Satya teaches sentient beings with various forms, various colors, and various dignified manners, causing them to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). Maudgalyayana! As many sentient beings as there are dust particles in Mount Sumeru dwell in the doctrines of non-Buddhists; the good man Satya practices the doctrines of non-Buddhists, teaching them to generate the mind of Anuttara-samyak-sambodhi. As many sentient beings as there are dust particles in the four continents dwell in the doctrines of the Charaka (a type of non-Buddhist) non-Buddhists; the good man Satya practices the Charaka doctrines, teaching them to generate the mind of Anuttara-samyak-sambodhi. As many sentient beings as there are eighty-four thousand Ganges sands dwell in the doctrines of the Parivrajaka (a type of non-Buddhist) non-Buddhists; the good man Satya practices the Parivrajaka doctrines, teaching them to generate the mind of Anuttara-samyak-sambodhi. As many sentient beings as there are ten Ganges sands delight in the practice of the Sravakas (hearers); the good man Satya manifests the practice of the Sravakas, teaching them to abide in the Sravaka Bodhi (the enlightenment of the hearers), and later to generate the mind of Anuttara-samyak-sambodhi. Exceeding the number of these Sravakas, he manifests the form of a Pratyekabuddha (solitary Buddha), teaching them to generate the mind of Anuttara-samyak-sambodhi. For countless sentient beings, the good man Satya practices the Bodhisattva path, teaching them to generate the mind of Anuttara-samyak-sambodhi. If sentient beings should be converted by seeing the form of Indra (king of the gods), he manifests the form of Indra to teach sentient beings; if sentient beings should be converted by seeing the form of Brahma (lord of the form realm), he manifests the form of Brahma to teach sentient beings; if sentient beings should be converted by seeing the form of a Chakravartin (universal monarch), he manifests the form of a Chakravartin to teach sentient beings; if sentient beings should be converted by seeing the form of the Four Heavenly Kings (guardian gods of the four directions), he manifests the form of the Four Heavenly Kings to teach sentient beings; if sentient beings should be converted by seeing the form of a Kinnara (a celestial musician), he manifests the form of a Kinnara to teach sentient beings; if sentient beings should be converted by seeing the form of an Asura (a titan), he manifests the form of an Asura to teach sentient beings; if sentient beings should be converted by seeing the form of a Garuda (a mythical bird), he manifests the form of a Garuda to teach sentient beings; if sentient beings should be converted by seeing the form of a Mahoraga (a great serpent deity), he manifests the form of a Mahoraga to teach sentient beings; if sentient beings should be converted by seeing the form of a human, he manifests the form of a human to teach sentient beings; if sentient beings should be converted by seeing the form of a woman
者，即現女身教化眾生；應見童男、童女身而受化者，即現童男、童女身教化眾生；應見地天身而受化者，即現地天身教化眾生；應見同生天身而受化者，即現同生天身教化眾生；應見聖人身而受化者，即現聖人身教化眾生；應見摩那婆身而受化者，即現摩那婆身教化眾生；應見比丘、比丘尼身而受化者，即現比丘、比丘尼身教化眾生；應見優婆塞、優婆夷身而受化者，即現優婆塞優婆夷身教化眾生。目連！薩遮善男子現如是等一切種種無量身相，教化如是無量眾生髮阿耨多羅三藐三菩提心。」
目連白佛言：「世尊！薩遮善男子供養幾所諸佛？」
佛告目連：「目連！地界、水界、火界、風界、虛空分界等悉可量數，而薩遮善男子以種種身所供養佛，不可量數。」
大薩遮尼乾子所說經授記品第十一
爾時大德摩訶迦葉告薩遮善男子言：「善男子！汝已供養無量諸佛，具足成就無量無邊諸功德聚，何故不成阿耨多羅三藐三菩提？」
薩遮答言：「大德迦葉！我若有見，此是菩提、此是證者，我應得阿耨多羅三藐三菩提。」
迦葉言：「薩遮善男子！無量無邊菩薩發阿耨多羅三藐三菩提心，可不已成阿耨多羅三藐三菩提，當成阿耨多羅三藐三菩提，現成阿耨多羅三藐三菩提也？
【現代漢語翻譯】 現代漢語譯本：如果眾生應該以女身得度，他就示現女身來教化眾生；如果眾生應該以童男、童女身得度，他就示現童男、童女身來教化眾生；如果眾生應該以地天（地神）身得度，他就示現地天身來教化眾生；如果眾生應該以同生天（欲界天）身得度，他就示現同生天身來教化眾生；如果眾生應該以聖人身得度，他就示現聖人身來教化眾生；如果眾生應該以摩那婆（婆羅門教修行者）身得度，他就示現摩那婆身來教化眾生；如果眾生應該以比丘（出家男眾）、比丘尼（出家女眾）身得度，他就示現比丘、比丘尼身來教化眾生；如果眾生應該以優婆塞（在家男眾）、優婆夷（在家女眾）身得度，他就示現優婆塞、優婆夷身來教化眾生。目連！薩遮善男子示現如此種種無量身相，教化如此無量眾生髮起阿耨多羅三藐三菩提（無上正等正覺）之心。 目連問佛說：『世尊！薩遮善男子供養過多少諸佛？』 佛告訴目連說：『目連！地界、水界、火界、風界、虛空分界等都可以測量計算，而薩遮善男子以種種身所供養的佛，是不可測量計算的。』 大薩遮尼乾子所說經授記品第十一 當時，大德摩訶迦葉告訴薩遮善男子說：『善男子！你已經供養過無量諸佛，具足成就無量無邊的功德聚集，為什麼還沒有成就阿耨多羅三藐三菩提？』 薩遮回答說：『大德迦葉！如果我執著于「這是菩提」、「這是證悟」，我就應該能得到阿耨多羅三藐三菩提。』 迦葉說：『薩遮善男子！無量無邊的菩薩發起了阿耨多羅三藐三菩提心，是已經成就阿耨多羅三藐三菩提，還是將要成就阿耨多羅三藐三菩提，還是現在成就阿耨多羅三藐三菩提呢？』
【English Translation】 English version: 'If beings should be converted by a female body, he manifests a female body to teach and convert them; if beings should be converted by a boy or girl body, he manifests a boy or girl body to teach and convert them; if beings should be converted by a earth-deva (earth deity) body, he manifests an earth-deva body to teach and convert them; if beings should be converted by a deva (god of desire realm) body, he manifests a deva body to teach and convert them; if beings should be converted by a sage body, he manifests a sage body to teach and convert them; if beings should be converted by a Manava (Brahmin ascetic) body, he manifests a Manava body to teach and convert them; if beings should be converted by a Bhiksu (monk) or Bhiksuni (nun) body, he manifests a Bhiksu or Bhiksuni body to teach and convert them; if beings should be converted by an Upasaka (male lay follower) or Upasika (female lay follower) body, he manifests an Upasaka or Upasika body to teach and convert them. Maudgalyayana! The good man Satya manifests all these various immeasurable forms to teach and convert these immeasurable beings, causing them to generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Maudgalyayana asked the Buddha, saying: 'World Honored One! How many Buddhas has the good man Satya made offerings to?' The Buddha told Maudgalyayana: 'Maudgalyayana! The earth realm, water realm, fire realm, wind realm, and the divisions of space can all be measured and counted, but the Buddhas that the good man Satya has made offerings to with various bodies are immeasurable and uncountable.' The Eleventh Chapter, the Prophecy of the Great Satya Nirgrantha Sutra At that time, the great virtuous Mahakasyapa said to the good man Satya: 'Good man! You have already made offerings to immeasurable Buddhas, and have fully accomplished immeasurable and boundless accumulations of merit. Why have you not yet attained Anuttara-samyak-sambodhi?' Satya replied: 'Great virtuous Kasyapa! If I were to have the view that 「this is Bodhi」 or 「this is enlightenment,」 then I should attain Anuttara-samyak-sambodhi.' Kasyapa said: 'Good man Satya! Immeasurable and boundless Bodhisattvas have generated the mind of Anuttara-samyak-sambodhi. Have they already attained Anuttara-samyak-sambodhi, will they attain Anuttara-samyak-sambodhi, or are they now attaining Anuttara-samyak-sambodhi?'
」
薩遮答言：「大德迦葉！汝今所言無量無邊諸眾生等，成阿耨多羅三藐三菩提者，此是憍慢眾生之數。何以故？大德迦葉！于第一義中，菩提不可得，菩薩不可得。何以故？大德迦葉！言菩提者，名為無為，菩提者離一切數，菩提者非色法，菩提者不可見，菩提者非青、非黃、非赤、非白、非紅、非黑、非頗梨色，無色、無形、無相、無表，過一切相，無依離一切依，無物離一切物，無相離一切相，不可言，不可說，不可見、不可和合知、不可別異知，非闇、非明，無形、無相、無可觀，非言語、離言語，不可觸、不可知、不可聞，非音聲、非口道，無擁、無礙、無縛、無脫，非瞋、非癡，不可以一切事示現不可說。大德迦葉！菩提體如是相，彼不可以身證，不可以心知。何以故？大德迦葉！是身無知，如草木；是身無覺，如石壁；是身無識，如映象，是故不可以身得菩提。大德迦葉！心亦不可見、不可示，是故不以心得菩提。大德迦葉！眾生不可見，無眾生故，是故不得阿耨多羅三藐三菩提。大德迦葉！一切諸法若如是者，云何迦葉而作是言：『汝已供養無量諸佛，滿足無量無邊功德，何故不成阿耨多羅三藐三菩提？』」
爾時會中諸菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、釋提桓因、四天
【現代漢語翻譯】 現代漢語譯本：薩遮回答說：『大德迦葉！你現在所說的無量無邊的眾生等，成就阿耨多羅三藐三菩提（無上正等正覺）的，這只是驕慢眾生的數量。為什麼呢？大德迦葉！在第一義諦中，菩提（覺悟）是不可得的，菩薩也是不可得的。為什麼呢？大德迦葉！所說的菩提，名為無為，菩提是超越一切數量的，菩提不是色法，菩提是不可見的，菩提不是青色、不是黃色、不是紅色、不是白色、不是粉紅色、不是黑色、不是水晶色，無色、無形、無相、無表，超越一切相，無所依、脫離一切依，無物、脫離一切物，無相、脫離一切相，不可言說，不可見、不可和合知、不可分別知，非黑暗、非光明，無形、無相、不可觀察，非言語、脫離言語，不可觸控、不可知、不可聞，非聲音、非口道，無擁塞、無障礙、無束縛、無解脫，非嗔恨、非愚癡，不可以用任何事物來顯示，不可說。大德迦葉！菩提的本體就是這樣的相狀，它不可以身體來證得，不可以心來知曉。為什麼呢？大德迦葉！這個身體沒有知覺，如同草木；這個身體沒有感覺，如同石壁；這個身體沒有意識，如同鏡子中的影像，所以不可以通過身體得到菩提。大德迦葉！心也是不可見、不可顯示的，所以不可以用心得到菩提。大德迦葉！眾生是不可見的，因為沒有眾生，所以不能得到阿耨多羅三藐三菩提。大德迦葉！一切諸法如果都是這樣，為什麼迦葉你卻說：『你已經供養了無量諸佛，圓滿了無量無邊的功德，為什麼沒有成就阿耨多羅三藐三菩提？』 當時會中的諸位菩薩摩訶薩（大菩薩）、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）、釋提桓因（帝釋天）、四天
【English Translation】 English version: Saccaka replied, 'Great Kashyapa! What you now say about immeasurable and boundless sentient beings attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is merely the number of arrogant beings. Why is that? Great Kashyapa! In the ultimate truth, Bodhi (enlightenment) is unattainable, and a Bodhisattva is unattainable. Why is that? Great Kashyapa! What is called Bodhi is named non-action, Bodhi transcends all numbers, Bodhi is not form, Bodhi is invisible, Bodhi is not blue, not yellow, not red, not white, not pink, not black, not crystal color, formless, shapeless, without characteristics, without representation, beyond all characteristics, without reliance, detached from all reliance, without substance, detached from all substances, without characteristics, detached from all characteristics, inexpressible, invisible, cannot be known through combination, cannot be known through differentiation, neither darkness nor light, formless, shapeless, unobservable, not language, detached from language, untouchable, unknowable, inaudible, not sound, not oral path, without obstruction, without hindrance, without bondage, without liberation, neither anger nor ignorance, cannot be shown through any means, cannot be spoken. Great Kashyapa! The essence of Bodhi is such, it cannot be attained through the body, it cannot be known through the mind. Why is that? Great Kashyapa! This body is without awareness, like grass and trees; this body is without feeling, like a stone wall; this body is without consciousness, like a reflection in a mirror, therefore Bodhi cannot be attained through the body. Great Kashyapa! The mind is also invisible and cannot be shown, therefore Bodhi cannot be attained through the mind. Great Kashyapa! Sentient beings are invisible, because there are no sentient beings, therefore Anuttara-samyak-sambodhi cannot be attained. Great Kashyapa! If all dharmas are like this, why do you, Kashyapa, say: 『You have already made offerings to immeasurable Buddhas, and have fulfilled immeasurable and boundless merits, why have you not attained Anuttara-samyak-sambodhi?』' At that time, the Bodhisattva-Mahasattvas (great Bodhisattvas), Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), Shakra Devanam Indra (Indra), and the Four Heavenly
王、梵天王等一切大眾作如是念：「如來世尊！應除我等疑惑心故，隨我心信，應與薩遮善男子授阿耨多羅三藐三菩提記。于幾所時，當成阿耨多羅三藐三菩提？於何等劫、何等世界、何等國、何等姓、何等家、何等眷屬、云何出家、何等樹下成阿耨多羅三藐三菩提？成阿耨多羅三藐三菩提已，佛名何等，幾時住世，幾衆集會？」
爾時世尊知彼眾會諸菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、釋提桓因、四天王、梵天王等心之所念，諸覺觀已，告文殊師利法王子言：「文殊師利！此薩遮善男子過此賢劫，復過無量無數劫已，當成阿耨多羅三藐三菩提。佛名實慧幢王，世界名善觀名稱，彼世界中無諸怨敵。文殊師利！彼善觀名稱世界，莊嚴希有、殊特、極妙、可樂。其地七寶間錯莊嚴，城郭周匝七寶墻障百千萬重，其中復有七百千萬重大香水海，周匝圍繞；七百千萬大毗琉璃摩尼寶珠，以為門闕；十百千萬閻浮檀金，以為羅網遍覆世界；十百千萬摩尼寶，間錯其闕；懸十百千萬師子愛摩尼寶，遍諸宮殿以為嚴飾；十百千萬師子幢摩尼寶，莊嚴街道；十百千萬火幢摩尼寶，日夜常然普照世界；十百千萬七寶和鈴，常出妙聲遍諸世界；豎十百千萬摩尼寶高幢，普遍世界；懸十百千萬金幡，置在高幢。
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【現代漢語翻譯】 現代漢語譯本 諸如國王、梵天王等一切大眾心中都這樣想：『如來世尊！爲了消除我們心中的疑惑，請隨順我們的信心，為薩遮善男子授記阿耨多羅三藐三菩提（無上正等正覺）。他將在何時成就阿耨多羅三藐三菩提？在哪個劫、哪個世界、哪個國家、哪個姓氏、哪個家族、哪個眷屬中？如何出家？在什麼樹下成就阿耨多羅三藐三菩提？成就阿耨多羅三藐三菩提后，佛號是什麼？住世多久？有多少僧眾？』 那時，世尊知道在場的大菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、釋提桓因（帝釋天）、四天王、梵天王等心中所想，覺察到他們的想法后，告訴文殊師利法王子說：『文殊師利！這位薩遮善男子，過了這個賢劫，再過無量無數劫后，將成就阿耨多羅三藐三菩提。佛號為實慧幢王，世界名為善觀名稱，那個世界中沒有怨敵。文殊師利！那個善觀名稱世界，莊嚴稀有、殊特、極其美妙、令人喜悅。那裡的土地由七寶交錯裝飾，城郭周圍有七寶墻障，重重疊疊有百千萬重，其中還有七百千萬重大的香水海，環繞四周；七百千萬大毗琉璃摩尼寶珠（一種寶石），作為門闕；十百千萬閻浮檀金（一種黃金），作為羅網遍佈世界；十百千萬摩尼寶（一種寶珠），鑲嵌在門闕之間；懸掛十百千萬獅子愛摩尼寶（一種寶珠），遍佈各個宮殿作為裝飾；十百千萬獅子幢摩尼寶（一種寶珠），裝飾街道；十百千萬火幢摩尼寶（一種寶珠），日夜常燃普照世界；十百千萬七寶和鈴，常發出美妙的聲音遍佈各個世界；豎立十百千萬摩尼寶高幢，遍佈世界；懸掛十百千萬金幡，安置在高幢上。』
【English Translation】 English version All the great assembly, including kings and Brahma kings, thought thus: 'Tathagata, World Honored One! To dispel our doubts, according to our faith, please bestow the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon the virtuous man Sacca. When will he attain Anuttara-samyak-sambodhi? In what kalpa, what world, what country, what surname, what family, what relatives? How will he leave home? Under what tree will he attain Anuttara-samyak-sambodhi? After attaining Anuttara-samyak-sambodhi, what will be the Buddha's name? How long will he dwell in the world? How many disciples will he have?' At that time, the World Honored One, knowing the thoughts in the minds of the great Bodhisattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Shakra Devanam Indra (Indra, the king of gods), the Four Heavenly Kings, and the Brahma Kings, and having perceived their thoughts, said to the Dharma Prince Manjushri: 'Manjushri! This virtuous man Sacca, after passing this Bhadrakalpa, and after countless immeasurable kalpas, will attain Anuttara-samyak-sambodhi. His Buddha name will be Real Wisdom Banner King, and his world will be named Good Observation Name. In that world, there will be no enemies. Manjushri! That world of Good Observation Name is adorned with rare, extraordinary, supremely wonderful, and delightful things. The ground there is adorned with the intermingling of seven treasures. The city walls are surrounded by seven-treasure barriers, layer upon layer, hundreds of millions of times. Within them are seven hundred million great fragrant water seas, encircling the area. Seven hundred million great Beryl Mani jewels (a type of gem) serve as gates. Ten hundred million Jambudvipa gold (a type of gold) form nets covering the world. Ten hundred million Mani jewels (a type of jewel) are inlaid between the gates. Ten hundred million Lion Love Mani jewels (a type of jewel) are hung throughout the palaces as decorations. Ten hundred million Lion Banner Mani jewels (a type of jewel) adorn the streets. Ten hundred million Fire Banner Mani jewels (a type of jewel) burn day and night, illuminating the world. Ten hundred million seven-treasure bells constantly emit wonderful sounds throughout the worlds. Ten hundred million Mani jewel high banners are erected throughout the world. Ten hundred million golden banners are hung on the high banners.'
文殊師利！彼善觀名稱世界，地平如掌，寶樹普覆，諸草柔軟——右旋婉轉，如善巧畫、如孔雀項毛其觸柔軟、如迦陵伽鳥遍覆世界——十百千萬妙莊嚴園，普遍世界，一一園中，十百千萬諸大寶池普遍莊嚴，一一池皆八道側方，八楞摩尼寶以為間錯，閻浮檀金沙遍佈其底，一一池中皆各滿足八味香水，七寶缽頭摩花以覆水上。崑崙遮鳥、耆婆耆婆鳥常出妙聲遍諸世界。
「文殊師利！彼善觀世界有八千萬城邑聚落，遍滿國土以為莊嚴。一大城中，有十百千萬小城以為莊嚴，一切城邑皆亦如是。一一城邑、一一聚落滿百千萬男子、女人、童男、童女。
「文殊師利！彼善觀名稱世界中，有一四天下，名曰見者歡喜世界。諸四天下，此最勝妙。人民熾盛安隱快樂，實慧幢王如來、應、正遍知彼世界中出現於世。
「文殊師利！彼實慧幢王如來生在婆羅門家，母名速行，如我現世母名摩耶；父名梵才，如我現世父名白凈王；兒名名稱，如我現世子羅睺羅；妻名大慧，如我現世釋種瞿夷；乳母名大稱，如我現世摩訶波阇波提瞿曇彌；奉侍人名常隨順，如我現世闡陀迦；馬名大速，如我現世馬王揵陟。實慧幢王如來乘彼大速逾城出家，如我現世所乘揵陟馬王出家。彼佛道場名曰法尚，實慧幢王如來於彼道場
【現代漢語翻譯】 現代漢語譯本：文殊師利！那個名為善觀的世界，地面平坦如手掌，寶樹普遍覆蓋，各種草柔軟——向右盤旋婉轉，如同精巧的繪畫、如同孔雀頸部的羽毛，其觸感柔軟，如同迦陵頻伽鳥（一種美妙的鳥）遍佈世界——有十百千萬個美妙莊嚴的園林，普遍分佈在世界各處，每一個園林中，有十百千萬個巨大的寶池普遍莊嚴，每一個池子都有八條道路環繞四周，用八棱摩尼寶（一種珍貴的寶石）鑲嵌間隔，閻浮檀金（一種金）沙鋪滿池底，每一個池子都充滿八種味道的香水，七寶缽頭摩花（一種蓮花）覆蓋在水面上。崑崙遮鳥（一種鳥）、耆婆耆婆鳥（一種鳥）常常發出美妙的聲音遍佈各個世界。 文殊師利！那個善觀世界有八千萬個城鎮村落，遍佈國土作為莊嚴。在一個大城中，有十百千萬個小城作為莊嚴，一切城鎮村落都是如此。每一個城鎮、每一個村落都充滿著百千萬的男子、女人、童男、童女。 文殊師利！那個名為善觀的世界中，有一個四天下（佛教宇宙觀中的一個世界），名為見者歡喜世界。在所有四天下中，這個世界最為殊勝美妙。人民興盛安樂，實慧幢王如來、應、正遍知（佛的稱號）在這個世界出現於世。 文殊師利！那個實慧幢王如來出生在婆羅門家，母親名為速行，如同我現世的母親名為摩耶；父親名為梵才，如同我現世的父親名為白凈王；兒子名為名稱，如同我現世的兒子羅睺羅；妻子名為大慧，如同我現世的釋種瞿夷；乳母名為大稱，如同我現世的摩訶波阇波提瞿曇彌；侍奉的人名為常隨順，如同我現世的闡陀迦；馬名為大速，如同我現世的馬王揵陟。實慧幢王如來乘坐那匹大速馬逾越城墻出家，如同我現世所乘坐的揵陟馬王出家。那位佛的道場名為法尚，實慧幢王如來在那個道場
【English Translation】 English version: Manjushri! That world named 'Well-Observed' has a ground as flat as a palm, covered everywhere with precious trees, and various grasses that are soft—spiraling to the right, like skillful paintings, like the feathers on a peacock's neck, their touch is soft, like the Kalavinka birds (a kind of beautiful bird) covering the world—there are ten hundred thousand wonderfully adorned gardens, spread throughout the world, and in each garden, there are ten hundred thousand great jeweled ponds, universally adorned, each pond has eight paths surrounding it, inlaid with eight-sided mani jewels (a kind of precious gem), the bottom is covered with Jambudvipa gold (a kind of gold) sand, each pond is filled with fragrant water of eight flavors, and seven-jeweled padma flowers (a kind of lotus) cover the water. The Kunlunja birds (a kind of bird) and Jivajiva birds (a kind of bird) constantly emit wonderful sounds throughout all the worlds. Manjushri! That Well-Observed world has eighty million cities and villages, filling the land as adornments. In one large city, there are ten hundred thousand small cities as adornments, and all cities and villages are like this. Each city and each village is filled with hundreds of thousands of men, women, boys, and girls. Manjushri! In that world named 'Well-Observed,' there is one four-continent world (a world in Buddhist cosmology) named 'World of Joy for the Beholders.' Among all the four-continent worlds, this one is the most excellent and wonderful. The people are prosperous, peaceful, and happy, and the Tathagata, Arhat, Samyaksambuddha (titles of a Buddha) named 'Real Wisdom Banner King' appears in this world. Manjushri! That Real Wisdom Banner King Tathagata was born into a Brahmin family, his mother was named Swift-Going, like my mother in this world named Maya; his father was named Brahma-Talent, like my father in this world named King Suddhodana; his son was named Name, like my son in this world named Rahula; his wife was named Great Wisdom, like my wife in this world of the Shakya clan named Gopa; his wet nurse was named Great Fame, like my wet nurse in this world named Mahaprajapati Gautami; his attendant was named Constant-Following, like my attendant in this world named Chandaka; his horse was named Great-Speed, like my horse in this world named Kanthaka. The Real Wisdom Banner King Tathagata rode that horse Great-Speed over the city walls to renounce the world, just as I renounced the world riding the horse Kanthaka. That Buddha's Bodhi-site was named Dharma-Superior, and the Real Wisdom Banner King Tathagata at that Bodhi-site
成阿耨多羅三藐三菩提，如我現在寂滅道場。彼道場樹有八十萬百千萬億樹以為眷屬。
「文殊師利！實慧幢王如來於彼劫中出世之時，無諸魔怨及魔眷屬。
「文殊師利！彼實慧幢王如來成阿耨多羅三藐三菩提時，彼世界中所有眾生，一切執持種種華香、涂香、末香、散香，作諸種種伎樂歌舞，一時往詣法尚道場；乃至阿迦尼吒天一切天眾作諸種種天妙伎樂，集彼道場；一切夜叉眾作諸伎樂，集彼道場。彼世界中所有一切乾闥婆眾、一切阿修羅眾、一切迦樓羅眾、一切緊那羅眾、一切摩睺羅伽眾各作百千萬種伎樂，與其眷屬集會道場。東方、南方、西方、北方、四維上下、無量無邊世界菩薩俱來集會。
「文殊師利！實慧幢王如來初成正覺，為彼時會所集大眾，說此菩薩行方便境界奮迅大法門，有無量百千萬億那由他修多羅以為眷屬。
「文殊師利！彼實慧幢王如來說此法門時，恒河沙等眾生得不退轉阿耨多羅三藐三菩提。
「文殊師利！彼實慧幢王如來出世，不說三乘教化之法。何以故？彼佛國土無諸聲聞、辟支佛人，彼世界中所有眾生皆信一乘，皆信菩薩上妙勝行。
「文殊師利！彼實慧幢王如來初集會時，有諸無量恒河沙等不退菩薩而來集會；第二會時，有八十億百千
【現代漢語翻譯】 現代漢語譯本 成就阿耨多羅三藐三菩提（無上正等正覺），就像我現在寂滅道場一樣。那個道場樹有八十萬百千萬億棵樹作為眷屬。 『文殊師利（Manjusri，菩薩名）！實慧幢王如來（Real Wisdom Banner King Tathagata，佛名）在那劫中出世的時候，沒有各種魔怨和魔的眷屬。 『文殊師利！當實慧幢王如來成就阿耨多羅三藐三菩提時，那個世界中所有的眾生，都拿著各種鮮花、香料、涂香、末香、散香，做各種各樣的音樂歌舞，一同前往法尚道場；乃至阿迦尼吒天（Akanistha，色界天頂）的一切天眾都做各種各樣的天妙音樂，聚集在那個道場；一切夜叉（Yaksa，守護神）眾都做各種音樂，聚集在那個道場。那個世界中所有一切乾闥婆（Gandharva，天樂神）眾、一切阿修羅（Asura，非天）眾、一切迦樓羅（Garuda，金翅鳥）眾、一切緊那羅（Kinnara，歌神）眾、一切摩睺羅伽（Mahoraga，大蟒神）眾各自演奏百千萬種音樂，和他們的眷屬一起前往道場。東方、南方、西方、北方、四維上下、無量無邊的世界的菩薩都一起來到那裡。 『文殊師利！實慧幢王如來初成正覺，為那時集會的大眾，宣說這個菩薩行方便境界奮迅大法門，有無量百千萬億那由他（Nayuta，數量單位）修多羅（Sutra，佛經）作為眷屬。 『文殊師利！當實慧幢王如來說這個法門時，恒河沙數般的眾生得到不退轉的阿耨多羅三藐三菩提。 『文殊師利！實慧幢王如來出世，不說三乘教化的法。為什麼呢？因為那個佛國土沒有聲聞（Sravaka，小乘修行者）、辟支佛（Pratyekabuddha，獨覺）之人，那個世界中所有的眾生都信奉一乘，都信奉菩薩上妙殊勝的修行。 『文殊師利！當實慧幢王如來初次說法時，有無量恒河沙數般的不退轉菩薩來到；第二次集會時，有八十億百千
【English Translation】 English version Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), just like my current place of enlightenment. That Bodhi tree has eighty million hundred thousand trillion trees as its retinue. 'Manjusri! When the Real Wisdom Banner King Tathagata appeared in that kalpa, there were no demonic adversaries or demonic retinues. 'Manjusri! When the Real Wisdom Banner King Tathagata attained Anuttara-samyak-sambodhi, all the beings in that world, holding various flowers, incense, scented ointments, powdered incense, and scattered incense, performed all kinds of music, songs, and dances, and went together to the Dharma-respecting Bodhimanda; even all the heavenly beings of Akanistha (the highest heaven in the realm of form) performed all kinds of wonderful heavenly music and gathered at that Bodhimanda; all the Yaksha (guardian deities) performed various music and gathered at that Bodhimanda. All the Gandharva (celestial musicians), all the Asura (demigods), all the Garuda (mythical birds), all the Kinnara (celestial musicians), and all the Mahoraga (great serpent deities) in that world each played hundreds of millions of kinds of music, and with their retinues, went to the Bodhimanda. Bodhisattvas from the east, south, west, north, the four intermediate directions, above, below, and countless boundless worlds all came together. 'Manjusri! When the Real Wisdom Banner King Tathagata first attained enlightenment, for the great assembly gathered at that time, he expounded this Great Dharma Gate of the Bodhisattva's practice of expedient means, which had countless millions of nayutas (a unit of large number) of sutras (Buddhist scriptures) as its retinue. 'Manjusri! When the Real Wisdom Banner King Tathagata expounded this Dharma Gate, beings as numerous as the sands of the Ganges River attained non-retrogressive Anuttara-samyak-sambodhi. 'Manjusri! When the Real Wisdom Banner King Tathagata appeared in the world, he did not teach the Dharma of the Three Vehicles. Why? Because in that Buddha-land there were no Sravakas (hearers), or Pratyekabuddhas (solitary realizers), all the beings in that world believed in the One Vehicle, and all believed in the supreme and excellent practice of the Bodhisattvas. 'Manjusri! When the Real Wisdom Banner King Tathagata first taught the Dharma, there came countless Bodhisattvas as numerous as the sands of the Ganges River who were non-retrogressive; at the second assembly, there were eighty billion hundred thousand
萬那由他一生補處菩薩而來集會；第三會時，有六十頻婆羅菩薩而來集會。
「文殊師利！次於后時，無量無邊眾生得不退轉阿耨多羅三藐三菩提心。
「文殊師利！彼實慧幢王如來得阿耨多羅三藐三菩提已，六十小劫住世說法，后入涅槃。佛涅槃后，正法住世，八十萬億百千億那由他劫，正法流行，教化眾生。人眾多少、所得利益，如佛在世所度不異。
「文殊師利！彼實慧幢王如來臨涅槃時，與大幢王菩薩授記，然後入般涅槃。作如是言：『大幢王菩薩次我后成阿耨多羅三藐三菩提，名大莊嚴如來、應、正遍知。』」
爾時大眾欲知眾中何者是彼大幢王菩薩，次彼實慧幢王如來后成阿耨多羅三藐三菩提？何者名大莊嚴如來、應、正遍知？
爾時世尊知彼時眾覺觀心念，知心念已，告文殊師利法王子言：「文殊師利！此薩遮善男子坐前坐者，名實喜摩那婆，於一切弟子眾中最為第一。此摩那婆于彼時中，成大莊嚴如來、應、正遍知。彼佛世界莊嚴勝妙，如實慧幢王如來世界不異。」
爾時會中，聞說彼佛國土勝妙功德莊嚴。彼六十百千萬億那由他菩薩，愿生彼國，作如是言：「此實慧幢王如來成佛之時，愿我往生彼佛國土。」爾時世尊即與授記，皆當往生彼佛國土。
【現代漢語翻譯】 現代漢語譯本：萬那由他（數量單位，表示極大的數字）一生補處菩薩前來；在第三次集會時，有六十頻婆羅（數量單位，表示極大的數字）菩薩前來。 文殊師利！之後，將有無量無邊的眾生獲得不退轉的阿耨多羅三藐三菩提心（無上正等正覺之心）。 文殊師利！那位實慧幢王如來證得阿耨多羅三藐三菩提后，在世說法六十小劫，之後入涅槃。佛陀涅槃后，正法住世八十萬億百千億那由他劫，正法廣為流傳，教化眾生。人們所獲利益的多少，與佛陀在世時所度化的眾生沒有差別。 文殊師利！那位實慧幢王如來臨涅槃時，為大幢王菩薩授記，然後入般涅槃。並說：『大幢王菩薩將在我之後成就阿耨多羅三藐三菩提，名號為大莊嚴如來、應、正遍知。』 當時，大眾想知道在場的人中，哪一位是大幢王菩薩，將在實慧幢王如來之後成就阿耨多羅三藐三菩提？哪一位名號為大莊嚴如來、應、正遍知？ 這時，世尊知道當時大眾的覺觀心念，知道他們的心念后，告訴文殊師利法王子說：『文殊師利！這位坐在前排的薩遮善男子，名叫實喜摩那婆，在所有弟子中最為第一。這位摩那婆在那個時候，將成就大莊嚴如來、應、正遍知。他的佛國世界莊嚴殊勝，與實慧幢王如來的世界沒有差別。』 當時，會眾中，聽到說那位佛的國土殊勝功德莊嚴，那六十百千萬億那由他菩薩，都發愿往生那個佛國，並說：『當實慧幢王如來成佛時，愿我們往生到他的佛國。』這時，世尊就為他們授記，他們都將往生到那個佛國。
【English Translation】 English version: A myriad of Nayuta (a large number) Bodhisattvas who were in their last life before Buddhahood came; during the third assembly, sixty Pimbara (a large number) Bodhisattvas came. Manjushri! After that time, countless beings will attain the irreversible mind of Anuttara-samyak-sambodhi (supreme enlightenment). Manjushri! After that Real Wisdom Banner King Tathagata attained Anuttara-samyak-sambodhi, he taught the Dharma for sixty small kalpas (eons) and then entered Nirvana. After the Buddha's Nirvana, the True Dharma will remain in the world for eighty million billion hundred thousand billion Nayuta kalpas, the True Dharma will spread widely, and will teach sentient beings. The amount of benefit people receive will be no different from the beings who were saved when the Buddha was alive. Manjushri! When that Real Wisdom Banner King Tathagata was about to enter Nirvana, he gave a prophecy to the Great Banner King Bodhisattva, and then entered Parinirvana. He said: 『The Great Banner King Bodhisattva will attain Anuttara-samyak-sambodhi after me, and his name will be Great Adornment Tathagata, Arhat, Samyak-sambuddha.』 At that time, the assembly wanted to know who among them was the Great Banner King Bodhisattva, who would attain Anuttara-samyak-sambodhi after the Real Wisdom Banner King Tathagata? Who would be named Great Adornment Tathagata, Arhat, Samyak-sambuddha? At this time, the World Honored One knew the thoughts and contemplations of the assembly, and after knowing their thoughts, he told the Dharma Prince Manjushri: 『Manjushri! This virtuous man named Satya, sitting in the front, is named Real Joy Manava, and he is the foremost among all disciples. This Manava, at that time, will attain Great Adornment Tathagata, Arhat, Samyak-sambuddha. His Buddha-land will be adorned and magnificent, no different from the world of the Real Wisdom Banner King Tathagata.』 At that time, in the assembly, upon hearing about the magnificent virtues and adornments of that Buddha's land, those sixty hundred million billion Nayuta Bodhisattvas all vowed to be reborn in that Buddha-land, saying: 『When the Real Wisdom Banner King Tathagata attains Buddhahood, may we be reborn in his Buddha-land.』 At that time, the World Honored One gave them prophecies, and they will all be reborn in that Buddha-land.
八十千萬尼乾子眾一時同聲白言：「世尊！我亦愿往生彼佛國！」世尊亦即皆與授記：「汝善男子！一切皆當生彼佛國。」
八千萬億那由他天子虛空界中作如是言：「世尊！我等亦愿實慧幢王如來得菩提時，俱往生彼善觀名稱世界，得見彼佛不可思議功德莊嚴清凈國土。」
時佛即告彼諸天子：「諸善男子！汝等皆當生彼善觀名稱世界，供養彼佛。諸天子！汝等亦當在彼善觀名稱世界，皆成阿耨多羅三藐三菩提，種種名字、壽命住世、劫數多少如彼實慧幢王如來住世不異。」
彼時三千大千世界六種振動，大地涌出百千萬億缽頭摩花，閻浮檀金為葉，大青因陀羅摩尼寶以為其臺，瑪瑙日光寶為須，大毗琉璃摩尼寶以為其莖。彼諸一切缽頭摩花，一一花上，見有無量百千萬億諸菩薩眾結跏趺坐，三十二相、八十種好莊嚴其身，一切皆共歸命如來。彼諸菩薩各以種種寶云羅網，奉施如來作如是言：「世尊！我等種種世界來詣佛所，為聞佛說不可思議示現菩薩功德法門，為見如來，禮拜如來，供養如來，為見薩遮大善男子，為欲見此大會所有諸菩薩眾。」
如來說此妙法門時，于不可思議佛國土中，無量無邊諸來菩薩皆得不退阿耨多羅三藐三菩提。
爾時世尊欲重宣此義而說偈言：
「
【現代漢語翻譯】 現代漢語譯本：八十千萬尼乾子（外道修行者）的弟子們同時說道：『世尊！我們也願意往生到那個佛國！』 世尊也立即都為他們授記說：『善男子們！你們都將往生到那個佛國。』 八千萬億那由他（數量單位，表示極大的數字）的天子在虛空中說道：『世尊！我們也希望在實慧幢王如來（佛名）證得菩提時，一同往生到那個善觀名稱世界（佛國名），得見那位佛不可思議的功德莊嚴清凈的國土。』 當時佛就告訴那些天子們：『善男子們！你們都將往生到那個善觀名稱世界，供養那位佛。天子們！你們也將在那個善觀名稱世界，都成就阿耨多羅三藐三菩提（無上正等正覺），種種名字、壽命住世、劫數多少都和那位實慧幢王如來住世一樣。』 那時，三千大千世界（佛教宇宙觀中的一個世界單位）發生六種震動，大地上涌出百千萬億缽頭摩花（蓮花的一種），花葉是閻浮檀金（一種金色），花臺是大青因陀羅摩尼寶（一種藍色寶石），花須是瑪瑙日光寶（一種紅色寶石），花莖是大毗琉璃摩尼寶（一種青色寶石）。那些所有的缽頭摩花，每一朵花上，都看到有無量百千萬億的菩薩眾結跏趺坐（佛教坐姿），以三十二相、八十種好莊嚴其身，一切都共同歸命如來。那些菩薩各自用種種寶云羅網，奉獻給如來，並說道：『世尊！我們從種種世界來到佛所，是爲了聽聞佛說不可思議的示現菩薩功德法門，爲了見如來，禮拜如來，供養如來，爲了見薩遮（菩薩名）大善男子，爲了想見這次大會所有的菩薩眾。』 如來說這個微妙法門時，在不可思議的佛國土中，無量無邊的來此的菩薩都得到了不退轉的阿耨多羅三藐三菩提。 這時，世尊想再次宣說這個意義，就說了偈語：
【English Translation】 English version: Eighty million nayutas (a large number) of disciples of the Nirgranthas (ascetic sect) said in unison: 'World Honored One! We also wish to be reborn in that Buddha-land!' The World Honored One immediately gave them predictions, saying: 'Good men! All of you will be reborn in that Buddha-land.' Eighty million nayutas of heavenly beings in the empty space said: 'World Honored One! We also wish that when the Tathagata Real Wisdom Banner King (Buddha's name) attains Bodhi, we will all be reborn in that World of Good Observation of Names (Buddha-land's name), and see that Buddha's inconceivable meritorious adornment and pure land.' At that time, the Buddha told those heavenly beings: 'Good men! All of you will be reborn in that World of Good Observation of Names, and make offerings to that Buddha. Heavenly beings! You will also, in that World of Good Observation of Names, all attain Anuttara-samyak-sambodhi (supreme enlightenment), with various names, lifespans, and kalpas (eons) of existence, just like the Tathagata Real Wisdom Banner King.' At that time, the three thousand great thousand worlds (a cosmological unit in Buddhism) shook in six ways, and hundreds of millions of padma flowers (a type of lotus) emerged from the earth, with leaves of Jambudvipa gold (a type of gold), platforms of great blue Indranila mani jewels (a type of blue jewel), stamens of agate sunlight jewels (a type of red jewel), and stems of great beryl mani jewels (a type of green jewel). On each of those padma flowers, countless hundreds of millions of Bodhisattvas were seen sitting in the lotus position, adorned with the thirty-two marks and eighty minor marks, all taking refuge in the Tathagata. Those Bodhisattvas each offered various jeweled cloud nets to the Tathagata, saying: 'World Honored One! We have come to the Buddha from various worlds to hear the Buddha speak about the inconceivable Dharma of manifesting Bodhisattva merits, to see the Tathagata, to bow to the Tathagata, to make offerings to the Tathagata, to see the great good man Sacca (a Bodhisattva's name), and to see all the Bodhisattvas in this assembly.' When the Tathagata spoke this wonderful Dharma, countless Bodhisattvas who had come from inconceivable Buddha-lands all attained non-retrogressive Anuttara-samyak-sambodhi. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
一心攝諸根， 聽我說妙法， 如來無妄語， 諸佛不虛說。 薩遮及大眾， 未來無量世， 過不可數劫， 無刺凈劫中， 爾乃得成佛， 號寶慧幢王。 時世無垢害， 故名無刺劫， 時彼佛世界， 號善觀名稱， 具足諸功德， 天人皆嘆仰。 國界諸莊嚴， 一切皆殊妙， 門闕諸樓閣， 百千諸寶成， 閻浮金羅網， 遍覆相映發， 光明常普照， 晝夜無差別。 懸諸百千寶， 建立師子幢， 寶鈴出妙聲， 說于如實法， 無垢寶垣墻， 過諸天宮殿， 泉流諸池水， 具足八美味。 缽頭摩諸花， 拘迦那陀等， 鮮明滿諸池， 不雜諸塵垢。 彼世界住處， 四天下中最， 具足妙莊嚴， 是故名樂見。 彼處如來生， 婆羅門出家， 母名曰速行， 父字名梵才， 子名曰妙稱， 如我羅睺羅， 彼夫人大慧， 如我今瞿夷， 乳母大名稱， 如我波阇提， 給侍名隨順， 亦名闡尼迦， 如我闡尼迦， 恭敬隨我心， 第一最勝馬， 字名曰大速， 彼能出如來， 如我乘揵陟。 彼佛菩提樹， 字名曰法尚， 勝樹為眷屬， 八十百千萬。 彼樹下法
【現代漢語翻譯】 現代漢語譯本 一心專注于諸根（六根：眼、耳、鼻、舌、身、意），聽我說這微妙的佛法。 如來（佛的稱號）不說虛妄的話，諸佛也不會說不真實的話。 薩遮（人名）以及在場的大眾，你們在未來無量的世代中， 經過不可計數的劫（佛教時間單位），在一個沒有煩惱的清凈劫中， 那時你們將最終成佛，佛號為寶慧幢王（佛名）。 那個時代沒有污垢和災害，所以稱為無刺劫。 那時那個佛的世界，名為善觀名稱（佛國名）， 具足各種功德，天人和人類都讚歎敬仰。 那個佛國的各種莊嚴，一切都非常殊勝美妙， 門闕和樓閣，都是用百千種珍寶構成， 閻浮金（一種金）的羅網，遍佈覆蓋，相互輝映， 光明常常普遍照耀，白天和夜晚沒有差別。 懸掛著百千種珍寶，建立著獅子幢（佛教旗幟）， 寶鈴發出美妙的聲音，宣說真實不虛的佛法。 沒有污垢的寶墻，勝過諸天宮殿， 泉水和池水，具足八種美味。 缽頭摩（蓮花的一種）等各種花，拘迦那陀（紅蓮花）等， 鮮艷地盛開在各個池塘中，不沾染任何塵垢。 那個世界居住的地方，在四天下（佛教宇宙觀）中最為殊勝， 具足各種美妙的莊嚴，所以名為樂見。 那個地方的如來出生時，是婆羅門（印度種姓）出身， 母親的名字叫速行，父親的名字叫梵才， 兒子的名字叫妙稱，就像我的兒子羅睺羅（佛陀之子）一樣， 他的夫人大慧，就像我現在的瞿夷（佛陀之妻）一樣， 乳母大名稱，就像我的波阇提（佛陀姨母）一樣， 侍者名叫隨順，也叫闡尼迦， 就像我的闡尼迦一樣，恭敬地順從我的心意， 第一最殊勝的馬，名字叫大速， 它能載著如來出行，就像我乘坐的揵陟（佛陀的馬）一樣。 那尊佛的菩提樹，名字叫法尚， 以殊勝的樹為眷屬，有八十百千萬棵。 在那樹下，佛陀將宣說佛法。
【English Translation】 English version Concentrate your minds and senses, and listen to me speak of the wonderful Dharma. The Tathagata (an epithet of the Buddha) does not speak falsely, and all Buddhas do not speak untruthfully. Sacchaka (a person's name) and the assembly, in the immeasurable future ages, After countless kalpas (Buddhist time unit), in a pure kalpa without afflictions, Then you will finally attain Buddhahood, with the Buddha name of Treasure Wisdom Banner King (Buddha's name). That era will be without defilement and harm, therefore it is called the Kalpa Without Thorns. At that time, that Buddha's world will be named Good Observation Name (Buddha's land name), It will be endowed with all kinds of merits, and gods and humans will all admire and respect it. The various adornments of that Buddha's land, everything will be extremely magnificent and wonderful, The gates and pavilions will all be made of hundreds of thousands of treasures, A net of Jambudvipa gold (a type of gold) will cover everywhere, reflecting each other, The light will always shine universally, with no difference between day and night. Hundreds of thousands of treasures will be hung, and lion banners (Buddhist flags) will be established, Precious bells will emit wonderful sounds, proclaiming the true and real Dharma. The immaculate precious walls will surpass all heavenly palaces, The springs and ponds will be filled with eight kinds of delicious flavors. Padma (a type of lotus) and other flowers, Kokanada (red lotus) and others, Will bloom vividly in all the ponds, without being stained by any dust. The dwelling place of that world will be the most supreme in the four continents (Buddhist cosmology), It will be endowed with all kinds of wonderful adornments, therefore it is called Joyful to See. When the Tathagata is born in that place, he will be of Brahmin (Indian caste) origin, His mother's name will be Swift Conduct, his father's name will be Brahma Talent, His son's name will be Wonderful Name, just like my son Rahula (Buddha's son), His wife will be Great Wisdom, just like my current Gopi (Buddha's wife), His wet nurse will be Great Name, just like my Prajapati (Buddha's aunt), His attendant will be named Following, also named Chandaka, Just like my Chandaka, who respectfully follows my heart, The first and most supreme horse will be named Great Swift, It will carry the Tathagata, just like my Kanthaka (Buddha's horse). That Buddha's Bodhi tree will be named Dharma Supreme, With supreme trees as its retinue, there will be eighty hundred thousand. Under that tree, the Buddha will proclaim the Dharma.
王， 字名實惠佛， 坐彼道樹下， 成於大菩提。 無諸魔眷屬， 亦無諸魔業， 彼佛國土中， 無有諸怨刺。 無量諸天人， 俱集彼凈土， 各執妙花鬘， 百千諸伎樂， 各以恭敬心， 俱詣如來所。 如來知彼心， 為說諸妙法， 無量修多羅， 以為諸眷屬。 彼佛初集時， 聞此法門者， 過恒沙塵眾， 不退之菩提。 彼無聲聞乘， 及無辟支佛， 諸勇猛菩薩， 充滿彼凈土。 第二時會中， 有諸菩薩眾， 八十那由他， 一生住補處。 第三會所集， 諸大勝菩薩， 六十頻婆羅， 住于如實處。 彼如來住世， 壽命六十劫， 時佛滅度后， 法燈住世間。 舍利廣流佈， 八十億萬千， 那由他劫住， 利益諸眾生。 彼佛記大幢， 然後入涅槃， 佛名大莊嚴， 名稱顯世間。 彼世界莊嚴， 不異實慧佛， 于彼國土中， 成無垢菩提。 汝等當信我， 智慧如虛空， 無盡性常住， 遍處無障礙。 悉能見未來， 未有當有事， 何況過去劫， 曾有而不記。 我住第一義， 如實智慧中， 出言無虛妄， 亦不令他說。 我今說真實，
美妙甘露法， 是故汝大眾， 聞應諦信受。 大眾聞佛說， 皆生歡喜心， 彼佛成道時， 咸愿生彼國。 世尊悉記彼， 無量諸眾生， 彼佛出於世， 汝等皆往生。 汝等彼世界， 教化諸眾生， 即彼成菩提， 世界亦不異。 說此法門時， 大地六種動， 蓮花中菩薩， 合掌向佛言。 善哉佛世尊， 不可得思議， 為諸無量眾， 善說此法門。 我等諸大眾， 無量世界來， 皆為欲聞此， 最上妙法輪。」
大薩遮尼乾子所說經信功德品第十二
爾時會中一切大眾皆大歡喜踴躍，各各脫身所著上衣，奉施如來而作是言：「如來、世尊！今於世間第二轉法輪。如來昔于波羅捺城初轉法輪，今復於此郁阇延城第二轉法輪。」復作是言：「世尊！我等愿常不離聞此妙寶法門，愿常不離薩遮善男子。」
時虛空中諸天伎樂、妙鼓出聲，天雨憂缽羅花、缽頭摩花、拘牟頭花、分陀利花、婆師迦花等滿佛足下。天于空中，滿天寶衣如雲而下，而作是言：「若有善男子、善女人有能受持、讀誦、書寫、為人解說此妙法門，彼人決定已得無量無邊功德。」
爾時文殊師利法王子菩薩白佛言：「世尊！善男子、善女人有能受持、讀誦
【現代漢語翻譯】 現代漢語譯本 這美妙的甘露之法， 所以你們大眾，應當諦聽並信受。 大眾聽聞佛陀所說，都生起歡喜之心， 當那位佛陀成就佛道時，都希望往生到那個佛國。 世尊都為他們授記，無量無數的眾生， 當那位佛陀出世時，你們都將往生到那裡。 你們在那個世界，教化一切眾生， 在那裡成就菩提，世界也不會有任何不同。 當宣說這個法門時，大地發生六種震動， 蓮花中的菩薩，合掌向佛陀說道： 『善哉，佛陀世尊，真是不可思議， 為無量無數的眾生，善巧地宣說了這個法門。 我們這些大眾，從無量世界而來， 都是爲了聽聞這最上乘的微妙法輪。』
《大薩遮尼乾子所說經》信功德品第十二
當時法會中一切大眾都非常歡喜，踴躍不已，各自脫下身上所穿的上衣，奉獻給如來，並說道：『如來、世尊！今天在世間第二次轉法輪。如來過去在波羅捺城（Varanasi）初次轉法輪，今天又在這郁阇延城（Ujjayini）第二次轉法輪。』又說道：『世尊！我們愿常常不離聽聞這微妙的寶貴法門，愿常常不離薩遮（Satyaka）善男子。』
這時，虛空中諸天奏響伎樂、美妙的鼓聲，天空中降下優缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、拘牟頭花（kumuda，白睡蓮）、分陀利花（pundarika，白蓮花）、婆師迦花（vasika，一種香花）等，鋪滿佛陀的腳下。天空中，滿天的寶衣如雲般降落，並說道：『如果有善男子、善女人能夠受持、讀誦、書寫、為他人解說這個微妙的法門，這個人必定已經獲得無量無邊的功德。』
這時，文殊師利（Manjusri）法王子菩薩對佛陀說道：『世尊！善男子、善女人如果能夠受持、讀誦
【English Translation】 English version This wonderful nectar Dharma, Therefore, you all, should listen attentively and believe. The assembly, hearing what the Buddha said, all gave rise to joyful hearts, When that Buddha attained Buddhahood, they all wished to be born in that Buddha-land. The World Honored One then prophesied for them, countless sentient beings, When that Buddha appears in the world, you will all be reborn there. In that world, you will teach all sentient beings, And there you will attain Bodhi, and the world will not be different. When this Dharma was spoken, the earth shook in six ways, The Bodhisattvas in the lotuses, with palms joined, spoke to the Buddha: 'Excellent, World Honored Buddha, it is truly inconceivable, For countless beings, you have skillfully spoken this Dharma. We, this assembly, have come from countless worlds, All to hear this supreme and wonderful Dharma wheel.'
The Twelfth Chapter on the Merits of Faith from the Sutra Spoken by the Great Satyaka Nigantha
At that time, all the assembly in the gathering were greatly joyful and elated, each taking off their upper garments and offering them to the Tathagata, saying: 'Tathagata, World Honored One! Today, you are turning the Dharma wheel for the second time in the world. In the past, the Tathagata first turned the Dharma wheel in Varanasi (波羅捺城), and now you are turning the Dharma wheel for the second time in this Ujjayini (郁阇延城).' They further said: 'World Honored One! We wish to always be near to hear this wonderful and precious Dharma, and we wish to always be near the good man Satyaka (薩遮).'
At that time, in the empty sky, heavenly music and wonderful drums sounded, and from the sky, utpala flowers (憂缽羅花, blue lotus), padma flowers (缽頭摩花, red lotus), kumuda flowers (拘牟頭花, white water lily), pundarika flowers (分陀利花, white lotus), vasika flowers (婆師迦花, a kind of fragrant flower), and others rained down, covering the feet of the Buddha. In the sky, heavenly robes filled the sky like clouds and descended, and they said: 'If there are good men or good women who can uphold, recite, write, and explain this wonderful Dharma to others, that person will surely have obtained immeasurable and boundless merits.'
At that time, the Bodhisattva Manjusri (文殊師利), the Dharma Prince, said to the Buddha: 'World Honored One! If good men or good women can uphold, recite
、書寫、廣為人說此妙法門，成就幾許功德？」
佛告文殊師利法王子言：「文殊師利！若有善男子、善女人數此三千大千世界眾生，若有色、若無色，若有想、若無想，于眾生界中所有眾生，佛智慧知彼諸一切所有眾生，一時俱生得於人身。得人身已，彼共俱修波羅蜜行，一時俱成阿耨多羅三藐三菩提，彼諸佛等一劫住世。有善男子、善女人滿足一劫，供養爾所諸佛、如來，禮拜、恭敬、尊重、讚歎，具足一切諸勝供養，乃至一切花香伎樂。文殊師利！于意云何，彼善男子、善女人得福多不？」
文殊師利言：「甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人所得功德無量無邊，不可量、不可數、不可知、不可說。」
佛告文殊師利：「若有善男子、善女人，受持、讀誦、書寫、流佈、為人廣說此菩薩行方便功德法門，所得功德過彼善男子、善女人供養諸佛功德，無量無邊，不可稱數，不可挍量。」
文殊師利白佛言：「世尊！希有婆伽婆，希有修伽陀！如來為欲安樂一切諸眾生故，說此法門。」復作是言：「世尊！此妙法門于閻浮提幾時住世？」
佛告文殊師利：「我涅槃時，有八大國王，為欲流佈我舍利故，彼時八國分為八分，置八函中，人取一函，各還本國，立大塔廟尊重
【現代漢語翻譯】 現代漢語譯本 『如果有人受持、讀誦、書寫、廣泛宣說這個奇妙的法門，會成就多少功德呢？』 佛告訴文殊師利（Manjusri，智慧的象徵）法王子說：『文殊師利！如果有善男子、善女人計算這個三千大千世界（一個佛教宇宙觀中的巨大世界系統）的眾生，無論是有形的還是無形的，有思想的還是無思想的，在眾生界中所有的眾生，佛的智慧知道他們所有的一切眾生，同時都出生並獲得人身。獲得人身後，他們共同修行波羅蜜（paramita，到達彼岸的修行）行，同時都成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的覺悟），那些佛等住世一劫（kalpa，佛教的時間單位，非常長的時間）。有善男子、善女人用一劫的時間，供養那麼多的佛、如來（tathagata，佛的稱號），禮拜、恭敬、尊重、讚歎，具足一切殊勝的供養，乃至一切花香伎樂。文殊師利！你認為如何，那些善男子、善女人得到的福德多不多？』 文殊師利說：『非常多，婆伽婆（Bhagavan，佛的尊稱）！非常多，修伽陀（Sugata，佛的尊稱）！那些善男子、善女人所得的功德無量無邊，不可衡量、不可計數、不可知曉、不可言說。』 佛告訴文殊師利：『如果有善男子、善女人，受持、讀誦、書寫、流傳、為他人廣泛宣說這個菩薩行方便功德法門，所得的功德超過那些善男子、善女人供養諸佛的功德，無量無邊，不可稱數，不可比較。』 文殊師利對佛說：『世尊（Bhagavat，佛的尊稱）！稀有啊，婆伽婆！稀有啊，修伽陀！如來（tathagata，佛的稱號）爲了安樂一切眾生，才宣說這個法門。』又說：『世尊！這個奇妙的法門在閻浮提（Jambudvipa，我們所居住的世界）會住世多久呢？』 佛告訴文殊師利：『我涅槃（nirvana，佛的圓寂）時，有八大國王，爲了流傳我的舍利（sarira，佛的遺骨），那時八國分為八份，放在八個函中，人們取走一個函，各自回到本國，建立大塔廟來尊重供養。』
【English Translation】 English version 'How much merit would be achieved by someone who upholds, recites, writes, and widely proclaims this wonderful Dharma gate?' The Buddha told the Dharma Prince Manjusri (Manjusri, symbol of wisdom): 'Manjusri! If there were good men and good women who counted the beings in this great trichiliocosm (a vast world system in Buddhist cosmology), whether they are with form or without form, with thought or without thought, all beings in the realm of beings, the Buddha's wisdom knows that all of these beings are born at the same time and obtain human bodies. Having obtained human bodies, they all cultivate the paramita (paramita, practices to reach the other shore) practices together, and all simultaneously achieve anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, i.e., Buddhahood), and those Buddhas remain in the world for one kalpa (kalpa, a Buddhist unit of time, a very long period). If there were good men and good women who, for one kalpa, made offerings to so many Buddhas, Tathagatas (tathagata, an epithet of the Buddha), bowing, respecting, honoring, and praising them, fulfilling all kinds of supreme offerings, even all kinds of flowers, incense, and music. Manjusri! What do you think, would those good men and good women obtain much merit?' Manjusri said: 'Very much, Bhagavan (Bhagavan, an epithet of the Buddha)! Very much, Sugata (Sugata, an epithet of the Buddha)! The merit obtained by those good men and good women is immeasurable, boundless, uncountable, unknowable, and inexpressible.' The Buddha told Manjusri: 'If there were good men and good women who uphold, recite, write, circulate, and widely proclaim this Dharma gate of expedient merit of Bodhisattva practice, the merit obtained would surpass the merit of those good men and good women who made offerings to all the Buddhas, immeasurable, boundless, uncountable, and incomparable.' Manjusri said to the Buddha: 'World Honored One (Bhagavat, an epithet of the Buddha)! How rare, Bhagavan! How rare, Sugata! The Tathagata (tathagata, an epithet of the Buddha) speaks this Dharma gate for the sake of bringing peace and happiness to all beings.' He further said: 'World Honored One! How long will this wonderful Dharma gate remain in Jambudvipa (Jambudvipa, the world we inhabit)?' The Buddha told Manjusri: 'When I enter nirvana (nirvana, the Buddha's passing), there will be eight great kings who, for the sake of circulating my relics (sarira, the Buddha's remains), will divide them into eight parts, placing them in eight caskets. People will take one casket each and return to their respective countries, establishing great stupas to honor and make offerings.'
供養。
「爾時阿阇世王於我舍利所得一分，于金疊上書此修多羅，並與舍利一時俱置七寶函中。于王舍大城外，掘地作坑。于中立塔，莊嚴殊妙。以舍利函置彼塔中，懸百千萬阿僧祇寶蓋、幢幡，散諸無價一切香花，七寶香甕盛滿香油，然大燈炷，滿一百年住持不滅。
「文殊師利！我入涅槃一百年後，有阿輸迦王于毛梨家生，出現於世，作轉輪王王閻浮提而得自在，得具足力，善能降伏剛強眾生。彼王爾時，必觀察我，能憶念我，護持我法，於我身上得尊重心。
「文殊師利！彼阿輸迦王有一比丘，名凈自在，王子中生，出家求道。阿輸迦王以為門師，有大神通力、有大威德力，護諸佛法、護大方廣。阿輸迦王深心尊重凈自在比丘故，不令余處，常在王家身自供養。
「文殊師利！阿輸迦王為欲流佈我身舍利，饒益一切諸眾生故，欲出地下舍利寶函，與諸無量大臣、王子、長者、居士眷屬圍繞，設大莊嚴顯大王力，執持香花、涂香、末香、散香，作百千種諸妙伎樂，詣王舍大城，設諸一切勝妙供養，無量無邊不可稱數，掘出地中舍利寶函。出已七日，以一切香、一切花、一切花鬘、一切散香、一切涂香、一切伎樂供養恭敬。滿七日已，于閻浮提種種國土，非前後時，於一日、一時、一須
【現代漢語翻譯】 現代漢語譯本 供養。
「那時，阿阇世王從我舍利中得到一份，在金箔上書寫這部修多羅，並與舍利一同放入七寶函中。在王舍大城外，挖掘土地做坑。在坑中建立佛塔，裝飾得非常精美。將舍利函放置在塔中，懸掛百千萬阿僧祇的寶蓋、幢幡，散佈各種無價的香花，用七寶香甕盛滿香油，點燃巨大的燈炷，保持一百年不熄滅。
「文殊師利！我入涅槃一百年後，有阿輸迦王出生于毛梨家族，出現在世間，成為轉輪王統治閻浮提，獲得自在，擁有強大的力量，善於降伏剛強的眾生。那時，這位國王必定會觀察我，憶念我，護持我的佛法，對我產生尊重之心。
「文殊師利！這位阿輸迦王有一位比丘，名叫凈自在，出身于王子，出家求道。阿輸迦王把他當作老師，他有大神力、大威德力，護持諸佛的佛法、護持大方廣。阿輸迦王因為內心深處尊重凈自在比丘，不讓他去其他地方，常常在王宮中親自供養他。
「文殊師利！阿輸迦王爲了流佈我的舍利，利益一切眾生，想要取出地下的舍利寶函，與無數的大臣、王子、長者、居士眷屬一起，設定盛大的莊嚴，顯示國王的威勢，手持香花、涂香、末香、散香，演奏百千種美妙的音樂，前往王舍大城，設定各種殊勝的供養，數量無量無邊不可計數，挖掘出地下的舍利寶函。取出后七天，用一切香、一切花、一切花鬘、一切散香、一切涂香、一切音樂供養恭敬。滿七天後，在閻浮提的各個國土，不分先後，在同一天、同一時刻、同一須臾之間，
【English Translation】 English version Offerings.
『At that time, King Ajatasatru, having obtained a portion of my relics, inscribed this sutra on gold leaf and placed it together with the relics in a seven-jeweled casket. Outside the great city of Rajagriha, he dug a pit in the ground. In the pit, he erected a stupa, adorned with exquisite beauty. He placed the relic casket within the stupa, hung hundreds of millions of asamkhya jeweled canopies and banners, scattered countless priceless fragrant flowers, filled seven jeweled incense urns with fragrant oil, and lit large lamp wicks that would remain burning for a hundred years.
『Manjushri! One hundred years after my parinirvana, King Ashoka will be born into the Maurya family and appear in the world. He will become a Chakravartin king, ruling Jambudvipa with freedom, possessing great power, and skilled in subduing stubborn beings. At that time, this king will surely observe me, remember me, protect my Dharma, and develop a deep respect for me.
『Manjushri! This King Ashoka will have a bhikshu named Pure Freedom, born as a prince, who will leave home to seek the Way. King Ashoka will regard him as his teacher. He will possess great supernatural powers and great majestic power, protecting the Buddhas』 Dharma and the Mahavaipulya. Because King Ashoka deeply respects the bhikshu Pure Freedom, he will not allow him to go elsewhere, but will always keep him in the royal palace and personally make offerings to him.
『Manjushri! King Ashoka, wishing to spread my relics and benefit all sentient beings, will desire to bring forth the relic casket from the ground. Surrounded by countless ministers, princes, elders, and lay followers, he will set up grand adornments, display the king』s power, and holding fragrant flowers, scented powders, and incense, and playing hundreds of thousands of kinds of wonderful music, he will go to the great city of Rajagriha. There, he will make all kinds of supreme offerings, countless and immeasurable, and dig out the relic casket from the ground. After taking it out, for seven days, he will make offerings and pay homage with all kinds of incense, all kinds of flowers, all kinds of flower garlands, all kinds of scented powders, all kinds of perfumes, and all kinds of music. After seven days, in various lands of Jambudvipa, not at different times, but on the same day, at the same moment, in the same instant,
臾間遍閻浮提，一時建立八萬四千佛舍利塔。爾時凈自在比丘于彼舍利函中取此法門在於北廂大國土中廣宣流佈。
「文殊師利！彼凈自在比丘雖加流佈，而此法門受持者少，多人不知、多人不覺、多人不攝、多人不受，希有人能受持、讀誦此法門者。何以故？此是勝法，眾生薄福，不應聞故。
「文殊師利！此妙法門，人多秘掌，置經函中諸庫藏中。何以故？以無法器不應得種無上善根故。何以故？文殊師利！此妙法門難信、難行、難量故。文殊師利！凡所有人宿無善根，曾聞大乘生疑譭謗，是故聞此無上法門，不能生信、不能得入。文殊師利！后末世中法欲滅時，聞此法門，能生信者、能推求者、能解入者。文殊師利！汝知此人已曾供養過去無量無邊諸佛，善行諸行乃能信入此大乘門。
「文殊師利！若有善男子、善女人於後末世聞此經名，聞能生信，受持、讀誦、書寫、解說，書已尊重供養經卷。彼諸眾生應自念知，已於過去，曾見無量恒沙諸佛，供養恭敬恒沙諸佛。文殊師利！彼諸眾生亦見我身在此園中說此法門，亦見此諸大會之眾。」
爾時世尊告阿難言：「阿難！汝當受持、讀誦此妙法門，為諸眾生而廣宣說。當觀眾生有大乘根堪信受者，乃可為說，不得率爾不觀而說。何以故
【現代漢語翻譯】 現代漢語譯本：頃刻間，舍利塔遍佈整個閻浮提（Jambudvipa，指我們所居住的這個世界），一時之間建立了八萬四千座佛舍利塔。當時，凈自在比丘（凈自在，一位比丘的名字）從這些舍利函中取出這個法門，在大國土的北部廣泛傳播。 文殊師利（Manjusri，智慧的象徵）啊！雖然凈自在比丘廣為傳播，但這個法門接受和奉持的人很少，很多人不知道、不覺悟、不接受、不領受，很少有人能夠接受、誦讀這個法門。為什麼呢？因為這是殊勝的法，眾生福報淺薄，不應該聽聞。 文殊師利啊！這個微妙的法門，很多人都秘密地收藏，放在經函或庫藏中。為什麼呢？因為沒有法器（指能夠理解和接受佛法的人）的人，不應該得到種下無上善根的機會。為什麼呢？文殊師利啊！這個微妙的法門難以相信、難以實行、難以衡量。文殊師利啊！凡是所有宿世沒有善根的人，曾經聽聞大乘佛法卻產生懷疑和誹謗的人，因此聽聞這個無上法門，不能產生信心，不能進入。文殊師利啊！在後來的末法時期，佛法將要滅亡的時候，聽到這個法門，能夠產生信心、能夠探求、能夠理解和進入的人。文殊師利啊！你要知道，這個人已經曾經供養過過去無量無邊的諸佛，善行各種修行，才能夠相信並進入這個大乘法門。 文殊師利啊！如果有善男子、善女人在後來的末世聽到這部經的名字，聽到后能夠產生信心，接受、奉持、誦讀、書寫、解說，書寫完畢后尊重供養經卷。這些眾生應該自己知道，他們已經在過去曾經見過無量恒河沙數的諸佛，供養恭敬過恒河沙數的諸佛。文殊師利啊！這些眾生也看到我身在這個園林中宣說這個法門，也看到這些大會的眾人。 當時，世尊告訴阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）說：『阿難！你應當接受、奉持、誦讀這個微妙的法門，為眾生廣泛宣說。應當觀察眾生是否有大乘根基，能夠相信和接受的，才可以為他們宣說，不能草率地不加觀察就說。為什麼呢？』
【English Translation】 English version: In an instant, stupas spread throughout Jambudvipa (the world we inhabit), and eighty-four thousand Buddha relic stupas were established at once. At that time, the Bhikshu (monk) Pure Freedom (Jing Zizai, a monk's name) took this Dharma gate from those relic containers and widely propagated it in the northern part of the great country. Manjusri (symbol of wisdom)! Although the Bhikshu Pure Freedom widely propagated it, few people accept and uphold this Dharma gate. Many do not know, do not realize, do not accept, and do not receive it. Few people are able to accept and recite this Dharma gate. Why is that? Because this is a supreme Dharma, and sentient beings have shallow blessings, so they should not hear it. Manjusri! This wonderful Dharma gate is secretly kept by many people, placed in scripture boxes or storehouses. Why is that? Because those who are not vessels of the Dharma (referring to people who can understand and accept the Dharma) should not have the opportunity to plant the supreme roots of goodness. Why is that? Manjusri! This wonderful Dharma gate is difficult to believe, difficult to practice, and difficult to measure. Manjusri! All those who have no roots of goodness from past lives, who have heard the Mahayana Dharma but have doubts and slanders, therefore, upon hearing this supreme Dharma gate, cannot generate faith and cannot enter. Manjusri! In the later Dharma-ending age, when the Dharma is about to perish, those who hear this Dharma gate, can generate faith, can seek it, and can understand and enter it. Manjusri! You should know that this person has already made offerings to countless Buddhas in the past, and has practiced various good deeds, so they are able to believe and enter this Mahayana Dharma gate. Manjusri! If there are good men and good women in the later Dharma-ending age who hear the name of this sutra, and upon hearing it, can generate faith, accept, uphold, recite, write, and explain it, and after writing it, respect and make offerings to the scripture scroll. These sentient beings should know that they have already seen countless Buddhas as numerous as the sands of the Ganges in the past, and have made offerings and paid respects to Buddhas as numerous as the sands of the Ganges. Manjusri! These sentient beings also see me in this garden expounding this Dharma gate, and also see the assembly of this great gathering. At that time, the World Honored One told Ananda (one of the Buddha's ten great disciples, known for his strong memory): 'Ananda! You should accept, uphold, and recite this wonderful Dharma gate, and widely proclaim it for sentient beings. You should observe whether sentient beings have the roots of the Mahayana, and are able to believe and accept it, then you can proclaim it to them. You should not hastily proclaim it without observation. Why is that?'
？薄福眾生聞生不信，得罪無量故。阿難！此法門者，名為如來真實功德、名為如來秘密之藏、名為如來純凈妙藏、名為如來法印之藏、名為如來心所護藏、名為如來現實信藏。是故，阿難！汝當秘掌，莫卒宣說，除諸佛子菩薩摩訶薩等。何以故？彼善男子于諸佛所深種善根，能護法藏，能利自己，亦能利他，應為彼說。」
阿難言：「世尊！我已受此凈妙法門。世尊！今此法門，名為何等？云何奉持？」佛告阿難：「此妙法門名為『菩薩行方便境界奮迅法門』、名為『如來深秘密藏』、名為『如來具足功德』、名為『如來甚深境界』、名為『一乘』、名為『文殊師利所說經』、名為『薩遮尼乾子授記經』、名為『薩遮尼乾子所說經』，汝今應當如是奉持。」
如來說此法門時，三十億那由他眾生髮阿耨多羅三藐三菩提心，六十千菩薩得無生忍，無量無邊眾生畢竟不退阿耨多羅三藐三菩提心。
佛說此經已，慧命阿難，文殊師利法王子菩薩，及諸一切菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，釋提桓因、四天王、梵天王，天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
大薩遮尼乾子經卷第十
【現代漢語翻譯】 現代漢語譯本： 『福薄的眾生聽聞此法門不會相信，因此會得罪無量的罪過。阿難！這個法門，名為如來真實功德，名為如來秘密之藏，名為如來純凈妙藏，名為如來法印之藏，名為如來心所護藏，名為如來現實信藏。所以，阿難！你應當秘密掌持，不要輕易宣說，除非是諸佛的弟子菩薩摩訶薩等。為什麼呢？因為那些善男子在諸佛那裡深深種下善根，能夠守護法藏，能夠利益自己，也能夠利益他人，應該為他們宣說。』 阿難說：『世尊！我已經接受了這個清凈微妙的法門。世尊！現在這個法門，名為何等？應當如何奉持？』佛告訴阿難：『這個微妙的法門名為「菩薩行方便境界奮迅法門」，名為「如來深秘密藏」，名為「如來具足功德」，名為「如來甚深境界」，名為「一乘」，名為「文殊師利（Manjusri）所說經」，名為「薩遮尼乾子（Satyaka Nigantha）授記經」，名為「薩遮尼乾子（Satyaka Nigantha）所說經」，你現在應當這樣奉持。』 如來說此法門時，三十億那由他（Nayuta，數量單位，意為千萬）眾生髮阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），六十千菩薩得無生忍（Anutpattika-dharma-ksanti，對法不生不滅的領悟），無量無邊眾生畢竟不退阿耨多羅三藐三菩提心。 佛說完此經后，慧命阿難（Ananda），文殊師利（Manjusri）法王子菩薩，以及諸一切菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，釋提桓因（Sakra devanam Indra，帝釋天）、四天王、梵天王，天、人、阿修羅等，聽聞佛所說，都非常歡喜，信受奉行。 大薩遮尼乾子經卷第十
【English Translation】 English version: 'Beings with little merit, upon hearing this teaching, will not believe and will therefore incur immeasurable offenses. Ananda! This Dharma gate is called the Tathagata's (如來) true merit, called the Tathagata's secret treasury, called the Tathagata's pure and wondrous treasury, called the Tathagata's Dharma seal treasury, called the Tathagata's heart-protected treasury, called the Tathagata's present faith treasury. Therefore, Ananda! You should keep it secret and not readily proclaim it, except to the disciples of all Buddhas, Bodhisattva Mahasattvas, and others. Why? Because those good men have deeply planted good roots in the presence of all Buddhas, are able to protect the Dharma treasury, are able to benefit themselves, and are also able to benefit others; it is appropriate to speak it for them.' Ananda said, 'World Honored One! I have already received this pure and wondrous Dharma gate. World Honored One! What is this Dharma gate called now? How should it be upheld?' The Buddha told Ananda, 'This wondrous Dharma gate is called the 'Bodhisattva's Practice of Expedient Means and Swift Progress Dharma Gate,' called the 'Tathagata's Deep Secret Treasury,' called the 'Tathagata's Complete Merit,' called the 'Tathagata's Profound Realm,' called the 'One Vehicle,' called the 'Sutra Spoken by Manjusri (文殊師利),' called the 'Sutra of the Prediction of Satyaka Nigantha (薩遮尼乾子),' called the 'Sutra Spoken by Satyaka Nigantha (薩遮尼乾子),' you should now uphold it in this way.' When the Tathagata spoke this Dharma gate, thirty billion nayutas (那由他, a unit of large number) of beings generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), sixty thousand Bodhisattvas attained the patience of non-origination (無生忍), and immeasurable and boundless beings ultimately did not regress from the mind of Anuttara-samyak-sambodhi. After the Buddha finished speaking this sutra, the Venerable Ananda (阿難), the Dharma Prince Bodhisattva Manjusri (文殊師利), and all the Bodhisattva Mahasattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Sakra devanam Indra (釋提桓因), the Four Heavenly Kings, the Brahma Kings, gods, humans, Asuras, and others, upon hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it. The Great Satyaka Nigantha Sutra, Volume Ten